A41777	----	The forerunner to a further answer (if need be) to two books lately published against Tho. Grantham of Norwich wherein the spirit and temper of the Calvinists is discovered, particularly Mr. Calvin, Mr. Finch, and his little præcursor : to which is prefixed, the solid testimony of Mr. George Wither, against Calvinism, the worst of doctrines / by Tho. Grantham ... Grantham, Thomas, 1634-1692. 1691 Approx. 32 KB of XML-encoded text transcribed from 4 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A41777 Wing G1532 ESTC R39423 18409415 ocm 18409415 107500 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41777) Transcribed from: (Early English Books Online ; image set 107500) Images scanned from microfilm: (Early English books, 1641-1700 ; 1634:3) The forerunner to a further answer (if need be) to two books lately published against Tho. Grantham of Norwich wherein the spirit and temper of the Calvinists is discovered, particularly Mr. Calvin, Mr. Finch, and his little præcursor : to which is prefixed, the solid testimony of Mr. George Wither, against Calvinism, the worst of doctrines / by Tho. Grantham ... Grantham, Thomas, 1634-1692. Wither, George, 1588-1667. 7 p. s.n., [London? : 1691] Caption title. Place and date of publication suggested by Wing. Imperfect : stained and slightly faded. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Baptists -- Apologetic works. 2005-06 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Mona Logarbo Sampled and proofread 2005-07 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion The FORERUNNER to a further Answer ( if need be ) to two Books lately published against Tho. Grantham of Norwich : Wherein the Spirit and Temper of the Calvinists is discovered ; particularly Mr. Calvin , Mr. Finch , and his little Praecursor . To which is prefixed , The solid Testimony of Mr. George Wither against Calvinism , the worst of Doctrines . By THO. GRANTHAM , Preacher of glad Tidings to all Men in the City of Norwich . MR. George Wither , a Man of great Judgment in many things , and a faithful Monitor of the English Nation for many Years ; did , in the Year 1666 , publish his Parallellogrammaton ; wherein he does much perswade to Repentance and Brotherly-Love . And observing some great Impediments to both , in p. 61 , &c. he considers the Doctrine of the Calvinists , in denying universal Redemption , to be a very great Obstruction thereunto . And thus he declares himself . I will be bold to aver — that the brotherly Love and true Repentance , whereto I would perswade , will never be effectually attain'd unto by them , which knowingly , premeditately , and wilfully persevere in denying the universal Redemption of Mankind by Jesus Christ ; seeing thereon depends God's most glorious Attribute ; and in regard it is that for which we are much more obliged to him than all the rest of his Creatures , he cannot but be highly displeased with all those who confine the extent of that Mercy . I know many in these Times ( some of them in other respects very good and learned Men ) who think universal Redemption to be a New Doctrine , terming it Arminianism and Popery : but it is neither new , nor repugnant ( as is pretended ) to the Orthodox Doctrine of Election and Reprobation , and the free Grace of God ; nor ascribes ought more to Nature by the Consequences thereof , than tends to our justifying of God , and to our self-condemnation , if that which he hath given us be not husbanded according as he hath and doth enable . The holy Scriptures evidence it to all who rightly understand them . So far is it from being a Novelty , ( as ignorant Hearers are made to believe ) that it was received and professed for a necessary Truth by the Churches of God in all Ages since Christ's Birth , and contradicted by very few in the first Times of Christianity : Yea , it was believed many hundreds of Years before Arminius was born , or Popery had any being in the World ; and will be professed , when the Opposers and Traducers of that Verity shall be quite rooted out of the Evangelical Kingdom — It is the well-counterfeiting of Truth and Holiness which must compleat the Designs of Antichrist ; and there is not any one single Heresy or Wickedness , which doth so secretly , and so mischievously supplant Christ ; it undermines the Foundation of that Structure which open Blasphemies above-ground cannot endanger , and hath already sprung a Mine to the dividing of Lutherans and Calvinists , that they will hardly be reconciled until all Controversies are at an end . Let us therefore consider well what depends upon it ; how much it concerns the Glory of God ; how much he is dishonoured by a contrary Belief , and how much it detracts from our own Privileges and Consolations . God's Mercy is above all his Works . It is the Crown and Dignity of the King of Kings , and the highest of all Treasons to clip it . A professed denial of the universality of humane Redemption , seems to me a cursed Counter-Callol , made and sung by Devils , in opposition to that blessed Nativity-Song which was sung by Angels at the birth of Christ , Glory to God on High , on Earth Peace , and good Will to Men. For how was God likely to be glorified , Peace to be upon Earth , and good Will to Men , manifested by the Incarnation of his Son , if Man's Redemption had not been Universal ? But so narrowed , that it extended to a very few , and those few also left without assurance they were of that small number , whatsoever they should endeavour , if there should be an Exception from the Act of Grace , as many fancy ? Doubtless if it had been so , it would have given occasion rather of howling than of singing , and been rather sad than glad Tidings , in regard of that great Terror which might have seized upon all Mankind , and caused an universal Lamentation , when they considered how many millions of millions were certainly exposed to everlasting Damnation ; how small a number in possibility to be saved , and how few of their dearly beloved Parents , Children , and Friends might be of these few , for whom Christ took upon him humane Nature . O horrible and unparallel'd Blasphemy ! But , blessed be God's Name , it is not so . When the Children of Israel were redeemed out of their Egyptian Bondage , which was a Type of our ●●●versal Redemption , there was not one Soul , no not a Hoof left behind them ; nor was one soul absolutely excluded from the benefit of Christ's Incarnation and Passion , but they only who by their own Defaults , and unrepented Sin , should fall away , as they did who perished in the Wilderness . For God hath many a time , upon several Occasions , pa●sed his Word to ascertain the Universality of his Love to Man without personal Respects , where personal Sins without Repentance , have not first made the Person uncapable . Nay ▪ our Incredulity hath put him to his Oath to assure every Sinner . And if nevertheless we still distrust him , continue in our misbelief of his Word and Oath , and labour to draw others into the same Crime ; it cannot be an ordinary Punishment which God will at last inflict for so extraordinary and so high an Affront ; it being a Sin more hainous than Murder , Adultery , and all other meer carnal Sins put together ; yea , more hainous than those the Jews committed by their Idolatries , killing the Prophets , and crucifying Christ in the Flesh ; for the last was but a Sin against his Humanity , and their Idolatries but the ascribing some part of that Honour to the Creatures , which was due to God only : Whereas the limiting God's universal Grace in Christ with the concomitant Doctrines , and the Consequences thence raised , and the imputing to God an eternal Reprobation of the greatest part of Mankind , before they had done Good or Evil ; for those Sins also which they blasphemously say he necessitated them to commit , to shew his Justice , and manifest his hatred to Sin , is a despoiling God of his Divine Nature , of his Goodness , and an ascribing unto him that which belongs only to the Devil . O the Patience of God! what can be so abominable ? They do not only make Reprobation older than the Father of it the Devil , but make God also the Author of his Wickedness , in necessitating him to be a Devil , and consequently Author of all the Wickedness committed by all the Devils in Hell , and all the wicked Men upon the Earth : which appears to me so horrible an Impiety , that I wonder not to see the World so full of Plagues and Sins , and Sins and Sinners become such Plagues to each other as they are . Nor can I believe there will ever be less Plagues , where that Blasphemy is professed and indulged as Orthodox Doctrine , until it be repented of . Nor shall I marvel if my Words be misunderstood , and my good Meaning misinterpreted ; if God's Word be so mistaken , and his Love so ill-rewarded . I know the bitterness and uncharitableness of their Spirits , who shall be obstinate in this Judgment , yet am neither afraid nor ashamed to declare my Conscience therein ; or in whatsoever else I think may concern God's Glory , and the Peace of my Country . Thus far Mr. Geo. Wither . Th● Forerunner to a further Answer ( if occasion serve ) to two Books lately Published against Tho. Grantham of Norwich . Briefly shewing the Spirit and Temper of the Calvinists , and particularly of Mr. Finch and his Praecursor , &c. Wickedness proceedeth and cometh forth from the Wicked , as saith the Proverb of the Ancients , 1 Sam. 24. 13. IN Psal . 94. 20 ▪ this Question is put , Shall the Throne of Iniquity have fellowship with thee , which frameth Mischief by a Law ? The Sense of the place is , No such thing can please God , &c. Now of all Mischief , Sin is the worst , and indeed the Cause of all the rest . It must therefore be exceeding Evil , for any to make the Holy God the Ordainer and Commander of all the Sins of Angels and Men , and that freely , without any Provocation , and infallibly and unchangeably also , that they must even so come to pass as he hath ( not only ) foreseen them , but ordained and commanded them . This is the Doctrine which I chiefly opposed in my Dialogue . And though I have made this very manifestly appear to be the Doctrine of the principal Men of the Presbyterian and Calvinistical Perswasion , yet I will here add one Passage more out of Mr. Calvin , Inst . L. 3. c. 24. Sect. 6. where he boldly tells us , That God doth none otherwise foresee the things that shall come to pass , than because he hath ordained they shall so come to pass . It is vain to move Controversy about Foreknowledge , where it is certain rather by Ordinance and Commandment . So then , let the Action be never so wicked , he makes it infallibly necessary , by virtue of God's Ordinance and Commandment . Than which I do aver ▪ nothing can be spoken more dishonourable to God , nor more mischievous to Men. Yea , Zanchius is as bold as Calvin , for he saith , Damus Reprobos necessitate p●●candi , eoque & pereundi , ex hac Dei ordinatione constringi , atque ita constringi ut nequeant non peccare atque periere : That is , We grant that Reprobates are held so fast under God's Almighty Decree , that they cannot but sin and perish . These I call the worst Doctrines in the World. And finding this worst of Doctrines to have much prevailed in the City of Norwich , I have endeavoured to make the Citizens sensible of the danger of it , both by Preaching and Writing . For which Work and Labour of Love ( and to their Souls especially who are most deceived by it ) I have been ill requited by many Slanders and Reproaches ; and particularly by a very foolish Pamphlet , as a Forerunner to that Book of Mr. Finch , which he calls , An Answer to my Dialogue , [ which scurrilous Pamphlet was published with his Privity and Allowance , as I suppose ] in both which , one great Design is , to disgrace my Person by unseemly Epithets , and very false Stories ; and particularly for that which I writ against Calvin for his Rage and Cruelty , in procuring one Michael Servetus to be burnt to death at Geneva , Anno 1553. Concerning which the Pamphleteer calls Calvin , a renowned Man a Star of the first Magnitude ; and Servetus , an infamous Wretch ; and my self , a paultry groveling Fellow . And Mr. Finch calls me , a boisterous quarrelsom Man , one that hath the Spirit of Slumber , as a check and punishment to defame such a Man as Calvin ; and to extol Servetus , an Antitrinitarian ; and says , I have lost all Credit and Esteem with all wise and knowing Christians . But yet I hope all wise and knowing Christians will hear me speak for what is Truth , and so for my self also before they condemn me . And , 1. Wherein do I defame Calvin ? That he did certainly procure the death of Servetus , a very learned Man , and of that exact Life , that nothing is objected against him , though I doubt he did err in some things ; I sa 〈…〉 at Calvin did procure his Death ▪ is p 〈…〉 he saith , I freely confess the Accuser came out from me , I hope at the least he shall be put to death * . I have not then defamed Calvin , unless Mr. Finch and his little Lawyer can justify that cruel Action ; as indeed they seem willing so to do , by approving Dr. Owen his Sentence , who tells us , as Mr. Finch quotes him , p. 115. That Servetus is the only Person in the World that he ever heard of , that ever died upon the account of Religion , in reference to whom the Zeal of them that put him to death may be acquitted . And thus Mr. Finch , Dr. Owen , &c. have bathed their Hands in the Blood of poor Michael Servetus . Behold , and wonder ! and wonder the more , because neither of them ever saw the Book which Servetus died for , but take their Grounds from the Pens of his Murderers , who would not speak the best of him you may be sure . But , 2. Wherein do I extol Servetus ? I said he was a Learned and worthy Man , and pious , tho mistaken in some things perhaps . And do I not call him Pious in conjunction with Calvin ? Now I conceive that in Charity , I may hope many were pious Men , who did not rightly understand the Mystery of the Trinity . Yea , I have the charity to think , that Calvin was a pious Man , and yet I believe and know that he was very Erroneous in many things , and that he was acted by Cain's Spirit , when he procured the Death of Servetus , who could not deny either the Father , Son , nor Holy Spirit , because he held true Baptism in the Name of all the Three ; though I fear his Sentiments were not so clear as they ought to have been concerning the Unity of these Three . And who can say that he so fully knows this great and glorious Mystery as he ought to do ? I am far from justifying Servetus in his Error , yet I think they ought to have spared his Life , though they had laid some Restraint upon him . 3. Let us hear what Learned Protestants have said before me , in the Case of Servetus . 1. Grotius , a Man that had but few Equals for Wisdom and Moderation , tells us ; Servetus Libri non Genevae tantum , sed in aliis Locis , per Calvini diligentiam exusti sunt ; fateor tamen unum me exemplum vidisse Libri Servetiani , in quo certe ea non reperi quae ei objicit Calvinus , Vot . pro p●ce , p. 16. That is , By the Diligence of Calvin , all the Books of Servetus were not only burnt at Geneva , but in other Places . Yet I have seen one Copy of Servetus ' s Books , in which truly I do not find the Things which Calvin does object against him . And saith Dr. Pierce , ( a Learned and Able Minister of the Church of England ) Servetus was burnt at Geneva for less than being a Socinian , and who was not so bad as Mr. B. ( a Presbyterian ) hath laboured to fancy me . And he tells us also , That Oecolampadius ( a Learned Protestant ) was offended at the barbarity of the Sentence . Nor find I any thing ( saith he ) pretended against Servetus , which was so highly blasphemous , as to make God the Author or Cause of Sin. And how well Calvin could tell his own Tale , and how diligent he was in being the first Informer of his Affairs , we may guess by his Epistles , 164 , 165 , which he writ to the Four Helvetian Cities for gaining Authority to his new Device — for , let them say what they please to lessen the Guilt of that Cruelty , yet they are Parties , and must not so easily be heeded as other Men who are none . If Servetus his Books were so blasphemous , why was Calvin so diligent in burning up the Impression which he should rather have preserved , that Posterity might see some competent Cause for such a terrible Execution ? Yet , by the Providence of God , one or two of the Copies escap'd the Flames ; and we are assured , by peerless Grotius , that in the Copy which he saw , he could not find those things which were objected by Mr. Calvin ; what Melancton wrote , it was meerly on supposition that Calvin's Narrative was true . Thus far the Learned Pierce , in dislike Calvin ' s Cruelty against Servetus . And by this we may perceive , how little Credit there is to be given to Dr. Owen and Mr. Finch , or his Little Praecursor , not one of them having seen the Book which they condemn , but receive their Information from them that were his Murderers . And grant that Servetus did err in that great Mystery of the Trinity , yet must he for this be burnt to death ? Why then , Dr. Owen , Mr. Finch , and his Little Lawyer , would make bloody Work , even in England , where there are too many who are as erroneous concerning that glorious Mystery , as Servetus was , ( the more is the pity ) ; for seeing they justify Calvin in that bloody Act , how can they refuse doing the like , were it in their Power , unless they will come short of that Zeal which they commend in Mr. Calvin ? By this print of the Foot , we may know the stature of that Monster of Persecution , which did not the Law restrain , would appear in too many Professors at this Day . I speak what I know by the Usage I have met with in this City , both from Professors and Prophane . 4. Now let us hear how famous Mr. Calvin was in the Judgment of some Learned and Sober Protestants . ( 1. ) He is thought to err in the Mystery of the Trinity as well as Servetus , though perhaps not so much . These are his words , ( speaking of the Three Persons , &c. ) If the Names have not without cause been invented , we ought to take heed , that in rejecting them , we be not justly blamed of proud Presumptuousness . I would to God ( says he ) they were buried indeed , so that this Faith were agreed of all Men , that the Father , Son , and Holy Spirit , are one God ; and yet the Father is not the Son , nor the Holy Ghost the Son , but distinct by certain Properties . Institut . L. 1. c. 13. Sect. 3. And this his Tres Proprietates , is objected against him by some of the Learned Protestants . And I am of Opinion , should I write of the Blessed Trinity as Mr. Calvin has done , Mr. Finch and his Forerunner would cry out Blasphemy . ( 2. ) He condemns the Ancient Fathers , because they were not of his Mind in the Case of Irrespective Reprobation , but hold , That there was Salvation for all Men through God's Mercy in the Gift of his Son. He brands them ( saith a Learned Protestant ) as Pelagianising in their Opinions . But ( 3. ) his rudeness of Speech was intolerable : He called great and good Men by Titles unseemly ; as Serpent , Pest , Lossel , Fool , Knave , Devil , filthy Dog , impudent Hangman , &c. And Bucer ( a Learned Protestant ) calls him , Fratricide , a Murderer of his Brethren . And Grotius says , He grew worse and worse ; and that Calvin ' s Disciples are such themselves in Disposition , as they make God to be in their Imaginations towards the greater part of Mankind . And truly this is too apparent in two of his Followers , I mean , the Little Praecursor and Mr. Finch , whose study has been to render me very odious , though I am sure they know no Evil by me , more ( no nor so much ) as they know by themselves . And yet thus I am represented by them , viz. audacious , impudent , turbulent , impetuous , impertinent , scurrilous , prejudic'd Mechanick ; a Fool , despicable , wise Mr. Grantham , a despised Man , Coxcomb , addle-Brain , dull Kitching-pate , Clown , Blunderbuss , dissembling Prater , Brawler , bellowing , hideous , bleat , thick-skull Momus , one decreed to steal , wrangling Fellow , Dolt , poor Fop , soft-pated Clod , Caviller , Brazen-●orehead , inconsiderate Fellow , gagling Goose , a quarrelsome boisterous Man , one that has lost all Credit and Esteem with all wise and knowing Christians that worship the Holy Trinity ; one , like a Woman scolding and quarrelling in the Streets , one like an impertinent Woman , &c. So that I think these two Calvinists have come near the pitch of their Master . And such as will not spare Mens Reputation , are not to be trusted with their Lives , any more than Mr. Calvin . 5. There is one thing which runs through Mr. F's Epistle and Book , and that is a talk of special discriminating Grace . As if God's Grace , which he gives to most Men , were of little use for them that have it ; yea , of no use at all , in respect of Eternal Life . All that Mr. F. allows that Grace to effect for them in the other World , is only to make their Punishment less in Hell , as you may see in p. 15. of his Answer ; which is a piece of as woful Divinity as ever was heard surely . Reader , I humbly advise thee to take heed how thou receivest these Dictates , and esteem all ( even the least Measure of Grace from God ) to be a special favour , and such as in its Nature and Effect ( if it be all that ●e design'd for thee , be it never so little ) will certainly lead thee to Heaven , thou being a faithful improver of it , sincerely , though under many Infirmities ; and this through his own Goodness , in Christ Jesus our Lord , who gave himself a Ransom for all to be testified in due time , 1 Tim. 2. 6. ( 2. ) Again observe , that these terms , discriminating Grace , &c. are not found in the Scripture ; nor wisely made use of to render some of God's Grace not to be discriminating , ( as they please to phrase it ) . We know God gives more Talents to some than he does to others , yet Grace is the same in Nature and Efficacy , if improved , and to leave the Receiver under unpardonable Guilt if not improved , Mat. 25. and we shall only be accountable for what God gives to each one , and for no more ; nor will he deal in severity , but where his Grace hath been contemned . ( 3. ) Consider that very many of those who most talk of discriminating Grace , are greatly destitute of that tender Love which Paul had for them that rejected Christ , Rom. 9. 1 , 2 , 3. & 10. 1 , 2 , 3. but are filled with hatred against all that oppose their Conceit of irrespective Reprobation ; being indeed fierce and of a cruel Disposition , full of Passion , quickly angry , &c. These things I have found to be true ( God knows it ) among such as pretend very high to discriminating Grace more than amongst others : but I fear it will prove but a special discriminating Conceit in the end to very many of them . 6. There is a great talk also , both in his Epistle and Book , about God's absolute Soveraignty . As if because he is so , he might make Angels and Men on purpose to damn them to Everlasting Fire , without giving them ( at any time ) any Means sufficient to prevent their Destruction . To avoid this Rock upon which they often split themselves , let us consider , That though God's Soveraignty is incomprehensible , yet it is every way better both in its Mercy and Justice , and in the exercise of both , than any Soveraignty that Men do receive or exercise under him . Now we know , that what Prince soever exerts his Soveraign Power , to impose absolute Impossibilities upon his Subjects , and Death for non-performance , is a very cruel and unrighteous Prince in the exercise of that Soveraignty . Such was Pharaoh , Exod. 5. condemned by God and Man. O how ill would it become a Prince to cut off the Feet of many of his Subjects , and then Gibbet them alive , because they do not run as well as those whose Feet he spared ? And yet even thus do these Calvinists represent the most merciful Soveraign that ever was : For they hold and teach , that God did freely and unchangeably decree , precisely such a number of Angels and Men , Women and Infants , to be damned , and that unspeakable Time , before there was either Angel or Man created ; and this , not because God foresaw they would sin , and despise the Riches of his Goodness ; but he also ordained them that they should commit so many Sins , yea , all the Sins that they ever shall or can commit , that so he might glorify the Soveraignty of his Justice ( as they speak ) in such a voluntary and dismal destruction of his Creatures . 7. These things I made evident from the Learned Calvinists own Pens , as alledged against them by their fellow Protestants ; and Mr. Finch is so far from answering them , that he plainly tells you , he will not meddle with any of my Quotations , and yet he calls his Book an Answer to mine . He says also , he will not justify all the Phrases of Learned and Godly Men ; and thus he will hold to their Opinion , but not to their Phrases . Hence he likes not Dr. Collings's using the Phrase , as if God did not seriously act , &c. when indeed he makes the Case far worse : for tho Peter told the Jews , God sent Christ to them to bless them , in turning every one of them from their Iniquities , Mr. F. tells you , it was far from Peter ' s meaning , p. 21. And when our Saviour bewails Israel , for not knowing the things that belonged to their Peace ; Mr. F. tells us , Christ did not weep for their Spiritual Peace , but to prevent their Ruin by the Romans ; as if Christ did more tender their Bodies than their Souls : It seems he had ordained the Devil should lead them to Hell , but for this Christ would not weep as a Mediator , but he wept as Man only for that they should be destroyed by the Romans ; and yet , if you sound him to the bottom , it was infallibly and unchangeably decreed by Christ as God , that they should be destroyed by the Romans , for he holds that God did unchangeably decree whatsoever comes to pass . O unwise Expositor ! and thus does he abuse most of the Texts which he meddles with , which speak of God's Love to Mankind universally , as every careful Reader may perceive : And very unworthily declares , That God hath many holy Ends in affording the preaching of the Word to many , upon whom he never purposed nor intended to bestow special and saving Grace , p. 15. And what is this , but to tell the World , that God meerly mocks the greatest part of Men to whom the Gospel is preached ? for whatever he speaks by the Gospel to them , he never intended them any Salvation by it . And thus Mr. Finch , and all such Preachers as he is , are meer Hypocrites , for they cannot intend any Salvation to all they preach unto , but only to a very few ▪ and they know not so much as one of them . Nay , so greedily does he fancy that God will absolutely damn the greatest part of Mankind ; that he will not spare the poor dying Infants , but cast them into Hell also ; and his Reason is , That as Men do kill the young Cubs of Foxes and Wolves , though they never yet did any Mischief , so God may , if he please , glorify his Justice upon Infants , though they die in their Infancy ▪ p. 88 , 89. And thus our gracious God is made more cruel to his Off-spring , ( for such is all Mankind , Acts 17. 28. ) than the very Wolves and Foxes are to their young Ones . An● what is now become of that gracious Speech of Almighty God , Psal . 145. His tender Mercies are over all his Works ? Sure , damned Infants have no share at all in his Mercy , no not so much as a Toad by a thoasand degrees . O ye Fools , when will ye be wise ? Psal . 94. 8. Mr. Finch quarrels with the Title of my Book , and says , We read of John the Baptist , not of Thomas the Baptist . But this only shews his weakness ; I speak not of Thomas the Baptist . I intend by the Baptist , all that own the Doctrine and Baptism of Repentance for remission of Sins , including John the Baptist as the first Teacher of that Baptism , for the manifestation of Christ to Israel , and that all Men through him might believe , John 1. 7 , 31. This Doctrine Mr. Finch and the Presbyterians do oppose , both in the extent of this blessed Object of Faith for all Men , by narrowing it up to they know not who , and therefore preach they know not what . And also by Sprinkling poor Infants ( many times fast asleep ) in opposition to John the Baptist , who baptized Repentant Believers in the River , or where there was much Water , Mark 1. 17. John 3. 23. Mr. Finch also quarrels my Office as a Messenger of the Baptized Churches , &c. But of this I have given an account , in my Book intituled , Christianismus Primitivus , to which I refer the inquisitive Reader , and remain , Norwich , Aug. 14. 1691. A Friend and Servant to all Men , for Jesus's sake , THO. GRANTHAM . Notes, typically marginal, from the original text Notes for div A41777-e10 The Calvinists make God to establish all the mischievous Actions of Men and Devils by an unalterable Decree , so as that they must be done of necessity . O horrible ! * Libenter fateor ( inquit Calvinus de se ) ac prae me fero prodisse accusatorē , spero capitale saltem feret judicium . Calv. Ep. ad Farret . 
A67764	----	Preparation to conversion, or, Faith's harbinger in a rare epistle, writ by a person of quality before his death, to his surviving friends, shewing, that Satan prevails most by deception of our reason, that the beauty of holiness and true wisdom is unseen to the world, that ingrateful persons are as witless as wicked, why most men hear the Gospel year after year, and are never the better, with wholsom instruction, to prevent destruction : all richly fraught with choise and pithy sentences, similitudes, examples, metaphors, rhetorical and pointed expressions, which being thought by many worth the transcribing at no small charge, is now committed to the press / by R. Young ... Younge, Richard. This text is an enriched version of the TCP digital transcription A67764 of text R39195 in the English Short Title Catalog (Wing Y176). 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A67764) Transcribed from: (Early English Books Online ; image set 107264) Images scanned from microfilm: (Early English books, 1641-1700 ; 1138:27) Preparation to conversion, or, Faith's harbinger in a rare epistle, writ by a person of quality before his death, to his surviving friends, shewing, that Satan prevails most by deception of our reason, that the beauty of holiness and true wisdom is unseen to the world, that ingrateful persons are as witless as wicked, why most men hear the Gospel year after year, and are never the better, with wholsom instruction, to prevent destruction : all richly fraught with choise and pithy sentences, similitudes, examples, metaphors, rhetorical and pointed expressions, which being thought by many worth the transcribing at no small charge, is now committed to the press / by R. Young ... Younge, Richard. 16 p. Printed by Thomas Newcomb, and are to be sold by James Crump ..., London : 1658. Caption title. Imprint from colophon. Imperfect: tightly bound amd stained, with print show-through. Reproduction of original in the Union Theological Seminary Library eng Faith -- Biblical teaching. Calvinism -- England. A67764 R39195 (Wing Y176). civilwar no Preparation to conversion, or, Faith's harbinger in a rare epistle, writ by a person of quality before his death, to his surviving friends, Younge, Richard 1658 10984 2 0 0 0 0 0 2 B The rate of 2 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2004-12 TCP Assigned for keying and markup 2005-02 SPi Global Keyed and coded from ProQuest page images 2005-03 Mona Logarbo Sampled and proofread 2005-03 Mona Logarbo Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion Preparation to Conversion ; Or , Faith's Harbinger . In a rare Epistle , writ by a Person of Quality before his death , to his surviving Friends . Shewing , That Satan prevails most by deception of our Reason : That the beauty of Holiness and true Wisdom is unseen to the World : That ingrateful persons are as witless as wicked : Why most men hear the Gospel year after year , and are never the better : With wholsom instruction , to prevent destruction . All richly fraught with choise and pithy Sentences , Similitudes , Examples , Metaphors , Rhetorical and pointed Expressions . Which being thought by many worth the Transcribing at no small charge , is now committed to the Press by R. Young of Roxwel in Essex . Much Respected , IF you ask , Why I take this pains ? Turn to Levit. 19.17 . Heb 3.13 . and you have there both my answer and warrant ; for I do but supply with my pen , what I was bound to perform with my tongue . If for a President ? Take that of Photian ; who , when a Friend of his would have cast himself away , suffered him not , saying , I was made thy Friend to this purpose . And he that loves not such a Friend , hates himself . If , why I have been silent so long ? These are the only reasons : Want of courage , fear to displease ; and left you should think me to have had more Zeal then Wit , and more Religion then Discretion : A case too common ; which makes me fear , that what our Saviour says Mar. 8.38 . Whosoever shall be ashamed of me , &c. will prove a dreadful Text to a great many : For who almost does not make a very Idol of Discretion ; and more fear the censures of men , then the displeasure of God ? Men owe God some good will , but ( like those Rulers , Joh. 12.42 . ) they dare not shew it . They would please him , yet so as they might not displease others , nor themselves : Never considering , that he who bears with his Friends vices , makes them his own . Now in case you shall ( with those Gentiles Rom 10.20 . ) receive more good by it then you desire , admire the providence and free grace of God , who will shew mercy to whom he will shew mercy , Exod. 33 19. Rom. 9.15 . That little which Croesus learnt of Solon , saved his life : And had Pilate taken that fair warning his wife gave him , it might have saved his soul . Nor am I without hope to prevail with some of you ; since Nathan wrought more upon David by one private particular Admonition , then all the Lectures of the Law could do for three quarters of a year together . However it were happy for millions , were they so plainly dealt withall . Wherefore be perswaded to hearken a while unto me , as you would have Christ another day hearken unto you . Which that you may do , I will even refer the point to your selves to determine . As let me propound your case in the person of another , as the disguised Prophet dealt with Ahab , 1 King. 20. v. 39. to 43. Or as Christ dealt with the Priests , Scribes and Elders , Luke 20. v. 1 , to 20. The case is this . 2 ¶ God in great love sent Sampson to deliver the men of Judah from the slavish thraldom of their enemies ; but they in requital binde him ( in whom all their hope of deliverance lay ) and deliver him up to those enemies that kept them under ; to the end they might slay him , and still make slaves of them , Judg. 15. Again after this , God sent unto their successors the Jews , his onely Son ; to the end he might heal their diseases , feed their bodies , inlighten their mindes , and save their souls : And they in requital of all , hate , revile , scourge and crucifie him ; though in killing him , they did their utmost to split or sink the onely ship that could save them . Two rare and remarkable Examples ! Now tell me what you think of these blockish Jews : Were they more wicked , or witless , or ingrateful ? I know you will answer me , You cannot tell ; as the Priests , Scribes and Elders did our Saviour , when the conscience of their own guiltiness had stopt their mouths , Luke 20.1 , to 8. Or if you do make a satisfying answer , it shall be like David's answer to Nathan's parable , wherein he pronounced sentence of death against himself , 2 Sam. 12 1 , to 8. For it is your very Case , if you had but eyes , or the wit to see it . I mean all you , who any way misuse , or are ingrateful to your Ministers ; whom God out of his infinite love hath sent to be your Deliverers from the grievous slavery and thraldom you are in , under Sin , Satan and Hell . I know you think your selves wise men , and Christians good enough ; yea , what but your high thoughts and good opinion of your selves , hath brought you to become scorners of your Teachers and Instructors , and more of their godly instruction ? As proud men are wont to admire their own actions , but to abate the value and derogate from the esteem of others ; every whit as basely to vilifie other mens doings , as they over-highly prise their own , as Julian observes . But consider it rightly , and this alone ( could you be taxed with nothing but this ) not onely shews you to be foolish and frantick , but so ingrateful and wicked withal , as if your wickedness and unthankfulness did strive with Gods goodness for the victory ; as Absalom strove with David , whether the Father should be more kinde to the son , or the son more unkinde to the Father . As what can you alleadge for your selves , or against your Pastors ? Are they any other to you , then those three Messengers-were to Lot , that came to fetch him out of Sodom , that he might not feel the fire and brimstone which followed ? Gen 19. Or then the Angel was to Peter , that opened the iron-gates , loosed his bands , brought him out of prison , and delivered him from the thraldom of his enemies ? Acts 12. 3 ¶ What wrong do they do you ? They beg and dig , they dig and beg ; as that good Vine-dresser did , whose Mattock kept off the Masters Ax , Luke 13.8 , 9. They beat their brains , they spend their spirits , pour out their prayers , plot and contrive all they can to save your precious souls , ( were you but willing to be saved : ) They bring you the glad tidings of salvation ; would furnish and endow you with the spiritual , invaluable , and lasting riches of grace and glory : They are content to waste themselves ( like a candle ) that they may give light unto , and bring others to Heaven , 1 Cor. 9.19 . 2 Cor. 12.15 . And do you , instead of honoring , respecting and rewarding them , hate , traduce and persecute them ? This is not for want of ignorance : For you shew just as much reason in it , as if those blinde , deaf , diseased , possessed , distracted or dead persons spoken of in the Gospel , should have railed upon our Saviour for offering to cure , restore , dispossess , recover and raise them again : And had not they great reason so to do ? For shame think upon it : For did you know and rightly consider , that you cannot be nourished unto eternal life , but by the milk of the Word ; you would rather wish your bodies might be without souls , then your Churches without Preachers : You would not , like so many Mules , suck their milk , and then kick them with your heels . But this most plainly shews , that you are so far from knowing the necessity and worth of the Word of life , that you do not know you have souls ; which makes you as little care for them , as you know them . Otherwise , how could you make such a mighty difference between your bodies and souls ? As had any of you but a leg or an arm putrified and corrupt , you would even give money , and think your selves beholding too , to have them cut off ; Because it is the onely way and means to preserve the whole body . And if so , what love and thanks can be too much , that is exprest to them , who would ( would we give them leave ) pluck our Souls out of Satans clutches , and bring us to eternal life ? Nor can he ever be thankfull to God , who is not thankfull to the instrument or means by whom God does , or would do him good . Yea more , That man ( I dare boldly affirm ) cannot possibly have any interest is Christs blood , who is not forced with Admiration to say , How beautifull are the feet of them that preach the Gospel of peace , bring glad tidings of good things , and publish salvation ! Rom. 10.15 . Isa. 52.7 . But to prove and cleer this , see both Examples , and Testimonies . 4. ¶ First , Examples . The Galatians are said to have received them as Angels of God , yea , even as Christ Jesus ; and that to pleasure them , they would , if it had been possible , have pluck'd out their own eyes , and have given the same unto them , Gal. 4.14 , 15. and thought it their duty , to communicate unto them in all their goods , Gal. 6.6 . And likewise the Romans , Rom. 15.27 . Yea , by the Apostles testimony , we that are converted do owe even our own selves unto our spiritual Pastors , Phil. 19. and the like of other Churches : Insomuch that Luther ( speaking of the Primitive times , and of Christians in general ) says that so soon as the Gospel took root in mens hearts , the glad tidings of salvation by Christ was so sweet to them , that in comparison thereof riches had no relish . And Acts 2.44 , 45. and 4.34 , 35. do sufficiently confirm the same . And indeed , who ever knew what Conversion and Regeneration was ; who hath tasted of the powers of the world to come , and enjoyed the joy of the Holy Ghost , and that peace of conscience which passeth all understanding ? but would rather have their bodies want food , and the Firmament want light , then that their souls should want that light and spiritual food of the Gospel , by which they are nourished and do live ? For , far better be unborn , then untaught , as Alexander a meer Heathen could say . That this is the one onely thing necessary , and which Believers prize above all , you may see by what holy David says of it , Ps. 27.4 . & 84.1 , to 11. & 119.1403 . One thing have I desired , &c. Oh how sweet is thy word unto me , &c. As turn but to the places , and see how he expresseth himself ; for I may but touch upon things . And the like of wise Solomon , Pro. 8.10 . True , to you that are strangers to , and utterly unacquainted with these soul-ravishing enjoyments , these things will appear impossible ; as the like did to Nicodemus touching Regeneration , Joh. 3.4 . and to that multitude of Jews touching Stephens vision , when he told them how he saw the heavens opened , and Jesus standing at the right hand of God in glory : Which they were so far from believing , that it made their hearts brast for madness , to gnash their teeth , stop their ears , cast him out of the city , and stone him to death , Acts 7.54 , to 60. They could not possibly-believe , that he should see what was hid to every one of them . But this I can assure you , ( even you my friends ) beyond all exceptions ; That if ever the mask of prejudice be taken from before your sight , or if your eyes shall be opened before you drop into Hell , you will have other thoughts of these things , and so of the Publishers of them , and be clean of another minde ; yea , you will loath what you now love , and love what you now loath . Yea , I dare refer my self in this case to the very damned in hell : For what else made Dives , being in those torments , desire Abraham , that one might be sent unto his brethren from the dead , to give them warning , and to acquaint them with his success , but the alteration of his judgment ? And you , know how that Reprobate Balaam wish'd to die the death of the righteous ; though for the present he preferred and loved riches and honor before and above his soul . But , 5 ¶ Secondly , see precepts and testimonies to confirm it . Are we not commanded by the Holy Ghost to have them in singular love , and count them worthy of double honor for their works sake ? 1 Thes. 5.13 . 1 Tim. 5.17 . Yea , the Apostles words are not only , Let them that labour in the word and doctrine be accounted worthy of double honor ; but he adds , He who preacheth the Gospel , should live of the Gospel , 1 Cor. 9.7 , to 15. saying also , Let him that is taught in the word , communicate unto him that teacheth in all his goods , Gal. 6.6 . Yea , if any man ( saith he ) does not communicate , and communicate in all his goods , God is not mocked , v. 7. So it falls , and I fear it falls heavy on many amongst us . Again says the same Apostle , If we have sown unto you spiritual things , is it a great thing if we reap your carnal things ? 1 Cor. 9.11 . Do ye not know , that they which minister about holy things , live of the things of the Temple ? and they which wait at the Altar , are partakers with the Altar , &c. v. 13 , 14. Again , does he not say , that our debt and duty ( he terms it not benevolence ) to our Spiritual Pastors is such , as that we owe unto them even our own selves , Phil. 19. with a great deal more of the like , that he may meet with mens carnal reasonings in this case , which are not a few , 1 Cor. 9. All which is New Testament too , if obstinacy would permit men to take notice of it . Thus you see how you ought to esteem and reward your Ministers ; and how Believers do , and have done . Whereas you , ( as if you were Antipathites to all wisdom and goodness ) hate , revile , slight , rob and persecute them . Are you not ashamed of it ? does it not make you tremble ? yea , is it not enough to make you despair of ever finding mercy at the Throne of Grace , or of having Christ your Redeemer and Advocate ? to whom , and for whose sake you do it , as I shall suddenly shew . But you will say ( for want of acquaintance with the Word of God , and your own hearts ; as every Natural man is as great a stranger to his own heart , as Hazael was , who could not be perswaded by the Prophet that he should commit such abominable wickedness , as a while after it fell out ; ) That you neither hate , nor persecute any one of them . To which I answer : What then makes you so spightful , in spitting out your spleen against them , when you but hear a Minister mentioned ? What makes you so frequent in slighting , scorning , and scoffing at them where ever you come , and in all companies ? What makes you pick so many holes in their coats , finde so many faults with them , raise so many objections ( if not lies ) against them ; that nothing they either do , or deliver , can please you ? As how many of your cavils and exceptions could I reckon up , that I have heard from your own mouths , if I would foul Paper with them ? Yea , I could give you a large List of instances , and in your own expressions : But they are so trivial , barbarous and base , that I am ashamed , to nominate them ; and no less unwilling , lest I should arm other mad men with your weapons . Now do but lay aside dissimulation , and speak the naked truth ; and then say , whether all this proceeds nor from an heart full fraught with enmity and malice against the Ministery , even for the very graces of Gods Spirit that shines in them ? As it fared with that Councel of Priests , Scribes and Elders touching Steven , Acts 6.15 . & 7.54 . Do but examine your Consciences well , and you will not deny it . 6 ¶ Again , what makes you that are so civil in other cases , so uncivil , as not to afford them of all other men the common Title of [ Master such an one ] which you will not deny to a very Cobler ? Can you tell me ? No , I dare challenge the strongest brain'd Achitophel , or the most fluent Tertullus amongst you , to yield a wise reason thereof : except that which God hath set down , Gen. 3 , 15. I will put enmity between the seed of the serpent and the seed of the woman . But further to convince you , answer me another question : What makes you to detain their dues from them , and not pay them a penny except you be forced to it ? Or if you do for your peace or credit sake , any thing is thought too much for your Minister ; and what you part with , is drawn from you as so much blood from the heart . And then also you will basely asperse him ; at least you will alleadge one thing or other to save your purses ; as , He had not my voice nor consent when he was chosen ; or , I hear at other Churches , and come not at him ; or , I like not his preaching , or the like : As any thing shall serve , to save your silver , and to forestal you with prejudice , and make you resolve against your own Conversion : For what is this , but to pick straws , as it were , to put out your own eyes withal ? Yea , many they be , that will pretend conscience ( forsooth ) that they may rob their Minister ; and alleadge , That he hath taken Degrees , is Ordained , He is a Black-coat : Or rather which is the same in effect , He is a conscientious Pastor , or Sheperd of Christs sending , and not an Intruder . But left what hath been said should not prove sufficient ; how basely will you calumniate him that but takes his Dues , especially of a poor body ? Ministers , more then all the world besides , must take a restern for a shilling . And not he alone shall suffer , but all these Church-men ( say you ) are so covetous , that they never think they have enough : when they have scarce enough to fill the bellies of their own families . All which not onely argues you as brainless as beasts , but proves you to be as full of the serpents enmity , as the egg of a Cockatrice is full of poyson . Thus every , or any thing shall serve their turns , that study quarrels : Even as a crocked stick shall serve to beat a dog , when a straight one cannot be found . Now lay all together , and tell me whether this argues not hatred ? if not , what can ? For love ( as the Apostle witnesseth ) suffereth long , it is kinde , charitable , envieth not , doth not behave it self unseemly , seeketh not her own , is not easily provoked , thinketh no evil , rejoyceth not in iniquity , beareth all things , endureth all things , 1 Cor. 13. Yea , love is so far from finding faults where are none , that ( as wise Solomon hath it ) it covereth or passes over all sins , and will not see them , Prov. 10.12 . So that if you loved the Ministers , as you will pretend you do , you would deal by them , as the people did by Ulysses ; whom they so applauded for the acuteness of an ingenious minde , that they spared to object unto him his bodily deformities ; Or if any one did shew the least malignity towards him , that person was branded for a notorious wicked man , as Homer relates . And to speak rightly , we need say no more of a man , then — He is an Enemy to his faithfull Pastor ; that is enough to brand him : Nor can there be a greater argument of his being of the brood of Cain , Haman , Eliah , Michol , Doeg , Shimei , Ahab , Rabshekah , Tobiah , Sanballar , Pashur , Zedekiah , Elymus , Herodias , and their fellows , then the hatred of good Ministers . For such men would do the same to Christ himself , were he their Minister . There was never any so innocent or vertuous , to whom such Belialists took not exceptions ; because they are as deeply in love with vice , as others are with vertue . Yea , whom all men commend , you have some Thersites will take occasion to blast . I 'll give you an ear-mark to know such a one by : whereas one of the modester fort will alledge , his Minister is a Presbyterian , or an Independent , or a Royalist ; this overgrown Tead will object , that he is a Roundhead ; the meaning whereof is , a Religious , Godly , Conscientious man . 7 ¶ But perhaps this is not your case . Suppose it be not ; yet what I have before convicted you of , is sufficient to prove you a souldier belonging to that great Red Dragon , that fighteth against Michael and his Angels , Rev. 12. Who , when his hands are bound , casteth a flood of reproaches out of his mouth against the Church , and the remnant of her seed which keep the commandments of God , and have the testimonie of Jesus Christ , v. 15 , 16 , 17. But you are not at all versed in Scripture ; therefore we 'll come to Reason , and therein answer me a few questions . Do you do by the Ministers as you ought , or as you would be done by ? Would you , when you have discharged your duty and conscience to the utmost of your endeavour , have ill constructions made of your best actions and intentions ? be rewarded with the greatest evil , for the greatest good ; and the greatest hatred , for the most superlative love ? ( For , love to the soul , is the very soul of love . ) Is this an evidence that you have them in singular respect for their works sake ? Is this to receive them as an Angel of God , yea , as Christ Jesus ? Is this to make them partakers of all your goods , and to be willing to pluck out your own eyes , and to give them if need were , as God commands , and as the godly have been willing to do ? I think not . Indeed , if you may be your own Judges , you will ( during the time of this your prejudice ) think all but little or nothing . But if the Word of God be consulted with , it will be found persecution in the highest degree : Like that of Ahab and Jesabel to Elias ; or that of Herod and Herodias to John Baptist ; or that of the Jews , Scribes and Pharisees against our Saviour : for they did but express their utmost spight to Gods Messengers that came to save them ; and so do you . And this is a sure rule : He that now under the Gospel shews a spightfull and a malicious minde to a godly zealous Minister ; if he had lived in Christs dayes , he would have been ready to have driven the first nail into his body , and rather have been for Barrabas then Jesus . And God measures what we do , by what we would do , whether in good or evil . Thoughts and Desires , in Gods account , are good and evil works : Neither does he punish or reward any thing but the Will . Again , whereas you think not Tongue-taunts to be persecution ; you shall one day ( if you go on ) hear it pronounced so , in your Bill of Indictment . Ishmael did but flout Isaac , yet S. Paul saith he persecuted him , Gal. 4.29 . God calls the scorning of his servants by no better a name then persecution . Cham did but scoff at Noah , yet that scoff brought his fathers curse upon him , and Gods upon that . Even the serpents hissing betrays his malice . Those two and forty little children ( though but children ) were devoured of wild Bears , for only scoffing at the Prophets bald head , 2 King. 2.24 . A small matter , if Sensualists may be Judge . But whatever you conceive of it , let all , even heart and tongue-persecution be as far from my soul , as my soul from hell . For assuredly , God will one day laugh you to scorn , for laughing his to scorn ; and at last despise you , that have despised him in his Ambassadors . 8 ¶ Again , you think it nothing , or no great matter to detain the Ministers maintenance . But look narrowly into it , and you shall find it to be theft , sacriledge , murder , yea soul-murder , and that in the highest degree : For you rob the Minister of what is as due to him , as any land of inheritance is to the owner . You rob God of his Tythes , offering , &c. which he accounts most abominable ; as you may gather from the many complaints and threatnings which God throughout all the Old Testament utters touching it . For which see only Mal. 3.8 , 9 , 10 , 11. & 1. 7 , 8 , 13 , 14. Hag. 1 & 2 chap. Hereby you make your selves guilty of murder : First of murdering your Pastors body and whole family ; for if all should be of your mindes , they should starve . Secondly of your own , and all the peoples souls , as much as in you lies : For how should your Pastor feed your souls , if you feed not his body ? how should the lamp burn , if you take away the holy oil that should maintain it ? and in case it burn not , there will be but a dark house . Men would have fire kept in the Sanctuary , but allow no fewel ; they would have the lamp burn , but without oil . But how do they serve Christ & themselves , in so serving their Ministers ? To take away the Provante from the Army , is to betray it to the Enemy . And indeed , if you might have your wills , or if others were of your mind & temper , there should be no Preaching at all , no souls saved , all go to hell . For , to expect that Ministers should preach without maintenance , yea good maintenance , ( for to furnish themselves with Books only will cost more then a little ) is as if you should shut a Bird into a cage , give her no meat , and yet bid her sing . It amazes me to think how unreasonable and base most men be : They will bestow more upon their very Hair in a moneth , or upon the Smoke of a needless Indian wanton Weed in a week , then upon God and their sculs in a whole year . And were it not most just with God to take away our faithful Ministers from us , when we so ill intreat them , and so unworthily reward them ? yea , since we love darkness more then light , may not God justly leave us in the dark ? and bring upon us a famine of Preaching , who would bring a famine upon the Preachers , by purloining the maintenance of his Ministers ? It is but just with God to take away the lamp from that Nation , which hath taken away the holy oil that should maintain it . But it is a true observation , Sacrilege is the greatest theft , yet of it men make the least conscience . But lastly , You make your selves not only guilty of persecution , theft , sacrilege , of murdering bodies and souls , of provoking God to send a famine of his Word , and the like , but you become by it guilty of high treason against God , in thus using his Ambassadors , and against Christ and all his members . For besides that all the disgraces and wrongs that are done to Christs Ministers , redound to him ; and he that traduceth , or any way wrongs a Minister for the discharge of his place , his envy strikes at the Image of God in him , as a world of places prove : So the very root or spring of this their spight and enmity against the Ministry , is an inbred enmity and hatred against God himself . As when Satan flew Jobs sons and servants , his malice was against Job ; Or as when Saul darted a spear at Jonathan , his spight was against David . And accordingly , God takes what is done to his messengers , as done to himself ; as in that case of David sending his Ambassadors to the King of Ammon , 2 Sam 10.6 , 7. They have not cast thee away , says God to Samuel , but they have cast me away , that I should not reign over them , 1 Sam. 8.7 . You are gathered together against the Lord ; and what is Aaron , that ye murmure against him ? Numb. 16.11 . and the like Exod. 16.7 , 8. Luke 10.16 . Joh. 15.23 , 24. Joh. 7.7 . He that despiseth you , despiseth me , 1 Sam. 17.45 . Isa. 37.23 . Saul , Saul , why persecutest thou me ? Acts 9. 4. Rev. 16.9.11 . Psal. 89.23 . 9 ¶ Which being so , how does it behove you to look to your selves , and bewail this sin , this horrible and desperate sin ! Was there ever any that was stout against the Lord and prospered , as Job speaks , Job 9.4 . When the Pitcher contends with the Rock , straw with the fire , it is easie to judge who will come by the worst . And certainly , if most men were not both blinde and mad , they would more respect the Ministry : For if I understand any thing of the Word of God , or know what rectified reason is , there is not a sin in the Nation that so hinders the blessings , or pulls down the judgments of God upon us , as does this very sin . And yet it is not more provoking , then it is a common sin . How it will be answered to their Lord and master at the great day , I tremble to think : Can you answer it then with flashes of wit , or carnal reasons , as you do now ? I beseech you look to it . Nor is our love , or hatred to God any way better known , then by our respect to , and usage of his Ambassadors . Lip-love is but lying love . If you love me , keep my commandments , says our Saviour , Job . 14.15 . Wherefore let my counsel be acceptable : Break off your sins by repentance , kick no more against the pricks ; Refrain your selves from these men and let them alone , lest ye be found even fighters against God , Acts 5.38 , 39. Nor will it ever repent you , if you come in Heaven , that you were stopt in this your way to destruction . Yea , let the consideration of what you have already done , make you sink down with shame , and tremble for astonishment to think , that notwithstanding you have been so many years in arms against your Maker and Redeemer , and most spightfully and maliciously persecured his Ambassadors that came to rescue you from the subtlery and slavery of Satan , that bloody devouring Dragon , and vowed enemy of all mankinde : yet God hath no taken the advantage of casting you into Hell , but of his never enough admired mercy hath spared you to this hour ! whereas he might most justly have prevented all , in sending you body and soul into everlasting torments , when you were but a span long . For know this , that we need no more to condemn us , then what we brought into the world with us . Yea , we were condemned , so soon as conceived : And that you and I are not at this present frying in Hell-flames , never to be freed , no reason can be alleadged , but O the depth ! Wherefore take heed in time , and as you tender the good of your own souls , defer not a minute ; but study and bestir your selves how you may make your peace with God . Yea , do it while the yerning bowels , the bleeding wounds , and compassionate arms of Jesus Christ lie open to receive you ▪ whiles ye have health , and life , and means , and time to repent , and make your peace with God . As you tender , I say , the everlasting happiness and welfare of your almost lost and drowned souls : As you expect or hope for grace , or mercy , for joy and comfort , for heaven and salvation , for endless bliss and glory at the last : As you would escape the direfull wrath of God , the bitter doom and sentence of Christ , the never dying sting and worm of conscience , the tormenting and soul-scorching flames of Hell , and everlasting separation from Gods blissfull presence , abjure and utterly renounce this accursed sin . Oh , get an interest in Christ ! For till we become members of his mystical body by regeneration and a lively faith ; we ( even the best of us ) are as Traitors condemned to suffer eternal torments in Hell-fire , being onely reprieved for a time . O bless God all the dayes you live , yea , to eternity , that the gate of mercy yet stands open ! 10 ¶ But withal take hold of the opportunity before the Draw-bridge be taken up , left you never have the like again . Do not dally with God and your own souls ; for if this warning be slighted , never look for the like : For warning ( such a warning ) not taking , is a certain prefage of destruction , Pro. 29.1 . & 1.24 , 25 , 26. The sons of Eli would not hearken unto , nor obey the voice of their Father : why ? because ( saith the Text ) the Lord was determined to destroy them , 1 Sam. 2.25 . I know , saith the Prophet to Amaziah , the Lord hath determined to destroy thee , because thou hast done this , and hast not obeyed my counsel , 2 Chron. 25.16 , 20. Whereas contrarily the Ninevites by hearkning to Jonah ; and those very murtherers of the Lord of life , by listening to Peter , were converted and saved , Acts 2.36 , 37. O take heed of proferring your own carnal reason before the written word of God : And that what is spoken of Babel , may not be verified in you ; We would have cured him , but he would not be cured : lest you be given up to destruction , as she was . What sayes our Saviour ? This is the condemnation ( none like this ) that light is come into the world , and men love darkness rather then light , because their deeds are evil , John 3.19 , 20. Indeed , if you will rather beleeve Satan , or his sollicitor the Flesh , or be led by the perswasions of your own flattering heart , which is deceitfull above all things , and most desperately evil , Jer. 17.9 . No marvel you should be deaf to all hath been said , as thinking your selves already good enough , and then farwel all hope of being better : For the opinion of mens being wise , and good enough , is the sole and onely cause of their being no wiser , nor better . Yea , therefore are millions Christians in name onely , because they think themselves Christians indeed . And who is there in all this Nation , that thinks not himself a Christian ? though they are able to yeild no reason except this ; They are neither Turks nor Jews , nor ( which is worse then either , as they suppose ) Round-heads . A strong argument , I promise you , able to move the gentlest spleen alive to laughter ! for the Devil can make as good a confession of his faith as this . Yet all the reasonings of Carnal men are thus weighty : As let me give you a few instances . 11 ¶ They will say , they love and fear God as they ought : when what he commands , they do the contrary ; are flint unto God , wax to Satan ; have their ears always open to the Temper , shut to their Maker and Redeemer ; when they are Traitors to him , and take up arms against him . A good sign they serve God and Christ , when Satan , the World and the Flesh have more command of them : When they are so far from loving and serving him , that they hate those that do it , and that for their so doing ; and from fearing him , that they more fear the worlds scorns , then his anger . They will in like manner pretend they love Christ that died for them , when they hate all that resemble him in holiness . They are Christians in name , when they will scoff at a Christian in deed , and are enemies to the cross of Christ : Love a form of godliness , but hate the power of it . They will do what God forbids , yet confidently hope to escape what he threatens : will do the Devils works , yet look for Christs wages : Expect that Heaven should meet them at their last hour , when all their life-long they have gallopped in the beaten road towards Hell : Expect to have Christ their Redeemer and Advocate , when their consciences tell them that they seldom remember him but to blaspheme him , and more often name him in their oaths and curses then in their prayers : Will persecute honest and orthodox Christians , and say they mean base and dissembling Hipocrites ; think they do God good service in killing his servants , Joh. 16.2 . as Paul touching Stephen , and the Jews touching Christ : Boast of a strong faith , and yet fall short of the Devils in believing , Jam. 2.19 . These are some of their syllogisms or arguings ; I could even tire your ears with the like . But what doting , blockish and brain-sick Bedlam-Positions are these ? Could rational men ever argue in this manner , had not the God of this world blinded their eys , that the light of the glorious Gospel of Jesus Christ should not shine unto them , 2 Cor. 4.3 , 4. 2 Thes. 2.9 , 10. Did not their deceitfull hearts damnably delude them , as in that case of Leah , Gen. 30.18 . and of Saul , 1 Sam. 23.7.21 . and of Micah , Judg. 17.13 . Turn to the places , for they are rare to this purpose . If this be Reason , it is Reason frighted out of its wits : Yet this is every wilfull sinners case , yea of every unregenerate man in some measure : As I 'll but give you one instance more to clear it . You shall have them maintain with incredible impudence , accompanied with invincible ignorance ; That if a man make scruple of small matters , or of those sins or sinfull customs which they allow of , and will not do as they do , That he is over-precise : Though they may as soon finde Paradise in Hell , as any Text in the Bible that makes for loosness , or against circumspect walking . Yea , who would dream that so gross blockishness should find harbor in any reasonable soul , as to think that God should like a man the worse for his being the better , or for having a tender conscience ; or look for less fear , reverence , and obedience from his servants , then we do from our servants ? And yet the same men will grant , that a servant can never be too punctual in his obedience to his masters lawfull commands . But you see the reason ; Natural men are blinde to spiritual objects , as the Apostle speaks 1 Cor. 1.18.20 . & 2.14 and so no more fit to judge of them , then blinde men are fit to judge of colours . And hence it is , that they have the basest thoughts of the best men , making ill constructions of whatsoever they speak or do ; as the Scribes and Pharisees dealt by our Saviour . Until we are born again , we are like Nicodemus , who knew not what it was to be born again , John 3.4 . Until we become zealous our selves , we are like Festus , who thought zeal madness , Acts 26.24 . Until we be humble our selves , we are like Michal , who mocked David for his humility , and thought him a fool for dancing before the Ark , 2 Sam. 6.16 . For , to carnal-minded men , all Religion seems foolishness , 1 Cor. 1.18 . It faring between the Sensual and Spiritual , as it does between Youth and Age : For as Young men think Old men to be fools , but Old men know the Young to be fools ; so Worldlings think the Religious fools , but the Religious know them to be fools , because they have had the experience of both conditions ; as the old have been young , but the other are utterly unacquainted with what they see and know . Besides , the one make the Word their rule in every thing ; for they live , and believe , and hear , and invocate , and hope , and fear , and love , and worship God in such manner as his Word prescribes : The other do all as the flesh leads them , and according to the customs and rudiments of the world . 12 ¶ Now lay all together , and you will think it no whit strange , that notwithstanding their condition is so miserable , they should yet be so jocund , confident and secure , that they should neither be sensible of their present condition , nor afraid of future Judgment . Security makes worldlings merry ; and therefore are they secure and merry , because they are ignorant . A Dunce ( we know ) seldom makes doubts ; yea , a Fool ( says Solomon ) boasteth and is confident , Pro. 14.16 . Ignorance is a veil or curtain to hide away their sins . Our knowledge , saith one of the Learned , doth but shew us our ignorance : And Wisdom ( says another ) is but one of mans greatest miseries , unless it be as well able to conquer , as to discern . The next thing from being free from miseries , is , not to be sensible of them . Erasmus could spie out a great priviledge in a blockish condition ; Fools ( saith he ) being free from ambition , envy , shame and fear , are neither troubled in conscience , nor macerated with cares . And Beasts , we see , are not ashamed of their deeds . Where is no reason at all , there is no sin ; where no use of reason , no apprehension of sin ; and where no apprehension of sin , there can be no shame . Blinde men never blush ; neither are Worldlings ashamed , or afraid of any thing ; because for want of bringing their lives to the rule of Gods word , they perceive not when they do well , when ill . The Timber not brought to the Rule , may easily appear straight , when yet it is not . Whereas every small sin , to a holy and regenerate man that weigheth his sin by the ballance of the Sanctuary , is very grievous , and disturbeth his conscience exceedingly . Besides , the Regenerate know , that the very end for which they were created and redeemed , was , that they might honour , love and serve their Creator & Redeemer . They remember also , that they bound themselves by vow and promise in their baptism so to do . Whereas these brainless and bruitish men never once consider what they came into the world for , nor what will become of them when they depart hence : Only their care is , that they may eat , drink , play , sleep and be merry : Whereupon they spend their days in mirth , and suddenly they go down into hell , as Job speaks , Job 21.13 . For , like men sleeping in a Boat , they are carried down the stream of this World , until they arrive at their Graves-end Death ; without once waking to bethink themselves whither they are going , to Heaven or Hell . I grant , that in their long sleep they have many pleasant dreams . As for instance : They slumber , and suppose themselves good Christians , true Protestants ; they dream they repent them of their sins , and that they believe in Christ ; they dream they have true grace , that they fear , and love , and serve God as they ought ; they dream they shall go to Heaven and be saved : But the truth is , all their Religion is but a Dream , and so is their assurance of salvation . They have Regeneration in conceit , Repentance and Righteousness in conceit ; they serve God well in conceit , and they shall go to Heaven only in conceit , or in a dream ; and never awake , until they feel themselves in a bed of unquenchable flames . Neither did pure and naked Supposals , ever bring any man to eternal life . 13 ¶ Which being so , and that with the greatest part of the World : How does it concern every one of you to try and examine your selves , whether it fares not so with you ; and to mistrust the worst of your selves , as all wise and sound-hearted Christians do ; as you may see by the Apostles , Matth. 26.22 . even every of them was jealous of himself , and examined his own heart , though but one of them was guilty of that soul sin which Christ spake of . Now if you would examine your selves but by those marks I have already given you , you may easily see whether you are the men guilty of what I have laid to your charge . If you would be further informed , ask your selves only these three questions . Whether you are of that small number , whom Christ hath chosen out of the world ? Whether you are Regenerate ? Whether you have true and saving faith ? For otherwise all your hopes and perswasions are but vain presumptions and delusions . First , Are you of that small number ? For , the greatest number , whether of men , or great men , or great Scholars , go the broad way to destruction ; and but a few of either , the narrow way which leadeth unto life ; as appears by many cleer testimonies and examples ; for which see those known places , Mat. 7.13 , 14. 1 Joh. 5.19 . Rev. 20.8 . Christs flock , that believe the Gospel , are but a little flock , Luk. 12.32 . and but few in number , Isa. 10.22 . & 53.1 . Rom. 9.27 . & 10.16 . Rev. 3.4 . 2 Cor. 4.4 . Mat. 8.34 . & 27.22 . Acts 28.22 . Rev. 13.16 . Yea , of all the CCLXXXVIII several Opinions which Philosophers held touching the Chief good ; never any was 〈…〉 to think the way to attain to it , was by doing as the most do . Yea , they all concluded , that Number was the best note of the worst way . And we even see by experience , that the basest things are ever most plentifull . And therefore it amazes me to think , how men should be so blockish as they are in this particular : for if you mark it , most men walk in the broadway , and yet every man thinks to enter in at the strait gate : which could never be , if they were not fools , or frenzie . Again take notice , that many seekers fall short of heaven , Luke 13.24 . Do you strive ? The righteous shall scarcely be saved ; what then shall become of the unrighteous ? 1 Pet. 4.18 . 14 ¶ Secondly , Are you regenerate and born anew ? For Christs words to Nicodemus ( a knowing , honest , moral man ) are express ; yea , and he bindes it with an oath : Verily , verily I say unto you , except ye be born again ye can in no wise enter into the kingdom of heaven . Now if you be regenerate , it will appear by this : Regeneration or new-birth , is a creation of new qualities in the soul , as being by nature onely evil-disposed . In all that are born anew , is a change , both in the Judgement from error to truth , and in the Will from evil to good ; and in the Affections from loving evil , and hating good , to love good , and hate evil ; in the whole man from darkness to light , and from the power of Satan unto God . Is this change wrought in you ? For without it there is no going to heaven , no being saved . Then — Thirdly , Have you a true and lively faith in Jesus Christ ? For there is no coming to Christ but by faith , Heb. 11.6 . By faith we receive the forgiveness of our sins , Luke 7.47 , 50. By faith we are justified , Rom. 3.26 , 28 , 30. Gal. 3.8 . By faith through grace we are saved , Eph. 2.8 , 9. Luk. 18.42 . By faith through the power of God we are kept and preserved to salvation , 1 Pet. 1.5 . Nothing but faith can assure us of Gods favor , Eccles. 9.1.2.3 . By faith we obtain whatsoever we ask , Mat. 21.22 . By faith we are blessed , Gal. 3.14 . By faith we know God , 1 Joh. 4.7 . Psal. 9.10 . Without faith we cannot profit by hearing the Word , Heb. 4.2 . Without faith it is impossible to please God , Heb. 11.6 . Whatsoever is not of faith is sin , be they never so glorious performances , Rom. 14.23 . and 10.14 . Now you shall know whether you have faith , by this : Faith comes by bearing the Word preached , Rom. 10.17 . And the Spirits powerfull working with it , Ioh. 3.3 . 5.8 . Faith purifieth the heart , Act. 15.9 . worketh by love , Gal. 5.6 . and sanctifieth the whole man throughout , Act. 26.18 . Faith is known by its works , Iam. 2.17 . 18.22 . Faith and holiness are as inseparable as life and motion , the sun and light , fire and heat . Again , Faith believeth the threats of the Word , together with the promises ; and thereupon feareth sin , as it fears hell . Again , if the Image of God by faith be repaired in you , you cannot but love them that love God , 1 Ioh. 3.10 . Besides , this is a sure rule : That that perswasion only which follows found humiliation , is Faith ; That which goes before it , is Presumption . And as Ambrose speaks ; No man can repent of sin , but he that beleeves the pardon of sin ; nor none can beleeve his sins are pardoned , except he hath repented . Lastly , how easie a matter soever men think it is to believe ; he that goes about it , shall finde it as hard a work to beleeve the Gospel , as to keep the Law : And onely God must enable to both . Now if upon trial you evidently finde that you are of Christs little flock , that you are regenerate , and that you have this precious grace of Faith wrought in your heart , you may comfortably assure your self that you shall be saved . Otherwise the Devil and your own heart do but delude you , in promising you the least benefit by the blood of Christ : Yea , it had been better for you , that there had been no Christ come into the world : For , even the mercy of God , ( which you have contemned ) and the means of grace , and the offer of salvation , shall but inhance your damnation . Yea , Christ himself that onely Summum bonum , who is a Saviour to all Beleevers , shall be a just Revenger to you , if you go on ; and bid you Depart ye cursed into everlasting fire , &c. Matth. 25.41 . 15 ¶ And so much , for the discharge of my conscience and duty ; and to make a supply of that , which I should have some way performed long since . Yet least I should imitate those , who kindle a fire under greenwood , and leave it so soon as it begins to flame ; ( for I take it for granted , that some of you will lay to heart what hath been said ) I have sent you three Books ( writ by an impartial Author , not a Party ) which I hold exceeding profitable for you to peruse . The one speaking more home and full to this matter . The second shewing how it comes to pass , that so many are deceived , who hope to be saved . The third setting out to the life , the very thoughts , words , and actions of all natural men ; insomuch that no glass can more lively represent your faces , then it does your hearts . Therefore that you may not be disappointed of your end , by mistaking your way ; that you may become as true friends to God , and the Ministry , as you have been bitter enemies ; and so have your part and portion with them at Gods right hand , where are pleasures for evermore : Be perswaded to read them , with as much observation and circumspection , as you would do the Evidences of your Inheritance . Neither count it as a thing indifferent , that may either be done , or dispensed with ; except you are indifferent whether you be saved or damned . Yea , so minde what you read , as if it were an Epistle writ from Heaven , and sent to each of you in particular . Expect not that Christ Jesus himself from Heaven should call to you severally by name , as he did to Saul , and say , Ho Ishmael ! such a one ; or Ho Elymas ! such a one ; why doest thou persecute me ? I am Jesus whom thou persecutest , Acts 9.4 , 5. Which yet , if he should , it were no more in effect then he hath often done ; nor would you be any more warned , or reclaimed by it . As is evident by the example of Hazael , 2 Kings 8.12 , 13 , &c. And by what Abraham told Dives , Luk. 16.31 . If you will not beleeve Moses and the Prophets , Christ and his Apostles in his Word ; neither would he be perswaded , though one should be sent unto you from the damned in hell , or from the glorified spirits in heaven . Wherefore hearken unto Conscience ; and what concerns you , apply it not to others , as the most do . Do not like a Childe , that beholding his own face in a glass , thinks he seeth another childes face , and not his own . Want of Application makes all Means ineffectual . Yea , there are very few men that make not the whole Bible and all the Sermons they hear , yea the checks of their own Consciences , and the motions of Gods Spirit utterly ineffectual , for want of wit and grace to apply the same to themselves . Whereas if they would rightly and ingenuously apply but one Text or two unto their own souls , as they can unto others , ( being better able to discern others moats , then their own beams ) they might be everlastingly happy . 16 ¶ But it is now a just plague upon our so much Formality and Profaneness , under our so much means of Grace ; that because we ( many of us ) have heard the Word , and enjoyed the means for thirty , forty , fifty years together , and are never the better , bring forth no fruits thereof ; that Christ should say unto such , as he did to the fruitless Fig-tree , Mar. 11.13 , 14. Never fruit grow on thee henceforward . And the truth is , if you observe it , you shall very rarely hear of an old Formalist , or Protestant at large , that ever is converted , ( but young ones , as Ministers can sufficiently inform you : ) Perhaps they may turn to be Antinomians , Ranters , Quakers , or the like , and imbrace Error ; but they turn not to the Truth . Or if so , it is a greater miracle then was the creating of the whole world . For , in making such a one a New creature , must be a number of miracles : A blinde man is restored to sight , a deaf man to hearing , a man possest with many devils dispossest ; yea , one not only dead in sin , but buried in the grave of long custom , with a grave-stone laid upon him , raised from the dead ; and in every one , a stone turned into flesh . In all which God meets with nothing but opposition , which in the Creation he met not with . Thus I have been large : But as John could only baptize with water , so I can but teach you with words ; And when God withholds his contemned grace , Paul himself cannot move a soul . If the Holy Ghost shall set it home to your hearts , that you may so meditate on what hath been spoken , and so practise what hath been prescribed ; that God in Christ may be pacified , your sins by free-grace pardoned , and your souls eternally saved : That while you are here , you may enjoy the peace of God which passeth all understanding , Phil. 4.7 . and when you depart hence , you may arrive at the Haven of all happiness in Heaven , where is fulness of joy , and pleasures for evermore ; Blessed and happy are ye , Psal. 16.11 . Which is my prayer and hope , and should be my joy . FINIS . London , Printed by Thomas Newcomb , and are to be sold by James Crump in Little Bartholomews Well-yard , and Henry Cripps in Popes-Alley . 1658. 
A67761	----	A leafe from the tree of life wherewith to heal the nation of all strife and controversie, and to settle therein peace and unitie / by R. Younge ... Younge, Richard. 1661 Approx. 72 KB of XML-encoded text transcribed from 10 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A67761 Wing Y166 ESTC R16742 12546110 ocm 12546110 63055 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67761) Transcribed from: (Early English Books Online ; image set 63055) Images scanned from microfilm: (Early English books, 1641-1700 ; 952:34) A leafe from the tree of life wherewith to heal the nation of all strife and controversie, and to settle therein peace and unitie / by R. Younge ... Younge, Richard. 19 p. Sold by James Crump ... and Henry Crisps ..., [S.l.] : 1661. Reproduction of original in Bodleian Library. Caption title. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Calvinism -- Great Britain. Great Britain -- History -- Restoration, 1660-1688. 2004-12 TCP Assigned for keying and markup 2004-12 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Jonathan Blaney Sampled and proofread 2005-01 Jonathan Blaney Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A LEAFE From the TREE of LIFE , Wherewith to heal the NATION of all Strife and Controversie , and to settle therein PEACE and UNITIE By R. Younge a Roxwell Bee , whose sting is as Soveraign as its Honey is sweet , and whose Enemies have no less cause to love him then his Friends . Sold by James Crump in Little Bartholmews , Well-Yard , and Henry Crisps in Popes-Head-Alley , 1661. CHAP. I. Reverend Sir , SOme time since I heard you upon Jer. 51. 9. We would have healed Babilon , but she would not be healed , &c. What change it hath wrought in me , I forbear to mention : But certainly Satan and the World fear they have lost , the one a subject or prisoner , the other a ●imbe or member ever since : for whereas they never molested me formerly ; now as if I were rescued out of Satans clutches , that Lyon foams and roars , ●nd bestirs himself to recover his losse . And as for my old acquaintance , they so envy to see themselves cashe●●ed , and so mortally hate me , for that I will no longer continue miserable , nor run with them ( as I have done ) to the same excesse of riot , 1 Per. 4. 4. ●hat they make me weary of my life , as the daughters of Heth did Rebechah , Gen. 27. 46. Yea I am so scoft at and scorned , both by Parents , Friends , and Enemies , ●hat it not only hinders me from doing the good I would , or appearing the ●ame I am ; but it almost beats me off from being religious back to the world . And certainly he must be more spirit then flesh , that can contentedly make himself contemptible to follow Christ ; be pointed at for singularity , endure so many base and vile nick-names ; have his Religion judged hypocrisie , his godly simplicity , silliness ; his zeal , madness ; his contempt of the world , ignorance ; his godly sorrow , dumpishness ; and the like malicious and mischievous constructions made of whatsoever he speaks or does . For my part I could better abide a stake ( God assisting me ) then the mocks , scoffs and scorns , which every where I meet withall . It is death to me to be mockt ; as it fared with Zedekiah , Jer. 38. 19. Nor is there above Hell , a greater punishment in my judgement , then to become a Sa●●io , a subject of scorn , as Sampson ( I doubt not ) found . Alcibiades profest , that neither the proscription of his goods , nor his banishment , nor the wounds he received in his b●ly , were so grievous to him , as one scornful word from his enemy Ctesiphon . Yea doubtlesse our Saviours ear was more painfully pierced , then either his ●rows , or hands , or feet . It could not but go deep into his soul , to hear those bitter and girding reproaches from them whom he came to save : A generous ●ature is more wounded with the tongue then with the hand . CHAP. II. Minister . I Grant there is no such rub in the way to Heaven as this ; Satan hath not such a tried shaft in all his quiver : he gets more now by such discouragements , and the ●eproaches that are cast upon Religion , then he did formerly by fire and faggot ; for then the blood of the Martyrs , was found to be the seed of the Church : Others ( Phaenix like ) springing out of their ashes : Whereas now , multitudes of souls are scoft out of their Religion by wicked men ; many being apt with Peter to deny their Religion , when they come in company with Christs enemies ; and with David to dissemble their faith when they are amongst Philistines , lest they should be mockt , have so many frowns , and frumps , and censures , and scoffs ; be branded with that ●dious and stigmatical name of an hypocrite , &c. Yea S. Austin confesseth , that he often ●elied himself with sins which he never committed , lest he should be unacceptable to his sinfull companions ; which makes our Saviour pronounce that man blessed that is not offended in him , Matth. 11. 6. But for all that , a wise man will not be scoft out of his Money , nor a just man flowred out of his Faith. The taunts of an Ishmael shall never make an Isaac out of love with his inheritance . Yea for a man to be scoft out of his goodness by those which are lewd , is all one , as if a man that seeth should blind●old himself , or put out his eyes , because some blinde wretches revile and scoff at him for seeing . Or as if one that is ●ound of limbs , should limp or mai● himself to please the criple , and avoid his taunts ; And know this , That if the barking of these currs , shall hinder us from walking on our way to Heaven , it is a sign we are most impotent cowards : Ye● if our love be so cold to Christ , that we are ashamed for his sake , to bear a few scoffs and reproaches from the world , it is evident we are but counterfeits , such as Christ will be ashamed of before his Father and his holy Angels at the latter day , Mark. 8 38. For , for the comfort of all that are single and honest-hearted , notwithstanding all the scoffs and scorns of Atheists and careless worldlings , all their perswasions and persecutions , they shall both lose their labours , and themselves too in the end . Well may they intend , and also do their utmost to flout us out of our Faith , that so they may slay us with death eternal , and speed thereafter ; ( As God that regards not so much what is performed , as what was intended , and measures what we do by what we meant to do ; as in the case of Abrahams offering up his son , and those Jews who only thought they had killed Paul , Acts 14 ▪ 19. ) but they shall be no more able to hinder the salvation of any one whom God hath chosen to his Kingdome of grace and glory , then Saul with his Courtiers could hinder David from attaining the promised Kingdom of Israel , Psal. 129. 1. Rev. 13. 8. The windes may well ●osse the ship wherein Christ is , but never overturn it . If Christ have but once ▪ possest the affections , there is no dispossessing him again . The League that Heaven hath made , Hell wants power to break . Who can separate the conjunctions of the Deitie ? Whom God did predestinate , saith Paul , them he also called ; and whom he called , them be also justified ; and whom he justified , them he also glorified , Rom. 8. 30. They shall sooner blow up hell with trains of powder , then break the chain of this dependent truth . No power of men or devils is able to withstand the will of God , it shall stand firmer then the firmament . A fire in the heart overcomes all other fires without ; as we see in the Martyrs , which when the sweet doctrine of Christ had once got into their hearts , it could not be got out again by all the torments that wit and cruelty could devise . CHAP. III. Convert . BUt how should I a novice , a punio , a white-liver , shake off this slavish yoke of bondage and fear in which Satan for the present holds me ? Minister . By well observing what the Scriptures in this case hold forth for the encouragement of all that thus suffer . I will commend to your serious consideration only six things , and I pray minde them well ; for Virgil most excellently and profundly , couples the knowledge of cause , and the conquest of ●ll fears together . First observe , that grievous temptations and persecutions , do always accompany the remission of sins . That all men , as Austin speaks , are necessitated to miseries , who bend their course towards the Kingdom of Heaven : neither can Gods love be enjoyed without Satans disturbance . Yea the world and the devill therefore hate us , because God hath chosen us . If a conver● comes home , the Angels welcome him with songs , the devils follow him wit●… uprore and fury , his old acquaintance with scorns and obloquie , as you sufficiently finde . Godly men are thorns in wicked mens eyes , as Job was in the devils , because they are good , or for that they are dearly beloved of God. If a mans person and ways please God , the world will be displeased with both : whence we are so often foretold and forewarned of it , that we may be the better forearmed and prepared to entertain it : All that will live godly i●… Christ Jesus , shall suffer persecution , 2 Tim. 3. 12. Ye shall be hated of all me●…●nd nations for my Names sake , Matth. 10. 22. and ●4 . 9. Behold I send yo●…●●●th , as sheep in the midst of wolves , Matth. 10. 16. and many the like . Whence also those many and strong encouragements in the word , which may serve as so many flaggons of wine , to comfort and strengthen us against whatsoever we meet withall in the world : Blessed are they that suffer persecution for righteousnesse sake , for theirs is the Kingdome of Heaven , Matth. 5. 10. Blessed are y● when men shall revile you and persec̄ute you , and say all manner of evill against you fals●y for my sake . Rejoyce and be exceeding glad , for great is your reward in Heaven , for so persecuted they the Prophets which were before you , ver . 11 , 12 ▪ Rejoyce , inasmuch as ye are partakers of Christs sufferings ; that when his glory shall be revealed , ye may be glad also with exceeding joy . For if ye ●e reproach●d for the Name of Christ , happy are ye . For the spirit of glory and of God restet● vpon you , which on their part is evil spoken of , but on your part is glorified , 〈◊〉 Pet. 〈◊〉 〈◊〉 ▪ 13 , 14. ●o here is reward enough , for all that men or devils can do 〈◊〉 gainst us ; which hath made thousands even ambitious to imbrace the fla●●● . Your cruelty is our glory , said the Martyrs in Tertullians time to their persecutors , for the harder we are put to it , the greater shall our reward be in Heaven . It is to my loss ( said Gordius the Martyr ) if you bate me any thing of my sufferings : See more Phil. 1. 28 , 29. Rev. 2. 13. And so much to shew , that he refuseth to be an Abel , whom the malice of Cain doth not exercise , as Gregory speaks : For it is an everlasting rule of the Apostle , He that is born after the fl●sh , will persecute him that is born after the spirit ( Gal. 4. 29. ) not because he is evill , but because he is so much better then himself , 1 John 3. 12. Because his life is not like other mens , his ways are of another fashion , Wisd. 2. 15. CHAP. IV. SEcondly consider , That as we are every where in the word forewarned of it , so it is not our case alone ; for search the whole Bible over , and you shall not finde one holy man mentioned , without mention of something lie suffered from ungodly men ; as it were easie to instance , how Abel , Lot , Noah , righteous men ; Abraham the father of the faithful ; Isaac , Jacob , Joseph , Patriarchs and Fathers of the Church ; meek Moses , upright Samuel , Job that none-such , all the Lords Priests , Prophets , Apostles , yea the harmlesse Babes , and our Saviour Christ himself did severally suffer from wicked and ungodly men : Yea never man came to Heaven , but first he past through this Purgatory . God had one Son without sin , but never any one without suffering . Which makes our Saviour say , ●o be to you when all men speak well of you , that is , when evill men speak well of you ; for so did the Jews of the false Prophets , Luke 6 26. Wherefore marvel not though the world hate you , as St. John speaks , 1 Joh. 3. 13. Neither count it strange , as St. Peter hath it , concerning the fiery triall , which is amongst you to try you , as though some strange thing were come unto you , 1 Pet. 4. 12. For Christ and his Crosse are inseparable , Luke 14. 27. Whence that distinction of Luther , that a Christian is a Crosse-bearer . He that will be my disciple , let him take up his crosse daily and follow me , Luke 9. 23. and 14. 26 , 27. CHAP. V. THirdly , No hope it should be otherwise , since God from the beginning of the Creation , hath preclaimed a War , enmity and strife , between the wicked and the godly : Did you never read that Scripture , Gen. 3. 15. where God himself saith to the Serpent , I will put enmity between thee and the woman , and between thy seed and her seed ; he , or it , shall bruise thine head , and thou shalt bruise his heel . Where by the serpentts seed are meant the whole generation of wicked men ; and by the womans seed , Christ and all his members , as all Interpreters conclude , and other Scriptures make cleer , where wicked men are called serpents , a generation of vipers , and children of the Devil , Matth. 23. 33. John 8. 44. 1 John 3. 10. And as this war was proclaimed in Paradise , even in the beginning of time , ( original sin , being the original of this discord ) so it shall continue to the end of all time : When time , faith One , began , this malice first began , nor will it end but with the latest man. It is an everlasting Act of Parliament , like a Statute in Magna Charta . Which is the next thing I would commend to your serious consideration : And that you may be the better confirmed therein , see how according to the Lords prediction or proclamation , there hath been a perpetual war , enmity and strife in all ages past , is now and ever shall be , between Satan and Christ , and their Regiments the wicked and the godly . For proof whereof I could produce testimonies and examples innumerable there being scarce a page in the Bible , which doth not express or imply somewhat touching this enmity . But that I may be brief , and because examples give a quicker impression then arguments , I will onely give you an instance in every Age. As First , to begin with the first Age , viz. the old World before the flood . We read of this mortal enmity and strife between Cain and Abel , 1 John 3. 12. Secondlyl , after the Flood , before the Law between Esau and Jacob , first in the womb , the more plainly to shadow out this enmity , Gen. 25. 22 , 23. and after they were born , Gen. 27. 41. Thirdly , After the Law , before Christ , between Doeg and the 85. Priests which he slew with the edge of the sword , 1 Sam. 22. 18 , 19. Fourthly , Since the Gospel , in the time of Christ , and his Apostles ; this enmity so manifested it self not only in the Gentiles , but in the Jews , Gods own people , who first raised those persecutions against Christ and his members ; that having beheaded John Baptist his harbinger , and crucified himself the Lord of life : We read that of all the twelve , none died a natural death save only S. Iohn , and he also was banished by Domitian to Patmos , and at another time thrust into a Tun of seething oyl at Rome , as Tertullian and S. Hierome do report : See Acts 7. 51 , to 60. and 12. 1. to 5. Rom. 8. 36. Iohn 21. 18 , 19. Fifthly , After the Apostles , if we consider the residue of the ten Persecutions raised by the Romans against the Christians , which was for three hundred years till the coming of godly Constantine , we finde that under Dioclesian , seventeen thousand Christians , were slain in one moneth , amongst whom was Serena the Empress also . Yea , under him and nine other Emperers , there was such an innumerable company of innocent Christians put to death and tormented , that S. Hierom in his Epistle to Chromatius and Heliodorus saith , There is no one day in the year , unto which the number of five thousand Martyrs might not be ascribed , except only the first day of Ianuary . Yea there was two thousand suffered in the same place and at the same time with Nicanor , Acts and Monuments , page 32. who were put to the most exquisite deaths and torments , that ever the wit or malice of men or devils could invent to inflict upon them , and all for professing the faith of Christ , and being holy : which makes S. Paul cry out , I think that God hath set forth us the last Apostles , as men appointed to death ! 1 Cor. 4. 9. CHAP. VI. SIxthly , From the Primitive times and infancy of the Church hitherto ; the Turk and the Pope have acted their parts in shedding the blood of the Saints , as well as the Jewes and Roman Emperours ; touching which I will refer you to the Book of Acts and Monuments ; and R●vel . 17. The whore of Babylon was drunk with the blood of the Saints , and with the blood of the Martyrs of Iesus , ver . 6. Which in part was fulfilled in England under the reign of Queen Mary ; and in France , where before many late bloody Massacres , there were more then two hundred thousand who suffered Martyrdom about Transubstantiation : See Ecclesiastical History , lib. 6. cap. 4 , 5 , 16. But Seventhly , To come to these present times wherein we live : Is it possible for a man to live a conscionable and unreproveable life ? abstain from drunkennesse , swearing , prophaning the Lords day , separate himself from evill company , be zealous for the glory of God , admonish others that do amisse &c. without being traduced , calumniated , hated , slandered and persecuted for the same ? no it is not possible : for if our righteousnesse doe but exceed the righteousness of a swearer , or a drunkard , we are sure to be persecuted for our righteousness , as Abel was persecuted of Cain , because his Sacrifice was better then his . If a man walke according to the rule of Gods Word , he is too precise ; if he will be more then almost a Christian , he is curious , phantastical , factious , and shall be mocked with the Spirit , as if the Spirit of God were a Spirit of dishonour and shame . Yea , in these times not to be an Atheist , or Papist , is to be a Fanatick : as how common a thing is it to wound all holiness under the name of Fanatick , a name so full of the Serpents enmity , as the egge of a Cockatrice is full of poison ? What should I say ? the World is grown so much knave , that 't is now a vice to be honest . O the deplorable condition of these times ! Even the Devil himself durst not have been so impudent , as to have scoft at holiness in those ancient and purer times : but now I could even sink down with shame , to see Christianity every where so discountenanced : Our very names come into few mouths , out of which they return but with reproaches . Amongst the rest of our sins , O God , be merciciful to the contempt of thy Servants . Eightly , For the time to come : It is like not only to continue , but the last remnants of time are sure to have the most of it ; because as in them love shall wax cold , Matth. 24. 12. so as love groweth cold , contention groweth hot . More expresly the Holy Ghost foretells , that in the last dayes the times shall be perilous , and that toward the end of the world , there shall be scoffers , false accusers , cursed speakers , fierce , despisers of them that are good ; and being fleshly , not having the spirit , they shall speak evill of the things which they understand not : and that many shall follow their damnable ways , whereby the way of truth shall be evill spoken of . And that as Jannes and Jambres withstood Moses , so these also shall resist the truth , being men of corrupt mindes , reprobate concerning the faith , being before of old ordained to condemnation , 2 Tim. 3. 1. to 13. 2 Pet. 2. 2. and 3. 3. Jude 4. 10. 16 , 18 , 19. And so much of the third particular . CHAP. VII . FOurthly , It would be considered , that what you suffer is far short of what others have suffered before you ; for whereas you suffer a little tongue-persecution , your betters and such as the world was not worthy of , have suffered cruel mockings , and scourgings , bonds , and imprisonments ; were stoned , sawn asunder , tempted , slain with the sword : endured the violence of fire ; were rackt , wandred about in desarts and mountains , in dens and caves of the earth , in sheep-skins , and goat skins , destitute , afflicted , and tormented : Not accepting deliverance , that they might obtain a better resurrection , Hebr. 11. 35 , to 39. Yea , turn ●…stical History , and you shall finde that some of the Martyrs were stoned , some crucified , some beheaded , some thrust thorow with spears , some burnt with fire , some broiled , some brained ; with many the like , and worse kinds of death : for we read of no lesse then twenty nine several deaths they were put unto . But to clear your sight , I le give you some particular instances of the several wayes that the best of Gods people have suffered before you . First , You shall finde , that it hath been the manner of wicked men , out of this enmity , to envy the vertuous and good estate of the godly : as Cain envied Abel , Gen. 4. 5. Secondly , To contemn their supposed mean estate , as Sanballat , Tobia● , and Gershom , with the rest of that crue contemned Nehemiah and the Jewes , Nehem. 4. 1 , 2 , 3. Thirdly , To rejoyce at their supposed evill estate , as the Princes of the Philistins did at Sampsons blindness and bondage , Judg. 16. 25. Fourthly , To hate them , as all carnal men hate the members of Christ , Matth. 10. 22. Fiftly , To murmure against them , as the Israelites murmured against Moses and Aaron , Numb . 11. 1. and 14. 2 , 3. Sixthly , To censure their actions , and misconster their intentions , as Eliah did Davids zeal for Gods glory , in fighting with Goliah , 1 Sam. 17. 18. and those wicked ones , his fasting and mourning , Psal. 35. 13 , to 17. Seventhly , By carrying tales of them unto others , as Doeg did to Saul of David and Ahimeleck , 1 Sam. 22. 9 , 10. and the Ziphims , 1 Sam. 23. 19 , 20. and 26. 1. Eightly , To perswade and give divelish counsel to others like themselves to persecute them ; as the Princes and Rulers did to Zedekiah the King against Jeremiah , Jer. 38. 4. Ninthly , To scoff at them , as Ishmael scoft at Isaac , Gen. 21. 9. Tenthly , To nick-name them , as the Jews did Paul , Acts 24. 14. and all the Disciples , 1 Cor. 4. 9 , 10. Eleventhly , To revile and rail on them , as the Jews did upon Paul and Barnabas , Acts 13. 45. Twelfthly , To raise slanders of them , as those wicked men slandered Naboth , confirming the same with an Oath , 1 Kings 21. Thirteenthly , To curse them , as Goliah cursed David , 1 Sam. 17. 43. and also Shemei , 2 Sam. 16. 7 , to 15. Fourteenthly , To threaten them , as all the men of Sodom did Lot , Gen. 19. 9. Fifteenthly , By subtilty to undermine them in talk , that they might betray them ; as the false Prophets and other enemies of the truth undermined Jeremiah , seeking every way to destroy him , Jer. 18. 18 , &c. Sixteenthly , By using scornful and disdainful gestures to despigh● them ; as Goliah against David , 1 Sam. 17. 42. and also those wicked ones , Psal. 22. 7. 13. and 35. 16. and 109. 25. Seventeenthly , To withstand and contrary the doctrine which they are commanded by God to deliver : As Elymas the Socerer withstood Paul and Barnabas in their preaching , Acts 13. 8. Eighteenthly , To combine themselves together and lay divellish plots to destroy them ; as Demetrius with the rest of the Craftsmen conspired the death of Pauls companions , Acts 19. and likewise more then forty of the Jews which bound themselves by a curse , not to eat nor drink till they had killed Paul , in which conspiracy the chief Priests were likewise assistants , Acts 23. 12 , 13 , 14. Nineteenthly , To imprison them , as the malicious Priests did Jeremiah , Jer. 36. 5. Twentieth , To strike them as Zedekiah the false Prophet strook Micaiah 1 Kings 22. 24. Twenty one , To hurt and maim them , as the Jews of Antiochia and Iconium did Paul , Acts 14. 19. Twenty two and lastly , To slay them , as Jezabel did all the Prophets of the Lord she could finde , 1 Kings 18. 4. CHAP. VIII . NOw to speak nothing in this place of the diversity of deaths and torture● that millions of Martyrs have suffered for prosessing of Christs Nam● and keeping of a good Conscience , though their sufferings were nothing , either to what their sins had deserved , or to what their Saviour had done and suffered for them ; for he endured many a little death all his life for our sakes , and at length that painful , shameful and cursed death of the Crosse ; ye● he suffered every one of these two and twenty ways before-mentioned , and that from his own countrymen and kinsfolks , ye● of the Chief Priests , Scribes and Pharisees , who were teachers and expounders of the Law , and which sate in Moses chair . For he was Envied , Matth. 26. 15. Contemned , Mat. 12. 24. and 13. 55. Rejoyced at in his misery and distresse , Matth. 27. 29. Hated , Joh. 7. 7 ▪ Murmured against , Luke 15. 2. Had his actions and intentions mis-construed , Matth. 11. 19. Had tales carried of him , Matth. 12. 14. and divelish counsel given against him , Matth. 27. 20. was scoffed at , Matth. 27. 42. Nicknamed , Matth. 13. 55. Railed on , Luke 23. 39. Slandered , Matth. 28. 13 ▪ Cursed , Gal. 3. 13. Threatned , John 11. 53. Undermined in talk that they might accuse him , Matth. 22. 15. They used disdainful ge●●ures before him , Matth. 27. 29 , 39. withstood him in his preaching , and contraried his doctrin● , Luke 5. 21. Matth. 9. 34. Combined together and laid divelish plots to destroy him . Mat. 12. 14. Took him prisoner , Matth. 26. 57. Smote him , Luke 22. 64. Hurt and wounded him , Matth. 27. 29. John 19. 34. And lastly , they put him to death , Mat. 27. 35. And why all this ? not for any evil they found in him , for their own words are , He hath done all things well , Mark 7. 37. He hath done , such was his power : all things , such was his wisdom : well , such was his goodness : and yet crucified , and every way abused he must b● . But it was for his zeal , purity and holiness , and because his life and practice was clean contrary to theirs ; his doctrine too powerfull and pure for such carnal hearts to imbrace or endure . Now cast up thy Receits , and compare them with thy deservings ; look upon thy deliverance from the fire of ●●ll : Yea , look but upon thy sufferings single , and thou shalt finde them nothing , to what thy fellow Saints , and Christ thy Elder brother hath suffered before thee . At a Lions Den , or a fiery furnace , not to turn tail , were something worthy a Christian. Yea compare thine own estate with thine enemies , and thou shalt see yet greater cause to be not only patient , but thankful . For if these scoffs and flou●s of men like thy self are so grievous to thee , how will thine and Gods enemies indure those mocks and flouts of the divels in hell ? how will they i●dure that devouring fire , that everlasting burning , Isa. 33 : 14. Psal. 68. 21. And the way not to repine at those above us , is to look at those below us . But leaving the application untill the conclusion ; CHAP. IX . F●s●hly , Consider but seriously , who they are , that ha●e , scoff and j●●r you , and that have persecuted the Saints before you , and mockt at heliness ; and this may serve exceedingly to support you against whatever you shall hear or feel from them . As first , What is their Character in Scripture ? are they not such as these ? A company of hypocrites , Psal. 35. Hypocritical mock●rs , v. 16. a crue of Drunka●ds , Psal. 69. I am 〈◊〉 song of the Drunkards , vers . 12. a sort of vicious persons , following their lusts , 2 Pet. 3. 3. There shall come ●●ckers , walking after their own lusts . A company of abj●ct persons , Psal. 35. 15. like those e●●mies , Acts 17. L●wd fellows of the baser sort , ver . 5. A rout if prophane , godless , irreligious Ath●ists and ignorant fools , that do no more know the power , then Tu●ks and Heathens know the truth of godliness , Psal. 14. 1. to 6. And it is a ●hrewd suspition , that he who is a ●●●ker is an Atheist : It well becomes him to mock at Relig●on , that denies a God : And it is evident enough that he denies a Goa , that mo●ks a● godlinesse . But secondly , Experience sufficiently acquaint● us what they are , and the examples before rehearsed ; for such as Cain , and th● Sodo●●●●s , and Ishma●l , and E●a● , and Ha●an , and Eliab , and Goliah , and Michal , and Do●g , and Sh●m●i , and R●bsheke● , and Abab , and J●zabel , and Tobia● , and Sanballat , and P●s●ur , and Zedekiah , and Herod , and Judas , and S. Paul before his conversion , and A●●nias the High Priest , and Demetrius the silver-smith , and Alexander the Copper-smith , and Elimas the Sorcerer : such as these I say are the men , who amongst us do the like things that they did . And will any wise man stumble at Religion for such mens ●c●ffs and reproaches ? what better can be expected from them ? What said the Orator to Salust ? It cannot be , but he that lives thy life should speak thy language ; yea , a man would choose his Religion by such mens enmity , and it is a great honour to Religion that it hath such adversaries . For as the Primitive Christians used to say when N●ro persecuted them ; they that know him must needs think it some great good which Nero so ha●ed and condemned ; so every wise man will love Religion the better , and take it for a great honour to the Saints , that ●ypocrites , drunkards , vitious followers of their lusts , ●●se and lewd fellows , godlesse Atheists , and blind Sensualis●s are her s●●ffing adversaries : And scarce do I know a better argument to perswade to love and imbrace it , then that such men hate and deride it : neither can it be the true Religion , which is not every where thus spoken against , Act. 28. 22. But CHAP. X. SIxthly and lastly , Observe but the reasons why they do it ; and this will notably confirm and strengthen you against their 〈◊〉 and s●●●ns . Convert . Have they any reason for their so doing ? Minist . Not properly : For as the Prophet very often complains , they are mine enemies without a cause , and they hate me without a cause , &c. Psal. 35. 7. and 69. 4. though they pretended many causes . So they have no just cause no● reason to hate , censure and slander us as they do ; for not vill deed can have a good reason : yet they do it not without many by reasons and self-ends . As First , The main and most material cause why wicked men so mortally hate the godly , and which breeds so many quarrels ▪ is the contrariety of their natures ; being as contrary one to the other as are God and the devil , the one being the children of God , and partaking of the divine nature , as being one with the Father and the Son , 2 Cor. 6. 18. Gal. 3. 26. Joh. 1. 12. and 17. 14 , 21 , 22. 2 Pet. 1. 4. being like God i● holiness , 1 Pet. 1. 15. Brethren of , and 〈◊〉 annexed with Christ , Rom. 8. 17. 29. Members of his b●ay , 1 Cor. 12. 27. B●n● of his ●●ne , and flesh of his flesh , Ep● . 5 ▪ 30. having his spirit dwelling in them , Rom. 8 9 , 16. and being Temples of the holy Ghost , 1 Cor. 6. 19. Jam. 1. 18. Joh. 1. 13. & 3. 5. 8. 1 Joh. 3 9. And the other being the seed of the serpent and children of the devil ; and so partake of his nature , as is plain by 1 Joh. 3. 8 , 10 , 12 , 14. and 6. 70. and 8. 44. Matth. 13. 38 , 39. 2 Cor. 4. 4. 2 Tim. 2. 26. Gen. 3. 15. and 5. 3. Eph. 2. 2 , &c. Which being so , how is it possible they should ever agree ; although God had not proclaimed an enmity between them ? For there can be no amity where there is no sympathy ; no reconciling of the wolf and the lam● , the winds and the sea ; no neighbourhood , no alliance , no conjunction , is able to make the cursed seed of the serpent , and the blessed seed of the woman ever agree . For fire and water , light and darkness , heaven and hell are not more contrary . One bloud , one belly , one house , one education , could never make Cain and Ab●● accord , Jacob and Esa● , Isaac and Ishmael at one . Yea though they be man and wife , parent and childe , yet if they be not like , they will not like . 2 Cor. 6. 14 , 15. As how many a wife is so much the more hated , because a zealous wife ? how many a childe lesse beloved , because a religious childe ? how many a servant lesse respected , because a godly servant ? And no marvel , for though they dwell in the same house , yet they belong to two several Kingdoms : and albeit they both remain upon earth , yet they are governed by two several Laws , the ones Burguship being in heaven , Phil. 3. 20. and the other being a Denizen belonging to hell ; as Irish men are dwellers in Ireland , but denize●s of England , and governed by the Statutes of this Kingdom . And indeed what is the corporal sympathy , to the spiritual antipathy ? Can there be such a parity between the parent and the childe , the husband and the wife , as there is a disparity between God and Satan ? no certainly . A wicked man can agree with all that are wicked , be they Papists , or Turks or Atheists ; Prophane or Civill men : for all these agree with him in blindness and darkness , and are all seed of the same Serpent : but with sincere Christians and practisers of piety he can never agree , the religious shall be sure of opposition , because their light is contrary to his darknesse , grace in the one is a secret disgrace to the other . Yea let wicked men be at never so much odds one with another , yet they will concur and joyn against the godly , Acts 6. 9. The Sadduces , Pharise●● and Herodians , were Sectaries of divers and adverse Factions , all differing one from another ; yet all joyn together against our Saviour , Matth. 22. Herod neither loved the Jews , nor the Jews Herod , yet both are agreed to ●ex the Church . Yea Herod and Pilate , two enemies will agree so it be against Christ ; they will fall in one with another , to fall out with God. CHAP. XI . NOr is this of theirs an ordinary hatred , but the most bitter , exorbitant , unlimitted and implacable of all others . No such concord , no such discord , saith one of the Learned , as that which proceeds from Religion . He that is upright in his wayes , saith Solomon , is an abomination to the wicked , Prov. 29 27. My name , sayes Luther , is more odious to them , then any thief or murderer ; as Christ was more detestable to the Jews , then Barabas . And it was evident enough ; for the Pope was so busie and hot against Luther , that he neglected to look to all Christendom against the Turk : which declared that he would easier digest Mahometisme then Lutheranisme . The case of two many in our dayes , in opposing the Reformation . Behold , saith David , mine enemies , for they are many ; and they hate me with a cruel hatred , Psal. 25. 19. Yea , so cruel , that it makes their teeth gnash , and their hearts burst again , as it fared with those that stoned Stephen , Acts 7. 54. This made the truths adversaries , give St. Paul stripes above measure , 2 Cor. 11. 23. And the Heathen Emperors to devise such cruel tortures for all those that but profest themselves Christians . This made Ahab so hate Eliah , that there was not one Kingdom or Nation where he had not sent to take away his life , 1 King. 18. 10. And this made the Papists dig many of our choice Ministers out of their graves , that they might the b●tter curse them , with Bell , Book and Candle . Yea , ask from East to West , from one Pole to the other , search all records under Heaven , if ever there was the like of the intended Powder-plot . Neither does this hatred extend it self to this or that person alone , but to the whole generation of the godly ; as is well exprest , Psal. 83. Come let us cut them off from being a Nation , and let the Name of Israel be no more in remembrance , ver . 4. 12. And the like we see in Haman , whose hatred to Mordecai was so deadly , that he thought it too little to lay hands on him only , except he destroyed all the Jews his people , that were throughout the whole Kingdome of Ahashuerosh , Esth. 3. 5 , 6. For the effecting whereof he offered ten thousand talents of silver into the Kings treasury , ver . 9. 13. And of his mind was Herodias , who preferred the head of John Baptist before the half of Herods Kingdom . And such another was cruel Arundale Archbishop of Canterbury , who swore he would not leave a slip of professors in this Land. And the world is no changling , for this age hath but two many such Hamans and Arundales , who so hate the children of God , that they wish as Caligula once did of the Romans , that they had all but one neck , that so they might cut it off at a blow , were it in their power . As why are not our Sanctuaries turned into Shambles ? and our Beds made to swim with our Bloods ? but that the God of Israel hath crossed the confederacy of Balack , and their wickedness doth not prosper . For their studies are the plots of our ruine ; and the best they intend , is the destruction and overthrow of Religion , or the religious , or both , Mat. 24. 9. John 16. 2. Yea , their enmity and hatred is so virulent and bitter , that were their power answerable to their wills and malice , the brother would betray the brother to death , the father the son , and the children would rise up against their parents , and cause them to die ; the kinsman against the kinsman , and the friend against the friend ; only for professing Christs Name and being religious , as himself affirms , Matth. 10. 34 , 35 , 36. Luk. 21. 16 , 17. Neither is it strange , for this was one of the ends of Christs coming into the world , as appears Matth. 10. 34 , 35. where himself saith , Think not that I am come to send peace but the sword : meaning between the seed of the serpent , and the seed of the woman : for I am come to set a man at variance against his father , the daughter in law against the mother in law , and a mans enemies shall be they of his own houshold , Luke 12. 51 , 52 , 53. Neither want we Presidents of this : For by whom was upright Abel persecuted and slain , but by his own brother Cain ? who scoft at righteous Noah , but his own son Cham ? by whom was that vertuous and religious Lady Barbara put to death , for imbracing the Christian faith , but by her own Father Dioscorus ? who made Serena the Empress a Martyr , for her faith in Christ , but her own husband Dioclesian ? who helped to burn Bradford but Bourn , whose life he had formerly saved ? And lastly , By whom was our Saviour Christ b●trayed , but by his own Disciple Judas ? CHAP. XII Convert . WHerein consists their unlikeness and contrariety ? Minister . There be more differences between the children of God and the children of the Devil , then there are between men and beasts : But principally they differ in their judgements , affections and actions . How they differ in their judgements and affections , I have shewn upon another occasion . How in their actions and practice ( which occasions the greatest strife and discord ) I will acquaint you as briefly as I can . There is nothing more common then for all sorts and kindes of men to hate , scorn , persecute , reproach , revile , accuse , slander and condemn the religious , because their own works are evil and wicked , and the others good , holy and righteous . As wherefore slew Cain his brother , saith S. Iohn , but because his own works were evil , and his brothers good , 1 Joh. 3. 12. Why was Ioseph accused of his Mistress for an adulterer , and thereupon committed to prison , but because he would not be an adulterer like her , Gen. 39 ? yea it was his party coloured coat , composed of all kinds of graces and blessings , that formerly procured his brothrens hate . Wherefore was holy David , as himself complains almost in every Psalm , had in derision , hated , slandered , reviled , contemned , and made a proveth and song of the drunkards , and other wicked men which sate in the gate : but because he followed the things that were good and pleasing unto God , and in him put his trust , Psal. 11. 2. and 22. 6 , 7 , 8. and 37 14. and 69. 10 , 11 , 12. And lastly ( for I might be endlesse in the prosecution of this , ) Why were all the just in Solomons time , had in abomination , and mockt of the wicked ? but because they were upright in their way , and holy in their conversation , Pro. 29. 27. Or those numberless Martyrs , whose souls S. John saw under the Altar , Rev. 6. 9. killed ? but for the Word of God , and for the testimony which they maintained ? And the Master himself ? not for any evil as themselvs are forced to confess , Mar. 7. 37. Which examples sufficiently prove , that that great Dragon the Devil , and these his Subjects , are wroth with none but the woman and the remnant of her seed , which keep the Commandements of God , and have the testimony of Jesus , Rev. 12. 17. All was quiet at Ephesus before S. Paul came thither ; but then ●●ere arose no small strife about that way . Acts 19. 23. &c. A wolf flies not upon a painted sheep : we can with delight look upon the picture of a Toad : It is your active Christian that is most spighted and persecuted . As how many with us may complain with Ieremy , that because they live a godly life themselves , and call upon others to do the same , they are cursed of every one , and cou●ted contentious , Jer. 15. 10. It faring with many as it did with Caius Selius , of whom the heathen were wont to say , that he was a good man , but he was a Christian. Yea let but a spark of servent devotion break out in a family , all the rest are up in clamours ; as when bells ring disorderly , every one is ready with his bucket to quench the fire : disgraced he must be for a Puritan , Roundbead , or P●anatick , but only by Luodic●ans . Indifferency strives to dash zeal out of countenance . And the reason is , wheresoever Christ , comes , there will be opposition . when Christ was born , all Ierusalem was troubled , and Herod cut the throats of all the children in Bethlem : so when Christ is born in any man , the soul is in an uprore , and Satan with his instruments are ready to kill in him every good motion , though it be never so little a babe . You cannot anger a wicked man worse , then to do well : yea , he hates you more bitterly for this , and the credit you gain thereby , then if you had cheated him of hiis patrimony with your own discredit . Whereas , if a man will but bear them company in their sins , drink , swea , temporize , contemn holiness , mis-spend his time , haunt Taverns , play the good fellow , and do as the rest do ; he shall have the approbation and good word of the greatest number . Yea if none would be precise in their actions , nor reprove others for their evill courses ; if they would but be prophane and wicked , and make no bones of sin ; their malice would cease , and we should not have a Roundhead or a Pha●●tick in all the world . Neither is Christ a sign to be spoken against of many in Babylon or Assyria , but of many in Israel , Luke 2. 34. where Religion is profest publikely : Yea ▪ when sincerity is wanting , the neerer the line with any opposition , the greater eclipse . The Gadarens but besought Christ to depart ; his own countrymen drave him out , and cast him down headlong , Luke 4. 29. And who was his greatest enemy , but his greatest friend , even one of his houshold Chaplains ▪ and who but Jeremics familiars watched for his halting . Yea commonly , vertue fares hardest from such as should and seem ●o uphold her ; for the chief Persecutors of Christ and his followers , are not prefest Atheists , or Turks , or Jews , but such as hold some great place in the Church . And intruders upon other mens right , can endure any man how bad soever rather to live by them , then the servants of him whom they intrude upon ; as you may see , Matth. 21. 33 , to 39. where those farmers of the vineyard did not kill the theeves , robbers and spoilers of the vineyard ; but the servants , yea and the son too ; and the end of all was , that they might take the inheritance . And indeed it hath been the complaint almost of all that have written that they have suffered most from such as profest the same Faith and Religion with them . And so much touching the main difference between the seed of the serpent , and the seed of the woman . CHAP. XIII . I Might go on , and shew you that as they hate and persecute the godly because they do w●ll , so likewise because they fare well , and are accepted before them . As why was Cain wroth with his brother Abel , and after ●lew him , as affirmeth the holy Ghost , but because the Lord had respect unto Abe● and to his offering , but unto Cain and his offering he had no respect , Gen. 4. 4 , 5. Why did Esau hate Jacob , and purpose to kill him , but because of the blessing wherewith his father blessed him ? Gen. 27. 41. Isaac's blessing bred Esau's hate . Again , wherefore did the Phil●●●ines and Abim●lech envie Isaac ? stop up his wells , and banish him from them , but because the Lord so abundantly blessed Isaac , as appears Gen. 26. 12. to 18. Wherefore did Josephs Brethren hate him , not being able to speak peaceably unto him , and after sell him into Egipt ? but because his father more favoured him , and they feared he should reign over them , Gen. 37. 4 , to 9. If Joseph be his fathers darling , he is his brethrens eye-sore . Wherefore did Saul persecute David , and pursue after him from place to place to take away his life , but because he was so praised and preferred of the people before himself ? and the Lord was with David , and prospered him in every thing he took in hand , 1 Sam. 18. 12 , 13 , 28 , 29. Davids successe is Sauls vexation ; yea , he findes not so much pleasure in his Kingdome , as vexation in the prosperity of David ? And lastly ( for I passe by the Elder Brothers envie in the Parable against his younger Brother , when his Father so royally entertained him at his return , Luke 15. 28. which is meant of the Jewes envying the Gentiles conversion , and many the like instances . ) Why was Eliah wroth with his younger brother ? 1 Sam. 17. 28. but because he should be more exalted . And I doubt whether Davids brethren were more glad that Goliah was slain , or angry that he was slain by their brother : For envie is sick if her neighbour be well , and the good mans honour is the envious mans torment , as it fared between Haman and Mordecai ; as hereafter the glory of Christ shall add to these Reprobates confusion , when they are driven to confess this is he whom we once had in de●ision , Luke 13. 28. I might also apply all this to many in our times . As why do many mens hearts rise against every holy man they meet ? as some stomacks rise at the sight of sweet meats : Why do all drunkards and vitious livers hate the religious ? and so belch out their enmity and spleen against them , in raising and spreading of slanders as they do : but although partly to rescue themselves from contempt , and to procure a contrary esteem by p●tting a foul , and ugly vizard upon vertue , and decking up vice in a gorgeous and comely attire ; yet chiefly because they partake of the divine nature , and are one with the Father and the Son , John 17. 14. 21 , 22. 2 Cor. 6. 18. I might , I say , be large upon this , and many the like , but I must only mention them . CHAP. XIV . SEcondly , Another cause is , their Ignorance : They shall hate and persecute you , yea , they shall excommunicate and kill you for my Names sake , saith our Saviour to his Disciples , because they have not known the Father nor me , John 16. 2 , 3. and 15. 21. And again , they are an offence unto us , because they understand not the things which are of God , but the things which are of men , Matth. 16. 23. And are deceived , because they know not the Scriptures , neither the power of God , Matth. 22. 29. Luke 19. 42. This the Apostle confesseth to have been the cause of his persecuting the Church , 1 Tim. 1. 13. Who so soon as he was enlightned with the saving knowledge of the truth , changed his note , with his name , and preached that saith , which before he persecuted . Yea , the most ugly and monstrous wickedness , that ever was hatched or brought forth into the world , calleth ignorance mother : Had they known ( says the Apostle ) they would not have crucified the Lord of glory , 1 Cor. 2. 8. Acts 3. 15 , 17. Father , forgive them , saith he of his murtherers , for they know not what they do . And why have the Kings of the earth , in all ages ●nded themselves together against the Lord , and against his Christ , Psal. 2. 2. ●ut because they knew him not ? Joh. 15. 21. they see no more then the bark or outside of spiritual things , 2 Sam. 6. 16. And the flesh ( Satans ready instrument ) will be ever sugesting to them strange surmises touching what the Reli●●ous either say or do ; as is evident by what is recorded of Michal , 2 Sam. 6. 16. of Nicodemus , Joh. 3. 4. of Festus , Act. 26. 24. and lastly , of Paul , before his conversion , 1 Tim. 1. 13. It is the nature of ignorant and carnal men ( that walk after the flesh in the ●●sts of uncleanness , whom Saint Peter calls brute beasts , led with sensuality ) to ●●ak evil of the things which they understand not , 2 Pet. 2. 12. especially in judging acts of zeal and piety , their opinion still lights upon the worst sense , like them in Act. 2. who mocked the Apostles when they were filled with the Holy Ghost , and hearing them speak languages which they understood not , cried out , These men are drunk with new wine . Until we be born again , we are like Nicodemus , who knew not what it was 〈◊〉 be born again , Joh. 3. 4. Until we become zealous our selves , we are like Festus , who thought zeal madness , Act. 26. 24. Until we be humble our selves , we are like Michal , who mocked David for his humility , and thought him a fool , for dancing before the Ark , 2 Sam. 6. 16. Yea , to such as shall perish , or are for the present in a perishing condition , all Religion seems foolishness , 1 Cor. 1. 18. CHAP. XV. THirdly , They therefore speak evil of us , and do all the evil they dare to us : Because we will no longer run with them to the same excess of riot , as the Apostle acquaints us , 1 Pet. 4. 4. When our affections like wild and mad horses , are violently galloping to Hell ; if the Spirit of God by repentance , as with a bridle , suddenly gives a jerk and turns them another way , yea , sets them going as fast in the narrow path towards Heaven : presently those our companions in the broad way , stand marvelling at us that we break off company , and envy to see themselves cashiered . The Israelites , were never set upon by Pharaoh and all his Forces , until they were got out of his land , So long as S. Paul joyned with the High Priests and Elders , to make havock of the Church ; he was no whit molested by them : but when he became a convert , and preached in the name of Jesus , none so hated and persecuted as he . That great Dragon , the Devil , and his subjects wicked men , make war and are wroth with none , but the Woman ( that is the Church ) and the remnant of her seed , which keep the Commandments of God , and have the testimony of Jesus Christ. Revel . 11. 17. The Accuser of the Brethren makes choice of wicked men to traduce those whom he cannot seduce as he desireth ; as we may plainly see in our Saviours example ; who notwithstanding he fulfilled all righteousness , and did all things well , for in his mouth was found no guile , nor fault in his manners , nor errour in his doctrine , Which of you ( said he ) can rebuke me of sin ? Yet the world traduced him for a Samaritan , a Blasphemer , a Sorcerer , a wine-bibber , an enemy to Caesar , and what not ? Thus they deal with the godly , as sometimes a lustfull person will do by a chaste wom●n , when he cannot take away her honesty , he will take away he credit ; brag of effecting his will with her , when yet he could never have admittance into her company . Besides how should those enemies of holiness work their will upon us ? if they did not thus cast aspersions upon , and accus●us . How should Naboth be cleanly put to death , if he be not first accused of blas●phemy ? 1 Kings 21. 13. and the like of Joseph , Eliah , Jeremiah , Susann , Paul , Stevon , and our Saviour Christ himself : Alas , they well know , and their Consciences spare not to tell them that the men whom they nick-name , and asperse , are honester men , and more righteous then themselves , as Pharaah was forced to confess touching Moses , Exod. 10. 16 , 27. And Saul touching David ? 1 Sam. 26. 21. yea , I know they are perswaded well of them , even when they speak most to the contrary , we know Pilate judged Christ guiltlesse , but yet he put him to death . And Festus acknowledged that Paul was without crime , yet he left him in prison . I dare say Tertullus knew that he lyed , when he called Paul a pestilent fellow , &c. his conscience could not chuse but answer him , thou lyest in thy throat Tertullus , Paul is an honester man then thy self ; and the like of our accusors at this day ; but malice regards not how true any accusation is , but how spightful . I grant that in many cases they think as ill of us , as they speak ; and the reason is , when they want evidence , their manner is to judge of us by themselves ; as it fared with Nero , who verily beleeved that all men vvere Libidinists , because himself was such an one ; and indeed their own guiltinesse is a main and usual cause of their censuring and slandring us , for most commonly suspition proceeds from a self defect , and a bad construction from a bad mind . Deceitfull , ever will mistrustfull be : But no distrust is found in honestie . And it is a rule which seldome fails : That as Chara was worse then Noa● whom he derided : and Ishmael worse then Isaac whom he mocked : and Saul worse then David whom he persecuted : and Jezabel worse then Naboth whom she defamed and murthered : and Herod worse then John Baptist whom he beheaded : So they that are wont to slander , jeer and persecute others , have themselves more cause to be jeered and judged by others . Experience sufficiently acquaints us what they are , and the examples before rehearsed ; And will any wise man stumble at Religion for such mens scoffs and reproaches ? CHAP. XVI . FOurthly , Another Reason is , They know their glory and credit with the world , is greatly eclipsed by such as excell in vertue : Their vitious lives are plainly reproved , and their persons most grievously shamed by the holy conversation of good men . And this makes them smut the face that is fairer : blemish honest mens fame by their censuring and ●spersions ; that they may mittigate their own shame with others discredit like Potiphars wife they pretend we are guilty , that themselves may be taken for innocent . And have they not reason so to do ? Yes , for the ●hiter the Swan is , the more black is the Crow that is by her ; and how is a vitious person discredited and made contemptible , by the vertuous life of an holy man ? We know straight lines help to shew the crooked . And it is easie to guesse , that Pharaohs fa● Kin● made the lean ones more ill favoured . A swarthy and hard featured visage , loves not the company of clear beauties . It s a plain case , if the Gospel should rise , sin and error must go down ; Herod thought he could not be King , if Christ should reign ; And the Pharisees knew that they should be despised , if Christ were regarded . And this makes them watch for our halting , and withall as sharp sighted as Eagles to spy faults in us : Briefly , They put their own faults in that part of the Wallet which is behinde them ; but ours , in the other part or end which is before them . Indeed self-examination would make their judgements more charitable . Fifthly , They delight in censuring and slandering us : because Satan ( who is their God , 2 Cor. 4. 4. and their Prince , Joh. 14 30. and works in them his pleasure , Eph. 2. 2. 2 Tim. 2. 26. ) is ever prompting them thereunto , Acts 5. 3. Rev. 12. 10. For it is Satan that speaks in and by them , as once he did by the Serpent : It is his minde in their mouth , his heart in their lips , Mat. 16. 23. And they being his Sons , Servants and Subjects , thirst to do him what honour and service they can . Nor can they pleasure him more , it being the hopefullest way to discourage men in the way to heaven , quench the good motions of Gods spirit , kill the buds and beginnings of grace , draw them back to the world , and so by consequence damn their souls , that can be , to see that whatsoever they do or speak ; base constructions are made thereof . Hereupon that subtil Serpent does like Maximinus who set on work certain vile persons to accuse the Christians of hainous crimes , that so he might persecute them with the more shew of reason . True , they poor souls do not know that Satan speaks in and by them : As those four hundred of Ababs Prophets , in whom this evil spirit spake , did not know that Satan spake by them , 1 King. 22. 22. Neither did Judas know when he eat the sop that Satan entred into him , and put it into his heart to betray Christ , John 13. 2● Neither do Magistrates ( when they cast the servants of God into prison ) once imagine that the devill makes them his jaylors , but he doth so ; whence that Phrase of the Holy Ghost , The Devil shall cast some of you into prison , Rev. 2. 10. They are his instruments , but he is the principal Author . Neither did Ananias and Saphira once think that Satan had filled their hearte , or put that lye into their mouths which they were strook dead for , Acts 5. yet the Holy Ghost ●ells us plainly that he did so , ver . 3. No , Eve ▪ in Paradise had not the least suspition that it was Satan that spake to her by the Serpent ; nor Adam that it was the Devils minde in her mouth , when tempted to eat the forbidden fruit . Nor did David once dream that it was Satan which moved him to number the people , 1 Chron. 21. 1. Much lesse did Peter , who so dearly loved Christ , imagine that he was set on by Satan to tempt his own Lord and Master with those affectionate words , Master , pitie thy self for if Christ had pitied himself , Peter and all the world had perish d● yet he was so , which occasioned Christ to answer him , Get th●e , behinde me Satan , Matth. 16. 22 , 23. Whence we may argue , That if Satan can make the best and wisest of Gods servants , do him ▪ such service unwittingly , and besides their intention ; how much more can he make use of his own children and servants who are kept by him in a s●are , and taken captive of him , at his will ? 2 Tim. 2. 26. and whom he altogether ruleth and worketh his pleasure in , Ephes. 2. 2 , 3. as I might give you instances of all sorts . Our Saviour tells us , that they shall think they do God service , in persecuting his servants , as the Jews formerly did in putting his Prophets to death , John 16. 2. and experience shews that thousands in these dayes do so ; and why did Saul make havock of the Church ? but in zeal to the traditions of his Fathers , Gal. 1. 14. There was a Monk poysoned H●my the seventh , Emperour of Germany with the Sacramental Bread , and thought he did God good service in so doing : So did the Powder Traitors , when they intended to blow up the whole State. Maximinian thought the blood of Christians would be an acceptable sacrifice to his gods . So Francis the second of France , and Philip the second of Spain , thought of the Lutherans blood in their Dominions . In the sixth Council of Toledo , It was enacted , That the King of Spain should suffer none to live in his Dominions , that professed not the Roman Catholick Religion : Whereupon King Philip having hardly escaped shipwrack , as he returned from the Low Countries , said , he was delivered by the singular providence of God to root out Lutheranism , which he presently began to do : professing that he had rather have no Subjects then such . And how could this be ? if Satan did not hold the Stern . * It is the usuall lot of the godly to suffer for speaking of truth ; but the Divels servants prevail most by telling of lies ; as when the Jews accused Paul to Agrippa ; they charged him ▪ with many things , but proved nothing ; neither could they well undoe us , if first they did not falsly accuse us ; as it fared with Jezabel touching Naboth , and the wife of Potiphar touching Joseph . We read that the Chief Priests , Elders , and all the counsel sought false Witnesses to accuse Christ of h●inous evils , that so they might crucifie him by a Law , Matth. 26. 59. for innocency is no shelter against persecution . Again , Why do all the Serpents seed censure , and in censuring ●la●der us ? but that they may incite and stir up others to do the like : Resembling those ancient enemies of the Gospel , who clad the Martyrs in the skins of wilde Beasts ; to animate the Dogs to tear them : Nor will the giddy ▪ headed multitude be wanting what lyes in them , for they like so many fools , have not heads sufficient to direct them ; and therefore do only , as they see others do : They are a generation that ( for matter of Religigion ) can sca●cely discern betw●… their right hand and their left : as it fared with these sixscore thousand Nin●vites , Jonah 4. 11. I might hea● up Instances to prove how ▪ strongly and strangely example prevails , to the committing of evill with ignorant persons , who are Cisterns to sin , Sieves to grace : As in the Sodomites , Gen. 19. 4. 10 12. In Korah and his 150 followers : In Demetrius and his fellows , Acts 19. &c. And the like in our times , as how many thousands do censure and blaspheme the godly ; because they hear others do so ? for other reason they can give none . Thus I might go on in giving you other reasons of their censuring and slandering us ; as one in regard of Satan , who loseth so many of his Subjects or Captives as turn beleevers : for every repentant sinner is as a prisoner broke loose from his chains of darknesse . And another in regard of the World , which loseth a limb or member : when a convert will no longer accompany them in their wicked customs . I might also make it appear , that Atheism or Unbelief is another cause , Psal. 2. 1. to 4. and 10. 4. and 94. 5 , 6 , 7. John 8. 37. 2 Kings 18. 35. Dan. 3. 15. Exod. 5. 2. Acts 17. 2. to 11. 1 Tim. 1. 13. Speaking of truth another , 1 Kings 22. 8 , 17 , 23 , 24 , 26 , 27. Jer. 26. 8 , 9 , 11. and 38. 4 , 5 , 6. Amos 5. 10. Acts 17. 5 , 6 , 7 , 13. and 22. 22 , 23. and 23. 12 , 13 , 14. Gal. 4. 16. Misprision another , Acts 24. 14. and 26 , 9 , 10 , 11 , 24. Jer. 44. 17 , 18 , 19. Wisdom 5. 4. Matth. 13. 55 , 56 , 57. John 2. 19 , 20 , 21. and 3. 3 , 4. and 7. 24. and 8. 15. and 16. 2. 2 Thes. 2. 11. 1 Cor. 2. 7 , 8 , 14 , 15 , 16. Revel . 3. 17. Breaking off society with them another , Gen. 39. 12. to 21. Psal. 26. 4 , 5. and 119. 115. Prov. 23. 20. 2 Thes. 3. 6 , 14. 1 Pet. 4. 4. The serpentine preaching of some Ministers another , Jer. 5. 31. and 8. 11. and 23. 13 , 14 , to 33. Ezek. 22. 28. Matth. 9. 34. Mark 13. 22. John 5. 43. Acts 20. 29 , 30. 2 Cor. 2. 17. 1 Tim. 4. 1 , 2 , 3. 2 Pet. second chapter . The scandalous lives of some Professors another , Gen. 9. 21 , 22. and 34. 13. to 31. 1 Sam. 2. 12. to 18. 2 Sam. 12. 14. Matth. 18. 7. and 23. 3. 14 , 23 , 24 , 25 , 27. Flocking after sermons another , John 11. 48. and 12. 19. Acts 13. 45. See more Psal. 56. 6. and 59. 2 , 3. Matth. 23. 13 , 15. Luke 11. 52. John 11. 18. and 12. 10 , 11. Revel . 12. 17. as they make them : but I hope I have said enough : Only a Word more by way of caution ; set not your wit to theirs , if they revile you , revile not you again ; but pray for them , as the Prophet for the Syrian Armie , 2 Kings 6. 20. Lord open the eyes of these men that they may see . Or as Stephen for his enemies , Lord lay not this sin to their charge , Acts 7. 60. Or as Christ for his murtherers , Luke 23. 34. Father forgive them , for they know not what they do . Yea , let you and I and all that suffer from them send down water from our compassionate eyes , and weep for them by whom we bleed : And well we may , for their case hath been ours ; we were by nature the seed of the serpent ; if we are now changed to be of the womans seed , whom may we thank for it ? not our selves : God found nothing in us but enmity , 1 Cor. 15. 10. Rom. 7. 18 , 25. And whereas he might have left us in that perishing condition ( being bound to none ) and have chosen them ; he hath of his free grace adopted us , and ( for the ●resent ) left them : What 's the reason ? surely no reason can be given , but O the depth ! Only this is sure , It is a mercy beyond all expression ! O my soul , thou hast not room enough for thankfulnesse ! FINIS . Notes, typically marginal, from the original text Notes for div A67761-e8680 * One that formerly held it not enough to be bad himself , except he railed at and persecuted the good ; hath now given ten thousand of these Books , to clear the sight of others , who look upon Religion and holiness with Satans Spectacles . Wherefore such as will , need but call at James Crumps in Little Bartholomews , in Well-yard , and have them gratis so long as they last ; and afterwards ( at Mr. Cripps his Shop in Popes Head Alley , also ) for pence a pe●ce . 
A67756	----	The hearts-index, or, Self-knowledg [sic] together with I. the wonderful change that the word and spirit do work upon the heart when a sinner is converted II. the excellency of grace above nature III. the safety and calm of such as have sued out their pardon in Christ / by R. Younge ... Younge, Richard. 1667 Approx. 92 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A67756 Wing Y160 ESTC R16696 12546042 ocm 12546042 63054 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67756) Transcribed from: (Early English Books Online ; image set 63054) Images scanned from microfilm: (Early English books, 1641-1700 ; 952:33) The hearts-index, or, Self-knowledg [sic] together with I. the wonderful change that the word and spirit do work upon the heart when a sinner is converted II. the excellency of grace above nature III. the safety and calm of such as have sued out their pardon in Christ / by R. Younge ... Younge, Richard. 32 p. Printed by J. Hayes, and are to be sold by Mrs. Crips ..., London : 1667. Reproduction of original in Bodleian Library. Caption title. Imprint taken from colophon. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Grace (Theology) -- Early works to 1800. Calvinism -- Great Britain. 2004-12 TCP Assigned for keying and markup 2005-02 SPi Global Keyed and coded from ProQuest page images 2005-04 Olivia Bottum Sampled and proofread 2005-04 Olivia Bottum Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE Hearts-Index . OR Self-Knowledg : Together with I. The wonderful Change that the Word and Spirit , do work upon the Heart , when a Sinner is converted . II. The excellency of Grace above Nature . III. The Safety and Calm of such as have sued out their pardon in Christ. By R. YOUNGE of Roxwell in Essex . Imprimatur Ex Aed . Sab. Aug. 8 , 1663 . Geo. Stradling , S. T. P. Rev. in Christo Patr. Gilb. Epist. Lond. à Sac. Domest . Section I. PRobable it is , that that medicine which hath cured one desperate Patient , if it be communicated , may work the same effect upon others ; the concealment whereof , would argue in a Physitian , either too much lucre , or too little love . However , the conscience of good intentions in themselves ( let their success be what it will ) is both a discharge and comfort to a free and willing mind . A fine wit , and a Christian will , is like the little Bee , that will not off the meanest flower , until she hath made somewhat of it : whereas an unsanctified heart , will ( spider-like ) suck poyson from the choisest of flowers . Every line of God's word shall adde finew to the virtuous mind ; and withal heal that vice , which would be springing in it . But with the carnally minded , it is far otherwise . The same report , wherewith the spirit of Rahab melteth , hardens the King of Jericho , Josh. 2. Sergius Paulus was converted , Elimas obdurated , at the same Sermon , Acts 13. that one hard saying of our Saviour , John 6. like a file sharpened eleven of his Apostles ; while it so blunted the rest of his Disciples , that many of them murmured , and from that time went back , and walked no more with him , verse 66 , &c. Whence observe , that as all bodies , are not equally apt to be wrought upon , by the same medicine ; so are not all souls by the same means of Grace . One remains obstinate and refractory , whiles others are pliable . Sin and Satan , have no Servants but the simple . As for instance : A wise man hearing in what a dangerous condition he is in , by reason of original and actual sins , and how God is so incensed with wrath and indignation against him , that he means utterly to destroy him , if he go on in his impenitency ; foreseeth the evil of Hell , and preventeth it , by departing from his evil wayes : but fools go on and are careless , Prov. 22.3 . and 14.16 . Stark fools indeed : For if their eyes were opened , to see in what a condition , they are content at present to continue in ; they should need no intreaty , to turn their course another way . Luther says , that if a man could perfectly see his own evils , and the misery that attends them , the fight thereof would be a perfect Hell unto him : and this indeed might prove to be his way to Heaven ; For then , and not till then , a man sees what need he hath of a Saviour ; and then he begins tightly to prize the joys of Heaven , when he sees he hath escaped the Flames of Hell , which those fools before spoken of , never mean to do , because they think themselves wise , good , happy , and what not ? The case of all men by Nature . And until that vail or curtain which is drawn over their hearts , be removed , and taken away by unseigned repentance , and turning to the Lord , they remain stark blind to all saving truths , as the Apostle plainly sets down , 2 Cor. 3.14 , 15 , 16 , 17 , 18. See Rev. 3.17 . 1 Tim. 6.4 . And the truth is , were it not for pride and Ignorance ( springing hence ) every man would make it his main business , to work out his salvation with fear and trembling . But to proceed , for this is but an excursion , let in , by way of a parenthesis , and in zeal for their good ; that desire not their own . The Ninivites by hearkning to Jonah , and those murtherers of the Lord of Life , by listning to Peter , were converted and saved , Jonah 3.4 , 5. Acts 2.37 . Wax ( we know ) yeeldeth sooner to the seal , than steel to the stamp . Sect. 2. Of Hearers , there are usually four sorts , as our Saviour shews , in the Parable of the seed , Mat. 13.3 , to 24. As first , An honest and good heart , will not return from hearing the Word unbettered : yea , he will so note what is spoken to his own sin , that it shall increase his knowledg , and lessen his vices . As who ( by looking in a glass ) shall spy spots in his face , and will not forthwith wipe them out ? A wise man will not have one sin twice repeated unto him ; Yea , he more rejoyceth , in being overcome with a wise and gracious advice , then he would have rejoyced in a revengeful victory . Of which we have a rare example , 1 Sam. 25.32 , 33. A true argument of an ingenuous nature . Whereas those that will not hearken to , nor obey the voice of Christ , but rage and storm ; are more stubborn than the wind and sea , Luke 8.24 , 25. enough to make them blush blood , when told of it . But Secondly , Another sort of Hearers , are like Tully's strange soil ; much rain leaves them still as dry as dust . Or the Wolf in the Emblem , which though it suckt the Goat , kept notwithstanding his Woolfish nature still . And indeed , untill the spirit of God meekens the soul , say what you will , it minds nothing , or nothing to purpose . Whatever an impenitent sinner hears , it presently passes away , like the sound of a Bell that is rung . Let testimonies and examples never so much concern them , it makes an impression but skin , or ear deep : For as in an hour-glass or conduit , that which in one hour runneth in the same in another hour runneth out again . Who may be resembled to the Smiths Iron , put it into the fire it is much softned , but put it into the water it is harder than before . Thirdly , Another sort will very orderly hear the Word , and delight in it , until it comes home to their consciences , touches their Copy hold ( as John served Herod ) but then they will turn their backs upon it , as the Jews served our Saviour , John 6.66 . the Athenians , Paul , Acts 17.16 , to 34. and Ahab , Micaiah , 1 Kings 228. Now these that will not hear an untoothsome truth , but turn their backs upon and fly from instruction . Joh. 3.19 , 20 , 21. not onely declare themselves to be guilty persons ( for he confesseth the fact , who to judgment turneth his back : And 't is onely the weak sighted , that cannot abide the light ) but it proves them to be out of all hope to become better . For that sin is past cure , which turns from , and refuseth the cure , Deut. 17.12 . Prov 29.1 . 1 Sam. 2.25 . 2 Chron. 25.16 . turn to the places . And take this for a Rule , if ever you see a drowning man refuse help , conclude him a wilful murderer . Sect. 3. Fourthly and lastly , ( for I pass by those blocks ; that can hear the Word powerfully delivered for twenty or thirty years together , and mind no more the spirituality of the matter , than the seats they fit on , or the stones they tread on . ) There are a generation of hearers , who being told the naked truth , plainly reproved for their sins , shewn the judgments of God , and the due of what they deserve , and are like to undergo , if they go on , to the end they may repent and believe , that so they may be saved , will ( Ahab like ) carp , and fret , & chafe , and fume , and swell ; and spurn , against the very Word of God , and be ready to burst again for being so sharp and searching ; and thereupon persecute the Messenger , as Herodias did John , and the Pharisees , Christ. They love application as dearly , as a Dog does a cudgel . So that like Adders , they are not only deaf to the Charmer , but like Slow-worms , they hiss , and then turn their tails to sting him . Gods holy precepts and prohibitions harden them ; as the Sun hardens clay , and water hot iron . Or else they inrage them , as a furious mastiff Dog , is the madder for his chain . But when it comes to this , that men spurn at the means , and are hardned with the word , as steel is hardned with strokes ; or as Bulls grow mad with baiting : the best way is to leave them to their Judg , who hath messengers of wrath , for them that despise the messengers of his love , Psal. 81.11 , 12. See Luke 10.10 , 11. Prov. 29 & 1.24 , 25 , 26 , to 33. 2 Chron. 25.16 20. 1 Sam. 2.25 . And in reason , herbs that are worse for watering , trees that are less fruitful for digging , dunging , pruning , are to be rooted out , or hewed down And to admonish them is to no more purpose , than if one should speak to lifeless stones , or senseless plants , or witless beasts : for they will never fear any thing , till they be in Hell-fire . Wherefore God leaves them to be confuted with fire and brimstone , since nothing else will do it . Sect. 4. Thus you see what a wonderful difference there is in Hearers ! Onely herein they agree , all men ( good and bad ) love the light as it shines ; but the most of men hate it , as it discovers and directs . But the difference is so great , that it is admirable to think , how some men would not be prevailed withall , though an Angel should be sent unto them from the dead . And yet with what small means some others have been converted , as were Justin the Philosopher , Ciprian the Nicromancer , Saint Austin , Fulgentius , Francisco Junius , Malancton , Adrianus , Latimer , and many others . One treating upon the Prodigal son , and the Thief upon the Cross , mentions two famous strumpets , that were suddenly converted by this onely argument , that God seeth all things , even in the dark , when the doors are shut , and the Curtains drawn ; and Mountaigne tells of a Gallant , that ( sporting with a Curtezan in a house of sin ) happened to ask her name , which she said was Mary ; whereat he was so stricken with reverence and remorse , that he instantly both cast off the Harlot , and amended his whole future life . And indeed no means can be too weak where God intends success : yea , a thought onely hath sometimes served the turn . Nor needs there any more to a clarified understanding , than the bare thought of Gods Omnipresence , Omnisciency , or Omnipotency ; as being present every where , knowing every thought and intent of the heart , and being almighty to punish or reward evil and good Sect. 5 And so much of the kinds of hearers Onely a Question or Scruple may hereupon arise . The Minister or Author out of compassion to their precious souls , would shew them from Gods Word , the very faces of their hearts , and like Peter to Cornelius , Acts 11. tell them that , whereby ( with blessing from above ) they might be saved , vers . 14. the which some do kindly entertain , as Lot did those Angels that came to fetch him out of Sodom , Gen. 19. Others as churlishly reject , and as villainously entreat and handle them , as the Ammonites did Davids messengers , 2 Sam. 10.4 . Wherein ( may some say ) lies the difference ? Answ. I could give you sundry Reasons of it , I 'le onely name a few , being injoyned to contract all my matter into two sheets . First , Will makes the difference , and who makes the difference of wills , but he that made them ? He that creates the new heart , leaves a stone in one bosom , puts flesh into another ; and yet if God denies his grace , it is onely when he sees it contemned : As God oftentimes is so provoked , by their obstinate hardness and impenitency , that he gives them over to Satan , and up to the hardness of their own hearts , to be led by their lusts , and to walk in their own counsels ; as it is , Psal. 81.12 . Rom. 1.24 , 26. So that not God , but our selves , are the authors of sin , and of our own damnation , as it is , Hos. 13.9 . Of which , more in its due place . Secondly , The holy Word of God , which is Spirit and Life , is so quick , powerful and operative , that it will have its effect : where it does not quicken , it kils . None ever heard it , but they were either better or worse by it . It is a holy fire ; those whom it doth not purifie and cleanse , by melting into repentance , it doth consume and destroy by burning , into the ashes of prophaneness here , of confusion hereafter . It is the power of God unto salvation , to every one that believeth , Rom. 1.16 . And a sweet savour of life unto life , to them that are saved , 2 Cor. 2.16 . But it becomes the savour of death unto death , unto such as wrest and pervert the same to their own destruction , 2 Pet. 3.16 . And no marvel , for the same cause may have divers and contrary effects , in respect of sundry objects , as might be exemplified in the Sun , the wind , the same breath out of one mouth , the earth ; the stomack , the rain , &c. as might be largely shewn . In one garden , growes an hundred kinds of herbs of several operations and qualities ; some nutritive , others infective ; yet they all draw their juyce from one and the same Earth . Every Member receiveth nourishment from the stomack ; yea , the same meat in the stomack ? but that which the Liver receives becomes blood , that which the Gaul receiveth becomes cholar , that which the Lungs receive becomes fleam , and that which passeth into the paps becomes milk : So all receive the same good Word of God , but every one does not make the same use of it . For as one hath his faith strengthened by it , his patience increased , his judgment rectified , his will reformed , his life and practice amended , his love and zeal inflamed : so fares it with wicked men , in respect of the contrary vices , &c. Again , the Word of God , is like a fructifying dew or rain , which falls not upon any ground in vain . If these Celestial showers , fall into the Garden of a good heart , they raise up herbs and flowers ; if in a field , corn or grass ; whereas if they fall on clay , they make but dirt ; yea , the more rain , the more dirt : If upon kennells , or dunghils , a stink . Or if they produce any fruit , it is Weeds instead of herbs ; or perhaps briars and thorns , to scratch and wound the Husbandman that dresses it . Thus I might go on , and shew you how the Sacrament of the Lords Supper , is recieved by one to salvation , by another to his greater damnation , 1 Cor. 11.29 . The cloudy pillar , which gave light , and was a defence to Israel , became darkness and offence to the Egyptians , Exod. 14 20. And the like of Manna , Exod. 16 20. The Ark the Red Sea , and sundry the like which I might weary you with . Yea , Christ himself , who is a Rock to save all that believe in him , shivers his enemies in pieces , Mat. 21.44 . And immortality , the greatest blessedness of the Saints , is the greatest misery to the damned . No wonder then , if these Spiders , those Bees ; the wicked and the godly , suck , the one honey , the other poyson from the self fame flower of holy Writ . Sect. 6 Thirdly , Another reason why they so swell against their reprehender , is their guiltiness . And it is a sure sign the horse is gauled , that stirs too much when he is touched . In the Law of jealousies , if the suspected wife were guilty , that drank of the bitter waters of tryal , she would presently swell : if otherwise , she was well enough , Numb . 5.27 . Nor did you ever hear of any that were offended with wholsome truth for being untoothsom , that disliked the Minister for being too sharp and searching , but evil minds . But as good meats are unwelcome to sick persons : so is good counsel to obstinate and resolved sinners . Vnfound flesh loves to be stroaked , the least roughness puts it into a rage . Bad wares would have dark shops , Thieves will put out all the lights , that in the dark they may more securely rifle the house , John 3.19.20 , 21. So the conscience that is guilty of flagitious crimes , could wish the Heavens blind . Fourthly , No wicked man can indure to hear the downright truth : For then they must also hear the sentence of their own condemnation . What the Minister delivers is the very Word by which they are judged and condemned , therefore they loath as much to hear it , as the Prisoner at the Bar does abhor to hear his sentence from the just judg . And indeed , if many ( as we well know by experience ) love not to hear the worst of their temporal causes and cases , nor yet of their bodily distempers , with which their lives or estates be endangered ; how much more will wicked men decline from seeing their hainous abominations , and themselves guilty of Hell and eternal damnation ? though thereof , there be an absolute necessity , if ever they be saved . Sect. 7. And so much of the Reasons . From all which we may learn not to impute the cause of wicked mens raging , to any miscarriage in the messenger : for he may vindicate himself as Paul did , 1 Cor. 7.10 . I have not spoken , but the Lord. And therefore as the Lord said unto Saul , Acts 9.4 . that he persecuted him : So they which reject any truth delivered out of the word , do resist God himself , and not his messenger . And this for certain were Christ himself their Minister , they would much more oppose and persecute him , as the Priests and Pharisees did , when they heard him . Yea , consider it rightly , and you will grant , that there cannot be a greater honour done to a poor minister , than this . For , what sayes one of the Fathers ? It may well be doubted that ministers open not the Word aright , when wicked men kick not against it . Yea , sayes Luther , To preach the Gospel as we ought , is to stir up all the furies of Hell against us . And what saith our Saviour himself to his Apostles , in their pupil-age ? The World cannot hate you , but me it hateth ; because I testifie of it , that the works thereof are evil , John 7.7 . And so touching Paul , who had never become their enemy , but for telling them the truth , and dealing so plainly , and so roundly with them . Nor can there be such an argument , that a Minister studies more to profit , than to please men with his wholsome counsel ; as when he will not let them sleep and snort in their sins , but cry aloud against their abominations . Secondly , We may learn from the premises , that if any receive the Word with readiness , and become new creatures by hearing the same : not to attribute , or ascribe the praise thereof to the parties converted , or to the means or to the instrument ; but to God , who is the Author , and gives the blessing . For Paul may plant , and Apollo may water , but it is God onely that gives the increase . It is God alone that giveth words unto the wise , and virtue unto their words , 1 Cor. 3.5 , 6 , 7. And he will give success to whom , when , and as he pleaseth . Even twelve mean Fishermen , when he pleaseth , shall without force , or weapon , armour , bands of men , or stroke stricken , subdue the whole world to their King ! Hillary found not seventeen believers , and left not so many unbelievers in the whole City . Indeed in these dayes , Ministers may tear their throats , spend their lungs , and force their sides , in suing to ' a deaf world , and say , when they have done all they can , Who hath believed our report ? And to whom is the arm of the Lord revealed ? Yea , how many painful Peters have complained to fish all night , and catch nothing ? Many professors , and few converts , hath been the lot of the Gospel in these last times , and since our means hath exceeded . Gods house ( as the streets of Jericho ) may be thronged , and yet but one Zacheus gained to the faith . And why so ? but for this cause ; if some few like the Bee , do gather from the Word , whatsoever addeth to their knowledg and vertue : the greatest number , use the same as some do artificial teeth , more for shew , than service ; more for ability of discourse than activity of practise ; to talk of it , than to walk by it . Whence it is , that God utters his saving truths , as it were in Parables ; so hiding them from the wise and prudent ( namely the proud , that are wise in their own Eyes ) and reveales them to babes and sucklings , ( that is , the humble and lowly ) as Austin speaks . Sect. 8. Which being so , let not him that hath five Talents , despise him that hath but two : Even those great lights of Heaven , the Sun and Moon , take not away the necessity of lamp light . To the making of the Tabernacle , fine linnen , and Goats hair , had their use ; as well as gold , silver , and precious stones . And the same God that gave proportion to the Cedar , gave also being to the Mushroom . Nor is the strength or weakness of means , either spur or bridle to the determinate choises of God ; who not seldom does greatest acts , by weakest agents . He chose Davids sling , rather than Sauls sword , to conquer Goliah Frogs Grashoppers , & Lice , rather than Bears and Lions , to fight against Pharaoh . Yea , he that with Rams horns overthrew the Walls of Jericho , hath sometimes chosen vile and weak means , to serve himself by , in great matters . Peter hath a Cock to tell him of his cowardise . And Balaam an Ass , to reprove his avarice . Yea , that God , who will bless where he pleaseth ; now and then gives the greater success to the weaker means . The men of Nineveh repented at the preaching of Jonas : yet not the Jews , at the preaching of Christ , who was greater then Jonas . The Apostles did greater signs in Christs Name , than Christ himself , Joh. 14.12 . It was a greater miracle , that the shadow of St. Peter ( as he walked in the street ) should heal many sick persons , Acts 5.15 , 16. than that the hem of Christs vesture should heale one single woman of her bloudy Issue , Mat. 9.21 , 22. Who then can cavil , or indeed wonder , at the ensuing story the which I am now to relate ? Yea , who that hath either heart or brain , shall well consider this preceding matter , and the difference of Hearers , and not be forced to acknowledg that which follows , to be the case of every one that shall hear it , be they what they will ? I mean before their hearts are renewed with the power of Gods word , which is the strong arm of the Lord , and the mighty power of God to salvation . Rom. 1.16 . And the sword of the spirit , Eph. 6.17 . And like as a fire , or an hammer that breaketh even the Rock in pieces , Jer 23.29 , 30. And that irresistable Cannon-shot , that is mighty to beat down all the strong holds of sin and Satan , 2 Cor. 10.4 . Quick and powerful , and sharper than any two edged sword , and pierceth even to the dividing asunder of the soul and spirit , and of the joynts and marrow ; and to the discerning of the very , thoughts , and most secret intents of the heart , Heb. 4 12. Sect. 9. And look to it , for if thou dost not see and acknowledg the very secrets of thy heart to be clearly laid open to thy conscience , in the one or other , first or last of these ensuing Characters : I dare peremptorily conclude , That Satan the God of this world , hath blinded thy mind , that the light of the glorious Gospel of Christ , who is the image of God , should not shine unto thee , 2 Cor. 4.3 , 4. Eph. 2.2 . 2 Thes. 2.9.10 , 11. 1 Tim. 4.2 . But this is the misery ! and a just plague upon our so much ignorance , formality , and prophaness , under our so much means of Grace : there be very few men , that make not the whole Bible , and all the Sermons they hear : yea the checks of their own Consciences , and the motions of Gods spirit utterly ineffectual ; for want of wit and grace , to apply the same to themselves , as they can unto others ; being better able to discern others meats , than their own beams . If you question what Satan can do in this case ? Look upon what he hath done to others , as wise , and as good , as the best of us . I le give you instances , both of the godly and wicked , and likewise Testimonies : I pray mind them seriously , and turn to the places , for they are exceeding considerable . In the first place take notice , how he blinded and deluded Ahabs four hundred Prophets , 1 Kings 22.22 . And Judas , John 13.2 . And all Magistrates , when they persecute the people of God , Rev. 2.10 . And indeed all men in their natural estate ; whereof not a few , think they do God good service , in persecuting and killing the Prophets ; as our Saviour expresly tells us , John 16 2. But see other particular instances , as that of Ananias and Saphira , Acts 5.3 . Then for the godly , how he hath blinded and beguiled them , as our first Parents , Adam and Eve ; Eve by himself , and Adam by making her his instrument ; and that in the state of innocency , when they had wit at will , Gen. 3. And holy David , a man after Gods own heart , 1 Chron. 21.1 . Then Peter , who so dearly loved Christ , Mat. 16.22 , 23. And having this done , argue thus with thy self ; If Satan so blinded and besotted these ; if he made such use of all these , whereof some were the best and wisest of Gods children and servants , who hate the very appearance of evil , 1 Thes. 5 22. Jude 23. Ephes. 5.27 . 2 Pet 3.14 . James 1.27 . Have the eye of faith , and the spirits direction , and know the mind of Christ above others , 1 Cor. 2.12 , to 17. John 10.14 . How much more can he work the same upon his own children and servants ? that delight onely in wickedness , and are ignorant of Satans wiles , as not having the least knowledge or ability to discern spiritual things , 1 Cor. 2.14 . 2 Cor. 4 4. But if you still question the truth of this , turn to Joh. 14.30 . and 12.31 . Gen. 3.15 . John. 8.44 . 2 Tim 2.20 . Eph. 2.2 , 3. which are such clear testimonies , that none ( who shut not their eyes against the light ) can gainsay , Mat. 13.15 . Which being so , in reading this ensuing Dialogue or Index of the heart , Make the application to your selves and not to others ; as David did Nathans parable , 2 Sam. 12.1 , to 8. And Ahab the Prophets , 1 Kings 20.39 , to 43. which yet concerned no less then their own lives And so much the rather , for that in all probability , what this will not effect touching your amendment no ordinary means are like to doe . As what can be further expected ? No glass can more lively represent your faces , than this Book does your hearts , if you be yet in your natural condition , unregenerate . Neither can you look that Christ Jesus himself should call to you severally by name , as he did to Saul ; for now we have the Gospel written at large : Visions and Miracles cease . Or put case Christ himself should do so , I question whether you would be any more warned , or reclaimed by it , than Hazael was , when the Prophet told him , what abominable wickedness he should shortly commit , 2 Kings 8.12 , 13 , &c. Yea , Abraham tells Dives the contrary , Luke 13 31. And so I come to the Conference it self . Sect. 10. A loose Libertine meeting with his friend that had lately been a formal Christian , he greets him as followeth : Sir ! Me thinks I have observed in you a strange alteration , since our last meeting at Middleborough : not onely in your behaviour , company , and converse ? but even in your countenance : What is the matter if I may be so bold ? Convert . Truly Sir , you are not at all mistaken , nor am I unwilling to acquaint you with the cause , if you can afford to hear it . Soon after my return into England , I was carried by a friend to hear a Sermon , where the Minister so represented the very thoughts , secrets , and deceitfulness of my heart unto my conscience , that I could not but say of him , as the Woman of Samaria once spake of our Saviour ; He hath told me all things that ever I did . Which made me conclude with that unbeliever , 1 Cor. 14. 24 , 25. That God was in him of a truth : nor could he ever have so done , if he were not of God , as the Young man in the Gospel reasoned with the Pharisees , touching Jesus , when he had opened his eyes that had been blind from his birth , John 9.32 , 33. Whereupon I could have no peace nor rest , until I had further communed with him about my estate ; for I found my self in a lost condition touching Eternity : It faring with me , as it did with those Jews , Acts 2. when Peter by his searching Sermon had convinced them , that Christ , whom they had by wicked hands crucified and slain , was the onely Son of God , and Lord of glory , verse 36 , 37. And having had the happiness to injoy the benefit of his sage advice , as I stood in need thereof , ( God having given him the tongue of the learned to administer a word in season to them that are weary , Isa. 50.4 . ) I bless God his word and spirit hath wrought in me such a change and strange alteration , that it hath opened mine eyes that were blind before , inclined my will to obedience , which before was rebellious , softned my heart , sanctified , and quite changed my affections : so that I now love that good which before I hated , and hate that evil which before I loved ; and am delighted with those holy exercises , which heretofore did most displease me ; and am displeased with those vain pleasures and filthy sins which in times past did most delight me . Which is such a mercy , that no tongue is able to express ! for till that hour , I went on in the broad way , and worlds road to destruction , without any mistrust , whereas now God hath been pleased to take me into his kingdom of grace here , & will never leave me , until he hath brought me to his kingdom of glory hereafter . Loose Libertine . What you speak makes me wonder : for I ever held you the compleatest man of my acquaintance ; just in all your dealings , temperate and civil in your deportment ; yea , I have never seen you exceed in the least , nor heard you swear an oath , except faith and truth , and that very rarely . Besides you have been a good Protestant , and gon to Church all your days . Convert . What you speak , none that know me can contradict ; nor could they ever accuse me of any scandalous crime , or unjust act . Yea , I had the same thoughts of my self ; and should any one have told me formerly , that I was such a great sinner , such a devil incarnate as I was ! I should have replied as Hazael did to the Prophet ( telling him of the abominable wickedness he would ere long commit ) What am I a dog , &c. 2 Kings 8.12 , 13. And no wonder , for as every man in his natural condition is stark blind to spirituall objects , 1 Cor. 2.14 . so the heart of man is deceitful above all things : even so deceitful , that none but God alone can know it , as the Prophet shews , Jer. 17.10 . But because this is a truth that transcends your belief , and because it may be of singular use to you also , to know the same : I will give you a short character of my former condition ; the which done , I doubt not but you will assent unto what I have hitherto said , or shall further relate . Sect. 11. First , Touching my knowledge , ( I mean saving knowledg , without which the soul cannot be good , as wise Solomon witnesseth , Prov. 19.2 . ) it was such , though I thought my self wiser than to make scruple of , or perplex my self about matters of Religion , as do the religious : even as the King of Tyrus thought himself wiser than Daniel , Ezek. 28.3 . that spiritual things were mostly represented to my understanding false , and clean contrary to what they are indeed . Like corporal things in a looking glass , wherein those that are on the right hand seem to be on the left , and those that are on the left hand seem to be on the right . As it fared with St. Paul ; while he was in his natural condition , Acts 26.9 . which made me think and call evil , good ; and good , evil ; bitter , sweet ; and sweet , bitter ; to justifie the wicked , and condemn the just , as the Prophet complains , Isa. 5.20 , 23. As for instance , I most sottishly thought , that I both loved and served God as I ought ; yea , I should have taken it in foul scorn , if any one had questioned the same ; when indeed I was a traytor to God , and took up arms against all that did worship him in spirit and in truth . I was so far from loving and serving him , that I hated those that did it ; and that for their so doing . I could also hear him blasphemed , reproached , and dishonoured , without being once stirred or moved at it . I loved him dearly , but I could never afford to speak a word for him : And likewise his Children entirely ; but instead of justifying them , or speaking in their defence when I heard them scoft , scorned and abused by wicked and ungodly men ; all my delight was to jear at , slight and slander them wherever I came . I more feared the Magistrate , than I feared God , and more regarded the blasts of mens breath , then the fire , of Gods wrath . I chose rather to disobey God , than to displease great ones ; and feared more the worlds scorns , than his anger . And the like of Christ that died for me ; a strong argument that I loved Christ , when I hated all that resembled him in holiness . Yea , I so hated holiness , that I most bitterly hated men for being holy : insomuch that my blood would rise at the sight of a good man , as some stomacks will rise at the sight of sweet-meats . I was a Christian in name , but I could scoff at a Christian indeed . I could honour the dead Saints in a formal profession , while I worried the living Saints in a cruel persecution . I condemned all for Roundheads , that had more religion than a Heathen , or knowledg of Heavenly things , than a child in the womb hath of the things of this life , or Conscience than an Atheist , or care of his soul , than a Beast . I had alwaies the basest thoughts of the best men : making ill constructions of whatsoever they did or spake ; as the Scribes and Pharisees dealt by our Saviour . Sect. 12. As , O what a poor slave did I hold the man of a tender conscience to be ! Yea , how did I applaud my self for being zealless and fearless ; together with my great discretion and moderation : when I saw this man vexed for his zeal , that other hated for his knowledg , a third persecuted for the profession of his Faith , &c. For , ( being like Cain , Ishmael , Eliah , Michel , Pharaoh and Festus ) I thought their Religion Puritanism , their conscience of sin , hypocrisie ; their profession , dissimulation ; their prudence , policy : their faith and confidence , presumption ; their zeal of Gods glory , to be pride and malice , their obedience to Gods laws , rebellion to Princes ; their execution of justice , cruelty &c. If they were any thing devout , or forward to admonish others , that so they might pluck them out of the fire ; I conceived them to be beside themselves , as our Saviour was thought to be by his Kinsfolk , and St. Paul by Festus , Mark 3.21 . John 10.20 . Acts 26.24 . 1 Cor. 1.18 . My religion was to oppose the power of religion , and my knowledge of the truth , to know how to argue against the truth . I never affected Christs Ambassadours , that preached the glad tidings of salvation , but had a spleen against them ; yea , I hated a Minister for being a Minister , especially if a godly and zealous one , that spake home to my conscience , and told me of my sins ; much more if he would not admit me to the Lords Table without trial and examination ; yea , then like Ahab to Eliah , I became his enemy , and hated him ever after ; would impeach his credit , and detain from him his dues . And are not all these strong evidences , that I loved and served God , and my Redeemer as I ought ? But to make it more manifest what a rare Christian I was , I thought my self a Believer ; yea , I could boast of a strong Faith , when yet I fell short of the very Devils in believing : for they believe the threats and judgments contained in the Word , and tremble thereat James 2.19 . Whereas I thought them but Scare-crows to fright the simple withal : yea , I held Hell it self but a fancy , not worth the fearing . Because I was not notoriously wicked , but had a form of godliness , was civil , &c I was able to delude my own soul , and put off all reproofs and threatnings , by comparing my self with those , that I presumed were worse than my self ; as Drunkards , Adulterers , Blasphemers , Oppressors , shedders of blood , and the like ; counting none wicked but such . Yea , looking upon these , I admired my own holiness , and thought my moral honesty would be sufficient to save me . Nor did I know wherein I had offended . And whereas the Law is spiritual , and binds the heart from affecting , no less than the hand from acting : I was so blind and ignorant , that I thought the Commandment was not broken , if the outward gross sin be forborn . Whence these were my thoughts , I never brake the first Commandment of having many gods ; for I was no Papist , nor Idolater : nor the second , for I worshipped God aright . Nor the third , for I had been no common swearer , only a few petty oaths . Nor the fourth , for I had every Sabbath gone duly to Church . Nor the fifth , for I ever honoured my parents , & have been a loyal subject . Nor the sixth , seventh , eighth , ninth , or tenth ; for I never committed murder or adultery , never stole ought , never bare false witness ; nor could I call to mind that I had at any time coveted my neighbours wife , servant , estate , &c. And nothing more common with me , than to brag of a good heart and meaning , of the strength of my faith and hope , of my just and upright dealing , &c. And because I abstained from notorious sins , I thought my self an excellent Christian , if God was not beholding to me for not wounding his Name with Oaths ; for not drinking & playing out his sabbaths , for not railing on his ministers , for not oppressing & persecuting his poor members , &c. Sect. 13. And yet had it been so , as I imagined : Admit I had never offended in the least all my life , either in thought , word , or deed ; yet this were but one half of what I owe to God , this were but to observe the negative part of his law , still the affirmative part thereof I had been so far from performing , that I had not so much as thought of it . And to be just in the sight of God , and graciously accepted of him ; these two things are required : the satisfactory part to escape hell , and the meritorious part to get heaven . And the true method of grace is , Cease to do evil , learn to do well , Isa. 1.16 , 17. The Fig tree was cursed , not for bearing evil fruit , but because it bare no good . The evil servant was not bound hand and foot , and cast into prison , for wasting his masters goods ; but for not gaining with them . And those reprobates at the last day shall be bid depart into everlasting fire ; not for wronging or robbing of any , but for not giving , for not comforting Christs poor members , Mat. 25. So that my case was most desperate ! For though with that Pharisee , Luk. 18.11 . I was apt to thank God and brag , that I was just , and paid every man his due , yet I never thought of being holy , and of paying God his dues ; as his due of believing , or repenting , of new obedience ; his due of praying , hearing , conferring , meditating on his word and works , sanctifying his sabbaths , and instructing my children & servants , teaching them to fear the Lord. His due of love , fear , thankfulness , zeal for his glory , charity and mercy to Christs poor Members , and the like I should have serv'd God in spirit , & according to Christs Gospel : as all that are wise hearted indeavour go live , & believe , & hear , and invocate , and hope , and fear , and love , and worship God in such manner as his word prescribes . I should have been effectually called , and become a new creature by regeneration , being begotten and born anew by the immortal seed of the word . I should have found an apparent change wrought in my judgment , affections , and actions , to what they were formerly . The Old man should have changed with the New-man , Worldly wisdom with Heavenly wisdom , carnal love with spiritual love , servile fear for Christian and Filial fear , idle thoughts for holy thoughts , vain words for holy and wholsom words , fleshly works for works of righteousness : even hating what I formerly loved , and loving what I formerly hated . But alas ! I have heard the Gospel day after day , and year after year : which is the strong arm of the Lord , and the mighty power of God to salvation . That is quick , and powerful , and sharper than any two Edged sword , and yet stood it out and resisted , instead of submitting to Christs call ; even refusing the free offer of Grace and Salvation . I have heard the Word faithfully and powerfully preached for forty years , yet remained in my natural condition unregenerate , without which new birth there is no being saved , as our Saviour affirms , John 3.5 I had not trodden one step in the way to conversion ; for the first part of conversion is to love them that love God , 1 John 3.10 , 11 , 14. I should daily have grown in grace , and in the knowledg of our Lord and Saviour Jesus Christ : but I was so far from growing in grace , that I had not one spark of grace or holiness , without which no man shall see the Lord , Heb. 12.14 . I was all for observing the second Table , without respect to the first ; or all for outward conformity , not at all for spiritual and inward holiness of the heart . Sect. 14. Either what I did was not morally good for the matter , or not well done for the manner ; nor to any right ends : as out of duty and thankfulness to God and my Redeemer , and out of love to my fellow members . Without which , the most glorious performances , and the rarest vertues , are but shining sins , or beautiful abominations . Gods glory was not my principal end , nor to be saved my greatest care . I was a good civil , moral honest hypocrite , or infidel ; but none of these graces grew in the garden of my heart . I did not shine out as a light , by a holy conversation to glorifie God , and win others . Now onely to refrain evil , except a man hates it also , and does the contrary good , is to be evil still : because honesty without piety , is but a body without a soul. All my Religion was either superstition or formality , or hypocrisie , I had a form of Godliness , but denied the power thereof : I often drew near unto God with my mouth , and honoured him with my lips , but my heart was far from him , Isa. 25.13 . Mark 7.2 , to 14. Mat. 15.7 , to 10. All which considered , viz the means which God had afforded me , and the little use I had made thereof , left me in a far worse condition , then the very Heathen that never heard of Christ. So that it was Gods unspeakable mercy , that I am not at this present frying in Hell flames , never to be freed . God hath sent unto us all his servants the Prophets , rising up early , and they have been instant in preaching the Gospel , both in season , and out of season : but my carnal heart hath ever been flint unto God , wax unto Satan : You shall die if you continue in the practise of sin , I heard : but you shall not die , ( as saith the Devil ) I believed . Sect. 15. Besides all this , Suppose I had none of these to answer for ; neither sins of Commission , nor sins of Omission : yet Original sin were enough to damn me , no need of any more ; and yet my actual transgressions have been such , and so many , and my ingratitude therein so great , that it might have sunk me down with shame , and left me hopeless of ever obtaining pardon for them . As see but some small part of my monstrous and devilish ingratitude to so good a God , so loving and merciful a Saviour and Redeemer , that hath done , and suffered so much for me , even more than can either be expressed or conceived , by any heart , were it as deep as the Sea ! Touching what God and Christ hath done for me ; in the first place he gave me my self , and all the creatures to serve for my use ; yea he created me after his own image in righteousness and holiness , and in perfect knowledg of the truth , with a power to stand , and for ever to continue in a most blessed and happy condition . But this was nothing in comparison ; for when I was in a sad-condition ; when I had forfeited all this , and my self ; when by sin I had turned that image of God into the image of Satan , and wilfully plunged my soul and body into Eternal torments : when I was become his enemy , mortally hating him , and to my utmost fighting against him , and taking part with his onely enemies Sin and Satan , not having the least thought or desire of reconcilement , but a perverse and obstinate will to resist all means tending thereunto : he did redeem me , not onely without asking , but even against my will ; so making of me his cursed enemy , a servant ; of a servant , a son ; of a son , an heir , and coheir with Christ , Gal. 4.7 . But how have I required this so great , so superlative a mercy ? All my recompence of Gods love unto me , hath been to do that which he hates , and to hate those whom he loves . Christ the fountain of all good , is my Lord by a manifold right , and I his servant by all manner of obligations . First , he is my Lord by the right of creation , as being his workmanship made by him . Secondly , by the right of Redemption , being his purchase bought by him . Thirdly of preservation being kept , upheld , and maintained by him . Fourthly , his by Vocation , even of his Family , having admitted me a member of his visible Church . Fifthly , his also ( had it not been my own fault ) by sanctification , whereby to possess me . Lastly , he would have me of his Court by glorification , that he might crown me , so that I was every way his God had raised me from a beggar to a great estate : But how did I requite him ? I would not , if possible , suffer a godly and conscientious minister to be chosen , or to abide where I had to do , but to bring in one that would flatter sin , and flout holiness , discourage the godly , and incourage the wicked . I used both my own and all my friends utmost ability . Much more might be mentioned , but I fear to be tedious . Now argue with all the world , and they will conclude , that there is no vice like ingratitude ! But I have been more ungrateful to God , than can be exprest by the best Oratour alive . It was horrid ingratitude in the Jews , to scourge and crucifie Christ , who did them good every way ; for he healed their diseases fed their bodies , enlightned their minds , of God became man , and lived miserably amongst them many years , that he might save their souls : but they fell short of my ingratitude to God , in that most of them were not in the least convinced , that he was the Messias sent from God , and promised from the beginning . But I have not onely denied this Lord that bought me , but I hated him ; yea , most spitefully and maliciously fought on Satans and Sins side against him , and persecuted his children , and the truth with all my might : and all this against knowledg and conscience , after some measure of illumination , which cannot be affirmed of the Jews . Yet miserable wretch that I was , if I could have given him my body and soul , they should have been saved by it , but he were never the better for them . Sect. 16. Lastly , to tell you that which is more strange ! Notwithstanding all this that hath been mention'd , and much more : Yet I thought my self a good Christian forsooth ; yea , with that young man in the Gospel . I thought I had kept all the commandments . Nor was I a whit troubled for sin , either original or actual , but my conscience was at quiet , and I was at peace ; neither did any sin trouble me . Yea , I would applaud my self with that Pharisee , Luke 18.9 , to 15. and say , I was not like other men : not once doubting of my salvation . I ever refused to do what my Maker commanded , and yet confidently hoped to escape what he threatned . Nor did I doubt of having Christ my Redeemer and Advocate in the next life , when I had been a bitter enemy to him and his members in this life . Here was blindness with a witness ; as it is not to be believed how blind & blockish men are , that have onely the flesh for their guide ; especially if they have hardned their hearts , and feared their consciences with a customary sinning . As I could give you for instance , a large catalogue of rare Examples how sin hath besotted men , and what stark fools carnal men are in spiritual things , be they never so wise for mundane knowledg . But least it should be taken for a digression or excursion , you shall have a list of them by themselves , the which I will add as an Appendix to this Discourse , or Dialogue . In the mean time I have given you a brief of my manifold provocations , and great ingratitude , to my Maker and Redeemer ( for otherwise I might be endless in the prosecution thereof . ) It remains that I should in like manner lay open my Original Defilement ; which is the Fountain whence all the former ( whether sins of commission , or sins of omission ) do flow . But touching it , be pleased to peruse that small Tract , intituled , A short and sure way to Grace and Salvation : Or , Three Fundamental Principles of Christian Religion , by R. Y from p. 4 to p. 10. Sect. 17. Loose Libertine . if this hath been your case , no wonder it hath startled you ; for to deal plainly with you , as you have done with me ; what I have heard from you , makes me tremble . For if such honest moral men , that live so unreproveably as you have done , go not to Heaven , what will become of me , that have been so openly prophane , and notoriously wicked all my time ? Yea , it contented me not to doe wickedly my self , and to damn my own soul , but I have been the occasion of drawing hundreds to hell with me , by seducing some , and giving ill example to others , ( the infection of sin , being much worse than the act . ) As how many have I drawn to be drunkards , and swearers , and whoremongers , and prophane persons ; Insomuch , that the blood of so many souls , as I have drawn away , will be required at my hands . Yea , my life hath been so debauch'd and licentious , that I have brought a scandal upon the Gospel and made it odious to the very Turks and Infidels , Rom. 2.24 . Convert . Alas I what I did that was morally good , or what evil I refrained , was more for self-ends , or for fear of mens Laws , than for love of Christs Gospel . True , I went under the notion of an honest man , and a good Christian : I was baptized into the Faith , and made a member of Christs visible Church ; but I was so far from endeavouring to perform what I then promised , that in effect I even renounced both Christ , and my Baptism , in persecuting him , & all that sincerely professed his Name , thinking I did God good service therein , John 16.2 . Gal. 1.13 , 14. Phil. 3.6 . Nor was it for want of ignorance , that you thought so of me : for by nature ( be we never so mild and gentle ) we are all the seed of the serpent , Gen. 3.15 . and children of the Devil , John 8.44 . Yea , the very best moral man , is but a tame Devil , as Athanasius well notes . But it is a true Proverb , The blind eat many a Fly , and all Colours are alike to him that is in the dark . Loose Libertine . So much the worse is my condition ; for my conscience tells me , there is not a word you have spoken of your self , but I can justly apply the same unto my own soul , & a great deal more : for whereas you have been a moral honest man , so that none except your self , could tax you for breaking either Gods Law , or mans : I have been so wicked and prophane , that I could most presumptuously , and of set purpose , take a pride in my wickedness , commit it with greediness , speak of it , defend it , joy in it , boast of it , tempt , and inforce to it ; yea , mock them that disliked it . As if I would send challenges into Heaven , and make love to destruction , and yet did applaud my self , and prefer my own condition before other mens : saying , I was no dissembler ; yea , I hated the hypocrisie of Professors : I do not justifie my self , and despise others , like the Puritans : I am not factious , schismatical , singular , censorious , &c. I am not rebellious , nor contentious , like the Brownists and Anabaptists . I am a good fellow , and love an honest man with my heart , &c. and as touching a good conscience , I was never troubled in mind , as many scrupulous fools are . I have a good heart , and mean as well as the precisest . But now I see the Devil and my own deceitful heart deluded me so , that my whole life hitherto , hath been but a dream , and that like a blind man , I was running headlong to Hell , when yet I thought my self in the way to Heaven . Just as if a Beggar should dream that he were a King ; or as if a Traytor should dream of his being Crowned , when indeed he was to be beheaded ; the case of Laodicea , Rev. 3.17 . the young man in the Gospel , Luke 18.20 , 21. and that Pharisee , spoken of , Luke 18.11 , 12. Sect. 18. Convert . It was not your case alone , but so it fares with the worst of sinners : Onely it much rejoyces me , that it hath pleased God to open your eyes , to see all this in your self . For flesh and blood hath not revealed it unto you . Yea , we are naturally so blind , and deaf , and dead in sin , and in soul , that we can no more discern our spiritual filthiness , nor feel sin to be a burden , than a blind Ethiopian can see his own blackness , or then a dead man can feel the weight of a burden , when it is laid upon him , Acts 28.27 . Isa. 6 9 , 10. And this common experience shews ; for if you observe it , who more jocund , confident , and secure , than the worst of sinners ? They can strut it under an unsupportable mass of Oaths , Blasphemies , Thefts , Murders , Adulteries , Drunkenness , and other the like sins ; yea , can easily swallow these spiders with Mithridates , and digest them too : when one that is regenerate shrinks under the burden of wandring thoughts , and want of proficiency . But why is it ? They are dead in sin , Ephes. 2.1 . Revel . 3.1 . Now lay a mountain upon a dead man , he feels not once the weight . To a Christian that hath the life of grace , the least sin lies heavy upon the conscience ! but to him that is dead , let his sins be as heavy as a mountain of lead , he feels in them no weight at all . Again they are insensible of their sin and danger , because ignorant ; for , for what the eye seeth not , the heart rueth not . Security makes worldlings merry , and therefore are they secure , because they are ignorant . A dunce , we know , seldom makes doubts : Yea , a fool , says Solomon , boasteth and is confident , Prov. 14.16 . neither do blind men ever blush . And the truth is , were it not for pride and ignorance , a world of men would be ashamed to have their faces seen abroad . For take away from mens minds vain opinions , flattering hopes , false valuations , imaginations , and the like ; you will leave the minds of most men and women , but poor shrunken things , full of melancholy , indisposition , and unpleasing to themselves . Ignorance is a vail or curtain to hide away their sins , wherupon they are never troubled in conscience , nor macerated with cares about eternity ; but think that all will be well . The Devil and the Flesh prophesie prosperity to sin ; yea , life and salvation , as the Pope promised the Powder Traytors : but Death and Damnation ( which Gods Spirit threatens ) will prove the crop they will reap . For God is true , the Devil and all Flesh are liars . When we become regenerate , and forsake sin ; then the devil strongly and strangely assaults us ▪ as he did Christ , when he was newly baptized ; and Pharaoh the children of Israel , when they would forsake Egypt ; and Herod the children , when Christ was come to deliver his people . Whence commonly it comes to pass , that those think best of themselves , that have least cause ; yea , the true Christian , is as fearful to entertain a good opinion of himself , as the false is unwilling to be driven from it . They that have store of grace mourn for the want of it , and they that indeed want it , chant their abundance . None so apt to doubt their Adoption , as they that may be assured of it : nor none more usually fear then they that have the greatest cause to hope . We feel corruption , not by corruption , but by Grace , and therefore the more we feel our inward corruption , the more Grace we have . Contraries , the nearer they are one to another , the sharper is the conflict betwixt them . Now of all enemies , the Spirit and the Flesh are nearest one to another , being both in the Soul of a regenerate man , and in all faculties of the soul , and in every action that springeth from those faculties . The more Grace , the more Spiritual life ; and the more Spiritual life , the more antipathy to the contrary ; whence none are so sensible of corruption , as those that have the most Living Souls . Sect. 19. Now for Remedy of the contrary , there cannot be a better lesson for carnal men to learn , than this , All the promises of God are conditional , to take place , if we repent ; as all the threatnings of God are conditional , to take place , if we repent not . But wicked men , as they believe without repenting ; their Faith being meer presumption : so they repent without believing , their repentance being indeed Desperation : and this observe , we are cast down in the disappointment of our hopes , in the same measure , as we were too much lifted up in expectation of good from them . Whence these peremptory presumers , if ever they repent , it is commonly as Francis Spira , an Advocate of Padua , did : and never did any man plead so well for himself , as he did against himself . One Star is much bigger than the Earth , yet it seems many degrees less . It is the nature of fear to make dangers greater , helps less than they are Christ hath promised peace and rest unto their souls that labour , and are heavy laden , and to those that walk according to rule , Mat. 11.29 . Gal. 6.16 . even peace celestial in the state of grace , and peace eternal in the state of glory . Such therefore as never were distressed in conscience , or live loosly , never had true peace . Peace is the Daughter of Righteousness , Rom. 5.1 . Being justified by faith , we have peace with God. But he who makes a Bridge of his own shadow , will be sure to fall into the Water . Those blocks , that never in their life were moved with Gods threatnings , never in any streight of conscience , never groaned under the burden of Gods anger : they have not so much as entred into the porch of this house , or lift a foot over the threshold of this school of repentance , Oh! that we could but so much fear the eternal pains , as we do the temporary : and be but so careful to save our souls from torment , as our bodies . In the mean time , the case of these men is so much the worse , by how much their fear is the less . It faring with the soul , as with the body , Those diseases , which do take away all sense of pain , are of all others most desperate . As the dead palsie , the falling sickness , the sleepy lethargy , &c. And the patient is most dangerously sick when he hath no feeling thereof . In like manner , whilest they suppose themselves to be free from judgment , they are already smitten with the heaviest of Gods judgments , a heart that cannot repent , Rom. 2.5 . In a Lethargy , it is needful the Patient should be cast into a burning Feaver , because the senses are benummed , and this will waken them , and dry up the besotting humours . So in our dead security , before our conversion , God is fain to let the Law , Sin , Conscience , and Satan loose upon us , and to kindle the very fire of Hell in our souls , that so we might be roused out of our security : but thousands of these blocks both live and depart with as great hopes , as men go to a Lottery , even dreaming of Heaven , until they awake in Hell. For they too often die without any remorse of conscience , like blocks ; or as an Ox dies in a ditch . Yea , thousands that live like Laban , die like Nabal , ( which is but the same word inverted ) whilest others , the dear children of God , die in distress of Conscience . For it is not every good mans hap to die like Antonius Pius , whose death was after the fashion and semblance of a kindly and pleasant sleep . However St. Austins rule will be sure to hold , He cannot die ill , that hath lived well ; and for the most part , He that lives conscionably , dies comfortably , and departeth rich . And so you see how it fares with the wickedest and worst of men . Wherefore if you are truly sensible of your wretchedness , it is a good sign , that you are in some forwardness to be recovered : and really to become so good , as formerly you but dreamed , or imagined your self to be . And indeed the very first step to grace , is to feel the want of grace , and the next way to receive mercy , is to see your self miserable . Therefore our constant and most diligent search should be to find out the naughtiness of our own hearts ; and to get strength from God against our prevailing corruptions . Sect. 20. Loose Libertine . But is there any hope for one so wicked as I ? who have turned the grace of God into wantonness , applying Christs passion as a warrant for my licentiousness , not as a remedy , and taking his death as a license to sin , his Cross as a Letters patent to do mischief . As if a man should head his drum of rebellion with his pardon . For I have most spightfully , and malitiously taken up Arms against my Maker , and fought against my Redeemer all my dayes . Convert . Do but unfeignedly repent you of your sins , and forsake your former evill wayes , and lay hold upon Christ by a true and lively faith ; my soul for yours , God is very ready to forgive them , be they never so many , and innumerable for multitude ; never so hainous for quality and magnitude . Yea , I can shew you your Pardon from the great King of Heaven , for all that is past , the which you may read at large , Isa , 55.7 . Ezek. 18.21 , to 29. and 33.11 . Joel 2.12 , 13 , 14. Yea , read 1 Cor. 6.10 , 11. together with the story of Manasses , Mary Magdalen , the Thief , and the Prodigal Son ; and you shall see presidents thereof . Yea , the very murderers of the Son of God , upon their serious and unfeigned repentance , and stedfast believing in him , received pardon and salvation . And indeed despair is a sin which never knew Jesus . True every sin deserves damnation ; but no sin shall condemn , but the lying and continuing in it . True repentance is ever blest with forgiveness . And know this that Gods mercy is greater than thy sin , whatever it be : you cannot be so infinite in sinning , as he is infinite in pardoning , if you repent ; yea , sins upon repentance are so remitted , as if they had never been committed . I will put away thy transgressions as a cloud , and thy sins as a mist , Isa. 44.22 . And what by corruption hath been done , by repentance is undone . As the former examples witness . Come and let us Reason together , saith the Lord , though your sins be as scarlet they shall be as white as snow , Isa. 1.18 . Yea , whiter than snow . For the Prophet David , laying open his blood guiltiness , and his original impurity , useth these words , Purge me with Hysop , and I shall be clean ; wash me , and I shall be whiter than snow , Psal. 51.7 . And in reason , did Christ come to call sinners to repentance ? and shall he not shew mercy to the penitent ? Or , who would not cast his burden upon him , that desires to give ease ? As I live , saith the Lord , I would not the death of a sinner , Ezek. 18.32 . and 33.11 . Onely , apply not this salve , before the ulcer be searched to the bottome : Lay not hold upon mercy , until thou be'st throughly humbled . The onely way to become good , is , first to believe that you are evil , and by accusing our selves , we prevent Satan ; by judging our selves , we prevent God. Are we as sick of sorrow , as we are of sin ? Then may we hopefully go to the Physitian of our Souls , who came into the World onely to cure the sick , and to give light to them onely , who sit in darkness , and in the shadow of Death . God does not pour the Oyl of Grace , but into a broken and contrite Heart . Wouldest thou get out of the miserable estate of Nature , into the blessed estate of Grace ? and of Satans bond-slave , become the Child of God , and a Member of Christ ? Wouldest thou truly know thine own Heart ? and be very sensible how evil and wicked it is ? that so thou mayest have a more humble conceit of thy self ? Lay to heart these three particulars : 1. The corruption of our nature , by reason of original sin . 2. Our manifold breach of Gods Righteous Law , by actual sin . 3. The guilt and punishment due to us for them both . This being done , thou wilt see and finde thy necessity of a Redeemer . And it is Thirst onely that makes us relish our Drink , Hunger our meat : The full Stomack of a Pharisee , surcharged with the superfluitics of his own Merits , will loath the Honey-comb of Christs Righteousness . This was it which made the Young Prodigal to relish even servants fare , though before wanton , when full fed at home . No more relish feels the Pharisaical heart in Christs blood , than in a chip : But O how acceptable is the Fountain of living Waters , to the chased Heart panting and braying ? The blood of Christ , to the weary and tired soul ; to the thirsty Conscience scorched with the sense of Gods wrath : He that presents him with it , how welcome is he ? even as a special choice man , one of a thousand . And the deeper the sense of Misery is , the sweeter the sense of Mercy is . Sect. 21. Then if you would be satisfied for time to come , whether your Repentance and Conversion be true and sound , these particulars will infallibly inform you . If you shall persevere ( when this trouble for sin is over ) in doing that which now you purpose , it is an infallible signe your Repentance is found , otherwise not . If thou doest call to minde the Vow which thou madest in Baptism , and doest thy endeavour to perform that which then thou didst promise . If thou doest square thy life according to the Rule of Gods Word , and not after the Rudiments of the World. If thou art willing to forsake all sin , without reserving one , ( for otherwise that one sin , may prove the bane of all thy Graces , even as Gideon had seventy sons , and but one Bastard , and yet that Bastard destroyed all the rest that were legitimate , Judg. 9.5 . ) Sin is like the Ivy in the Wall , cut off bough , branch , body , stump , yet some Sprigs or other will sprout out again : Till the Root be pluckt up , or the Wall be pulled down and ruined , it will never utterly die . Regeneration or New-birth , is a creation of new qualities in the soul ; as being by nature onely evil disposed . Gods children are known by this mark , They walk not after the Flesh , but after the Spirit , Rom. 8.1 . If Christ have called you to his service , your life will appear more spiritual and excellent than others . As for your fails , it is a sign that sin hath not gained your consent , but committed a Rape upon your Soul , when you cry out to God. If the ravished Virgin under the Law cryed out , she was pronounced guiltless . A sheep may fall into the mire , but a swine delights to wallow in the mire . Great difference between a woman that is forced , though she cries out and strives , and an alluring Adultress . Again , the thoughts of the godly , are godly , of the wicked , worldly ; and by these , good and evil men are best , and truliest differenced one from another . Would we know our own hearts , and whether they be changed by a new birth : Examine we our thoughts , words , actions , passions , especially our thoughts will inform us , for these cannot be subject to hypocrisie , as words and deeds are . Sect. 22. Then by way of Caution , know , That a Childe may as soon create it self , as a man in the state of nature , regenerate himself . We cannot act in the least , unless God bestows upon us daily privative grace to defend us from evil , and daily positive grace , enabling us to do good . And those that are of Christs teaching , know both from the Word , and by Experience , that of themselves they are not onely weak , but even dead to what is good , moving no more than they are moved ; that their best works are faulty , all their sins deadly , all their Natures corrupted originally . You hath he quickned , that were dead in trespasses and sins , Eph. 2.1 . Yea , we are altogether so dead in sin , that we cannot stir the least joynt , no not so much as feel our own deadness , nor desire life , except God be pleased to raise and restore our souls , from the death of sin , and grave of long custom , to the life of grace . Apt we are to all evil , but reprobate and indisposed to all Grace and Goodness ; yea , to all the means thereof . My Powers are all corrupt , corrupt my will : Marble to good , but Wax to what is ill . Insomuch , that we are not sufficient of our selves to think , much less to speak , least of all to do that which is good , 2 Cor. 3.5 . John 15.4 , 5. If we have power to chuse or refuse the object , to do these well we have no power . We have ability , we have will enough , to undo our selves , scope enough Hell-ward ; but neither motion , nor will to do good , that must be put into us by him that gives both power and will , and power to will. Finally , Each sanctified heart feels this , but no words are able sufficiently to express , what impotent wretches we are , when we are not sustained . So that we have no merit , but the mercy of God to save us : nothing but the blood of Christ , and his mediation to cleanse and Redeem us : nothing but his obedience to inrich us . As for our good works , we are altogether beholding to God for them , not God to us , nor we to our selves , because they are only his works in us . Whatsoever thou art , thou owest to him that made thee : whatever thou hast , thou owest to him that Redeemed thee . Therefore if we do any thing amiss , let us accuse our selves : if any thing well , let us give all the praise to God. And indeed , this is the test of a true or false Religion : that which teacheth us to exalt God most , and most to depress our selves is the true : that which doth most prank up our selves , and detract from God , is the false , as Bonaventure well notes . Sect. 23. Now to wind up with a Word of Exhortation ; If thou beest convinced , and resolvest upon a new course ; let thy resolution be peremptory and constant , and take heed you harden not again , as Pharaoh , the Philistines , the Young man in the Gospel , Pilate and Judas did : resemble not the Iron , which is no longer soft , than it is in the Fire ; for that good ( saith Gregory ) will do us no good , which is not made good by perseverance . If with these premonitions , the Spirit hath vouchsafed to stir up in thine heart any good motions , and holy purposes to obey God , in letting thy sins go ; Quench not , grieve not the spirit , 1 Thes. 5.19 . Return not with the Dog to thy vomit , least thy latter end prove seven-fold worse than thy beginning , Mat. 12.43 , 45. Oh it is a fearful thing to receive tho grace of God in vain ! and a desperate thing , being warned of a Rock , wilfully to cast our selves upon it . Neither let Satan perswade you to defer your repentance ; no not an hour , lest your Resolution proves as a false conception , which never comes to bearing . Besides , death may be sudden : even the least of a thousand things can kill you , and give you no leisure to be sick . Thirdly , If thou wilt be safe from evil works , avoid the occasions ; have no fellowship with the workers of iniquity : neither fear their scoffes ; for this be sure of , If your person and wayes please God , the world will be displeased with both : If God be your friend , men will be your enemies : if they exercise their malice , it is where he shews mercy . But take heed of losing Gods favour to keep theirs . Beda tells of a Great man , that was admonished by his friends in his sickness to repent : who answered , He would not yet ; for that if he should recover , his friends and companions would laugh at him : but growing sicker and sicker , they again prest him ; but then his answer was , That it was now too late ; for I am judged and condemned already . A man cannot be a Nathanael , in whose heart there is no guile , but the World counts him a fool . But Christ sayes , Verily except ye be converted , and become as little Children , ye shall not enter into the Kingdome of Heaven , Matth. 18.3 . Again , Satan and your deceitful heart will suggest unto you , that a Religious life , is a dampish and melancholy life : but holy David will tell you , That light is sown to the Righteous , and joy to the upright , Psal. 97.11 . Isa. 65.14 . And experience tells us , that Earthly and Bodily joyes , are but the body , or rather the dregs of that joy , which Gods people feel and are ravished with . As Oh the calm , and quietness of a good Conscience ! the assurance of the pardon of sin , and joy in the Holy Ghost , the honesty of a virtuous and holy life , how sweet they are ! Yea , even Plato , an Heathen could say , That if Wisdome and Virtue could but represent it self to the Eyes , it would set the heart on fire with the love of it . And the like of a sinners sadness , as hear what Seneca sayes ; If there were no God to punish him , no Devil to torment him , no Hell to burn him , no man to see him ; yet would he not sin , for the ugliness and filthiness of sin , and the guilt and sadness of his Conscience . But Experience is the best informer : wherefore take the counsel of holy David , Psalm 34.8 . O taste and see ! that the Lord is good , blessed is the man that trusteth in him . To which accordeth that of holy Bernard , Good art thou , O Lord , to the soul that seeks thee ; what art thou then , to the soul that findes thee ? As I may appeal to any mans Conscience , that hath been softned with the Unction of Grace , and truly tasted of the powers of the World to come , to him that hath the love of God shed abroad in his heart by the Holy Ghost ; whether his whole life be not a perpetual Hallelujah in comparison of his natural condition : Whence they are able to slight all such objections , as he did . You tell me that scrupling of small matters , is but stumbling at straws , that they be but trifles : when I know your tongue can tell nothing but truth , I will believe you . Fifthly , Beg of God that he will give you a new heart , and when the heart is changed , all the members will follow after it , as the rest of the creatures after the Sun when it ariseth . But without a work upon the heart , wrought by the spirit of God , it will follow its own inclination to that which it affecteth , whatsoever the judgment shall say to the contrary . That must be first reformed , which was first deformed . It is idle , and to no purpose to purge the chaanel , when the fountain is corrupt . Whence the Apostle orderly bids us , first , Be renewed in the Spirit of our mindes ; and then , Let him that stole , steal no more , Ephes. 4.23 , 24. Yea , it is Gods own counsel to the men of Jerusalem , Jer. 4. Wash thy heart from wickedness : that thou mayest be saved , verse 14. It is most ridiculous to apply Remedies to the outward parts , when the distemper lies in the stomack . To what purpose is it to crop off the top of weeds , or top off the boughes of the Tree , when the Root and Stalk remain in the Earth ? As cut off the sprig of a Tree , it growes still ; a Bough , an Arm , still it growes ; lop off the top ; yea , saw it in the midst , yet it will grow again ; stock it up by the roots , then ( and not till then ) it will grow no more : Whence it is that God saith , Give me thine heart , Prov. 23.26 . Great Cities once expunged , the dorps and villages will soon come in of themselves : the heart is the treasury and storehouse of wickedness , Mat. 12.34 . such as the heart is , such are the actions of the body which proceed from it , Mat. 12.35 . Therefore as Christ saith , Make clean within , and all will be clean , otherwise not , Mat. 23.26 . therefore Davids prayer is , Create in me a new heart , O Lord and renew a right spirit within me , Ps. 51.10 . Do thou the like , importune him for grace , that you may firmly resolve , speedily begin , and continually persevere , in doing and suffering his holy will : desire him to inform and reform you so , that you may neither mis-believe , nor mis-live , to change and purifie your nature , subdue your reason , rectifie your judgment , reform and strengthen your will , renew your affections , and beat down in you whatsoever stands in opposition to the Scepter of Jesus Christ. Sixthly and lastly , If you receive any power against your former corruptions , forget not to be thankeful , yea , study all possible thankfulness ; for that you and I are not at this present frying in Hell flames , never to be freed ; that we have the offer of Grace here , and Glory hereafter , it is his unspeakable goodness . And there is nothing more pleasing to God , nor profitatable to us , both for the procuring of the good we want , or continuing the good we have , than thankfulness . He will sow there ( and there onely ) plenty of his blessings , where he is sure to reap plenty of thanks and service . But who will sow those barren sands , where they are sure not onely to be without all hope of a good harvest , but are sure to lose both their seed and labour ? Consider what hath been said , and the Lord give you understanding in all things . And so much for the Second Part. An Appendix follows wherein you may have instances of all sorts , how sin besots Men. FINIS . London , Printed by J. Hayes , and are to be sold by Mrs. Crips in Popes-head-Alley , with nine and Thirty other Pieces composed by the same Authour . 1663. 
A67772	----	A serious and pathetical description of heaven and hell according to the pencil of the Holy Ghost, and the best expositors: sufficient (with the blessing of God) to make the worst of men hate sin, and love holiness. Being five chapters taken out of a book entituled, The whole duty of a Christian: composed by R. Younge, late of Roxwell in Essex, florilegus. Whole duty of a Christian. Selections. Younge, Richard. This text is an enriched version of the TCP digital transcription A67772 of text R221317 in the English Short Title Catalog (Wing Y184A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 96 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67772 Wing Y184A ESTC R221317 99832645 99832645 37119 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67772) Transcribed from: (Early English Books Online ; image set 37119) Images scanned from microfilm: (Early English books, 1641-1700 ; 2105:27) A serious and pathetical description of heaven and hell according to the pencil of the Holy Ghost, and the best expositors: sufficient (with the blessing of God) to make the worst of men hate sin, and love holiness. Being five chapters taken out of a book entituled, The whole duty of a Christian: composed by R. Younge, late of Roxwell in Essex, florilegus. Whole duty of a Christian. Selections. Younge, Richard. 32 p. printed at the charge of Christs-Hospital, according to the will of the donor, [London : 1677] Caption title. Imprint from colophon. Copy imperfect; closely trimmed with some loss of print; print fade; print show-through. Reproduction of the original in the British Library. eng Heaven -- Biblical teaching -- Early works to 1800. Hell -- Biblical teaching -- Early works to 1800. Calvinism -- Early works to 1800. Christian life -- Early works to 1800. Conduct of life -- Early works to 1800. A67772 R221317 (Wing Y184A). civilwar no A serious and pathetical description of heaven and hell, according to the pencil of the Holy Ghost, and the best expositors: sufficient (wit Younge, Richard 1660 17348 11 0 0 0 1 0 12 C The rate of 12 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-08 TCP Assigned for keying and markup 2005-09 Apex CoVantage Keyed and coded from ProQuest page images 2005-10 Jonathan Blaney Sampled and proofread 2005-10 Jonathan Blaney Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion A serious and pathetical Description OF HEAVEN AND HELL , According to the Pencil of the HOLY GHOST , and the best Expositors : sufficient ( with the blessing of GOD ) to make the worst of men hate Sin , and love Holiness . Being five Chapters taken out of a Book entituled , The whole Duty of a Christian : Composed by R. YOUNGE , late of Roxwell in Essex , Florilegus . CHAP. XIX . Section I. T●us as the Unbeliever and Disobedient is cursed in every thing , and where-ever he goes , and in whatsoever he does : Cursed in the City , and cursed also in the held ; cursed in the fruit of his body , and in the fruit of his ground , and in the fruit of his cattel : Cursed when he cometh in , and cursed also when he goeth out ; cursed in this life , and cursed in the life to come ; as is at large exprest , Deut. 28. So the Believer that obeys the voice of the Lord , shall be blessed in every thing he does , wherever he goes , and in whatsoever befals him , as God promiseth in the former part of the same Chapter , & as I have proved in the eleven foregoing Sections . Yea , God will bless all that belong unto him , for his children and posterity , yea , many generations after him , shall fare the better for his sake Exod. 20. 6. Gen. 30. 27. Isai. 54. 15. and 65. 8. Rom. 11. 28. Gen. 18. 26. 29 , 31 , 32. and 26. 24. and 39. 5. 1 Kings 11. 12 , 32 , 34. and 15. 4. 2 Kings 8. 19. and 19. 34. Isai. 37. 35. & 45. 4. Mat. 24. 22. yea , the very place where he dwells , perhaps the whole Kingdom he lives in , Gen. 39. to 48. chap. Whereas many , yea multitudes , Num. 25. 18. Deut. 1. 37. & 3. 26. Psal. 106. 32. even a whole Army , Josh. 7. 4 , to 14. yea , his childrens children , unto the third and fourth generation , fare the worse for a wicked man , and an unbeliever , Exod. 20. 5. Besides his prayers shall profit many ; for he is more prevalent with God , to take away a judgment from a people or a Nation , than a thousand others , Ex. 17. 11 , 12 , 13. And he counts it a sin to cease praying for his greatest and most malicious enemies , 1 Sam. 12. 23. though they , like fools , would ( if they durst , or were permitted ) cut him off , and all the race of Gods people , Ps. 83. 4. Esth. 3. 6. 9 , 13. Which is as if one with a hatchet should cut off the bough of a tree upon which he standeth . For they are beholding to Believers for their very lives : yea , it is for their sakes , and because the number of Christs Church is not yet accomplisht , that they are out of Hell . But to go on , as all things ( viz. ) poverty , imprisonment , slander , persecution , sickness , death , temporal judgments , spiritual desertions ; yea , even Sin and Satan himself , shall turn together for the best unto those that love God , as you have seen : So all things shall turn together for the worst unto those that hate God , as all unbelievers do , Rom. 1. 30. Joh. 15. 18. even the mercy of God , and the means of Grace , shall prove their bane , and enhaunce their damnation : yea , Christ himself that only summum bonum , who is a Saviour to all Believers , shall be a just revenger to all unbelievers ; and bid the one , Depart ye cursed into everlasting fire , prepared for the Devil and his Angels , Mat. 25. 41 , 46. Which shall be an everlasting departure , not for a day , nor for years of days , nor for millions of years , but for eternity , into such pains as can neither be expressed nor conceived , Iude 6. 7. Rev. 20. 10. Mat. 3. 12. Heb. 6. 2 Sect. 2. Wickedness hath but a time , a short time , a moment of time ; but the punishment of wickedness is beyond all time : There shall be no end of plagues to the wicked man , Prov. 24. 20. Their worm shall not die , neither shall their fire be quenched , Isai. 30. 33. & 66. 24. Mat. 25. 41. Mark 9. 44. And therefore it is said , The smoak of their torment doth ascend for ever and ever , Rev. 4. 12. and 20. 10. So that if all the men that ever have or shall be created , were Briareus-like , hundred-handed , and should at once take pens in their hundred hands , and do nothing else for ten hundred thousand millions of years , but sum up in figures as many hundred thousand millions as they could ; yet never could they reduce to a total , or confine within number , this trissyllable word [ Eternal ] or that word of four syllables [ Everlasting ] . Now let such as forget God , but seriously consider this : it will not be an imprisonment during the Kings pleasure , but during the King of Kings pleasure : It is not a captivity of seventy years , like that of the children of Israel in Babylon ; for that had an end : nor like a captivity of seventy millions of generations ; for that also would in time be expired : but even for ever . The wicked shall live as long in Hell , as there shall be a just God in Heaven . Here we measure time by days , months , years ; but for Eternity , there is no Arithmetician can number it , no Geometrician can measure it : For suppose the whole world were turned into a Mountain of sand , and that a little Wren should come every thousandth year , and carry away from that heap but one grain of the sand , what an infinite number of years would be spent and expired , before the whole heap would be fetcht away ? But admit a man should stay in torments so long , and then have an end of his wo , it were some comfort to think that an end will come : But alas ! when she hath finished this task a thousand times over , he shall be as far from an end of his anguish , as ever he was the first hour he entred into it . Now , Suppose thou shouldst lie but one night grievously afflicted with a raging fit of the stone , strangury , tooth-ach , pangs of travel , or the like ; though thou hadst to help and ease thee , a soft bed to lie on , Friends about to comfort thee , Physicians to cure thee , all cordial and comfortable things to asswage thy pain ; yet how tedious and painful would that one night seem unto thee ? How wouldst thou toss and tumble , and turn from one side to another ? Counting the Clock , esteeming every minute a month , and thy present misery unsupportable . What then will it be to lie in flames of fire ? ( To which our fire is but air in comparison ) fire and brimstone kept in the highest flame by the unquenchable wrath of God , world without end ; where thou shalt have nothing about thee but darkness and horrour , wailing and wringing of hands , desperate yellings and gnashing of teeth : thy old Companions in vanity and sin , to ban and curse thee ; the Devils insulting over thee with cruelty and scorn ; the never dying worm of conscience , to feed upon thy soul and flesh for ever and ever . O everlasting eternity ! a never-dying life , an ever-living death ! Which yet is but just with God ; for if thou mightest have lived for ever , thou wouldst have sinned for ever . If God would everlastingly have spared thee , thou wouldst have everlastingly hated and provoked him . What then can be more equal , then that thou shouldst suffer everlastingly ? O then bethink thy self of this word eternal and everlasting , and ponder upon it : yea , do but indeed believe it , and it will be enough to break thine hard heart , and make it relent and repent , and thereby prevent the wrath to come . It will put thee to a demur , What have I done ? What am I now aabout ? Whether will this course tend ? How will it end ? What will become of me if I go on , in chambering and wantonness surfeiting and drunkenness , strife and envying , swearing , prophaneness , earthly-mindedness , and the like ? For indignation and wrath , tribulation and anguish , shall be upon the soul of every one that doth evil , and continueth therein , as the Apostle witnesseth , Rom. 2. 8 , 9. O then , break off thy sins without delay , and let there be an healing of thy errours . Sect. 3. Neither is the extremity of pain inferiour to the perpetuity of it ; it is a place full of horrour and amazedness , where is no remission of sin , no dismission of pain , no intermission of sense , no permission of comfort : its torments are both intolerable , and interminable , and can neither be endured nor avoided , when entred into , Rev. 19. 20. and 20. 14. and 18. 6. Mat. 25. 30. 2 Pet. 2. 4. Heb. 10. 27. Jude 6. The pangs of the first death are pleasant , compared with those of the second : For mountains of sand were lighter , and millions of years shorter , than a tithe of those torments , Rev. 20. 10. Jude 7. It is a death which hath no death ; it hath a beginning , it hath no ending , Mat. 3. 12. Isa. 66. 24. The pain of the body , is but the body of pain , the anguish of the soul , is the soul of anguish : For should we first burn off one hand , then another , after that each arm , and so all the parts of the body , it would be deemed intolerable , and no man would endure it for all the profits and pleasures this world can afford ; and yet it is nothing to the burning of body and soul in hell . Should we endure ten thousand years torment in hell , it were grievous , but nothing to eternity : Should we suffer one pain , it were miserable enough ; but if ever we come there , our pains shall be for number and kinds , infinitely various , as our pleasures have been here ; every sense and member , each power and faculty , both of soul and body , shall have their several objects of wretchedness , and that without intermission , or end , or ease , or patience to endure it , Luke 12. 5. and 16. 23. Mat. 3. 12. and 5. 22. and 22. 23. The Schools affirm , that the least torture in hell , exceeds the greatest that can be devised by all the men on earth ; even as the least ioy in heaven , surpasseth the greatest comfort here on earth . There is scarce any pain here on earth , but there is ever some hope of ease , mitigation , or intermission ; of some relief or deliverance : but in Hell , their torments are easeless , endless , and remediless ; unsufferable , and yet inevitable , and themselves left hopeless , helpless , pitiless . It were misery enough to have the head-ach , tooth-ach , collick , gout , burning in the fire ; or if there be any thing more grievous : Yea , should all these and many more meet together in one man , at one instant , they would come infinitely short of the pains of hell . Yea , they would all be but as the stinging of Ants , to the lashes of those Scorpions ; but as drops , to those Vials of wrath ; as sparks to that flame , as Chrysostome speaks . The Furnace of Babel , was but a flea-biting to this tormenting Tophet , prepared of old , Isai. 30. He hath made it deep and large , the pile thereof is fire and much wood ; the breath of the Lord like a stream of brimstone doth kindle it , ver. 32. So that it were happy for reprobate spirits , if they were in no worse condition , than so many Toads or Serpents . As consider , If a dark dungeon here be so loathsom , what is that dungeon of eternal , of utter darkness ? If material fire be so terrible , what is Hell-fire ? Here we cry out of a burning fever , or , if a very coal from the hearth do but light on our flesh , O how it grieves us ! we cannot hold our finger for one minute in scalding lead , but there both body and soul shall fry in everlasting flames , and be continually tormented by infernal fiends , whose society alone would be sufficiently frightful . Sect. 4. Now consider , Is one hours twitche of the worm of conscience here ? Yea , is one minutes twitch of a tooth pulling out so unsufferable ? What is a thousand years ? What is eternity of hell torments ? If the Glutton being in hell , in part only ( viz. in soul ) yet cryed out , that he was horribly tormented in that flame ; what think we shall that torment be , when body and soul come to be united in torment ? since the pains of Hell are more exquisite than all the united torments that the Earth can invent . Yea , the pains and sufferings of the damned , are ten thousand times more than can be imagined by any heart under heaven , and can rather ( through necessity ) be endured , than expressed . It is a death never to be painted to the life ; no pen , nor pencil , nor art , nor heart , can comprehend it , Mat. 18. 89 , 10. and 25. 30. Luke 16. 23 , 24. 2 Pet. 2. 4. Isai. 5. 14. and 30. 33. Prov. 15. 11. Yea , were all the Land paper , and all the water ink , every plant a pen , and every other creature a ready Writer , yet they could not set down the least piece of the great pains of Hell-fire . Now add eternity to extremity , and then consider Hell to be Hell indeed . For if the Ague of a year , or the Collick of a month , or the Rack of a day , or the burning of an hour be so bitter here ; how will it break the hearts of the wicked , to feel all these beyond all measure , beyond all time ? So that it is an evil and bitter thing to depart from the living God . We poor mortals ( until God does bring us from under 〈◊〉 power of Satan unto himself ) do live in the world as if 〈◊〉 were not so hot , nor the Devil so black as indeed they are : in Hell and Heaven were the one not worth the avoiding , the other not worth the enjoying : but the heat of fire was never painted , and the Devil is more deformed than represented on the wall . There are unexpressible torments in Hell , as well as unspeakable joys in Heaven . Nor will this be their case alone that are desperately wicked ; cursing and blaspheming Drunkards , and shedders of blood , but of all , impenitent persons . As for instance , they who have lived in the fire of lust here , must not think much to be scorched in the flames of hell hereafter , Heb. 13. 4. Rev. 21. 8. and 22. 15. The detractor is a devil above ground ; his tongue is already set on fire from hell , Jam. 3 6. Rev. 16. 10 , 11. which does sadly presage , what will be his portion for ever , unless repentance quench those flames ; and so of the like offenders , Ps. 9. 17. Rev. 22. 12. As what says the Apostle ? Neither fornicators , nor thieves , nor murtherers , nor drunkards , nor swearers , nor raylers , nor lyars , nor covetous persons , nor unbelievers , nor no unrighteous person shall inherit the Kingdom of Heaven , but shall have their part and portion in that lake which burneth with fire and brimstone , which is the second death , 1 Cor. 6. 9 , 10. Rev. 21. 8. which did they well consider , they durst not continue in the practice of these sins without fear or remorse , or care of amendment . Sect. 5. Now what heart would not bleed , to see men run headlong into those tortures that are thus intolerable ? Dance hoodwinkt into this perdition ? O that it were allowed to the desperate ruffians of our days , that swear and curse , drink and drab , rob , shed blood , &c. ( as if Heaven were blind and deaf to what they do ) to have but a sight of this Hell ! how would it charm their mouths , appall their spirits , strike fear and astonishment into their hearts ? Yea , if a sinner could see but one glimpse of hell , or be suffered to look one moment into that fiery Lake , he would rather chuse to die ten thousand deaths , than wilfully & premeditately commit one sin . Nor can I think they would do as they do , if they did but either see or foresee what they shall one day ( without serious and unfeigned repentance ) 〈◊〉 And indeed , therefore are we dissolute , because we do not think what a judgment there is after our dissolution : because we make it the least , and last thing we think on ; yea , it is death , we think , to think upon death : and we cannot endure that doleful hell which summons us to judgment , Lam. 1. 9. Deut. 32. 29. Oh that men would believe and consider this truth , and do accordingly . Oh that thou wouldst remember , that there is a day of account , a day of death , a day of judgment coming , Heb. 9. 27. Mat. 25. wherein the Lord Jesus Christ shall be revealed from heaven , with his mighty Angels , in flaming fire , to render vengeance unto them which obey not his Gospel ; and to punish them with everlasting perdition from the presence of the Lord , and from the glory of his power , as the Apostle speaks , 2 Thes. 1. 7 , 8 , 9. Jude 15. Isa. 33. 14. Mat. 25. 46. As consider seriously , I beseech you , whether it will not be worth the while , so to foresee the torments of hell , that you may prevent them : Or if otherwise , will you not one day wish you had , when death comes and arrests you to appear before the great and terrible Iudge of all the world ? Luke 16. 23. to 32. Mat. 13. 30 , 38. at which time an Assizes or Quarter-Sessions shall be held within thee , where Reason shall sit as Judge , and Satan shall put in a Bill of Indictment , as long as that Book in Zachary ; chap. 5. 2. Ezek. 2. 9 , 10. wherein shall be alledged all the evil deeds that ever thou hast committed , and all the good deeds that ever thou hast omitted , with their several circumstances that may aggravate them , Eccles. 11. 9. and 12. 14. 2 Cor. 5. 10. and all the curses and judgments that are due to every sin . Thine own conscience shall accuse thee , and thy memory shall give bitter evidence against thee ; and thou shalt condemn thy self , before the just condemnation of thy Judge , who knows all thy misdeeds better than thy self , John 3. 20. Which sins of thine will not then leave thee , but cry unto thee , We are thy works , and we will follow thee , Rev. 14. 13. And then who can sufficiently express what thy grief and anguish will be , when the summons both of the first and second 〈◊〉 do overtake thee at once ? Prov. 1. 27. And when at once thou shalt think of thy sins past , the present misery , and the 〈◊〉 of thy torments to come ; and how thou hast made earth 〈◊〉 Paradise , thy belly thy God , and lust thy Law ; so sowing 〈◊〉 and reaping misery , and finding , that as in thy prosperity thou neglectedst to serve God , so now in thy adversity God refuseth to save thee , Prov. 1. 24. to 32. Ezek. 23. 35. When thou shalt call to mind the many warnings thou hast had of this doleful day , from Christs faithful Ambassadors , and how thou then madest but a mock or jeer at it , Prov. 1. 25. and think how for the short sinful pleasures thou hast enjoyed , thou must endure eternal pains , Luke 16. 24 , 25. and Rev. 6. 12. to 18. Which yet thou shalt think most just and equal , saying , As I have deserved , so I am served : for I was oft enough offered mercy , yea , intreated to accept thereof ; but I preferred the pleasing of my senses , before the saving of my soul , and more regarded the words of wicked men , and the allurements of Satan , than the word of God , or the motions of his holy Spirit , Prov. 1. 24. &c. Mark 16. 16. And ( which I would have thee think upon ) Hell-fire is made more hot , by neglecting so great salvation , Heb. 2. 3. This is the condemnation ( saith our Saviour , none like this ) that light is come into the world , and men loved darkness rather than light , because their deeds were evil , John 3. 29. Now salvation is freely offered , but men reject it ; hereafter they would accept of salvation , but God will reject them . Yea , then a whole world ( if thou hadst it ) for one hours delay , or respite , that thou mightest have space to repent , and sue unto God for mercy : but it cannot be , because thy body , which joyned with thy soul in thy sinful actions , is now altogether unfit to joyn with her in the exercise of repentance ; and repentance must be of the whole man . Besides , death will take no pity ; the devil knows no mercy , and the God of mercy will have utterly forsaken thee . Then wilt thou say , O that I had been more wise , or that I were now to begin my life again ; then would I contemn the world with all its vanities ? yea , if Satan should then offer me all the treasures , pleasures , and promotions of this world , he should never entice me to forget the terrors of this dreadful hour , and those worse which are to follow , Luke 16. 24. &c. and 13. 28. But , oh wretched Caitiff that I am ; how hath the Devil and my own deceitful and devilish heart deluded me ? An● how am I served accordingly ? For now is my case more m●serable than the most despised Toad or Serpent , that peris●●● when it dieth ; in that I must go to answer at the great Judgment Seat for all my sins , that am not able to answer for one of the least of them , Eccles. 12. 14. Mat. 18. 34. that I who heretofore gloried in my lawless liberty , am now to be enclosed in the very claws of Satan , as the trembling Partridge within the griping tallons of the ravening and devouring Falcon . Oh , cursed be the day when I was born , and the time when my mother conceived me , &c. Job 3. Sect. 6. And so death having given thee thy fatal stroke , the Devil shall seize upon or snatch away thy soul , so soon as it leaves thy body , Luke 12. 20. and hale thee hence into the bottomless Lake that burneth with fire and brimstone ; where she is to be kept in chains of darkness , until the general judgment of the great day , Jude 6 , 7. 1 Pet. 3. 19. Rev. 21. 8. Thy body in the mean time being cast into the earth , expecting a fearful Resurrection , when it shall be re-united to thy soul ; that as they sinned together , so they may be everlastingly tormented together , Heb. 10. 27. At which general Judgment , Christ sitting upon his Throne , John 5. 22. shall rip up all the benefits he hath bestowed on thee and the miseries he hath suffered for thee ; and all the ungodly deeds that thou hast committed , and all the hard speeches which thou hast spoken against him , and his holy ones , Jude 15. Eccles. 12. 14. and 11. 9. Within thee shall be thine own conscience , more than a thousand witnesses to accuse thee ; the Devils , who tempted thee to all thy lewdness , shall on the one side testifie with thy conscience against thee , and on the other side shall stand the holy Saints and Angels approving Christs Justice , and detesting so filthy a creature : behind thee an hideous noise of innumerable fellow-damned Reprobates , tarrying for thy company : before thee all the world burning with flaming fire ; above thee an ireful Judge of deserved vengeance , ready to pronounce his heavy Sentence upon thee : beneath thee the fiery and sulphureous mouth of the bottomless pit , gaping to receive thee , Isa. 5. 11. 14. And in this woful and doleful condition , thou must stand forth to receive , with other Reprobates , this thy Sentence , Rom. 14. 10. 2 Cor. 5. 10 [ Depart from me ] there is a separation from all joy and happiness , [ ye cursed ] there is a black and direful excommunication , [ into fire ] there is the extremity of pain , [ everlasting , ] there is the perpetuity of punishment , [ prepared for the devil and his angels , ] there are thy infernal tormenting and tormented companions , Mat. 25. 41. O terrible sentence ! from which there is no escaping , withstanding , excepting , or appealing . Then , O then shall thy mind be tormented to think , how , for the love of abortive pleasures , which even perished before they budded ; thou hast so foolishly lost heavens joys , and incurred hellish pains , which last to all eternity , Luke 16. 24 , 25. Thy conscience shall ever sting thee like an Adder , when thou callest to mind , how often Christ by his Ministers offered thee remission of sins , and the Kingdom of heaven freely , if thou wouldst but believe and repent , and how easily thou mightest have obtained mercy in those days . How near thou wast many times to have repented , and yet didst suffer the devil and the world to keep thee still in impenitency ; and how the day of mercy is now past , and will never dawn again . Thy understanding shall be racked to consider , how for momentany riches thou hast lost eternal treasure , and exchanged heavens felicity for hells misery : where every part and faculty , both of body and soul , shall be continually and alike tormented , without intermission or dismission of pain , or from it : and be for ever deprived of the beatifical sight of God , wherein consists the soveraign good and life of the soul . Thou shalt never see light , nor the least sight of joy ; but lye in a perpetual prison of utter darkness , where shall be no order but horrour , no voice but howling and blaspheming ; no noise but screeching and gnashing of teeth ; no society but of the devil and his angels , who being tormented themselves , shall have no other ease , but to wreak their fury in tormenting thee , Mat. 13. 42. & 25. 36. &c. Where shall be punishment without any pity , misery without any mercy , sorrow without succour , crying without comfort , malice without measure , torment without ease , Rev. 14. 10 , 11. where the wrath of God shall seize upon thy soul & body , as the flame of fire does on the lump of pitch , or brimstone , Dan. 7. 10. in which flame thou shalt ever be burning , and never consumed ; ever dying , and never dead ; ever roaring in the pangs of death , and never rid of those pangs , nor expecting end of thy pains . So that after thou hast endured them so many thousand years as there are blades of grass on the earth , or sands in the Sea , hairs on the heads of all the sons of Adam , from the first to the last born ; as there have been creatures in heaven and earth ; thou shalt be no nearer an end of thy torments , than thou wast the very first day that thou wast cast into them : yea , so far are they from ending , that they are ever beginning . For if after a thousand times so many thousand years , thy damned soul could but conceive some hope , that those torments should have an end : this would be some comfort , to think that at length an end will come ; but as often as thy mind shall think of this word never ( and thou shalt ever be thinking of it ) it will rend thy heart in pieces with rage and hideous lamentation : as giving still new life to those unsufferable sorrows , which exceed all expression , or imagination . It will be another hell in the midst of hell . Wherefore , consider seriously what I say , and that while the compassionate arms of Jesus Christ lye open to receive you ; and do thereafter , Prov. 1. 24. &c. take warning by Pharaoh's example . We in the rich mans scalding torments , have a Discite à me , Learn of me , Luke 16. 23. &c. For he can testifie out of woful experience , that if we will not take warning by the word ( that gentle warner ) the next shall be harder , the third and fourth harder than that ; yea , as all the ten plagues did exceed one another , so the eleventh single exceeds them altogether . Innumerable are the curses of God against sinners , Deut. 28. but the last is the worst , comprehending and transcending all the rest . The fearfullest plagues God still reserves for the upshot : all the former do but make way for the last . Hell in Scripture is called a Lake , that burneth with fire and brimstone ; and , than the torment of the former , what more acute ? than the smell of the latter , what more noysome ? CHAP. XX . Sect. 1. THus , I say , shall they be bid Depart ye cursed into everlasting fire , &c. while on the contrary the same Christ shall say unto the other , Come ye blessed of my Father , inherit the Kingdom prepared for you from before the foundation of the world , Mat. 25. 34. Which Kingdom is a place where are such joys as eye hath not seen , nor ear heard , neither hath it entred into the heart of man to conceive , 1 Cor. 2. 9. A place where there shall be no evil present , nor good absent , Heb. 9. 12. Mat. 6. 20. In comparison whereof , all the Thrones and Kingdoms upon earth , are less than the drop of a bucket , Deut. 10. 14. 2 Cor. 12. 2 , 4. Isai. 66. 1. Heaven in Scripture is compared to a Kingdom for Soveraignty , to a Throne for preheminency , to a Crown for state and majesty , to an Inheritance for perpetuity , to a Marriage-feast for plenty , pleasure , and delicacy , and to whatsoever else may set forth its excellency ; though indeed in these comparisons , there is little or no comparison , as I might shew you in many particulars , if I would be large : for instances in this case would be endless . There death shall have no more dominion over us , Rom. 6. 9. The Sun shall not burn us by day , nor the Moon by night , Ps. 121. 6. There all tears shall be wiped from our eyes , Rev. 7. 17. There shall be no sorrow , nor pain , nor complaint , there is no malice to rise up against us ; no misery to afflict us ; no hunger , thirst , wearisomness , temptation , to disquiet us , Mat. 6. 19 , 20. Heb. 9. 12. There is no death nor dearth , no pining nor repining , no fraud , sorrow , nor sadness , neither tears nor fears , defect nor loathing , Rev. 7. 16 , 17. and 21. 4. Heb. 9. 12. There , O there , one day is better than a thousand ; there is rest from our labours , peace from our enemies , freedom from our sins , &c. John 3. 17. Heb. 4. 3. 9 , 10 , 11. Rev. 14. 13. Heb. 9. 12 , 15. Sect. 2. Unto which Negative Priviledges , there are also added Positive of all sorts , as I might plentifully prove , but I study brevity . Do we delight in good company ? What pleasure shall we take in the company of Saints and Angels ? In whom there is nothing but amiable , comfortable , delectable ? Nothing in us that may cool the fervour of our love and affection to them . And so of all other enjoyments . As , Dost thou desire beauty , riches , honour , pleasure , long life , or whatever else can be named ? No place so glorious by Creation , so beautiful with delectation , so rich in possession , so comfortable for habitation , nor so durable for lasting , Heb. 12. 22. 1 Pet. 1. 4. 2 Cor. 4. 17 , 18. Rom. 9. 3. and 8. 18. There are no Estates but Inheritances , no Inheritances but Kingdoms , no Houses but Palaces , no Meals but Feasts , no Noise but Musick , no Rods but Scepters , no Garments but Robes , no Seats but Thrones , no Coverings for the Head but Crowns , Rom. 8. 17. Tit. 3. 7. Heb. 9. 15. Mat. 25. 31. 34. 2 Tim. 4. 8. Gal. 4. 7. 1 Pet. 3. 9 , 10. Mar. 10. 23 , 24 , 25. Rev. 7. 13 , 14 , 15. & 6. 11. There we shall see the blessed face of God , which is the glory of all sights , the sight of all glory . Yea , we our selves shall out-shine the Sun in brightness , Mat. 13. 43. For if the brightness of the body shall match the Sun , what will the glory and splendour of the soul be ? And yet such honour shall all the Saints have . For when Christ , which is our head and life , shall appear , then shall we also appear with him in glory . And he shall change our vile and mortal body , that it may be fashioned like to his glorious body , Col. 3. 4. Phil. 3. 21. Briefly , Our joy shall there be full , and none shall be able to take it from us , or diminish it , John 15. 11. and 16. 22. There is fulness of joy , and pleasures for evermore , Psal. 26. Joys and pleasures never ebbing , but ever flowing to all contentment . There we shall rejoyce ; for the pleasantness of the place we possess , for the glory of our souls and bodies , which we have put on ; for the world which we have overcome ; for hell which we have escaped ; for the joys of heaven which we have attained to . We shall have joy above us , by the beatifical vision and sight of God ; joy within us , by the peace of conscience , even the joy of the holy Ghost ; and joy round about us , by the blessed company and fellowship of our associates , the holy Saints and Angels . Sect. 3. And in reason , if a Christian-soul in this Tabernacle of the body , wherein we see but as in a glass , be so delighted to see the face of God manifested in Jesus Christ : If it so glads a Child of God , when he can but in the least measure master his corruptions , or hath occasion to manifest the sincerity of his affectionate love to his Maker and Redeemer , and to serve his brethren in love ; How joyful will he be , when these graces shall be perfected , and he freed from all grievances inward & outward ? Yea , if the communion and enjoyment of Gods Spirit , and Christ in his Gospel and Ordinances , be so sweet here , that one day with us , is better than a thousand with the ungodly , Psal. 84. 10. What will it be to enjoy the immediate presence , and glory of God our Father ? Christ our Redeemer and Elder-brother ? The holy Ghost our Comforter ? The Angels and Saints our Comforts and Companions ? Our condition there will be so joyful , that look we outwardly , there is joy in the society , Heb. 12. 22. if inward , there is joy in our own felicity , 1 Cor. 2. 9. Look we forward , there is joy in the eternity , 1 Pet. 5. 10. Mark 10. 30. So that on every side we shall be even swallowed up of joy , Isai. 35. 10. and 51. 11. Mat. 25. 23. and 18. 10. Heb. 12. 2 , 22. Psal. 16. 11. As , oh the multitude and fulness of these joys ! so many , that only God can number them ; so great , that he only can estimate them ; of such rarity and perfection , that this world hath nothing comparable to them , 2 Cor. 12. 24. As , oh the transcendency of that Paradise of pleasure ! where is joy without heaviness or interruption ; peace without perturbation ; blessedness without misery ; light without darkness ; health without sickness ; beauty without blemish ; abundance without want ; ease without labour ; satiety without loathing ; liberty without restraint ; security without fear ; glory without ignominy ; knowledge without ignorance ; eyes without tears ; hearts without sorrow ; souls without sin : where shall be no evil heard of to affright us , nor good wanting to chear us : for we shall have what we can desire , and we shall desire nothing but what is good , Deut. 10. 14. Isai. 66. 1. 1 Kings 8. 27. Mark 10. 21. Luke 18. 22. 1 Pet. 5. 10. John 4. 36 , and 10. 28. Mat. 25. 46. Sect. 4. While we are here , how many clouds of discontent have we to darken the Sunshine of our Joy ? When even complaint of evils past , sense of present , and fear of future , have in a manner shared our lives among them . Here we love and loath in an instant ( like Amnon to his Sister Tamar ) in heaven there is no Object unlovely , nothing which is not exceeding amiable and attractive : and not attractive only , but retentive also ; for there we shall not be subject to passion , nor can we possibly there misplace our affection . Here we have knowledg mixed with ignorance , faith with doubting , peace with trouble , yea , trouble of conscience . Or in case we have peace of conscience , alas , how often is it interrupted with anguish of spirit ? Now rejoyce we with joy unspeakable and glorious , 1 Pet. 1. 8. but alas , anon it falls out that we need to pray with David , Restore unto us the joy of thy salvation , Psal. 51. 12. but there is peace , even full without want , pure without mixture , and perpetual without all fear of foregoing , Dan. 2. 44. There shall be no concupiscence to tempt , no flesh to lust against the spirit , no law in our members to rebel against the law of our minds . Now abideth Faith , Hope , and Charity , these three now abide : but in heaven , Vision succeeds in the place of Faith : attainment in the place of Hope , and perfect fruition and delectation in the room of Charity . There Promises shall end in performances , Faith in sight and clear vision , Hope in fruition and possession : yea , time it self shall be swallowed up in Eternity : these are the Souls dowries in heaven , where God shall be all in all to us ! Now he is but as it were something single ; as righteousness in Abraham , temperance in Joseph , strength in Sampson , meekness in Moses , wisdom in Solomon , patience in Job ( for it is rare to find all these graces compleatly to meet in any one subject ) but then and there he shall be omnia in omnibus ; all these in every of his servants ! God shall be all in all , even the fulness of him that filleth all in all things , as the Apostle speaks , Eph. 1. 23. The only knowledge of God , shall fill up our understandings ; and the alone love of God , shall possess our Affections . God shall be all in all to us ; he will fill up our rational part with the light of wisdom ; our concupiscible part or appetite , with a spring of righteousness ; and the irascible part with perfect peace and tranquillity , as Bernard expresseth it . That is a blessed state perpetual and unchangeable . There is eternal security , and secure Eternity , as Bernard speaks : or as Austin hath it , There is blessed Eternity , and everlasting Blessedness . Let the end of our life then be , to come to a life whereof there is no end ; unto which the Lord in his good time bring us , that we who now sow in tears , may then reap in joy , the which he will be sure to do , if we but for a short time serve him here in righteousness and sincerity . But otherwise , look we not for eternal happiness , but for everlasting misery : For it is an everlasting Rule , No grace , no holiness here ; no glory , no happiness hereafter . To sum up all in a word ; there is no joy here comparable to that in Heaven : all our mirth here to that is but pensiveness : all our pleasure here to that , but heaviness : all our sweetness here to that is but bitterness . Even Solomon in all his glory and royalty , to that , was but as a spark in the chimney , to the Sun in the firmament . Absaloms beauty , to that , is but deformity . Sampsons strength , to that , is but infirmity . Methuselahs age , to theirs , is but minority and mortality . Asahels speed , and swiftness , but a snails pace to their celerity . Yea , how little , how nothing , are the poor and temporary enjoyments of this life , to those we shall enjoy in the next ? 1 Cor 2. 9. Yea , Paradise , or the Garden of Eden , was but a wilderness , compared with this Paradise . And indeed , if the gates of the City be of Pearl , and the streets of Gold ; what then are the inner rooms , the dining and lodging chambers ? the presence chamber of the great Monarch of Heaven and Earth ? what then may we think of the maker and builder thereof ? In fine ( that I might darkly shadow it out , sith the lively representation thereof is meerly impossible ) this life everlasting is the perfection of all good things . For fulness is the perfection of measure ; and everlastingness the perfection of Time ; and infiniteness the perfection of number ; and immutability the perfection of State ; and Immensity the perfection of Place , and Immortality the perfection of Life , and God the perfection of All , who shall be All in All to us , meat to our taste , beauty to our eyes , perfumes to our smell , musick to our ears . And what shall I say more ? but as the Psalmist saith , Glorious things are spoken of thee , thou city of God , Psalm 87. 3. See Rev. 4. 2 , 3. and 21. 10. to the end . Sect. 5. The glory of Heaven , cannot be comprehended here ; only God hath vouchsafed to give us some small glimpses in the Scripture , whereby we may frame a conjecture , considerable enough to make us sell all we have to purchase that Pearl of ●rice . It hath pleased God , out of his fatherly condescension , to ●oop to our capacity , in representing Heavenly things under ●arthly types : shadowing out the joys thereof , by whatsoever is precious and desirable in this life ; as Cities , Kingdoms , Crowns , Pearls , Jewels , Marriages , Feasts , &c. which supereminent and superabundant felicity , St. Paul , that had been an only witness , when he had been caught up in the third Heaven , not able to describe , much less to amplifie , sums up all in these words ; A sure , most excellent , exceeding and eternal weight of transcendent glory , 2 Cor. 4. 17. and 12. 2. But alas , such is mans pravity , that he is as far from comprehending it , as his arms are from compassing it , 1 Cor. 2. 9. Heaven shall receive us , we cannot conceive Heaven . Do you ask what Heaven is ? faith one : When I meet you there I will tell you ; For could this ear hear it , or this tongue utter it , or this heart conceive it , it must needs follow , that they were translated already thither , 2 Cor. 12. 2 , 4. Yea , who can utter the sweetness of that peace of Conscience , and spiritual rejoycing in God , which himself hath tasted ? If then the beginning and first fruits of it be so sweet , what shall the fulness of that beatifical Vision of God be ? If the earnest penny be so precious and promising here ; What shall the principal , and full crop and harvest of happiness in Heaven be ? So that a man may as well with a coal paint out the Sun in all his splendor , as with his pen , or tongue express , or with his heart ( were it as deep as the Sea conceive the fulness of those Joys , and sweetness of those Pleasures , which the Saints shall enjoy at Gods right hand for evermore , Psal. 16. 11. In thy presence is the fulness of joy , and at thy right hand are pleasures for evermore . For quality , they are pleasures ; for quantity , fulness ; for dignity , at Gods right hand ; for Eternity , for evermore . And millions of years multiplyed by millions , make not up one minute to this Eternity , 2 Cor. 4. 18. John 10. 28. The Eye sees much , the Ear hears more , the Heart conceives most ; yet all short of apprehension , much more of comprehension of those pleasures . Therefore it is said , Enter thou into thy Masters joy ; for it is too great to enter into thee , Mat. 25. 23. Neither will I any further exercise my self in things too high for me , Psal. 131. 1. For as St. Paul tells us , The heart of man is not able to conceive those joyes ; which being so , How should I be able to express them in words ? And yet though we cannot comprehend this glory , this far most excellent , exceeding , and eternal weight of transcendent glory ; yet may and ought we to admire the never enough to be admired bounty and goodness of God and our Redeemer , in crying out , O the depth , &c. O the sweetness of his love , how unsearchable are his thoughts , and intendments to man-ward ? ( once miserably forlorn , lost and undone ) and his ways past finding out , Rom. 11. 33. CHAP. XXI . Sect. 1. BUt for the better confirming of this so important a truth , in these Atheistical times , see some reasons to confirm it . As , First , If the Sun , which is but a Creature , be so bright and glorious , that no mortal eye can look upon the brightness of it , how glorious then is the Creator himself ? Or that light from whence it receives its light ? if the frame of the heavens and globe of the earth be so glorious , which is but the lower house , or rather the foot-stool of the Almighty , as the holy Ghost phraseth it , Isa. 66. 1. Mat. 5. 35. Acts 7. 49. How glorious and wonderful is the Maker thereof , and the City where he keeps his Court ? Or if sinners , even the worst of wicked men , and Gods enemies , have here in this earthly Pilgrimage , such variety of enjoyments to please their very senses , as who can express the pleasurable variety of Objects for the sight ; of meats and drinks to satisfie and delight the taste , of voyces and melodious sounds , to recreate the hearing ; of scents and perfumes , provided to accommodate our very smellings , of recreations and sports , to bewitch the whole man : And the like of honour and profit , which are Idols that carnal men do mightily dote upon , and take pleasure in : ( though these earthly and bodily joyes are but the body , or rather the dregs of true joy ) what think we must be the soul thereof , viz. those delights and pleasures , that are reserved for the glorified Saints , and Gods dearest darlings in heaven ? Again , Secondly , If natural men find such pleasure and sweetness in secular wisdom , lip-learning , and brain-knowledge ; For even mundane knowledge hath such a shew of excellency in it , that it is highly affected both by the good and bad ; As , O the pleasure that rational men take therein ! It being so fair a Virgin that every clear eye is in love with her ; so rich a Pearl , that none but Swine do despise it : yea , among all the Trees in the Garden , none so takes with rational men as the Tree of Knowledge ( as Satan well knew , when he set upon our first Parents ) insomuch that Plato thinks , in case wisdom could but represent it self unto the eyes , it would set the heart on fire with the love of it . And others affirm , That there is no less difference between the Learned and the Ignorant , than there is between the living and the dead , or between men and beasts . And yet the pleasure which natural and moral men take in secular and mundane knowledge and learning , is nothing comparable to that pleasure , that an experimental Christian finds in the Divine and Supernatural knowledge of Gods Word : Which makes David and Solomon prefer it before the hony and the hony-comb for sweetness : and to value it above thousands of gold and silver ; yea , before pearls and all precious stones for worth . How sweet then shall our knowledge in heaven be ? For here we see but darkly , and as it were in a glass , or by moon-light ; but there we shall know , even as we are known , and see God and Christ in the face , 1 Cor. 13. 12. Thirdly , If meer Naturians have been so taken with the love of Vertue , that they thought if a vertuous soul could but be seen with temporal eyes , it would ravish all men with love and admiration thereof ; yea , if the very worst of men , drunkards , blasphemers , and the like ; though they most spightfully scoff at , and back-bite the people of God ; yet when they know a man sincere , upright , and honest , cannot choose but love , commend , and honour him in their hearts ; as it fared with Herod touching John , and King Agrippa touching Paul . Sect. 2. Or rather if Gods own people are so ravished with the graces and priviledges which they enjoy upon earth , as the assurance of the pardon of sin , the peace of a good conscience , and joy of the holy Ghost ; which is but glorification begun : What will they be , when they shall enjoy the perfection of glory in heaven ? As see but some instances of their present enjoyments here below . First , if we were never to receive any reward for those small labours of love , and duties we do to the glory of God , and profit of others , we might think our selves sufficiently recompensed in this life , with the calm and quietness of a good conscience , the honesty of a vertuous and holy life ; That we can do and suffer something for the love of Christ , who hath done and suffered so much to save us ; That by our works the Majesty of God is magnified , to whom all homage is due , and all service too little . For godliness in every sickness is a Physician , in every contention an Advocate , in every doubt a Schoolman , in all heaviness a Preacher , and a Comforter unto whatsoever estate it comes , making the whole life as it were a perpetual Hallelujah . Yea , God so sheds his love abroad in our hearts by the holy Ghost , that we are in heaven before we come thither . Insomuch , that as the fire flieth to his sphere , the stone hastens to the center , the river to the sea , as to their end and rest , and are violently detained in all other places ; so are the hearts of Gods people , without their Maker and Redeemer , their last end and eternal rest and quietness , never at rest : like the Needle touched with the Loadstone , which ever stands quivering and trembling until it enjoys the full and direct aspect of the Northern Pole . But more particularly : How doth the assurance of the pardon of sin alone , clear and calm all storms of the mind , making any condition comfortable , and the worst and greatest misery to be no misery ? To be delivered of a child , is no small joy to the mother : but to be delivered from sin , is a far greater joy to the soul . But to this we may add the joy of the holy Ghost , and the peace of conscience , otherwise called the peace of God which passeth all understanding . These are priviledges that make Paul happier in his chain of iron , than Agrippa in his chain of gold : And Peter more merry under stripes , than Caiaphas upon the Judgment-seat ; and Stephen the like under that shower of stones . Pleasures are ours , if we be Christs : whence those expressions of the holy Ghost , The Lord hath done great things for us , wherefore we rejoyce . Be glad in the Lord , and rejoyce ye righteous , and shout for joy all ye that are upright in heart . Let all that put their trust in thee rejoyce , let them even shout for joy . Rejoyce evermore ; and again I say , rejoyce . Rejoyce with joy unspeakable , and full of glory . Our rejoycing is this , the testimony of our conscience . Your heart shall rejoyce , and your joy shall no man take from you , &c. So that it is a shame for the faithful , not to be joyful ; and they sin if they rejoyce not , whatsoever their condition be . The Eunuch no sooner felt the pardon of sin , upon his being baptized into the Faith of Christ , but he went on his way rejoycing , Acts 8. 39. He then found more solid Joy , than ever he had done in his riches , honours , and great places under Candace , Queen of the Aethiopians . At the same time when the Disciples were persecuted , they are said to be filled with joy , and with the holy Ghost , Acts 13. 52. And as their afflictions do abound , so their consolations do abound also , 2 Cor. 1. 5. For these are comforts that will support and refresh a child of God in the very midst of the flames , as the Martyrs found : for maugre all their persecutors could do , their peace and joy did exceed their pain ; as many of them manifested to all that saw them suffer . Sect. 3. Where observe , before we go any further , what Sots they are , that cry out , It is in vain to serve God , and unprofitable to keep his Commandments , as it is in Malachy 3. 14. For had these Fools but tasted the sweet comforts that are in the very works of piety , and that Heaven upon Earth , the Feast of a good Conscience , and joy of the inward man , they could not so speak . Yea , then would they say , There is no life to the life of a Christian . For as the Priests of Mercury , when they are their Figs and Hony , cryed out , Oh how sweet is truth ! So if the worst of a Believers life in this world be so sweet , how sweet shall his life be in that heavenly Jerusalem and holy City , where God himself dwelleth , and where we shall reign with Christ our Bridegroom , and be the Lambs wife ? Which City is of pure gold , like unto clear glass ; the walls of Jasper , having twelve foundations garnished with all manner of precious stones ; the first foundation being Jasper , the second Saphir , the third a Calcedony , the fourth an Emerald , the fifth a Sardonyx , the sixth a Sardius , the seventh a Chrysolite , the eighth a Beryl , the ninth a Topaz , the tenth a Chrysoprasus , the eleventh a Jacynth , the twelfth an Amethyst : Having twelve gates of twelve pearls , the streets thereof of pure gold , as it were transparent glass : In the midst of which City , is a pure River of the water of life , clear as Chrystal , and of either side the Tree of Life ; which bears twelve manner of fruits , yielding her fruit every moneth ; the leaves whereof serve to heal the Nations : Where is the Throne of God and of the Lamb ; whom we his servants shall for ever serve , and see his face , and have his Name written in our Foreheads . And there shall be no night , neither is there need of the Sun , neither of the Moon to shine in it : for the glory of God doth lighten it , and the Lamb is the light thereof . Into which nothing that defileth shall enter ; but they alone which are written in the Lambs Book of life ; As is exprest , Rev. 21. and 22. Chap. The holy Ghost speaking after the manner of men , and according to our slender capacity , for otherwise no words can in any measure express the transcendency of that place of pleasure . Only here we have a taste , or earnest-penny , one drop of those divine dainties , of those spiritual , supernatural , and divine pleasures , reserved for the Citizens of that heavenly Jerusalem ; some small smack whereof we have even in the barren desert of this perillous peregrination . God letting out as it were , a certain kind of Manna , which in some sort refresheth his thirsty people , in this Wilderness , as with most sweet hony , or water distilled from out of the Rock . As what else are those Jubilees of the heart ; those secret and inward joys which proceed from a good conscience , grounded upon a confident hope of future salvation ? As what else do these great clusters of grapes signifie , but the fertility of the future Land of Promise . Sect. 4. True it is , none can know the spiritual joy and comfort of a Christian , but he that lives the life of a Christian , John 7. 17. As none could learn the Virgins Song , but them that sang it , Rev. 14. 3. No man can know the peace of a good Conscience , but he that keeps a good Conscience . No man knows the hid Manna , and white Stone , with a new name written in it , but they that receive the same , Rev. 2. 17. The world can see a Christians outside , but the raptures of his Soul , the ravishing delights of the inward man , and joy of the Spirit for the remission of his sins , and the infusion of grace , with such like spiritual Priviledges more glorious than the States of Kingdoms ; are as a covered mess to men of the World . But I may appeal to any mans conscience , that hath been softned with the unction of grace , and truly tasted the powers of the World to come ; To him that hath the love of God shed abroad in his heart by the holy Ghost ; in whose Soul the light of grace shines , whether his whole life be not a perpetual Hallelujah , in comparison of his natural condition ? Whether he finds not his joy to be like to the joy of harvest ? or as men rejoyce when they divide a spoil ? Isa. 9. 3. Whether he finds not more joy in goodness , than worldlings can do , when their wheat , wine , and oyl aboundeth , Psalm 4. 7. and 53. 17. Yea , he can speak it out of experience , that as in prophane joy , even in laughter the heart is sorrowful : so in godly sorrow , even in weeping , the heart is light and chearful . The face may be pale , yet the heart may be calm and quiet . So St. Paul , as sorrowing , yet always rejoycing , 2 Cor. 6. 10. Our cheeks may run down with tears , and yet our mouth sing forth praises . And so on the contrary , Where ( O God ) there wants thy grace , Mirth is only in the Face , 2 Cor. 5. 12. Well may a careless worldling laugh more , as what will sooner make a man laugh than a witty jest , but to hear of an Inheritance of an hundred pounds a year , that is faln to a man , will make him more solidly merry within . Light is sown to the righteous , and joy for the upright , Psal. 97. 11. My servant , saith God , shall sing and rejoyce : but they shall weep , &c. Isai. 65. 14. Indeed we are not merry enough , because we are not Christians enough , because sin is a cooler of our joy , as water is of fire . And like the worm of Jonah his gourd , bites the very root of our joy , and makes it wither : Yea , sin like a damp , puts out all the lights of our pleasure , and deprives us of the light of Gods countenance , as it did David , Psalm 51. 12. and 4. 6. So that the fault is either ; First , in the too much sensuality of a Christian , that will not forego the pleasures of sin , or the more muddy joyes and pleasures of this world , which are poysons to the soul , and drown our joyes , as Bees are drowned in honey , but live in vinegar . Men would have spiritual joy , but withal they would not part with their carnal joy : Yet this is an infallible Conclusion , There is no enjoying a worldly Paradise here , and another hereafter . Or secondly , The fault is in the taste , not in the meat ; in the folly of the judgment , not in the Pearl , when a Grain of Corn is preferred before it . To taste spiritual joyes , a man must be spiritual ; for the Spirit relisheth the things of the spirit ; and like loveth his like . Between a spiritual man , and spiritual joyes , there is as mighty an appetite and enjoying , as between fleshly meat , and a carnal stomack . Therefore the want of this taste and apprehension condemneth the world to be carnal , but magnifies the joyes spiritual , as being above her carnal apprehension . Or , Thirdly , Herein lies the fault ; few feel these joyes in this life ; because they will not crack the shell , to get the kernel : they will not pare the fruit , to eat the pulp ? nor till the ground , to reap the Harvest . They fly the Wars , and thereby lose the glory of the Victory ▪ They will not dig the craggy Mountain to find the Mine of Gold : nor prune the Vine , therefore enjoy not the fruit . They fly Mortification , and therefore attain not the sweet spiritual Consolation , which ever attends the same . And so much for the Reasons . The Use may be manifold . CHAP. XXII . Sect. 1. FIrst , Is it so , that the torments of Hell are so exquisite ? even worse than the pangs of death , or child-birth , scalding lead , drinks of gall and wormwood , griping of chest-worms , fits of the stone , gout , strangury , flames of fire and brimstone ? Yea , are all these , and all other pains that can be named put together , but shadows and flea-bitings to it ? And are they to be endured everlastingly ? And are all Fornicators , Idolaters , Thieves , Covetous , Drunkards , Swearers , Raylers , Fearful and Unbelieving persons , Murtherers , Sorcerers , Lyars , and all Unrighteous persons to have their part and portion in that Lake ? And withal lose their part and portion in the Kingdom of Heaven , as the Word of God expresly tells us ? Rev. 21. 7 , 8. and 22. 14 , 15. How is it that we are not more affected therewith ? The only reason is , most men are so far from believing the Word of God in this point , that they do not believe there is a God . The Fool , says David , hath said in his heart there is no God , Psalm 53. 1. They , meaning the wicked , think always there is no God , Psalm 10. 4. to 14. And the reason follows , His ways always prosper , Psalm 73. 3. to 21. And hence it is , that they live like beasts , because they think they shall die like beasts , without any answer for what they have either acted or left undone ; and accordingly resolve , Let us eat and drink , for to morrow we shall die , as the Holy Ghost hath acquainted us with their inmost thoughts , 1 Cor. 15. 32. Whereas if men did believe either Heaven or Hell , they could never so carelesly hazard the losing of the one , or the procuring of the other . As , oh the madness of these men ! that cannot be hired to hold their finger for one minute in the weak flame of a farthing candle , and yet for trifles will plunge themselves body and soul into those endless and infinitely scorching flames of Hell-fire . If a King but threatens a Malefactor to the Dungeon , to the Rack , to the Wheel , his bones tremble , a terrible palsie runs through all his joynts : but let God threaten the unsufferable Torments of burning Tophet , we stand unmoved , undaunted . And what makes the difference ? the one we believe as present , the other is , as they think , uncertain and long before it comes , if ever it do come . Otherwise it could not be , since the soul of all sufferings are the sufferings of the soul ; since as painted fire is to material , such is material to Hell-fire . Men may say , they believe there is an Hell , and a Heaven , but surely they would never speak as they speak , think as they think , do as they do , if they thought that their thoughts , words , and actions should ever come to Judgment . If men believed that Heaven were so sweet , and Hell so intolerable as the Word makes them , they would be more obedient upon Earth . The Voluptuous and Covetous would not say , Take you Heaven , let us have Mony , Pleasure , &c. Sect. 2. True , there are none so confirmed in Atheism , but some great danger will make them fly to the aid of a Divine Power , as Plato speaks , Extremity of Distress , will send the prophanest to God : as the drowning Man stretcheth out his hand to that Bough , which he comtemned whiles he stood safe on shore . Even Sardanapalus , for all his bold denying of a God , at every hearing of a thunder , was wont to hide his head in a hole . Yea , in their greatest jollity , even the most secure heart in the world , hath some flashes of fear , that seize on them like an Arrest of Treason . At least on their Death-beds , had they as many Provinces as Ahashuerosh had , they would give an hundred six and twenty of them , to be sure there were no Hell , though all their life they supposed it but a fable . And this makes them fearful to die , and to die fearfully . Yea , how oft do those Russians that deny God at the Tap-house , preach him at the Gallows ? and confess that in sincerity of heart , which they oppugned in wantonness ? And certainly , if they did not at one time or other believe a God , a day of Judgment , a Heaven and an Hell , they should be in a worse condition than Felix or Belshazzar ; yea , than the Devils themselves ; for they believe them , yea , quake and tremble to think of them , as being still in a fearful expectation of further degrees of actual torments , Matth. 8. 29. However , admit their lethargized consciences be not awakened , until they come into Hell , as God not seldom leaves them , to be confuted with fire and brimstone , because nothing else will do it , yet in Hell they shall know , there is a righteous Judge that will reward every man according to his deeds ; and confess that what they once vainly imagined was but imagined . There may be Atheists on earth , there are none in hell . shall make them wise , whom sin hath made and left foolish . A Pope of Rome being upon his Death-bed , said to those about him , Now come three things to tryal , which all my life I made doubt of ; Whether there be a God , a Devil , and whether the Soul be immortal . 'T was not long ere he was fully resolved with a vengeance : and so shall you , O ye fools , when that hour comes , though you flatter your selves for the present . When you feel it , you will confess it ; and when it is too late , you will like a Fool say , Alas I had not thought . For this is the difference between a Fool and a Wise man , A wise man , ( saith Solomon ) foreseeth the evil ( the evil of Hell , says Bernard ) and preventeth it ; but fools go on and are punished , Prov. 22. 3. Acknowledge thy self a Fool then , or bethink thy self now , and do thereafter , without delaying one minute : For there is no Redemption from Hell , if once thou comest there . And there thou mayest be ( for ought thou knowest ) this very day ; yea , before thou canst swallow thy spittle : Thy Pulse may leave beating , before thou canst fetch thy breath . Sect. 3. But to speak this to the Sensualists , is labour in vain : For their consciences are so blinded , that they ( as they think ) do believe an heaven and an hell , yea , in God , and in Christ , as well as the precisest , Joh. 4. 38 , 39 , 46 , 47. For it is hard for men to believe their own unbelief in this case . They that are most dangerously sick , are least sensible of their being sick . A very likely matter thou believest in Christ , and hopest to be saved by him , when thou wilt neither imitate his actions , nor follow his precepts . How does this hang together ? Let me ask thee a question or two , that may convince thee of thy unbelief : If a Physician should say to his Patient , Here stands a Cordial , which if you take , will cure you ; but touch not this other Vial , for that is deadly poyson ; and he wittingly refuseth the Cordial to take the Poyson , will not every one conclude , That either he believed not his Physician , or preferred Death before Life . If Lots Sons in law had believed their Father , when he told them the City should suddenly be destroyed with fire and brimstone , and that by flying they might escape it , they would have obeyed his counsel . If the Old World had believed that God would indeed , and in good earnest , bring such a flood upon them as he threatned , they would have entred the Ark , and not have scoft at Noah for building it . So if you did firmly believe what God in the Scriptures speaks of Hell , you would need no entreaties to avoid the same . Sect. 4. But alas , men of thy condition are so far from believing what God threatens in his word against their sins , that they bless themselves in their hearts , saying , We shall have peace although we walk according to the stubbornness of our own will ; so adding drunkenness to thirst , Deut. 29. 19. Yea , they prefer their condition before others , who are so abstemious , and make conscience of their ways , thinking that they delude themselves with needless fears and scruples , 2 Kings 18. 22 , 30 , 33 , 35. Alas , if they did in good earnest believe , that there is either God or Devil , Heaven or Hell , or that they have immortal souls , which shall everlastingly live in bliss or woe , and receive according to what they have done in their bodies , whether it be good or evil , 2 Cor. 5. 10. They could not but live thereafter , and make it their principal care how to be saved . But alas , they believe that they see and feel , and know they believe the Laws of the Land , and know that there are Stocks and Bridewels , and Goals , and Dungeons , and Racks , and Gibbets , for Malefactors ; and this makes them abstain from murther , felony , and the like ; but they believe not things invisible and to come : For if they did , they would as well , yea much more fear him that hath power to cast both body and soul into hell , as they do the temporal Magistrate , that hath only power to kill the body ; they would think it a very hard bargain , to win the whole world , and lose heaven , and their own souls , Luke 9. 25. Men fear a Gaol , more than they fear Hell ; and stand more upon their silver or sides smarting , than upon their souls ; and regard more the blasts of mens breath , than the fire of Gods wrath ; and tremble more at the thought of a Sergeant or Bayliff , than of Satan and everlasting perdition : Else they would not be hired with all the worlds wealth , multiplyed as many times as there be sands on the Seashoar , to hazard , in the least , the loss of those everlasting Joys before spoken of , or to purchase and plunge themselves into those easless and everlasting flames of fire and brimstone in Hell , there to fry body and soul , where shall be an innumerable company of Devils and damned Spirits to affright and torment them , but not one to comfort or pity them . Confident I am , thou wouldst not endure hereto hold thy hand in a fiery crucible the space of a day , or an hour , for all the worlds wealth and splendour : How then ( if thou bethinkest thy self ) wilt thou hereafter endure that , and ten thousand thousand time more for millions of millions of ages ? Look Rev. 20. 10. and bethink thy self , how thou wilt brook to be cast into a doleful disconsolate dungeon , to lie in utter darkness in eternal chains of darkness , in a little ease , at no ease for ever and ever . Canst thou endure to dwell with the devouring fire , with the everlasting burning . Sect. 5. Wherefore let me , my Brethren , beseech you not to be such Atheists and Fools as to fall into Hell before you will fear it , when by fearing it , you may avoid it , and by neglecting it , you cannot but fall into it . What though it be usual with men , to have no sense of their souls till they must leave their bodies ? yet do not you therefore leap into Hell to keep them company , but be perswaded to bethink your selves now , rather than when it will be too late , when the Draw-bridge will be taken up , and when it will vex every vein of your hearts , that you had no more care of your souls . Yet there is grace offered , if we will not shut our hearts and wills against it , and refuse our own mercy : but how long God will yet wait thy leisure , or how soon he will , in his so long provoked Justice , pronounce thy irrevocable sentence , thou knowest not ; nor canst thou promise thy self one minutes time . Oh that men would believe the God of truth ( that cannot lye ) touching spiritual and eternal things , but as they do these temporary and transitory ? Oh that thou who art the sacred Monarch of this mighty Frame , wouldst give them hearts to believe at least thus much , That things themselves are in the invisible World , in the World visible , but their shadows only ! And that whatsoever wicked men enjoy here , it is but as in a dream ; their plenty is but like a drop of pleasure , before a River of sorrow and displeasure : And whatsoever the godly feel , but as a drop of misery before a River of mercy and glory . That though Thou , the great and just Judge of all the World , comest slowly to Judgment , yet Thou wilt come surely . As the Clock comes slowly and by minutes to the stroak , yet it strikes at last . That those are only true Riches , which being once had , can never be lost . That Heaven is a Treasure worthy our hearts , a Purchase worthy our lives : That when all is done , how to be saved is the best plot . That there is no mention of one in the whole Bible that ever sinned without repentance , but he was punished without mercy . For then there would not be a Fornicator , or prophane person , as Esau , who for a portion of meat sold his inheritance , Heb. 12. 16. Then they would not be of the number of those , that so doted upon Purchases , and Farms , and Oxen , that they made light of going to the Lords Supper , Luke 14. 18 , 19 , 20. Nor of the Gadarens mind , who preferred their Hogs before Christ . Then would they know it better to want all things , than that one needful thing ; whereas now they desire all other things , and neglect that one thing which is so needful . They would hold it far better , and in good sadness to be saved with a few , as Noah was in the Ark than in good fellowship , with the multitude , to be drowned in sin , and damned for company . Nor would they think it any disparagement to their wisdoms , to change their minds , and be of another judgment to what they are . CHAP. XXIII . Sect. 2. SEcondly , Are the Joys of Heaven so unspeakable and glorious ? How then should we admire the love and bounty of God , and bless his Name , who for the performance of so small a work , hath proposed so great a Reward ? And for the obtaining of such an happy state , hath imposed such an easie Task . Yea more , is Heaven so unspeakably sweet and delectable , is Hell so unutterably doleful ? Then let nothing be thought too much that we can either do or suffer for Christ , who hath freed us from the one , and purchased for us the other . Though indeed , nothing that we are able to do or suffer here , can be compared with those woes we have deserved in Hell , or those joys we are reserved to in Heaven . And indeed , that we are now out of Hell , there to fry in flames of fire and brimstone , never to be freed ; that we have the free offer of Grace here , and everlasting glory hereafter in Heaven , we are only beholding to him . We are all by nature , as Traytors , condemned to suffer eternal torments in Hell-fire , being only reprieved for a time : But from this extremity , and eternity of torment , Jesus hath freed and delivered us . O think then ! yea , be ever thinking of it , how rich the mercy of our Redeemer was in freeing us ; and that by laying down his own life to redeem us . Yea , how can we be thankful enough for so great a blessing ? It was a mercy bestowed , and a way found out , that may astonish all the sons of men on Earth , and Angels in Heaven . Which being so , let us study to be as thankful as we can . Hath Christ done so much for us , and shall we deny him any thing he requireth of us ? Nor can any one in common reason meditate so unbottomed a love , and not study and strive for an answerable and thankful demeanour . If a Friend had given us but a thousandth part of what God and Christ hath , we should heartily love him all our lives , and think no thanks sufficient : What price then should we set upon Jesus Christ , who is the Life of our lives , and the Soul of our Souls ? Do we then for Christs sake , what we would do for a Friends sake . Yea , let us abhor our selves for our former unthankfulness , and our wonderful provoking of him . Hearken we unto Christs voice , in all that he saith unto us , without being swayed one way or another , as the most are ? Let us whom Christ hath redeemed , express our thankfulness , by obeying all that he saith unto us , whatever it costs us , since nothing can be too much to endure for those pleasures which shall endure for ever . As , Who would not obtain Heaven at any rate , at any cost or trouble whatsoever ? In Heaven is a Crown laid up for all such as suffer for Righteousness , even a Crown without cares , without rivals , without envy , without end ; And is not this reward enough for all that Men or Devils can do against us ? Who would not serve a short Apprenticeship in Gods service here , to be made for ever free in glory ? Yea , who would not be a Philpot for a month , or a Lazarus for a day , or a Stephen for an hour , that he might be in Abrahams bosome for ever ? Nothing can be too much to endure , for those pleasures that endure for ever . Yea , what pain can we think too much to suffer ? What little enough to do , to obtain eternity ? For this incorruptible Crown of Glory in Heaven ? 1 Pet. 5. 4. where we shall have all tears wiped from our eyes ; where we shall cease to sorrow , cease to suffer , cease to sin , where God shall turn all the water of our afflictions , into the pure wine of endless and unexpressible comfort . You shall sometimes see an hired servant , venture his life for his new Master , that will scarce pay him his wages at the years end ; and can we suffer too much for our Lord and Master , who giveth every one that serveth him , not Fields and Vineyards , as Saul pretended , 1 Sam. 22. 7. &c. nor Towns and Cities , as Cicero is pleased to boast of Caesar , but even an hundred-fold more than we part withal here in this life , and eternal Mansions in Heaven hereafter , John 14. 2. St. Paul saith , Our light affliction , which is but for a moment , causeth us a far more excellent and eternal weight of glory , 2 Cor. 4. 17 , 18. Where note the incomparable and infinite difference , between the Work and the Wages ; light affliction , receiving a weight of Glory ; and momentany affliction eternal glory . Suitable to the reward of the wicked , whose empty delights live and die in a moment ; but their unsufferable punishment is interminable and endless . Their pleasure is short , their pain everlasting ; our Pain is short , our Joy eternal . Blessed is the man that endureth temptation , for when he is tryed , he shall receive the Crown of life , James 1. 12. folly is it then , or rather madness , for the small pleasure of some base lust , some paltry profit , or fleeting vanity ( which passeth away in the very act , at the taste of a pleasant drink dieth so soon as it is down ) to bring upon our selves in another world , torments without end , and beyond all compass of conceit ? Fourthly , Is it so ? that God hath set before us life and death , heaven and hell , as a reward of good and evil ; leaving us as it were to our choice , Whether we will be compleatly and everlastingly happy or miserable : with what resolution and zeal should we strive , to make our calling and election sure ? not making our greatest business , our least and last care . I know well , thou hadst rather when thou diest , go to reign with Christ in his Kingdom for evermore , than be confined to a perpetual prison or Furnace of fire and brimstone , there to be tormented with the Devil and his Angels : If so , provoke not the Lord , who is great and terrible , of most glorious Majesty , and of infinite purity : and who hath equally promised salvation unto those which keep his Commandments , and threatned eternal death and dest●uction to those who break them . For as he is to all repentant sinners a most merciful God , Exod. 34. 6. so to all wilful and impenitent sinners , he is a consuming fire , and a jeaious God , Heb. 12. 29. Deut. 4. 24. There was a King , who having no Issue to succeed him , espied one day a well favoured and towardly Youth , he took him to the Court , and committed him to Tutors to instruct him , providing by his Will , that if he proved sit for Government , he should be Crowned King ; if not , he should be kept in Chains , and he made a Galley slave . The Youth was misled , and neglected both his Tutors good Counsel , and his Book , so as his Master corrected him , and said , O that thou knewest what honour is prepared for thee ! and what thou art like to lose by this thy idle and loose carriage ! Well , thou wilt afterwards , When 't is too late , sorely rue this . And when he grew to years , the King died , whose Council and Executors perceiving him to be utterly unfit for State Government , called him before them , and declared the Kings will and pleasure , which was accordingly performed ; for they caused him to be fettered , and committed to the Galleys , there to toil , and tug at the Oar perpetually , where he was whipt and lasht , if he remitted his stroke never so little ; where he had leisure to consider with himself , that now he was chained , who might have walked at liberty ; now he was a slave , who might , if he would , have been a King ; now he was over-ruled by Turks , who might have ruled over Christians . The thought whereof could not but double his misery , and make him bewail his sorrow with tears of blood . Now this hereafter will be the case of all careless persons , save that this comes as short of that , as Earth comes short of Heaven , and temporary misery of eternal . Wherefore if thou wouldst have this this to become thy very case , go on in thy wilful and perverse impenitency ; but if not , bethink thy self , and do thereafter , and that without delaying one minute : For there is no redemption from Hell , if once thou comest there : And there thou mayst be ( for ought thou knowest ) this very day , yea before thou canst swallow thy spittle , if thou diest this day in thy natural condition . Many men take liberty to sin , and continue in a trade of sin , because God is merciful : but they will one day find that he is just as well as merciful . There is mercy with God ( saith the Psalmist ) that he may be feared , not that he may be despised , blasphemed , &c. Psalm 130. 4. Yea , know this , and write it in the Table book of thy memory , and upon the table of thy heart . That if Gods bountifulness and long suffering towards thee ; does not lead thee to repentance , it will double thy doom , and encrease the pile of thy torments . And that every day which does not abate of thy reckoning , will encrease it : And that thou by thy hardness and impenitency , shalt but treasure up unto thy self wrath against the day of wrath , and the Declaration of the just judgment of God , Rom. 2. 4 , 5 , 6. Now this Judge hath told us , that we must give an account for every idle word we speak , Mat. 12. 36. much more then for our wicked actions ; therefore beware what thou dost against him . Men may dream of too much strictness in holy courses , but they do not consider the power , the purity , and strictness of the Judge . He who brings even idle words to judgment , and forgets not a thought of disobedience , how will he spare our gross negligence and presumption ? how our formality and irreverence in his service , much more our flagitious wickedness , Heb. 12. 29. Sect. 3. Wherefore , as you ever expect or hope for Heaven and Salvation , as you would escape the tormenting flames of Hell-fire , cease to do evil , learn to do well . For Sanctification is the way to Glorification , Holiness to eternal happiness . If we would have God to glorifie our bodies in Heaven , we also must glorifie God in our bodies here on Earth . And now for conclusion : Are the Joys of Heaven so unspeakable and glorious ? the torments of Hell so woful and dolorous ? Then it behoves all Parents and Governours of Families , to see to their Childrens and Servants souls , and that they miscarry not through their neglect . As tell me , Will not their blood be required at your hands , if they perish through your neglect ? Will it not be sad to have Children and Servants rise up in judgment against you , and to bring in Evidence at the great Tribunal of Christ ? saying , Lord , my Father never minded me , my Master never regarded me ; I might sin , he never reproved me ; I might go to Hell , it was all one to him . Will not this be sad ? Secondly , If it be so , let Children and Servants consider , that 't is better to have lust restrained , than satisfied : 't is better to be held in , and restrained from sin , than to have a wicked liberty . Be not angry with those who will not see you damn your souls , and let you alone : they are your best Friends . Fear the strokes of Gods anger , be they spiritual or eternal , more than the strokes of men . What 's a Fetter to a Dungeon ? a Gallows to Hell-fire ? Give not way to imaginary , speculative , heart-sins : Murther in the heart , uncleanness in the eye , and thoughts given way to , will come to actual murther , and bodily uncleanness at last . Keep Satan at a Distance ; if he get but in , he will be too hard for you . And let so much serve to have been s●oken of Heaven and Hell . Upon the one I have stood the longer , that so I might , if God so please , be a means to save some with fear , plucking them out of the fire of Gods wrath , under which , without repentance , they must lye everlastingly . And for the other , I have , like the Searchers of Canaan , brought you a cluster of Grapes , to give the Reader a taste thereby , of the plentiful vintage we may expect , and look for in the heavenly Canaan . Now if any would truly know themselves , and how it ●ill fare with them in the end , let them read the whole Book , out of which this is taken , viz. The whole duty of a Christian . Which Book is Licensed by John Dewname and Thomas Gataker . FINIS . LONDON , Printed at the Charge of Christs-Hospital , according to the Will of the Donor , 1677. Notes, typically marginal, from the original text Notes for div A67772e-30 Vengeance 
A67780	----	A sovereign antidote to drive out discontent in all that any way suffer affliction As also the benefit of affliction; and how to husband it so, that the weakest Christian (with blessing from above) may be able to support himself in his most miserable exigents. Together with the wit, generosity, magnanimity and invincible strength of a patient Christian rightly so stiled, and as is herein characterized extracted out of the choisest authors, ancient and modern, both holy and humane. Necessary to be read of all that any way suffer tribulation. The second part. By R. Younge, of Roxwell in Essex, Florilegus. Licensed and entered according to order. Soverign antidote to drive out discontent in all that any way suffer affliction. Part 2. Younge, Richard. 1668 Approx. 131 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A67780 Wing Y192A ESTC R218099 99829725 99829725 34168 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67780) Transcribed from: (Early English Books Online ; image set 34168) Images scanned from microfilm: (Early English books, 1641-1700 ; 1982:14) A sovereign antidote to drive out discontent in all that any way suffer affliction As also the benefit of affliction; and how to husband it so, that the weakest Christian (with blessing from above) may be able to support himself in his most miserable exigents. Together with the wit, generosity, magnanimity and invincible strength of a patient Christian rightly so stiled, and as is herein characterized extracted out of the choisest authors, ancient and modern, both holy and humane. Necessary to be read of all that any way suffer tribulation. The second part. By R. Younge, of Roxwell in Essex, Florilegus. Licensed and entered according to order. Soverign antidote to drive out discontent in all that any way suffer affliction. Part 2. Younge, Richard. [2], 34 p. printed for the author and are to be sold at his house near the Wind-mills, next dore to the three Colts: with more than forty other pieces, by the same author, London : 1668. Running title reads: A sovereign antidote to drive out discontent. The II part. Copy tightly bound, affecting text. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Calvinism -- Great Britain -- Early works to 1800. 2005-08 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2005-11 Judith Siefring Sampled and proofread 2005-11 Judith Siefring Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion A SOVEREIGN ANTIDOTE To drive out DISCONTENT In all that any way suffer Affliction . As also the Benefit of Affliction ; and how to Husband it so , that the weakest Christian ( with blessing from above ) may be able to support himself in his most miserable exigents . Together with the Wit , Generosity , Magnanimity and Invincible strength of a patient Christian Rightly so stiled , and as is herein Characterised Extracted out of the choisest Authors , Ancient and Modern , both Holy and Humane . Necessary to be read of all that any way suffer Tribulation . The Second Part. By R. Younge , of Roxwell in Essex , Florilegus . Licensed and Entered according to Order . All that will live godly in Christ Jesus , shall suffer persecution , 2 Tim. 3.12 . LONDON , Printed for the Author and are to be sold at his House near the Wind-mills , next dore to the three Colts : with more than forty other pieces , by the same Author . 1668. A SOVEREIGN ANTIDOTE To Drive out DISCONTENT , &c. PART . II. CHAP. I. IN the former part I have Shewen the several Reasons , why God suffers the best of his Children to be afflicted ; with the manifold benefits and advantages they make thereof . Now that some may be perswaded to make this use of their sufferings , and that we may also put to silence the ignorance of others ; ( foolish men who are mistaken in judging of this matter , supposing it a base thing to suffer injuries unrevenged ) see the Reasons which deservedly make Gods children so patiently to suffer wrongs that the men● of the world never dream of : And how , through the study of vertue and Christian prudence , they make the servile passions of their mindes ( fear and anger ) subject to the more worthy faculti●s of their souls , reason and understanding . The reasons thereof are these . 1. Because it is more generous and laudable to forgive , than revenge ▪ Certainly , in taking revenge , a man is but even with his enemy ; but , inpassing it over , he is superiour to him : for it is a Princes part to pardon : yea , quoth Alexander , there can be nothing more noble , than to do well to those that deserve ill . And St. Gregory , It is more honor to suffer injuries by silence , than to overcome them by answering again . Princes use not to chide when Embassadours have offered them undecencies , but deny them audience as if silence were the way royall to correct a wrong . And certainly , he enjoyes a brave composednesse , that seats himself above the flight of the injurious claw : Like the Emperour Augustus , who though of a most tenacious and retentive memory , would forget wrongs , as soon as they were offered : Or Agathocles , Antigonus , and Caesar , who being great Potentates , were as little moved at vulgar wrongs , as a Lyon at the barking of Curre● ▪ yea , the Orator gives it as a high praise to Caesar , that he could forget nothing but wrongs , remember nothing but benefits ; and who so truly noble as he that can do ill , and will not ? ' True , It is not rare to see a grea● man vex himself at the neglect of a peasant , but this argues a poor spirit : A true Lyon would pass it by , with an honourable scorn ▪ You 'l confesse then 't is Princely to disdain a wrong : and is that all ? No , forgiveness , saith Seneca , is a valiant kinde of revenge : and none are so frequent in pardoning as the couragious : He that is modestly valiant stirs not till he must needs , and then to purpose : Like the Flint , he hath fire in him , but it appears not , untill you force it from him : Who more valiant than Ioshua ? and he held it the noblest victory , to overcome evil with good : for the Gibeonites took not so much pains in coming to deceive him ; as he , in going to deliver them . And Cicero more commends Caesar for overcoming his own courage in pardoning Marcellus , than for the great victories he had against his other enemies . Yea , a dominion over ones self is greater then the Grand Signiory of Turkie . For as the greatest knowledge , is truly to know thy self ; so the greatest conquest , is to subdue thy self . He is a wiseman that can avoid an evil , he is a patient man that can indure it , but he is a valiant man that can conquer it . And indeed , for a man to overcome an enemy , and be overcome by his own passions , is to conquer a petty village with the losse of a large City . What saith a Father ? Miserable is that victory wherein thou overcomest thine enemy , and the Divel in the mean time overcomes thee : thou slayest his body , the Divel thy soul . Now we deem him to have the honour of the warre , that hath the profit of it . But as an Emperour said of the means prescribed him to cure his Leprosie ( which was the blood of Infants ) I had rather be sick still , than be recovered by such a medicine : so wilt thou in this case , if thou hast either bowels or brains . Yea , if the price or honour of the conquest be rated by the difficulty ; then to suppresse anger in thy self , is to conquer with Hercules , one of the Furies : To tame all passions , is to lead Cerberus in chains : and to indure afflictions and persecutions strongly and patiently , is with Atlas to bear the whole World on thy shoulders as saith the Poet. It is no shame to suffer ill , but to do it : to be evil , we are all naturally disposed : to be holy and good , is the difficulty . Yea , every beast and vermine can kill : it is true prowesse and honour to give life and preserve it . Yea a beast being snarled at by a cur , will pass by as scorning to take notice thereof . I , but is it wisdome so to do ? Yes , first , the ancient received opinion is , that the sinews of wisdome , are slowness of belief and distrust . Secondly , None more wise then Solomon , and he is of opinion , That it is the glory of a man to pass by an offence , Prov. 19.11 . We fools think it ignominy and cowardise , to put up the lye without a stub : a wrong , without a challenge : but Solomon● to whose wisdome all wise men will subscribe , was of another judgment ; and to this of Solomon , the wisest heathen have set their seal : Pittaeus the Philosopher holds , That , pardon is better than revenge , inasmuch as the one is proper to the spirit , the other to a cruel beast . And Demos●henes being reproached by one , answers , I will not strive with thee in this kind of fight : in which he that is overcome is the better man. But , how Socrates , whom the Oracle of Apollo pronounced the wisest man alive , and all the rest of the Philosophers approved of it , both by judgment and practise ; we shall have occasion to relate in the reasons insuing . No truer note of a wiseman than this ; he so loves as if he were to be an enemy , and so hates as if he were to love again . We know a spark of fire falling upon a solid body , presently goes out , which falling upon combustible matter kindles and burns : Now as with fire , the light stuff and rubbish kindles sooner than the solid and more compact ; so , anger doth sooner inflame a fool than a man composed in his resolutions . This the Holy Ghost witnesseth Eccles . 7. Be not thou of a hasty spirit to be angry ; for anger resteth in the bosome of fools , vers . 9. So much fury , so much folly : the more chafing , the lesse wisdome . I confesse , I finde some wise men extreamly passionate by nature , as there is no generall rule but admits of some exceptions : Even God himself , had particular exceptions , from his generall Laws : as the Cherubims over the Ark , was an instance against the second Commandment : the Israelites robbing the Aegyptians against the eight : the Priests breaking the Sabboth , Matth. 12.5 . against the fourth : and Phin●as killing Zimry , against the sixth , Numb . 25.8 . And these , as they are more taken with a joy , so they tast a discontent more heavily : In whom Choler like fire in stubble is soon kindled , and soon out : for they are stung with a Nettle , and allayed with a Dock : being like Gun-powder , to which you no sooner give fire , but they fly in your face . And they say these hot men are the best natur'd ; but I say ; then the best are nought : And it is a strange fit that transformes a wiseman ( with Apuleius ) into an Asse ; yea , a Tyger . And others again , none of the wisest , who are free from being affected ; And as they never joy excessively , so they never sorrow inordinately ; but have together lesse mirth and lesse mourning ; like patient Gamesters , winning and losing , are all one . But for the most part , it is otherwise . Yea , impatience is the Cousin-german to frenzie . How oft have we heard men that have been displeased with others , tear the Name of their Maker in pieces ? And lastly , This of all others is the most divine and Christian-like revenge ; witnesse our Saviour Christ , who by death , overcame death ( as David cut off the head of Goliah , with his own sword ) and even then tryumphed over his enemies , when most they seemed to tryumph over him , Col. 2.15 . And the Martyrs , who are said by the Holy Ghost , to overcome the great Dragon , that old Serpent called the Divell and Satan , in that they loved not their lives unto the death , Rev. 12.11 . Their conquering was by dying , not by killing : and , can the back of Charity now bear no load ? are the sinews of Love grown so feeble ? And holy David , who when he had Saul at his mercy , instead of cutting off his head , as his servants perswaded him , only cut off the lap of his garmnet , and after thought that too much al●o . And at another time , when the Lord had closed him into his hands , finding him asleep in the Fort , instead of taking away his life , as Abishai ●ounselled him , he took away his Spear , and instead of taking away his ●lood from his heart , he takes a pot of water from his head . That this kind of ●evenge for a man to find his enemy at an advantage , and let him depart ●ree , is generous and noble , beyond the capacity of an ordinary man : you may hear Saul himself confesse , 1 Sam. 24.17 , to 23. Again , when the King of Syria sent a mighty Host to take Elisha , and the Lord had smote them all with blindness , and shut them into Samaria ; what doth the Prophet ? slay them ? No : indeed the King of Israel would fain have had it so , his fingers itcht to be doing : but Elisha commanded bread and water to be set before them , that they might eat and drink , and go to their Master , 2 King. 6.22 . So a Christian truly generous , will omit no opportunity of doing good : nor do evil , though he have opportunity : for to may , and will not , is the Christians laud. Which yet is not all , for besides that it is the most generous , noble , valiant , wise , divine and Christian-like revenge , to passe by and forgive injuries ; our Saviour Christ , in whom is the fountain of all wisdome and knowledge , as all the senses are in the head , Zach. 4.12 . allowes none for magnanimous , but such as together with forgiving , bless those that curse them , and do good to such as hurt them , Matth. 5 , 44. The case of Moses , Steven , and many others ; as I shall shew in Chapter 31. which is true generosity indeed . But how contrary is the opinion of the World , to the judgment of God , and the wisest of men concerning valour ? CHAP. II. 2. BEcause suffering is the only way to prevent suffering ; Revenge being one of those remedies , which , not seldom , proves more grievous than the disease it self . When once Xantippe , the wife of Socrates , in the open street pluckt his cloak from his back ; and some of his acquaintance counselled him to strike her : he answers , You say well ; that while we are brawling and fighting together , every one of you may clap us on the back & cry ; Hoe , well said , to it Socrates : yea well done Xantippe , the wisest of the twain . When Aristippus was asked by one in derision , where the great high friendship was become , that formerly had been between him and Aeschines ? he answers , It is asleep , but I will go and awaken it ; and did so , least their enemies should make it a matter of rejoycing . When Philip of Macedon was told that the Graecians spake evil words of him , notwithstanding he did them much good , and was withall counselled to chastise them ; he answers , Your counsel is not good , for if they now speak evil of us , having done them good only ; what would they then if we should do them any harm ? And at another time , being counselled either to banish , or put to death one who had slandered him ; he would do neither of both , saying , It was not a sufficient cause to condemn him : and for banishing , it was better not to let him stirre out of Macedonia , where all men knew that he lyed ; th●n to send him among strangers , who not knowing him , might admit his slanders for truth : better he speak where we are both known , then where we are both unknown . And this made Chrysippus , when one complained to him , that his friend had reproached him privately ; answer , Ah , but chide him not , for then he will do as much in publike ▪ Neglect will sooner kill an injury , than Revenge . These tongue-squibs , or crackers of the brain , will die alone , if we revive them not : the best way to have them forgotten by others , is first to forget them our selves . Yea , to contemn an enemy , is better then either to fear him , or answer him . When the Passenger gallops by , as if his fear made him speedy , the Cur followes him with open mouth and swiftness : let him turn to the brawling Cur , and he will be more fierce ; but let him ride by in a confident neglect , and the Dog will never stir at him , or at least will soon give over and be quiet . Wherefore , when aspersed , labour as the eclipsed Moon , to keep on our motion , till we wade out of the shadow , and receive our former splendor . To vex other men , is but to prompt them how they should again vexus . Two earthen pots floating on the water , with this Inscription , If we knock , we crack ; was long ago made the Emblem of England and the Low-Countreys . When two friends fall out , if one be not the wiser , they turn love into anger and passion , passion into evil words , words into blows ; and when they are fighting a third adversary hath a fair advantage to insult over them both , As have you not sometimes seen two neighbours , like two Cocks of the Game pick out one anothers eyes , to make the Lawyers sport ; it may be kill them ? As while Iudah was hot against Israel and Israel hot against Iudah , the King of Syria smot them both . At least Sathan that common and arch enemy will have us at advantage . For as vain men delight when two Dogs , or two Cocks are a fighting , to encourage and prick them forward to the combate : Even so doth Satan deal with us ; Controversies ▪ like a pair of Cudgels , are thrown in by the Devill , and taken up by male-contents , who baste one another while he stands by and laughs . And we cannot please the Devill better : for as the Master of the Pit oft sets two Cocks to fight together , unto the death of them both ; and then after mutuall conquest , suppeth perchance with the fighters bodies : Even so , saith Gregory , doth the Devil deal with men . He is an enemy that watcheth his time and while we wound one another , he wounds and wins all our souls . Thus , like the Frog and the Mouse in the Fable ; while men fight eagerly for a toy ( the Kite comes ( that Prince , and chief Foul that rul●th in the aire , ) and snatcheth away both these great warriours . Or , like two Emmets in the mole hill of this earth , we fight for the mastery ; in mean while comes the Robin-red breast and picks both up , and so devours them . But on the other side , by gentleness we may as much pleasure our selves . It is said of Aristides , when he perceived the open scandall which was like to arise , by reason of the contention sprung up between him and Themistocles , that he besought him mildly after this manner : Sir , we both are no mean men in this Common wealth ; our dissention will prove no small offence unto others , nor disparagement to our selves : wherefore good Themistocles , let us be at one again ; and if we will needs strive , let us strive who shall excell other in vertue and love . Aristippus and Aeschines two famous Philosophers , being fallen at variance , Aristippus came to Aeschines , and saies , Shall we 〈◊〉 friends again ? Yes , with all my heart , saies Aeschines ; Remember th●● saith Aristippus , that though I be your elder , yet I sought for peace : tru● saith Aeschines , and for this , I will ever ackowledge you the more worthy man ; for I began the strife and you the peace . And we read of Euclid●● that when his Brother ( in a variance between them ) said , I would I migh● die if I be not revenged of thee ; he answered again , Nay , let me die for it ▪ if I perswade thee not otherwise before I have done : by which one wo●● he presently so won his Brothers heart , that he changed his minde , and they parted friends . Milde words , and gentle behaviour may be resembled to Milk , that quencheth Wild fire ; or Oyl , that quencheth Lime which b● water is kindled . And this was Davids way of overcoming , 1 Sam. 24 ▪ He whose Harp had wont to quiet Sauls frenzie , now by his kindness , dot● calm his fury , so that now he sheds tears instead of blood : here was a victory gotten , and no blow stricken . The King of Israel set bread and water before the host of the King of Syria , when he might have slain them , 2 King 6.23 ▪ What did he lose by it ? or , had he cause to repent himself ? No , he did thereby so prevent succeeding quarrels , that as the Text saith ▪ the bands o● Aram came no more into the Land of Israel ; And such a conquest is like that which Evagrius recordeth of the Romans , namely , That they got such a victory over Cosroes , one of the Persian Kings , that this Cosroes made a Law , that never after , any Kings of Persia should move warre against the Romans . Actions salved up w●th a free forgiveness , are as not done ▪ so every wise Christian will do good to them that do hurt to him , yea blesse and pray for them that curse him , as our Saviour adviseth ▪ neither is he a fool in it , for if grace comes ( and nothing will procure it sooner than prayers and good examples ) though before they were evil enemies ; now they shall neither be evil , nor enemies . It was a witty answer of Socrates , who replied when one asked him , why he took such a mans bitter railing so patiently . It is enough for one to be angry at a time . For if a wise man contend with a foolish man , saith Solomon , whether he be angry , or laugh , there is no rest . Prov. 29.9 . whereas gentle speech appeaseth wrath , and patience bridleth the secret pratlings of mockers , and blunteth the point of their reproach . Had not Gideon , Judg. & . learned to speak fair as well as to smite , he had found work enough from the swords of Iosephs sonnes , but his good words are as victorious as his sword : his pacification of friends better than his execution of enemies , Vers . 2 , 3 Satyrus , knowing himself cholerick and in that whirry of mind apt to transgresse , when he but suspected ill language from any , he would stop his cars with wax , lest the sense of it should cause his fierce blood to seeth in his distempered skin . And Caesar , although he could moderate his passions , having in that civil garboyl intercepted a Packet of Letters written to Pompey from his Favorites , brake them not open but burnt them immediately . And Pompey committed those Letters to the f●re before he read them , wherein he expected to find the cause of his grief . Rage is not ingendred , but by the concurrence of cholers , which are easily produced one of another , and born at an instant . When the stone and the sseel meets , the issue ingendred from thence is fire , w●ereas the sword of anger being struck upon the soft pillow of a milde spirit , is broken . The shot of the Cannon hurts not Wool , and such like yeilding things , but that which is hard , stubborn , and resisting . He is fuller of passion than reason , that will flame at every vain tongues puff : A man that studies revenge , keeps his own wounds green and open , which otherwise would heal and do well . Anger to the soul , is like a coal on the flesh , or garment , cast it off suddenly , it doth little harm , but let it lye , it frets deep . Wherefore saith one , their malice shall sooner cease than my unchanged patience . A small injury shall go as it comes , a great injury may dine or sup with me , but none at all shall lodge with me , for why should I vex my self , because another hath vexed me ? That were to imitate the fool that would not come out of the Pound , saying , They had put him in b● Law , and he would come out again by Law : or Ahab , who because he could not have his will on Naboth , would be revenged on himself . As the mad man tears his own hair , because he cannot come at his enemies , Or Thamar , who defiled her self , to be revenged of her Father in law Iudah . Or the Hedg hog , which having laden himself with Nuts and fruits , if but the least Filberd chance to fall off , as he is going to disburden them in his store-house , will fling down all the rest , in a peevish humour , and beat the ground for anger , as Pliny writes . Or Dogs , which set upon the stone that hath hurt them , with such irefull teeth , that they hurt themselves more than the thrower hurt them ; and feel greater smart from themselves , than from their enemy : which makes Archelaus say , it is a great evill , not to be able to suffer evill . And certainly if we well consider it , we shall meet with vexations enough that we cannot avoid if we would never so fain . We need not ( like Cercion in Suidas ) wrestle , or ( with foolish Pannus ) go to law with every man we meet . And yet some ( as if they did delight to vex their own souls , ) like the Ethiopians , who , as Diodorus relates , lame themselves if their King be lame . I might go on , and shew you , that Greece and Asia were set on fire for an Apple : That , not a few have suffered a sword in their bowels , because they would not suffer the lye in their throats : And lastly , I might shew , that if we suffer not here with patience , we shall suffer hereafter with grief ; for the wages of anger is judgement , even the judgment of hell fire , Mat. 5 , 22. CHAP. III. 3. THey bear the slanders and reproaches of wicked men patiently , for that they are false , and so appertain not unto them . Socrates being rayled upon , and called by one all to naught , took no notice of it ; and being demanded a reason of his Patience , said , It concerns me not , for I am no such man. Diogenes was wont to say when the people mockt him , They deride me , yet I am not derided , I am not the man they take me for . This reason is of more force from the mouth of an innocent Christian ▪ If a rich man be called poor , or a sound Christian , an hypocrite , he slights it , he laught at it , because he knoweth the same to be false , and that his Accuser is mistaken : whereas , if a Beggar be called bankrup , or a dissembler , hypocrite , he will wince and kick , and be most grievously offended at it . Yea , as soares and ulcers are grieved , not only at a ●ight touch , but even with fear and suspition of being touched , so will an exu●●erate minde , saith Seneca . And as small letters offend bad eyes so least appearances of contradiction will grieve the ill affected ears of guil●y persons , saith Plutarch . For , let mens tongues , like Bells , give but an indefinite , & not a significant sound , they imagin them to speak and mean , whatsoever their guilty consciences frame in the fancie , and whisper in the ear : which are those evil surmises of corrupt mindes , the Apostle taxeth , 1 Tim. 6.4 . When like Caius the humanist , one thinks every word spoken , tends to his disgrace , and is as unwilling to bear , as forbear reproaches . But where the conscience is clear , the case is altered . Marius was never offended with any report that went of him , because if it were true , it would sound to his praise , if false , his life and manners should prove it contrary . And indeed , the best confutation of their slanders , is not by our great words , but by our good works . Sophocles being accused by his own children , that he grew D●tard , and spent their Patrimonies idly , when he was summoned , did not personally appear before the Magistrates , but sent one of his new Tragedies to their perusall , which being read , made them confess , This is not the work of a man that dotes . So against all clamours and swelling opprobries , set but thine innocency and good life , thou needest do no more . That body which is in good health , is strong , and able to bear the great storms and bitter cold of Winter , and likewise the excessive and intemperate heat of the Summer ; but with a crazie and distempered body , it is far otherwise : Even so , a sound heart , and clear conscience , will abide all tryals : in prosperity it will not be lifted up , in adversity , it will not be utterly cast down : whereas , the corrupt heart and festered conscience , can endure nothing , even a word , if it be pleasing , puffs him up with pride , if not , it swels him with passion . A guilty conscience ( like Glasse , ) will sweat with the least breath , and like a windy instrument , be put out of tune with the very distemper of the aire : but when the soul is steeled with goodnesse , no assaults of evil can daunt it . I more fear what is within me ( sayes Luther ) then what comes from without : The storms and wind without , do never move the Earth , only Vapours within , cause Earthquakes , Jam. 4.1 . No greater sign of innocency when we are accused , than mildness , as we see in Ioseph , who being both accused and committed for forcing his Mistress , answered just nothing that we can read of , Gen. 39.17 , 18. And Susanna , who being accused by the two Elders of an h●ynous crime ( which they ●lone were guilty of , ) never contended by laying the fault upon them , but ●ppeals unto God whether she were innocent or no. And Hannah , whose ●eply to Ely ( when he falsly accused her of drunkenness ) was no other ●ut , Nay my Lord , count not thine Handmaid for a wicked woman , 1 Sam. ● 15 , 16. Neither is their a greater Symptome of guiltiness , than our ●reaking into choler , and being exasperated when we have any thing laid to ●ur charge ; witnesse Cain , Gen. 4.9 . That Hebrew which struck his fel●ow . Exod. 2.13.14 . Saul , 1 Sam. 20.32 , 33 , Abner , 2 Sam. 3. ● . Ieroboam , ● King. 13.4 Ahab , 1 King. 22.27 . Amaziah , 2 Chron. 25.16 . Uzziah ● Chron. 26.19 . Herod the Tetrarch , Luk. 3.19.20 . The men of Naza●eth , Luk 4 28 , 29. The Pharisees Ioh. 8.47.48 . And the High Priests and Scribes , Luk. 20.19 , 20. Sinne and falshood are like an impudent strumpet , but innocency and truth will veil themselves , like a modest Virgin , 2 Pet. 2.18 . The more false the matter , the greater noise to uphold it . Paul is nothing so loud as Tertullus : The weakest cause will be sure to forelay the shrewdest counsell , or the lowdest Advocates : Errour hath alwayes most words , like a rotten house , that needs most props and crutches to uphold it . Simple truth evermore requires least cost , like a beautiful face , that needs no painting ; or a comely body , which , any decent apparell becomes . We plaister over rotten posts , and ragged walls ; substantiall buildings are able to grace themselves . So that as sparks flying up , shew the house to be on fire , and as corrupt spittle shews exulcerate lungs ; so a passionate answer argues a guilty conscience . Why doth the Hare use so many doublings ? but to frustrate the scent of the Hounds . And this is one reason why the former are compared to Sheep and Lambes ( Emblems of innocency ) which being harmed , will not once bleat ; and the latter unto Swine , which will roar and cry if they be but toucht . A good Conscience is not put out of countenance with the false accusations of slanderous tongues : it throweth them off , as St. Paul did the Viper , unhurt . Innocence and patience are two Bucklers sufficient to repulse and abate the violence of any such charge ; the Brestplate of Righteousnesse , the brazen wall of a good conscience , feareth no such Canons . The Conscionabl● being railed upon , and reviled by a foul mouth , may reply as once a Steward did to his passionate Lord , when he called him Knave , &c. Your Honour may speak as you please , but I believe not a word that you say , for I know my self an honest man. Yea , suppose we are circled round with reproaches our conscience knowing us innocent , like a constant friend , takes us by the hand and cheers us against all our miseries . A good spirit , will be , as Simon to Christ , its Cross-bearer . A just man saith chrysostome , is impregnable , and cannot be overcome : take away his wealth , his good parts cannot be taken from him , and his treasure is above : cast him into prison and bonds , he doth the more freely enjoy the presence of his God : banish him his Countrey , he hath his conversation in Heaven : kill his body , it shall rise again : so he fights with a shadow that contends with an upright man. Wherefore , let all who suffer in their good Names , if conscious and guilty of an enemies imputations , repent and amend : if otherwise , contemn them ; own them not so much , as once to take notice thereof . A wicked heart is as a harrill powder to temptation ; let thine be , as a River of water . Yea , seeing God esteems men as they are , and not as they have been , although formerly thou hast been culpable ; yet now thou mayest answer for thy self , as Paul did for Onesimus , Though in times past I was unprofitable , yet now I am profitable : and oppose to them that sweet and divine sentence of sweet and holy Bernard , Tell me not , Satan , what I have been ; but , what I am , and will be . Or that of Beza in the like case ; Whatsoever I was , I am now in Christ a New Creature : and that is it which troubles thee , I might have so continued long enough ere thou wouldest have vexed at it , but now I see thou dost envy me the grace of my Saviour . Or that Apothegme of Diogenes to a base fellow , that told him he had once been a forger of money ; whose answer was , 'T is true , such as thou art now , I was once ; but such as I am now thou wilt never be . Yea , thou mayest say , by how much more I have formerly sinned , by so much more is Gods power and goodness now magnified . As St. Austine hearing the Donatists revile him for the former wickedness of his youth ; answered , The more desperate my disease was , so much the more I admire the Physician . Yea , thou mayest yet strain it a peg higher , and say , the greater my sinnes were , the greater is my honour : as , the Devi●s which Mary Magdalen once had , are mentioned for her glory . CHAP. IV. 4. HE beareth the Cross patiently , because it is counterpoysed and made sweet with more than answerable blessings . Satan and the world may take many things from us , as they did from Iob , viz. health , wealth , outward peace , friends , liberty , credit , &c. but they can never take God from us , who gives all : and at the same time supplies the want of these , with comforts farre surpassing , and transcending them . As when a Courtier gave it out , that Queen Mary ( being displeased with the City ) threatned to divert both Terme and Parliament to Oxford ; an Alderman askt whether she meant to turn the Channel of the Thames thither or no : if not ( saith he , ) by Gods grace we shall do well enough . For what are the things our enemies can take from us , in comparison of Christ , the Ocean of our comfort , and Heaven the place of our rest ? And therefore in the midst of misery we say with Iob , Blessed be the name of the Lord. Quest . But with what comforts doth the Lord supply our losses ? Answ . The assurance of the pardon of sinne alone , is able to cleer all storms of the minde : it teacheth misery , as sickness , poverty , famine , imprisonment , infamy , &c. to laugh : not by reason of some imaginary epicycles , but by naturall and palpable reasons . Yea , let death happen , it matters not : When ● Malefactor hath sued out his pardon , let the Assises come when they will , ●he sooner the better . But , to this is added the peace of conscience ( the marrow of all comforts , ) ●therwise called the peace of God , which passeth all understanding , and sur●asseth all commending ; and never did man find pleasure upon earth , like ●he sweet testimony of an appeased conscience , reconciled unto God , cleansed ●y the blood of the Lamb , and quieted by the presence of the holy Ghost . Yea , hadst thou ( who most dotest upon the world ) but these comforts , thou ●ouldest not change them for all that Satan once offered to our Saviour , ●nd are now accepted by many . O good life ( saith an Ancient Father ) ●hat a Ioy art thou in time of distresse ! And another , Sweet is the feli●ity of that man , whose works are just , and whose desires are innocent : ●hough he be in Phaleris Bull. For these are priviledges which ma●e Paul ●appier in his chain of Iron , than Agrippa in his chain of Gold , and Peter more merry under stripes , than Caiphas upon the Iudgment seat : and Ste●en the like : For though he was under his persecutors for outward condi●ion , yet he was far above them for inward consolation . Neither had weal●hy Craesus so much riches , in his coffers , as poor Iob had , in his conscience . Yea , how can he be miserable , that hath Christ and all hs merits made sure ●o him ; that hath his Name written in Heaven . Surely , his soul must ●e brim full of brave thoughts , that is able to refresh himself with this Me●itation , God is my Father , the Church my Mother , Christ the Iudge my ●lder Brother and Advocate , the holy Ghost my Comforter , the Angels mine attendance ; all the Creatures mine , for use , the stock of the Churches Prayers mine for benefit ; the world mine Inne ; Heaven my home . God ●s alwayes with ●e , before me , within me , overseeing me ; I talk with him in Prayer , he with me in his word , &c. Sure if these be the accusto●ed meals of a good soul , it cannot chuse but keep naturall heat from de●aying , and make it happy . But behold yet a greater priviledge ; These comforts do not only support ●nd refresh us , and so supply our losses in common calamities ; but even in ●he midst of tortures and torments , which otherwise were intollerable : The naturall mans stomack cannot ( of all enemies ) endure hunger ; yea a ●rison , where he must alwayes lie under hatches , makes him all amort : but ●orthy Hawks could clap his hands for joy in the midst of the flames . And ●incentius ( as Luther reports ) made a sport of his torments , and gloried , ●hen they made him go upon hot burning coals , as if they had been ●oses . And another that I read of , say ; My good friends , I now finde it true ●ndeed , he that leaveth all to follow Christ , shall have in this world centuplum ● hundred fold more ; I have it in that centuplum peace of conscience with me 〈◊〉 parting . And this made Ignatius say , he had rather be a Martyr then a ●onark . Nor did he ever like himself , before he was thus tryed : for when ●e heard his bones crush between the wild beasts teeth , he said , now I begin to be a Christian . And Anaxarchus being laid along in a Trough of stone , and smitten with Iron sledges by the appointment of Nicocreon 〈◊〉 Tyrant of Cyprus , ceased not to cry out , strike ▪ smite and beat ; it is not An●●archus , but his vail you martyr so . And a Child in Iosephus , being all 〈◊〉 to death with biting snippers at the commandment of Antiochus , could 〈◊〉 with a loud , assured , and undaunted voice ; Tyrant , thou losest time , loe I 〈◊〉 still at mine ease : what is that smarting pain ? where are those torme●●● which whilome thou didst so threaten me withall ? my constancy more tro●bles thee , than thy cruelty me . And how many more of those Martyrs 〈◊〉 Queen Maryes Raign , were even ravished , before they could be permitt●● to die ? so grea● , and so passing all expressing , is the peace and comfort 〈◊〉 good conscience . Now as the Priests of Mercury when they eat their figgs and honey , 〈◊〉 out , O how sweet is truth ! so if the worst of a Beleivers life in this 〈◊〉 be so sweet ; how sweet shall his life be in Heaven ! but I le hold you 〈◊〉 longer in this . A man that hath his sins pardoned , is never compleatly miserable , 〈◊〉 conscience again turns his enemy : whereas on the contrary ; take the 〈◊〉 happy worldling that ever was , if he have not his sins pardoned , he is co●pleatly wretched ( though he sees it not : ) suppose him Emperour of 〈◊〉 whole world , as Adam , when he was in Paradise , and Lord of all ; what 〈◊〉 it avail him so long as he had a tormentor within , a self-condemni●● conscience ? which told him , that God was his enemy , and knew no oth●● th●n th●t hell should be his everlasting portion ? Certainly this like a dam● could not chuse but put out all the lights of his pleasure , so that Paradise ●●self was not Paradise to him : which is the case of all wicked men , be the● never so great , never so seemingly happie . True ; wicked men think the godly less merry , and more miserable tha● themselves : yea some , that mirth and mischeif are only sworn brothers , 〈◊〉 this is a foundationlesse opinion . For first , no man is miserable , because 〈◊〉 other so thinks him . Secondly , Gods word teacheth , and a good conscie●●● findeth , that no man can be so joyfull as the faithfull , though they wa●● many things which others may have . St. Austin before his conversion could not tell how he should want those delights , he then found so muc● contentment in : but after , when his nature was changed , when he ha● another spirit put into him ; then he sayes . O how sweet is it to be withou● those former sweet delights ! Indeed ▪ carnall men laugh more , but th●● laughter is only the hypocrisie of mirth : they rejoyce in the face only , and 〈◊〉 in the heart , as the Apostle witnesseth 2 Cor. 5.12 . or as another hath it , Where O God there wants thy grace , Mirth is only in the face . Yea , their own consciences bear me witnesse , as that Spanish Iudge wel● considered ; who when a murther was committed in a tumultuous crowd o● people , beared all their bosomes , & feeling upon their brests , discovered the guiltie Author by the panting of his heart . And Tully who makes it an argument of Roscius Amerinus Innocency , that he killed not his Father , because he so securely slept . Yea , as in prophane joy , even in laughter the heart is sorrowfull ; so in godly sorrow , even in weeping the heart is light and cheerful . The tears of those that pray , are sweeter then the joyes of the Theatre , saith St. Augustin ; for our cheeks may run down with tears , and yet our mouths sing forth praises ; the face may be pale , yet the heart may be quiet and cheerfull : so St. Paul , as sorrowing , and yet alwayes rejoycing . 2 Cor 6.10 ▪ Neither can it be solid comfort , except it hath his issue from a good conscience . Indeed we therefore are not merry enough , because we are not Christians enough . Now if all our sufferings are thus counterpoysed , and exceeded with blessings ; have we any cau●e to be angry and impatient ? What saith Iob ? Shall we receive good at the ●●nd of God , and not evill ? He was content to eat the crust with the crumme . Indeed his wife ( like the wicked , ) would only have fair weather , all peace and plenty ▪ no touch of trouble : but it is not so with the godly , who have learnt better things . Who will not suffer a few stripes from a Father , by whom he receiveth so much good , even all that he hath ? Diogenes would have no nay , but Antisthenes must entertain him his Scholar , insomuch that Antisthenes , to have him gone , was forc't to cudgell him : yet all would not do , he stirs not , but takes the blowes very patiently ; saying , Use me how you will , so I may be your Scholar and hear your daily discourses , I care not . Much more may a Christian say unto God , Let me enjoy the sweet fruition of thy presence , speak thou peace unto my conscience , and say unto my soul , I am thy salvation , and then afflict me how thou pleasest , I am content , yea , very willing to bear it . Yea , if we well consider the commodity it brings , we shall rather wish for affliction , than be displeased when it comes , Col. 1.24 . For , it even bringeth with it the company of God himself : I will be with you in tribulation , saith God to the disconsolate soul , Psal . 91.15 . When Sidrack , Mishack , and Abednego , were cast into the fiery furnace , there was presently a fourth came to bear them company , and that was God himself , Dan. 3.23 , to 17 , And his presence makes any condition comfortable , were a man even in hell it self . Yea , as when St Paul was rapt up to the third Heaven , he was so ravished with the joy thereof , that he knew not whether he had his body about him or not , 2 Cor. 12.2 . Whether in the body , or out of the body I cannot tell , God knoweth . So Gods presence so ravisheth the soul , that while a man suffers the greatest pain , he knows not whether he be in pain or no , Yea God is not only with them , to comfort them in all their tribulation , 2 Cor. 1.4 , but in them : for at the same time when the Disciples were persecuted , they are said to be filled with joy , and with the holy Gh●st , Acts 13. ●2 . And as our sufferings in Christ do abound , so our consolation also ab●undeth through Christ , ● Cor. 1. ● ▪ And lastly , he doth comfort us acco●ding to the dayes we are afflicted , and according to the years we have seen evil , Psal . 90.15 . So that a Christian gains more by his losses and crosses , than the happiest worldling by all his immunities : at it was said of Demosthenes , that he got more by holding his peace , than other Lawyers di● by their pleading . And if so ; our sufferings require patience with thankfulness : as it fared with Iob. Object . But what ever others find , thy sufferings are not thus counterpoysed and sweetned ? Answ . What 's the reason ? get but the light of grace to shine in thy heart , thy prison shall be an Heaven : thy Keepers Angels : thy chains thy glory : and thy deliverance salvation : Grow but heavenly minded , and thou shalt be able to extract gain out of loss : peace out of trouble : strength out of infirmity : out of tears joy : out of sin holiness : out of persecution profit : out of affliction comfort : For godliness in every si●●ness , is a Physician : in every contention , an Advocate : in every doubt , a Schoolman : in all heaviness , a Preacher ; and a comforter unto whatsoever estate it comes ; making the whole life , as it were , a perpetual hallelujah . CHAP. V. 5. BEcause their adversaries are rather to be contemptuously pitied than maligned or reckoned of ; and that whether we regard their present , o● future estate . Concerning the present ; If a man distracted ( and so are wicked men touching spiritual things ) do rail on us , we are more sorry for him , than for our selves : Yea , who will take in evil part the reproaches and revilings of a man in his feaver ? or who will be angry with a Dogge for barking ? ( and such an one hath but the minde of a beast , in the form of a man : ) Let us then do the like , in a case not unlike : and not resemble Ctesipho the wrastler , who would not put up a blow at the heels of an Asse , but like an Asse kickt her again . Socrates bidding good speed to a dogged fellow , who in requital of his kind salutation , returned him a base answer ; the rest of the Company rayling on the fellow , were reprehended by Socrates in this manner : If any one ( quoth he ) should pass by us displeased in his body ▪ or distracted in his mind , should we therefore be angry ? or had we not more cause to be fill'd with joy and thank●fulness , that we our selves are in better case ? What need we return rayling for rayling ? All the harm that a common slanderer can do us with his foul mouth , is to shame himself . For his words are like dust , that men throw against the wind , which flyes back into the throwers face , and makes him blinde : for as the blaspheme● wounds himself by wounding Christ : so the rayler shames himself , when he thinks to shame another . Neither have they power to hurt us ; strong malice in a weak breast , is but like a heavy house built upon slender crutches . True , they conceit of their slanders as the Pope of his censures , who if he put a Traytor into the Rubricke , he is presently a Saint in Heaven ; if he curse , or excommunicate a Christian , he must needs be inrolled in hell ; but we know their words , meer Idols , which as the Apostle witnesseth ▪ are nothing in the world ; and therefore trouble not thy self about them . What need had David to load himself with an unnecessary weapon ▪ one sword can serve both his enemy and him ; Goliahs own weapon shall serve to behead the Master : so this mans own tongue shall serve to accuse himself , and acquit thee . Whence those Noble Emperours , Theodosius and Honorius ; would not have any punished that spake evil of them : for ( said they ; ) if it comes from lightness of spirit , it is to be contemned ; if from madness , it is worthy of pitty ; if from intended injury , it is to be pardoned ; for wrongs are to be forgiven . And indeed , in things that may have a double sense , it is good to think the better was intended ; for so shall we both keep our friends and quietness . Again he well considers the ignorance of his enemies , who being carnall , fleshly , unregenerate , cannot discern the spirituall Objects at which they are offended . Father forgive them ( saith our Saviour of his enemies , ) for they know not what they do , Luk. 23.34 . Alas poor ignorant souls , they did but imitate Oedipus , who kild his Father Laius King of Thebes , and thought he had killed his enemy . Socrates being perswaded to revenge himself of a fellow that kicked him , answered , If an Asse had kickt me , should I have set my wit to his , and kick him again ? or if a Mastiff had bitten me , would you have me go to Law with him ? And when it was told him another time , that such an one spake evill of him , he replied , Alas the man hath not as yet learned to speak well , but I have learned to contemn what he speaks . Diogenes being told that many despised him , answered ; It is the wisemans portion to suffer of fools . Aristotle , being told that ● simple fellow railed on him , was not once moved , but said , Let him beat me also being absent , I care not : we may well suffer their words , while God doth deliver us out of their hands : for if we go on in a silent constancy , say our ears be beaten , yet our hearts shall be free . And this heroicall resolution had St. Paul , that chosen vessell ; I passe very little to be judged of you ( meaning blind sensualists : ) or of mans judgement , he that judgeth me is the Lord , 1 Cor. 4.3 , 4. and indeed , an ounce of credit with God , is more worth than a talent of mens praises . I regard not ( quoth Plato ) what every one saith ; but what he saith that seeth all things : he knew well enough , that the fame which is derived from fools and knaves is infamy , Cato was much ashamed if at any time he had committed any thing dishonest ; but else , what was reproved by opinion only , never troubled him : Yea , when a fool struck him in the Bath ; and after being sorry for it , cried him mercy ; he would not come so neer revenge , as to acknowledge he had been ●ronged . Light injuries are made none by a not regarding . The ignorant multitude among the Iews said , that St. Iohn had a Devill ; and that Christ was a Glutton , and a Wine-bibber : But what saith he by way of answer ? Wisdome is justified of her children , Matth. 11.18 , 19. Let none object the Scribes and Pharisees joyning with them , who were great Scholers ; for no man knows so much , but it is through ignorance that he doth so ill . Neither doth our Saviour enquire , what the Pharisees or Priests reputed him ; but whom say men ( meaning those who minded his Doctrine ) that I the sonne of man am ? Matth. 16.13 . Wherefore in these cases it hath been usuall for Gods people , to behave themselves liked dead Images , which though they be rayled on , and reviled by their enemies , yet have ears , and hear not ; mouths , and speak not , hands , and revenge not ; neither have they breath in their nostrils to make reply : Psal . 115.5 , 6 , 7. If you will see it in an example , look upon David , he was as deaf and dumb at reproach , as any stock or stone . They that seek after my life ( saith he ) lay snares , and they that go about to do me evil , talk wicked things all the day ; ( sure it was their vocation to backbite and slander ) but I was as deaf , and heard not ; and as one dumb , which doth not open his mouth . I was as a man that heareth not , and in whose mouth are no reproofs , Psal . 38 . 1●.13 . This innocent Dove was also as wise as a Serpent , in stopping his ears and refusing to hear the voice of these blasphemous Inchanters , charmed they never so wisely , which being so , let us hear with patience , and say with Tacitus , You are able to curse , and I to contemn : Tu linguae ego aurium sum Dominus , you are Master of your tongue , and I of mine ears . What saith one advisedly ? When we are provoked to fight with women , the best way is to run away . And indeed , he that le ts loose his anger upon every occasion , is like him that lets go his Hawk upon every bayt . Indeed in Gods cause the case may differ . When Iulian in a mock asked Maurice Bishop of Chalcedon , why his Galilean , God could not help him to his fight ; he replied , I am contentedly blind , that I may not see such a Tyrant as thou art . And as their words are to be contemned by us , so are their challenges to fight . When a young Gallant would needs pick a quarrell with an ancient tried Souldier , whose valour had made him famous : it was generally held , that he might with credit refuse to fight with him , until his worth should be known equivalent to his : saying , Your ambition is to win honour upon me , whereas I shall receive nothing but disgrace from you . The Goshawke scorns to fly at Sparrows Those noble Doggs which the King of Albany presented to Alexander , out of an overflowing of courage , contemned to encounter with any beasts , but Lyons and Elephants : as for Stagg● , wild Boars and Bears , they made so little account of , that seeing them , they would not so much as remove out of their places . And so the Regenerate man , which fighteth daily with their King , Satan , scorns to encounter with his servant and slave , the carnall man. And this is so far from detracting ▪ that it adds to his honour , and shews his courage and fortitude , to be right generous and noble . Again secondly , The wager is unequall , to lay the life of a Christian against the life of a Ruffian ( and the blind sword makes no difference of persons ) the one surpassing the other , as much as Heaven , Earth ; Angels , men ; or men beasts : even Aristippus ( being derided by a fearless souldier , for drooping in danger of shipwrack , ) could answer , Thou and I have not the like cause to be afraid : for thou shalt only lose the life of an Asse , but I the life of a Philosopher . The consideration whereof , made Alexander ( when he was commanded by Philip his Father to wrastle in the games of Olympia , ) answer ; he would , if there were any Kings present to strive with him , else not ; which is our very Case : and nothing is more worthy our pride , than ( that which will make us most humble if we have it , ) that we are Christians . When an Embassadour told Henry , the fourth that Magnificent King of France , concerning the King of Spains ample Dominions : First said he , He is King of Spain : is he so ? saith Henry , and I am King of France : but said the other , He is King of Portugall , and I am King of France , saith Henry : He is King Naples and I am King of France : He is King of Sicily , and I am King of France : He is King of Novae Hispaniola , and I am King of France : He is King of the West Indies and I , said Henry , am King of France : He thought the Kingdom of France only , equivalent to all those Kingdoms . The application is easie , the practise usuall with so many , as know themselves heirs apparent , to an immortall Crown of glory . And as touching their future estate , Fret not thy self ( saith David ) because of the wicked men , neither be envious for the evill doers ; for they shall soon be cut down like grass , and shall wither as the green herb , Psal 37 1 , 2 ▪ This doth excellently appear in that remarkable example of Samaria , besieged by Benhadad and his Host , 2 King. 7.6 , 7. As also in Haeman who now begins to envy , where half an hour since he had scorned : as what could so much vex that insulting Agagite , as to be made a Lackie to a despised Iew ? yea , not to mention that which followed , stay but one hour more , the basest slave of Persia , will not change conditions with this great favourite , though he might have his riches and former honour to boot . I might instance the like of Pharaoh , Exod. 15.9 , 10 , 19. Senacherib , Isa . 37.36 , 37 , 38. Herod , Acts 12 ▪ 22 , 23. and many others ; but experience shews , that no man can sit upon so high a Cogue , but may with turning prove the lowest in the wheele ; and that pride cannot climbe so high , but Iustice will fit above her . CHAP. VI. 6. BEcause they have respect unto Gods Commandments who saith , By your patience possesse your souls , Luk. 21 , 19. Be patient toward all men , 1 Thes . 5 , 14. And Let your patient mind be known unto all men , Phil. 4.5 . More especially ; Let not the Sun go down upon your wrath , neither give plac● to the Devill , Ephes ▪ 4.26 , 27. From whence observe this by the way , that he which lies down in wrath hath the Devill for his bedfellow . See , saith Paul , that none recompence evill unto any man , 1 Thes . ● . 15 . And again , Be not overcome with evill , but overcome evill with goodness Rom. 12.21 . Yea , saith our Saviour , Love your enemies , do well to the● that hate you , bless them that curse you , and pray for them which hurt you , Luk. 6.27 , 28 : And in case thine enemy hunger , instead of adding to his affliction , give him bread to eat ; if he thirst , give him water to drink ; or else thou breakest Gods Commandment touching patience , Prov. 25.21 . Rom. 1● . 20 ▪ and consequently art in the sight of God a transgressour of the whole La● and standest guilty of the breach of every Commandment , James , 2.10 , 11. We know the frantick man , though he be sober eleven moneths of the year , yet if he rage one , he cannot avoid the imputation of madness . Now as Gods Children should do whatsoever he commands cheerfully , and take whatsoever he doth thankfully ; so God suffers such wrongs to be , that he may exercise thy patience , and he commands thee to forgive those wrongs , that thou mayest exercise thy charity , and approve thy sincerity : Many say , Lord , Lord ; but if you love me , saith Christ , keep my Commandments . It is an idle ceremony to bow at the Name of Iesus , except we have him in our hearts , and honour him with our lives . Phraates sent a Crown as ● present to Caesar , against whom he was up in Arms ; but Caesar returned 〈◊〉 back with this answer ; Let him return to his obedience first , and then I 'le accept of the Crown , by way of recog●i●ance . God admits none to Heaven ( saith justin Martyr ) but such as can perswade him by their works , that they have loved him . And indeed , take a man that truly loves God , he will easily be friends , not easily be provoked . True , take him unexpectedly , he may have his lesson to seek ( even he that was the meekest man upon earth , threw down that in a sudden indignation , which in cold blood he would have held faster than his life , Exod. 32.19 . ) but when he bethinks himself what God requires , it is enough . When T●ribaezus a noble Persian was arrested , at first he drew his sword , and defended himself ; but when they charged him in the Kings Name , and enformed him they came from his Majesty , he yielded presently , and willingly . If then we will approve our selves true obedienciaries , let our revenge be like that of Elisha's to the Aramites , instead of smiting them , set bread and water before them : Or like that of Pericles , who as Plutarch reports , when one had spent the day in rayling upon him at his own door , least he should go home in the dark , caused his man to light him with a Torch . And to do otherwise is Ammonite ▪ like , to entreat those Embassadours ill , which are sent in kindnesse and love : for these afflictions are Gods Embassadours , and to handle them rufly , yea , to repine or grudge against them , is to intreat them evill . And certainly , as David took it not well when the Ammonites ill intreated his Embassadours , so God will not take the like well from thee , 1 Chron. 19. But secondly , as the Law of God bindes us to this , so doth the Law of Nature : Whatsoever you would that men should do unto you even so do you unto them , Matth. 7.12 . Our Saviour doth not say , Do unto others , as others do unto you , but as you would have others do unto you . Now if we have wronged any man , we desire that he should forgive us , and therefore we must forgive him . Nor would we have any man traduce us behind our backs : therefore St. Austin writ over his Table thus To speak ill of the absent forbear : Or else sit not at table here . Lex talionis was never a good Christian Law. If I forgive not , I shall not be forgiven , Mar. 11.26 So to say of our Enemies , as Sampson once of the Philistins : even as they did unto me , so I have done unto them , is but an ill plea. For the Law of God , and the Law of Nature forbids it ; and doth not the Law of Nations also ? Yes , throughout the whole world : either they have no Law , or else a Law to prohibit men from revenging themselves . When we have suffered some evill , the flesh , our own wisdome , like the King of Israel , 2 King. 6.21 . will bid us return evill to the doer ; but the Spirit or wisdome of God , like Elisha , opposeth and bids us return him good notwithstanding his evill . But the flesh will reply , he is not worthy to be forgiven : I , but saith the Spirit , Christ is worthy to be obeyed , who hath commanded thee to forgive him . Now , whethers counsell wilt thou follow ? It is not alwayes good to take our own counsell ; our own wit often hunts us into the snares , that above all we would shun . We oft use means of preservation , and they prove destroying ones . Again , we take courses to ruin us and they prove means of safety . How many flying from danger , have met with death ; and on the other side , found protection even in the very jawes of mischief , that God alone may have the glory . It fell out to be part of Mithridates misery , that he had made himself unpoysonable , All humane wisedom is defective , nor doth the Fools bolt ever misse : whatsoever man thinketh to do in contrariety , is by God turned to be an help of hastning the end he hath appointed him . We are governed by a power that we cannot but obey , our minds are wrought against our mindes to alter us . In brief , man is oft his own Traytor , and maddeth to undo himself . Wherefore take the Spirits and the Words direction . Render good for evil , and not like for like , though it be with an unwilling willingnesse ; as the Merchant casteth his goods over board , and the Patient suffers his arm or leg to be cut off : and say with thy Saviour , Neverthelesse ; not my will but thy will be done . But yet more to induce thee hereunto ; consider in the last place , That to avenge thy self , is both to lose Gods protection , and to incur his condemnation . We may be said to be out of his protection , when we are out of our way which he hath set us : he hath promised to give his Angels charge over us , to keep us in all our wayes , Psal . 91.11 . that is , in the way of obedience , or the way of his commandements . But this is one of the Devils wayes , a way of sinne and disobedience ; and the refore hath no promise or assurance of protection : we may trust God , we may not tempt him : if we do , what seconds soever we get , Christ will not be our second . Where is no commandement , there is no promise ; if we want his word , in vain we look for his 〈◊〉 . When we have means to keep our selves , Gods omnipotency is for the present dscharged . If Eutychus had fallen down out of a saucy malipertnes● ▪ I doubt whether he had been restored by St Paul , Acts 20.9 . Wasts and stray●s , are properly due to the Lord of the soyl : and you know what the Devill said to our Saviour , Luk. 4.6 . which in a restrained sense is true . And therefore when one in Gods stead rebuked Satan , touching a Virgin whom he possest at a Theatre , saying , How durst thou be so bold , as to enter into my house ? Satan answers , because I found her in my house ▪ as Chrysostom delivers it . I am sure Dinah fell into foul hands , when her Fathers house could not hold her : and Sampson the like , when he went to Dalilah : and Ionah , when he went to Tarshish : and the seduced Prophet , when he went beyond his Commission , set him by God : and many the like , who left the path of Gods protection , where the Angels guard and watch to walk in the Devils by way of sinne and disobedience . The Chickins are safe under the wings of their mother , and we under the providence of our Father ; so long as we hold the tenure of obedience , we are the Lords Subjects , and if we serve him , he will preserve us . A Priest might enter into a Leprous house without danger : because he had a calling from God so to do , and we may follow God dry-shod through the Red-Sea . Neither need we vex our selves with cares , as if we lived at our own cost , or trusted to our own strength : but when a man is fallen to the state of an Out-Law or Rebell ; the Law dispenseth with them that kill him , because the Prince hath excluded him from his Protection . Now this being our case , say there shall happen any thing amisse , through thy taking revenge , what mayest thou not expect to suffer , and in thy suffering , what comfort canst thou have ? Whereas , if God bring us into crosses , he will be with us in those crosses , and at length bring us out of them more refined . You may observe , there is no such coward , none so valiant as the believer : without Gods warrant he dares do nothing ; with it , any thing . Nothing without it . Those saith Basil ( to a great man that perswaded him to yeeld ) who are trained up in the Scriptures , will rather die in an holy quarrell , than abate one syllable of divine truth . Nor would any solicite them to do ill , did they rightly know them : for what Cicero speaks of Cato ( viz. O gentle Cato , how happy art thou to have been such an one ? that never man durst yet presume , to solicite thee in any dishonest cause , or contrary to duty ) may be applied to every Believer , rightly so stiled : When the Tormentors of Marcus Arethusius ( who laid to his charge the pulling down of an idolatrous Temple ) offered him his pardon , in case he would give so much as would build it up again , he refused it ; and being further urged to give but half , he refused it : at last , being told that if he would give but a little towards it , they would release him ; he refused to give them so much as an half penny : saying , No not an half penny ; for it is as great wickedness , said he ; to confer one half penny , in case of impiety , as if a man should bestow the whole . A good conscience being in the greatest torture , will not give one half penny to be released , with hurt to his conscience : he scans not the weight of the thing , but the authority of the Commander : and such have no good consciences , that dare gratifie Satan , in committing the least sinne , or neglect God in the smallest precept . The conscionable Nazarite , Numb . 6. did not only make scruple of guzling , and quaffing whole Flagons of wine , but of eating only a husk , or an kernell of the grape : knowing the one was as well forbidden as the other . Will any man eat poyson because there is but a little of it ? A small bullet may kill a man as well as a great one . Goliah was as much hurt by Davids little stone , as Sampson by the weight of a whole house . And Ely died as well by falling back in his chair , as Iezabel by being thrown down from an high window . And what saith our Saviour to the unjust Steward ? He that is faithfull in that which is least , is faithfull also in much ; and he that is unjust in the least , is unjust also in much , Luk. 16.10 . He that will corrupt his conscience for a pound , what would he do for a thousand ? If Iudas will fell his Master for thirty pence , what would he not have done for the Treasury ? Alas , there are no sins small but comparatively : These things ( speaking of Mint and Cummin ) ought ye to have done , sayes our Saviour , and not have left the other undone , Luk. 11.42 . Wherefore it is with a good and tender conscience , as it is with the apple of the eye , for as the least hair or dust grieves and offends that which the skin of the eye-lid could not once complain of ; so a good and tender conscience is disquieted , not only with beams , but moats , even such as the world accounts trifles ; it strains not only at Cammels , but Gnats also . A sincere , heart is like ● neat spruce man , that no sooner spies the least speck or spot on his garment , but he gets it washt or scrap't off : the common Christian , like a nasty sloven , who , though he be , all foul and besmeared , can indure it well enough : yea , it offends him that another should be more neat than himself . But such men should consider , that though they have large consciences , that can swallow down any thing , yet the sincere and tender conscience is not so wide . A strait shooe cannot indure the least pibble stone , which will hardly be felt in a wider ; neither will God allow those things in his Children , which he permits in his enemies : no man but will permit that in another mans Wife or Child , which he would abhor in his own . A box of precious oyntment , may not have the least fly in it ; nor a delicate Garden , the least weed , though the Wildernesse be overgrown with them . I know the blind world so blames the Religious , and their Religion also , for this nicenesse , that they think them Hypocrites for it : but this was Iobs comfort in the aspersion of Hypocrisie , My wi●ness is in Heaven , and my record on high . And as touching others that are offended , their answer is , Take thou O God ( who needest not ●ur sinne to further thy work of Grace ) the charge of thy Glory , give us grace to take charge of thy Precepts . For sure we are , that what is absolutely evill , can by no circumstance be made good ; poys●n may be qualified and become medicinall ▪ there is use to be m●de of an enemy ; sicknesse may turn to our bette● health ; and death it self to the faithful , is but a door to life , but sinne , be it never so small , can never be made good . Thus you have seen their fear , but look also upon their courage , for they more fear the least sinne , t●an the greatest torment . All the fear of Satan and his instruments , ariseth from the want of the true fear of God ; but the more a man fears God , the lesse he fears everything else . Fear God , honour the King 1 Pet. 2.14 , 17. He that fears God , doth but honour the King , he need not fear him , Rom. 13.3 . the Law hath not power to smite the vertuous . True , many have an opinion not wise . That Piety and Religion abates fortitude , and makes valour Feminine : but it is a foundationlesse conceit . The true beleever fear● nothing but the displeasure of the highest , and runs away from nothing but sinne . Indeed he is not like our hot spurs , that will fight in no cause but a bad , that fear where they should not fear , and fear not where they should fear , that fear the blasts of mens breath , and not the fire of God● wrath , that fear more to have the world call them Cowards for refusing , then God to judg them rebels for undertaking : that tremble at the thought of a Prison , and yet not fear Hell fire : That can govern Towns and Cities , and let ● silly woman over-rule them at home ; it may be a servant or a Child , as Themistocle● Sonne did in Greece : What I will , said he , my Mother will have done , and wh●t my Mother will have , my Father doeth . That will undertake a long journey by Sea in a W●erry , as the desperate Marriner hoysteth sayl in a storm , and sayes None of this Ancestors were drowned : That will rush fearlesly into infected houses , and say , The Plague never ceizeth on valiant blood , it kills none but Cowards : That languishing of some sicknesse , will strive to drink it away , and so make hast to dispatch both body and soul at once : that will run on high battlements , gallop down steep hils , ride over narrow bridges , walk on weak Ice , and never think what if I fall ? but what if I passe over and fall not ? No , he is not thus fearlesse , for this is presumption and desperate madnesse , not that courage and fortitude which ariseth from faith , and the true fear of God ; but from blindnesse and invincible ignorance of their own estate : As what think you ? Would any man put his life to a venture , if he knew that when he died he should presently drop into hell ? I think not . But let the beleeving Christian , ( who knowes he hath a place reserved for him in Heaven ) have a warrant from Gods word ; you cannot name the service , or danger that he will stick at . Nor can he lightly fail of successe . It is observed that Trajan was never vanquished , because he never undertook warre without just cause . In fine , at he is most fearfull to offend , so he is most couragious in a good cause ; as abundance of examples witnesse , whereof I 'le but instance two : for the time would be too short to ●ell of Abraham , and Moses , and Caleb , and David , and Gideon , and Baruck and Sampson , and Ieptha , and many others ; of whom the holy Ghost gives this generall testimony ; that by faith of weak they are made strong , waxed valiant in battel , turned to flight the Armies of the Aliants , subdued Kingdoms , stopt the mouths of Lyons , quenched the violence of the fire , &c. Heb. 11.22 , to 35. Nor will I pitch upon Ioshua , whom neither Caesar , nor Pompey , nor Alexander the Great , nor William the Conquerour , nor any other ever came near , either for valour or victories : but even Ionathan before , and the Martyrs , after Christ , shall make it good . As what think you of Ionathan , whom neither steepness of Rocks , nor multitude of enemies , could discourage , or diswade from so unlikely an assault ? Is it possible , if the divine power of Faith , did not add spirit and courage , making men more then men ; that two should dare to think of encountering so many thousands ? and yet behold Ionathan and his Armour bearer put to flight , and ●●rified the hearts of all the Philistins , being thirty thousand Chariots , six thousand Horse-men , and Foot-men like the sand of the Sea-sh●re , 1 Sam. 14.15 . O divine power of faith ! that in all attemps and difficulties makes us more then men , and regards no more Armies of adversaries , than swarms 〈◊〉 . A natural man in a project so unlikely , would have had many thoughts of discouragment , and strong reasons to diswade him : but his faith dissolves impediments , as the Sunne doth dews ; yea , he contemns all fears , over-looks all impossibilities , breaks through all difficulties with a resolute courage , and flies over all carnall objections with celestiall wings ; because the strength of his God , was the ground of his strength in God. But secondly ▪ To shew that their courage is no less passive , than active ; look upon that Noble Army of Martyrs , mentioned in Ecclesiastical History , who went as willingly and cheerfully to the stake , as our Gallants to a Play ; and leapt into their beds of flames , as if they had been beds of down : yea , even weak women , and young striplings , when with one dash of a pen , they might have been released . If any shall yet doubt which of the two ( the Religious or Prophane ) are most valiant and couragious ; let them look upon the demeanour of the twelve Spies , Numb . the 13th and 14th Chapters ; and observe the difference between the two faithfull and true hearted , and the other ten : then will they conclude , that Piety and Religion doth not make men Cowards ; or if it do , that as there is no feast to the Churles , so there is no fight to the Cowards . True , they are not soon , not easily provoked ; but all the better , the longer the could fit in an Ague , the stronger the hot fit . I know men of the Sword , will deem those the greatest Cowards that are least apt to fight . But as when it was objected to a Martyr , that his Christ was but a Carpenters sonne , he aswered , yea , but such a Carpenter as built Heaven and Earth : so we grant , we are Cowards , as they tearm us , but such cowards as are a●le to prevail with God , Gen. 32.26 , 28. Exod. 32.10 . And overcome the World , the Flesh , and the Devil , 1 Ioh. 5.4 . Gal. 5.24 1 ●oh . 2.14 . which is as much valour and victory as we care for . Tru●● is truth , as well when it is not acknowledged , as when it is : and experience tell us , that he who fears not to do evill , is alwayes afraid to suffer evill . Yea the Word of God is expresse ; That none can be truly valarous , but such as are truly religious , The wicked fly when none pursueth , but the righeous are as bold as a Lyon , Prov. 28.1 . The reason whereof i● , If they live , they know by whom they stand ; if they die , they know for whose sake they fall . But what speak I of their not fearing death , when they shall not fear even the day of Iudgment , 1 Joh. 4.17 . Hast not thou O Saviour bidde● us , when the Elements shall be dissolved , and the Heavens shall be flaming about our ears , to lift up our heads with joy , because our redemption draweth nigh , Luk. 21.25 , to 29 , Wherefore saith the valiant Believer , come death , come fire , come whirlewinde , they are worthy to be welcome that shall carry us to immortality . Let Pagans and Infidels fear death , saith St. Cyprian who never feared God in their life , but let Christians go to it as travellers unto their native home ; as Children unto their loving Father ; willingly , joyfully . Let such fear to die , as have no hope to live a better life : well may the brute beasts fear death , whose end of life is the conclusion of their being : well may the Epicure tremble at it , who with his life looketh to lose his felicity : well may ignorant and unrepentant sinners quake at it , whose death begins their damnation : well may all those make much of this life , who are not sure of a better ; because they are conscious to themselves , that this dying life , will but bring them to a living death , they have all sown in sinne , and what ●an they look to reap , but misery and vanity ? sinne was their traffique , and grief will be their gain ; detestable was their life , and damnable will be their decease . But it is otherwise with the Godly , they may be killed , but cannot be hurt ; for even death ( that fiend ) is to them a friend , like the Read Sea to the Israelites , which put them over to the Land of Promise , while it drowned their enemies . It is to the faithful as the Angels were to Lot , who snatcht him out of Sodome , while the rest were consumed with fire and Brimstone . Every believer is Christs betrothed Spouse , and death is but a messenger to bring her ●ome to her Husband : and what chaste or loving Spouse , will not earnestly desire the presence of her Bridegroom ( as St. Austin speaks ? ) Yea , the day of death to them , is the day of their Coronation : and what Princely heir does not long for the day of his inst●lm●●t , and rejoyce when it comes ? Certainly it was the sweetest voit● that ever the Thief heard in this life , when Christ said unto him , This day shalt thou be with me in Paradise , Luk. 23.43 . In a word , as death to the wicked , puts an end to their short joyes , and begins their everlasting sorrowes : so to the Elect , it is the end of all sorrow , and the beginning of their everlasting joyes . The end of their sorrow ; for whereas complaint of evils ▪ past , sense of 〈◊〉 , and fear of future , have shared our lives amongst them ; death is 1. A Supersedeas for all diseases ; the Resurrection knows no imper●●ction , 2 , It is a Writ of ease , to free us from labour and servitude : like Moses 〈◊〉 delivered Gods people out of bondage , and from brick making i● ●egypt . 3. Whereas our ingresse into the world , our progresse in it , our egress● ●ut of it , is nothing but sorrow ( for we are born crying , live grumbling , ●nd die sighing ) death is a medicine , which drives away all these , for we ●hall rise triumphing . 4. It shall revive our reputation● , and cleer our Names from all ignomi ▪ ●y and reproach ; yea , the more contemptible here , the more glorious here 〈◊〉 . Now a very Duellist will go into the field to seek death , and finde ●onour . 5. Death to the godly is as a Goal ▪ delivery , to let the Soul out of the ●rison of the body , and set it free . 6. Death frees us from sinne , an Inmate that ( spite of our teeth ) will ●●oust with us , so long as life affords it ho●se room : for what is it to the ●●ithfull , but the funerall of their vices , and the resurrection of their vertues . CHAP. VII . BEcause Patience in suffering brings a reward wi●h it . In reason a man would forgive his enemy ev●n for his own ●ake , were there no ●ther motive ●o perswade him : for to let passe many things of no smal● moment , as that , if we forgive not , we can do no part of ●ods worship ●hat is pleasing to him ; for we cannot pray aright , 1 Tim. 2.8 . We ●annot communicate in the Sacrament , but we make our selves guilty of Christs blood , 1 Cor. 11.27 . Matth. ● . 24 . We cannot be good hearers ●f the Word , Iames 1.21 . and that it makes a man captive to Satan ▪ Ephes . 4.26 , 27. and many the like : If ye forigve men their trespasses , ( saith our Saviour , ) your heavenly Father also will forgive you ; but if you for●ive not men their trespasses , neither will your heavenly Father forgive you ●our trespasses , Mat. 6.14 , 15. So he that will not be in Charity , shall never be in Heaven : And why should I do my self a shrewd turn because ●nother would ? Yea , we desire pardon , as we give pardon ; and we would ●e loath to have our own lips condemn us . When we pray to God to forgive us our trespasses , as we also forgive them that trespasse against us , ●nd do not resolve to forgive our brethren ; we do ineffect say , Lord condemn us , for we will be condemned : whereas he that doth good to his enemy , e●en in that act , doth better to himself . Again , Blessed is the man ( saith St. Iames ) that endureth temptation ( viz. with patience ) for when he is tried , he shall receive the Crown of life , James 1.12 . And this made Moses not only patient in his sufferings , but joyfull , esteeming the rebuke of Christ greater riches than all the measures of Aegypt : For saith the Text , he had respect unto the recompence of the reward , Heb. 11.26 . And well it might ; for whereas the highest degree of suffering , is not worthy of he least and lowest degree of this glory , Rom. 2.18 . St. Paul witnesseth , that our light affliction which is but for a moment ( if it be borne with patience ) causeth unto us a far most excellent and eternall weight of glory , while we look not on the things that are seen , but on the things which are not seen , 2 Cor. 4.17 , 18. Where note the incomparablenesse and infinite difference between the work and the wages : light affliction receiving a weight of glory , and momentary afflictions , eternall glory : answerable to the reward of the wicked , whose empty delights live and die in a moment : but their insufferable punishment is interminable and endless : As it fared with Pope Sixtus the fifth ( who sold his soul to the Devill , to enjoy the glory and pleasure of the Popedom for seven years ) their pleasure is short , their pain everlasting : our pain is short , our joy eternall . What will not men undergo , so their pay may be answerable ? The old experienced Souldier fears not the rain and storms above him , nor the numbers falling before him , nor the troops of enemies against him , nor the shot of thundring Ordinance about him ; but looks to the honourable reward promised him . When Philip asked Democritus , if he die , not fear to lose his head , he answered , No : for ( quoth he , ) if I die , the Athenians will give me a life immortall : meaning , he should be s●●●ued in the treasury of eternall fame : if the immortality ( as they thought ) of their names , was such a strong reason to perswade them to patience , and all kind of worthinesse ; what should the immortality of the soul be to us ? Alas , vertue were a poor thing , if fam● only should be all the Garland that did crown her : but the Christian knowes , that if every pain he suffers were a death , and very crosse an hell ; he shall have amends enough . Which made the Martyrs such Lambs in suffering , that their persecutors were more weary with striking , than they with suffering ; and many of them as willing to die as dine . When Modestus the Emperours Lieutenant , told Basil what he should suffer ; as confiscation of goods , cruell tortures , death , &c. He answered , If this be all , I fear not : yea had I as many lives , as I have hairs on my head , I would lay them all down for Christ , nor can your master more benefit me than in sending me to my Heavenly Father , to whom I now live , and to whom I desire to hasten . And another time , being threatned in like manner by the Emperour ▪ he bad him fright Babies with such Bugbares . His life might be taken away , but not his comforte , his head ; but not his crown . Yea , persecutors , are but our Fathers Goldsmiths , ( sayes Bernard ) working to adde Pearles , to the Crowns of the Saints . Whence Gordius could say to his tormentors , it is to my great loss , if you bate me any part of my sufferings . I could abound with ●●amples of this nature . No matter ( quoth one of them ) what I suffer on earth , so I may be crowned in Heaven . I care not , quoth another , what becometh of this frail Bark my flesh ; so I have the passenger , my soul , safely conducted . And another , If ( Lord ) at night thou grant'st me Lazarus boon , Let Dives dogs lick all my sores at noon , And a valiant Souldier going about a Christian atchievement ; My comfort is , though I lose my life for Christs sake , yet I shall not lose my labour ; yea , I cannot endure enough to come to Heaven . Lastly , Ignatius going to his Martyrdom , was so strongly ravished with the joyes of Heaven , that he burst out into these words ; Nay , come fire , come beasts , come breaking my bones , racking of my body , come all the torments of the Devill together upon me , come what can come in the whole earth , or in hell , so I may enjoy Iesus Christ in the end . I might shew the like , touching temptations on the right hand , which have commonly more strength in them , and are therefore more dangerous , because more plausible and glorious . When Valence sent to offer Basil great preferments , and to tell him what a great man he might be : Basil answers , Offer these things to Children not to Christians . When some bad , stop Luthers mouth with preferment : one of his adversaries answered , it was in vain , he cares neither for Gold , nor Honour . And when they offered to make him a Cardinall , if he would be quiet ; he answered , No. I will not betray the truth by my silence , if you would make me Pope . When Valence the Emperour offered Basil great sums of money , and high preferment to tempt him : he answered , can you give me money that shall last for ever , and glory that will eternally flourish ? When Pyrrhus tempted Fabritius , the first day with an Elephant , so huge and monstrous a beast as before he had not seen , the next day with Money and promises of Honour , he answered , I fear not thy force , and I am too wise for thy fraud . But I shall be censured for exceeding . Thus hope refresheth a Christian , as much as misery depresseth him ; it makes him defie all that men or Devils can do , saying , Take away my goods , my good name , my friends , my liberty , my life , and what else thou canst imagin ; yet I am well enough , so long as thou canst not take away the reward of all , which is an hundred sold more even in this world , and in the world to come , life everlasting . Mark. 10.29 , 30. I confess many are such Milksops , for want of Faith , and experience : that they are dishartned with Scoffs alone , but no need . For , if they should turn their words into blowes , and ( instead of using their tongues ) take up their swords and kill us , they shall rather pleasure than hurt us . When Iohn Baptists was delivered from a double prison , of his own , of Herods , and placed in the glorious liberty of the Sonnes of God , what did he lose by it ? His head was taken off , that it might be crowned with glory ; he had no ill bargain of it , they did but hasten him to immortality : and the Churches daily prayer is , Come Lord Iesus , come quickly . Yea , what said blessed Bradford ▪ In Christs cause to suffer death , is the way to Heaven on Horsback ; which hath made some even slight the sentence of death , and make nothing of it . It is recorded of one Martyr , that hearing the sentence of his condemnation read , wherein was exprest many severall tortures , of starving , killing , boyling , burning , and the like , which he should suffer ; he turns to the People , and with a smiling countenance saies ; And all this is but one death , and each Christian may say ( of what kinde soever his sufferings be ) The sooner I get home , the sooner I shall be at ease . Yea , whatever threatens to befall him he may answer it as once that noble Spartan , who being told of the death of his Children , answered , I knew well they were all begot mortall . Secondly , that his goods were confiscate , I knew what was but for my use , was not mine . Thirdly , that his honour was gone , I knew no glory could be everlasting on this miserable Earth . Fourthly , that his sentence was to dye . That 's nothing , Nature hath given like sentence both of my condemners and me . Wicked men have the advantage of the way , but godly men of the end ; Who fear not death because they feared God in their life . I know carnall men will either not believe this , or should they see it acted , ( as in Queen Macies dayes ) they would be amazed at it . And no wonder for to speak truth , Faith and Patience are two mi●acles in a Christian . A Protestant Martyr being at the stake , in the midst of furious and outragious flames , cried out , Behold ye Papists , whom nothing will convince but Miracles ; here see one indeed , for in this fire I feel no more pain , than if I were in a bed of Down , yea it is to me like a bed of Roses : and Cassianus reporteth , that when a Martyr was tormented by the Infidels , and asked by way of reproach , What Miracle his CHRIST had done ; he answered , He hath done what you now he hold ; enabled me so to bear your contumelies , and undergo all these tortures so patiently , that I am not once moved ; and is not this a miracle worthy yout taking notice of ? And indeed , what have we by our second birth , which is not miraculous in comparison of our naturall condition ? It was no lesse then a miracle for Zacheus , a man both rich and covetous , to give half his goods to the poor , and make restitution with the residue , and , all this in his health . It was a great miracle , that Ioseph in the arms of his Mistress , should not burn with lust . It is a great miracle for a man to forsake Houses , and Lands , and all that he hath ; yea , to hate Father , and Mother , and Wife , and Children , and his own life to be Christs Disciple . It is a great miracle , to rejoyce in tribulation , and smile death in the face . It is a great miracle that of fierce and cruell Wolves , Bears , Lyons , we should be transformed into meek Lambs , and harmless Doves and all this , by the foolishness of Preaching Christ crucified . Indeed , they were no miracles , if nature could produce the like effect : But he must not look to s●and in competion with grace , for which consult , Phil. 3 , 4. ●●m . 5.5 . Phil. 4.13 . Alas , grace and faith transcend nature and reason : 〈◊〉 much as reason doth sense , for patience ( rightly so called ) is a Preroga●●ve royall , peculiar to the Saints . It is well if Philosophy have so much ●isdome , as to stand amazed at it . Neither is it true Christian patience , ●●cept 1. It flow from a pious and good heart , sanctified by the holy Ghost . ● Be done in knowledge of , and obedience to Gods c●mmand . 3. That we 〈◊〉 it in humility , and sincere love to God. 4. That it be done in faith . ● That we aim at Gods glory ( not at our own , ) and the Churches good 〈◊〉 our sufferings . 6. That we forgive , as well as forbear ; yea , love , ●●ay for , and return good to our enemies for their evill . And thus you see how patient suffering is rewarded , both here and ●●reafter ; that we lose whatever we do lose by our enemies , no otherwise ●●an the husbandman loseth his seed : for whatever we part withall , is but 〈◊〉 seed cast into the ground , which shall even in this life , according to our ●●●viours promise , return unto us the increase of an hundred fold , and in 〈◊〉 world to come , life everlasting . Mark. 10.19 , 30 , But admit patience ●ould neither be rewarded here , nor hereafter ; yet it is a sufficient ●●ward to it self : for , hope and patience are two soveraign and universall ●●medies for all diseases . Patience is a counterpoyson or antipoyson for all 〈◊〉 . It is like the Tree which Moses cast into the waters , Exod. 15.25 . ●r as that Tree made the waters sweet , so Patience sweetens afflicti●n ▪ 〈◊〉 is as Larde to the lean meat of adversity . It makes the poor beggar 〈◊〉 teacheth the bond-man in a narrow prison to enjoy all liberty and ●●●iety for , the patient beleever , though he be alone , yet he never wants ●●mpany : though his diet be penury , his saewce is content : all his miseries ●●nnot make him sick , because they are digested by patience . And indeed , is not so much the greatnesse of their pain , as the smalnesse of their pa 〈◊〉 , that makes many miserable ; whence some have ( and not unfitly ) ●●embled our fancies , to those multiplying glasses made at Venice , which 〈◊〉 put to the eye , make twenty men in Arms shew like a terrible ●rmy . And every man is truly calamitous , that supposeth himself so : ● oftentimes we die in conceit , before we be truly sick : we give the bat 〈◊〉 for lost , when as yet we see not the enemy . Now crosses are either ●nderous or light , as the Disciples or Scholers esteem them : every man ● so wretched , as he beleeveth himselfe to be . The tast of goods or evils ●oth greatly depend on the opinion we have of them ; and contentation , ●ke an old man spectacles , make those characters easie and familiar that ●therwise would puzzle him shrewdly . Afflictions are as we use them ; ●●eir is nothing grievous , if the thought make it not so : even pain it self ●aith the Philosopher ) is in our power , if not to be disanulled , yet at 〈◊〉 to be diminshed through patience : very Gally slaves , setting 〈◊〉 by their captivity , find freedom in bondage . Patience is like a golden ●eld in the hand , to break the stroak of every crosse , and save the heart ●●ough the body suffer . A sound spirit , saith Solomon , will bear his infirmity , Prov. 18.14 . Patience to the soul , is as the lid to the eye● as the lid being shut , when occasion requires , saves it exceedingly● Patience intervening between the soul and that which it suffers , 〈◊〉 the heart whole , and cheers the body again . And therefore , if you 〈◊〉 it , when you can passe by an offence , and take it patiently and quie● you have a kind of peace and joy in your heart , as if you had gott●● victory , and the more your patience is , still the lesse your pain is : for 〈◊〉 light burthen at the arms end weigheth heavier by much , than a 〈◊〉 of treble weight , if it be born on the shoulders which are made to 〈◊〉 so if a man set patience to bear his crosse , the weight is nothing to 〈◊〉 it would be if that were wanting : In a word , Patience is so soveraig● medicine , that it cures and overcomes all ; it keeps the heart from 〈◊〉 the hand from revenge , the tongue from contumely , the whole body 〈◊〉 smart , it overcomes our enemies without weapons : finally , it is such a 〈◊〉 tue that it makes calamities no calamities . So you have seaven Reaso●● patience there are nine more in the Originall that should follow , 〈◊〉 hasten to the uses &c. An end of the second part : the Third and 〈◊〉 followes . POSTSCRIPT . FOr the Readers good , and that the Vendor may not want sorts , 〈◊〉 serve his two penny customers : ( for he meets with few that will 〈◊〉 him more , be the Book of what bulk it will. ) I have stooped so 〈◊〉 as to cut these small shreds out of a whole piece of rich Scarlet . And 〈◊〉 doce out so much Ambergreece in these little papers , as may accomm● ▪ date both the poor , and penurious . Though I foresee the disinge● ▪ ousness of not a few ; who not considering the worth , nor quantity 〈◊〉 matter crowded in , but the number of leaves : will offer him for eac● two sh●ets , the price of a Ballad . Notwithstanding in case any sha●● repent their bargain , they shall be intreated by some or other I presum● to take their money again , after they have read it . So many as would have the Originall , out of which these seaven Ch●pters , and the foregoing eleaven are taken ; ( a Book contayning as good 〈◊〉 fourscore the li●e Chapters ) need but repair to the Stationers , Or 〈◊〉 case the Fier has prevented ; they may be had where these pieces ar● sold . Then that hundreds may be undeceived , who having bought so man● of my small pieces , as are conteyned in my Christian Library : suppos●● they have all my Lucubrations , when they have not one half : for wha● I have published , cannot well be bound up in less then four Vollumes ▪ And that the several Stationers , that have the Coppies ; may not wher● I am gone so serve me , in Printing them together with Tables , ( without which they are nothing so useful for Scholers . ) I think it n●t amis●● to give them thereof a hint , that so they may better inform themselves , if occasion shall happen . As for prevailing with some one against the time I shall leave the World which is neer at hand , ( should I make it my humble and universal request . ) to take up my Trade , In giving a few lines of good counsell , to those poor ignorant and impotent wretches , that do not so much as know they have pretious and immortal souls that must live everlastingly in Blisse or Woe : that is when he shall hear them swear , Curse , Scoff , &c. As he sees an opportunity of doing good , or some likelywhood of stopping them in their way to destruction , whether they are posting b●indfold , and headlong I have very small hope . Though I will forbid the best pate alive to devise a better way for a private Christian , to express his love and thankfulness to Christ , who hath done and suffered for , given and forgiven so much to him : or how he shall better discharge his duty to his Neighbour , or Country , or do so much good at so cheap a rate : For hereby he shall endeavour , and not without some hope , ( God blessing the meanes ) the saving of Ten thousand souls ; with the expence of five times ten shillings . Which project that ever it was put into my minde , I account the second incomparable favour , that ever I received Insomuch that I can never enough admire ! The coldness of mens charity and love ; and yet the strength ( as they pretend ) of their faith , and servency in prayer . Yea , how should it other then cut the hearts of those that have felt the love of Christ , or that have any Christian blood in their vaines ; to hear him so wounded at home with oaths and blasphemies abroad with reproaches , who is the life of their lives , and the soul of their souls : To see multitudes go blindfold to Hell , and no man offer to stop or check them , before they arive there from whence there is no redemption . Yea , how should it not make all that are themselves got out of Satans clutches ; to plot , studdy and contrive all they can , to draw others of their brethren after them . True some fooles think me a little crackt in brain , for putting a paper into mens hands when I hear them blaspheme the name of God , and ●ound their own souls : But when I consider how our carnall Friends will curse us , when they come in Hell : that we did not our utmost endeavour to stop them , I can hardly forbear to lay hands upon a Drunkard , Blasphemer , Adulterer , Murtherer , &c. to stop him from the evill , he ●s about to execute , and to kneel down upon my knees and beg of him , ●hat he would not so desperately damn his own soul . As let me ask ●ur discreet ones but this question ? Had we stood by when Adam was between the perswasion of his Wife , and the precept of his God , when the one said Adam eat , and the other said Adam eat not , for if thou dost ●hou shalt dye the death , and all thy posterity . Had it been an ill office ●o have cryed out and said ? O Adam take heed what thou dost ? Or ●ould he have had cause to complain of being prevented : I trow not Yea , I think it had been a seasonable peice of high friendship ; and 〈◊〉 can deny it . And indeed could a man save his brothers soul , by so doin● ( as probably and for ought he knows he may , Iude 23. Iames 5.10 , 20 1 Tim. 4.16 . ) he needed not much to care , though the World reputed hi● a madman ▪ and spent a thousand of their simple verdicts on him , see 〈◊〉 12.3 . And yet as if God and Christ ( as well as those graceless and pittif●● ones ) were altogether friendless , where is the man to be found , in 〈◊〉 the three Kingdoms ? That like Paul at Athens , ( who was so stirred in 〈◊〉 spirit , when he saw the City wholly given to Idolatry , that he not onl● blamed them for their ignorance , and superstition , but he daily disp●●● with them in the market , and with any that he met : though he was grie●vously mockt , both by the Epicurian and Stoick Philosophers , togethe● with the rude multitude as a Babler , and a setter forth of strange Gods , Acts 17.16 . to the end of the Chapter ) will so much disparage , or disquie● himself in the open streets , as to speak a syllable , to save a soul that 〈◊〉 invaluable ; and to vindicate the honour of God , which we are boun● to redeem with our own lives . And why forsooth ? but this , they sha●● be sensured by the thronge as indiscreet , and reviled for so doing . But let men look to it , for what our Saviour hath plainly forewarne● us of Mark 8.38 . will prove a dreadful Text , to a great many of 〈◊〉 discreet , and white livered Nicodemases . What I speak is not at 〈◊〉 dome , I know well what hath been the product of a little good counse●● given to me , when I was a youth : It proved not only the saving of 〈◊〉 soul , and the occasion of composing , my many well approved of peice● of practicall Divinity , ( in which God hath made my pen , an instrumen● to serve him , and me a president without a president : for never did 〈◊〉 insufficient a dunce put pen to paper , upon such an account , withou● becoming a fool in print . ( But the same also hath occasioned me , 〈◊〉 give a thousand pound in such Books as are most likely to prevaile wit● sinners , and with such success , that I would not have them ungiven fo● a thousand worlds . Yea , poss●ble it is , that there are hundreds 〈◊〉 in Heaven praising God , that ever I presented them with a few line● Nor do I slightly overlook what I have gained ( though it s well know● I hate and scorne gifts ) by giving and that in a threefold respect . Nor 〈◊〉 providence of God , in having preserved me alive in a dying conditio● almost these forty years . And withall , made me ( the most bashfull 〈◊〉 other cases ) as bold as a Lyon : in not fearing to discharge my duty an● conscience in this particular to any , be they what they will : thoug● to the hazard of all that can be taken from me . Though these unreaso●●able men , ( as the Apostle stiles all that have not faith : 2 Thess . 3.2 . make me many times wish that I had the Wings of a Dove , that I mig●● fly away , and be at rest . Psal . 55.1 . to 9. Ier. 9.1 . to 10. Bare with me , when the Apostle himself was driven , to speak 〈◊〉 more to this purpose , 2 Cor. 10 , 11 , and 12. Chapters that he might indicate himself to those , that had prejudice against his person least they should slight whatever he spake , or wrote unto them . 2 Cor. 10.10 . What 〈◊〉 speak is to the glory of God , and for others good were I not compelled by them so to do . O that some or other would have the wit , generosity , and Magnanimity , to lay what I have foolishly spoken , sufficiently to ●eart . I know how I am censured for my passion , ( or rather compassion and commiseration ) and indignation , for my indiscretion in answering Scoffers , when ●hey spurn against the means to be saved , and make themselves merry with ●heir own damnation . Nor can I excuse my self , though I use the best wits ● have , in observing circumstances . For , I am ( full sore against my will ) too much like Ionah for passion . Ionah 4.4 , 8 , 9. And like Iob , ●n handling a good cause ill , most unlike him in patience , and yet in purpose desire and indeavour perhaps really , and practically in some other cases , and I hope in Gods acceptance as patient as he . Nor can 〈◊〉 be denyed , but he that hath faith or any one grace in truth , hath all other graces in the same measure with it , though not alike conspicuous ap●arent and manifest . For which read Mr. Downams Christian Warfare First 〈◊〉 46. Chapter 3. Section to 9. p. 614. and Printed Anno 1612. And who ●o reads the same will give me thanks for pointing him to it . But ●hat if God findes it meet ? to deny me the gift of talking , and that Christian prudence which were to be wished , both to humble me and to ●●●rden his implacable enemies , that deny and refuse Christs offer , and ●heir own mercy . ( As much worse were it for me if I had not more to ●vercome and to humble me , then ordinarily other men have . ) who can ●avell ? or if any be so minded , let them minde well , what the Apostle ●peaks . Philip. 1.28 , 29 , 30. and lay their hand upon their mouth . Iob. ●0 . 4 , 5. Men may think as they please , but thirty years experience ( for so long ●ave I been pudling in a Wasps nest ) hath taught me , that mild and gentle ●ordes , to such Mad-dogs as fly in their Makers face , and wound their ●wn souls , as oft as they speak : may cause them to fleer and scoff , but no ●ore stirr or move them , then a soft , knock , or call , will awaken one ●ut of a dream , or dead sleep . Yea , a mild reproof , does but incourage ●ickedness , and make it think it self so slight , as that rebuke importeth . ●o say to hardned sinners , as Ely to his sonnes why did you so , is no other ●●en to shave that head , which deserves cutting off . Nothing will cut a Diamond , but a Diamond , nothing will ease the Plurisy , but letting of ●lood , Such as are sick of a dead Appoplex , must have both stronger , and 〈◊〉 the quantity of Physick that others have . But that beef brained fellow 〈◊〉 Scalleger , had his ears bored with thunder , when nothing else would 〈◊〉 it . Yea , the inchanted Asse in Lucian , returned to his proper shape again , when he saw himself in a looking glasse . And the frant●●● returned to his wits , reputes him his best friend , that hath bound beat him most , as I have found by not a few of them , but se● Prov. ● ▪ In Page 14 Line 29. For displeased in his body , read diseased in his 〈◊〉 FINIS . 
A67781	----	The tryall of true wisdom, with how to become wise indeed, or, A choice and cheap gift for a friend both to please and pleasure him, be he inferior or superior, sinful or faithful, ignorant or intelligent / By R. Younge ... ; add this as an appendix, or third part, to The hearts index, and, A short and sure way, to grace and salvation. Younge, Richard. This text is an enriched version of the TCP digital transcription A67781 of text R39197 in the English Short Title Catalog (Wing Y194). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 124 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67781 Wing Y194 ESTC R39197 18266274 ocm 18266274 107266 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67781) Transcribed from: (Early English Books Online ; image set 107266) Images scanned from microfilm: (Early English books, 1641-1700 ; 1138:29) The tryall of true wisdom, with how to become wise indeed, or, A choice and cheap gift for a friend both to please and pleasure him, be he inferior or superior, sinful or faithful, ignorant or intelligent / By R. Younge ... ; add this as an appendix, or third part, to The hearts index, and, A short and sure way, to grace and salvation. Younge, Richard. Younge, Richard. Hearts-index, or, self-knowledg. Younge, Richard. Short and sure way to grace and salvation. 35 p. J. Crump and H. Cripps, [London : 1658] Caption title. Errata: p. 35. Imprint suggested by Wing and NUC pre-1956 imprints. Imperfect: faded, with print show-through. Reproduction of original in the Union Theological Seminary Library eng Grace (Theology) Salvation -- Biblical teaching. Calvinism -- England. A67781 R39197 (Wing Y194). civilwar no The tryall of true wisdom; with how to become wise indeed. Or, A choice and cheap gift for a friend; both to please and pleasure him: be he Younge, Richard 1658 21132 25 0 0 0 0 0 12 C The rate of 12 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-08 TCP Assigned for keying and markup 2005-09 Apex CoVantage Keyed and coded from ProQuest page images 2005-10 Jonathan Blaney Sampled and proofread 2005-10 Jonathan Blaney Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion THE TRYALL OF TRUE WISDOM ; WITH How to become Wise indeed . OR , A Choice and Cheap Gift for a Friend ; both to please and pleasure him : Be he inferior or superior , sinful or faithful , ignorant or intelligent . By R. Younge of Roxwel in Essex , Floreligus . Add this as an Apendix , or Third Part , to The Hearts Index . And , A short and sure way , to Grace and Salvation . Section 41. LUcian tells of an Egyptian King , who had Apes taught ( when they were young ) to dance , and keep their postures with much art : these he would put into rich Coats , and have them in some great presence to exercise their skill ; which was to the admiration of such as knew them not , what little sort of active , nimble men the King had got : And such as knew them , thought it no less strange ; that they should be trained up to so man-like , and handsome a deportment . But a subtile Fellow that was once admitted to see them , brought and threw amongst them , a handful of Nuts : which they no sooner spied ; but they presently left off their dance , fell a scrambling , tore one anothers rich Coats ; and to the dirision of the beholders ( who before admired them ) they discovered themselves to be meer Apes . These ensuing Notions ( which I have purposely taken , as a handful out of the whole sack , to squander away amongst my acquaintance ) are such Nuts , as will discover not a few ( who are men in appearance , and their own opinion ) to be as wise , and well affected as Aesops Cock ; that preferred a barley Corn , before a Pearl : or Plinies Moal , that would dig under ground with great dexterity : but was blind , it brought into the Sun . Or Diaphontus , that refused his mothers blessing , to hear a song : Or the Israelites , who preferred Garlick and Onions , before Quails and manna . Men no more differ from Beasts , Plants , Stones ; in speech , reason , shape , than some differ from others , in heart , in brain , in life . Whence the very heathen Poets usually & most fitly compare some men to stones , for their hardness , and insensibleness ; others to plants , that only fill their veins ; a third sort to beasts , that please their senses too ; a fourth to evil Angels , that only sin , and cause others to sin ; a fift to good Angels , that are still in motion , alwayes serving God and doing good , yet ever rest . Again , Experience teaches , that mens judgements and censures are as various , as their pallats : For what one admires , another slights ; as is evident by our Saviours Auditors ; of which some admired , others censured , a third sort wept , a fourth scoft , a fift trembled , a fixt blasphemed when they heard him . And how should it be otherwise , when the greater part , are as deeply in love with vice and error ; as the rest are with vertue , and truth . When mens conditions , and constitutions vary as much ; as their faces . As the Holy Ghost intimates , in comparing several men , to almost every several creature in the Universe . Nor is the Epicure more like a swine , the Lustful person a Goat , the Fraudulent man a Fox , the Backbiter a barking Dog , the Slanderer an Asp , the Oppressor a VVolf , the Persecutor a Tyger , the Church-robber a wild Bore , the Seducer a Serpent , yea a Devil , the Traytor a Viper , &c. 2 Tim. 4 17. Luk. 13. 32. Phil. 3. 2. Psal. 22. 12 , 13 , 16 , 20 , 21. & 74. 13 , 14 , 19. & 80. 13. Matth. 23. 33. Dan. 7. 4 , 5 , 6 , &c. Zeph. 3. 3 , 4 , &c. Cant. 2. 15 , 17 , &c. then every of them is unlike another . Amidst such a world of variety , I have chosen to set forth , how one man differs from , and excels another in brain , and to prove , that to be wise indeed , is the portion but of a few , even amongst us . And this discovery alone ( as I deem ) will be richly worth my pains , and each mans serious Observation . Sect. 42. NOw all sorts of men , may be comprised , under one of these three Heads : The Sensual . Rational . Spiritual . For if you observe it , some men like the Moon at Full , have all their light towards earth , none towards Heaven : Others like the Moon at VVaine , or Change , have all their light to Heaven wards , none to the earth : a third sort like to the Moon in eclipse , as having no light in it self , neither towards earth , nor towards Heaven . Touching these three degrees of comparison , you shall find , that the one exceeds the other ( in wisdom ) as the stars exceed one another in glory . Of which particularly . First , There is no less difference , between the Rational and sensual , the wise and simple , the learned and unlearned , than there is between men and beasts ; as Menander speaks . Or between the living and the dead , as another hath it . And yet the Rational , do not so far excel the sensual , as the spiritual excel the rational . Sensual men are so be-nighted , and puzled with blindnes , that they know no other way than the flesh leads them . It is the weight that sets all their wheels a going ; the horses that draw their chariot , the very life of their corruption , the corruption of their life , without which they do nothing . The minds of brutish men , that have been ill bred , are so drowned in sin , and sensuallity ; and their spirits so frozen , and pitifully benumed with worldliness , and wicked customs , that they cannot judg aright , either of spiritual matters , or rectified reason . Yea , in matters experimental , they are of as deep a judgement as was Callico , who stuft his pillow ( a brass pot ) with straw , to make it soft . Or that Germain Clow● , who under-took to be very ready in the ten Commandments : but being demanded by the Minister which was the first ? made answer , Thou shall not eate . Or that simple fellow , who thought Pontius Pilate must needs be a Saint , because his name was put into the Creed . They are like the Ostrich , Job 9. 17. whom God hath deprived of wisdom , and to whom he hath given no part of understanding . Which men also , are so far from receiving instruction , that they will scorn and scoff at their admonisher . As they have no reason , so they will hear none . Nor will they believe any thing , but what they see , or feell : and he that learns of none but himself , hath a fool to his t●acher . Yea , such as refuse admonition , are by wise Solomon branded , for the most incorigible Fools alive ; so that their knowledge is ignorance , their wisdom folly , their sight blindness . They neither consider what reason speaketh , or Religion commandeth ; but what the will and appetite affecteth . For will is the axeltree , lusts and passions the wheels whereupon all their actions are carried and do run . Appetite being their Lord , Reason their servant , and Religion their slave . Whereas Religion should govern their judgement , judgment and reason their wills and affections ; as Adam should have done Eve . They that are after the flesh , do minde the things of the flesh : The carnal minde is enmity against God , for it is not subject to the law of God , neither indeed can be , Rom. 8. 5. to 9. And which leaves them without all hope of being wiser , they had rather keep conscience blind , that it may flatter them , than inform it , that it may give a just verdict against them , counting it less trouble , to believe a favorable falshood , than to examine whether it be true . So that it is impossible for fleshly minded men , to believe what sots they are , touching the good of their souls . Wherefore when we see the folly , and misery of those that serve sin and Satan , and how peevishly averse they are to their own eternal salvation , let us pity them , as being so much more worthy our commiseration , as they are more uncapable of their own misery . And so much of the First sort , namely , Sensuallists . Sect. 43. SEcondly , There is another degree of Knowledge , that is accrued or obtained , by education and learning , observation and experience , called natural or speculative knowledge , or reason improved . For humane learning , is as oyl to the lamp of our reason , and makes it burn cleerer : but faith and illumination of the spirit , more than doubles the sight of our minds ; as a prospective glass does the corporal sight , Matth. 16. 17. 1 Cor. 2. 7. to 17. Joh. 12. 46. For as the soul is the lamp of the body , and reason of the soul , and religion of reason , and faith of religion : so Christ is the light , and life of Faith , Joh. 1. 9. & 8. 12. Act. 26. 18. Eph. 5. 14. Christ is the sun of the soul ; reason and faith the two eyes : reason discerns natural objects , faith spiritual and supernatural . We may see far with our bodily eye sence , farther with the minds eye reason ; but farther with the souls eye faith than with both . And the Beleever hath the addition of Gods spirit , and faith above all other men . I am the light of the world , saith our Saviour , he that followeth me ( meaning by a lively faith ) shall not walk in darkness , but shall have the light of life , Joh. 8. 12. and more see two eyes than one : yea , the day with one eye , does far more things descry , than night can do with more than Argos eyes . So that as meer sense is uncapable of the rules of reason ; so reason is no less uncapable , of the things that are divine and supernatural , Jer. 10. 14. 1 Cor. 2. 14 , 15 , 16. Eph. 5. 8. And as to speak is only proper to men : so to know the secrets of the kingdom of heaven , is only propper to believers , Psal. 25. 14. Prov. 3. 32. Amos. 3. 7. Now of natural and speculative knowledge , the wicked have as large a share as the godly : but of spiritual , experimental , and saving knowledge which is supernatural , and descendeth from above , Jam. 3. 17. and keepeth a man from every evil way , Prov. 2. 12. the wicked have no part with the godly . Whence all men in their natural condition are said to be blind and in darkness , Matth. 4. 16. & 15. 14. Eph. 4. 18 , 19. & 5. 8. Whereas believers , are called children of light , and of the day , 1 Thes. 5. 5. 1 Pet. 2. 9. Nor is this kind of knowledge , any way attainable , but by Grace from above . No learning , experience , or pains in studdy and Books , will bring them to it , Ephe. 1. 17 , 18. & 3. 19. except they become new creatures , have hearts , eyes , and eares sanctified from above ; and that the holy Ghost becomes their teacher , Deut. 29. 2 , 3 , 4. Psal. 111. 10. Joh. ●● . 15. Rom. 8. 14 , 15. Nor is it saving knowledge that they seek after : For though many of them , be great seekers after knowledge , great pains-takers to become wise : yet it is not divine and supernatural knowledge , that they labor for , or desire . Indeed wisdom in the largest sense , hath ever carried that shew of excellency with it , that not only the good have highly affected it , ( as Moses who studied for wisdom ; and Solomon who prayed for wisdom ; and the Queen of Sheba who travelled for wisdom ; and David who to get wisdom , made the word his counsellor , hated every false way , and was a man after Gods own heart ) but the very wicked have labored for it , who are ashamed of other vertues ; as , O the pleasure that rational men take in it ! Prov. 2. 3 , 10 , 11. & 10. 14. Phil. 3. 8. Knowledge is so fair a virgin , that every cleer eye is in love with her ; it is a pearl despised of none but swine , Prov. 2. 3. 10. 11. ( whereas brutish and blockish men , as little regard it ) they who care not for one dram of goodness , would yet have a full scale of knowledge . Amongst all the trees of the garden , none so pleaseth them as the tree of knowledge . And as wisdom is excellent above all , so it is affected of all , as oyl was both of the wise and foolish virgins . It hath been a mark that every man hath shot at , ever since Eve sought to be as wise as her Maker : but as a hundreth shoot , for one that hitts the white : so an hundred aim at wisdom , for one that lights upon it , Eccles. 7. 28. because they are mistaken in the thing . For as Iacob in the dark mistook Leah for Rachael , so many a blind soul , takes that to be wisdom , which is not like Eve , who thought it wisdom to eate the forbidden fruit , and Absalom , who thought it wisdom to lye with his Fathers Concubines in the sight of all the people ; and the false Steward , who thought it wisdom to deceive his Master . And so of Josephs brethren , of Pharoah and his deep counsellors , of Achitophel , of Herod , of the Pharisees in their project to destroy Jesus ; and many the like . All these thought they did wisely , but they were mistaken , and their projects proved foolish , and turned to their own ruine . Sect. 44. BUt take some Instances , to prove that all sorts of Naturians are Fools , in comparrison of the Godly . I 'le begin with those that rep●●e themselves , and are reputed by others , the wisest amongst men : And they are your profound Humanists , and cunning Polititians , wherein you shall see , whether the most and greatest number are not grosly mistaken , in their opinions and verdicts touching Wisdom . First for profound Hamanists , a man would think that they were incomparably wise ; for none so thirst after knowledge and wisdom as they ; & to get it they are no niggards of their labor : nor do they leave any thing unstudied but themselves . They know all parts and places of the created world , can discourse of every thing visible and invisible , divine , humane and mundane ; whether it be meant of substances or accidents , are ignorant of nothing but the way to heaven , are acquainted with all Laws and customs , save the Law of God , and customs of Christianity ; they are strangers no where but in the court of their own consciences : Yea , they build as hard , and erect as high as did the Babel-builders ; but all to no purpose : they never come to the roof , and when they die they are undone . They spend all their time in seeking after wisdom ; as Alchimists spend all their estates , to find out the Philosophers stone ; but never find it ; they never attain to that , which is true wisdom indeed . For as the ragged Poet told Petronius , that Poetry was a kind of learning , that never made any man rich : so humane learning of it self , never made a wise man . As thus ( if I may be so bold ) what is it , or what does it profit a man , to have the etymologie , and derivation of wisdome and knowledge , without being affected with that , which is true wisdom indeed to be able to decline vertue , yet not love it ? to have the theory , & be able to prattle of wisdom by rote ; yet not know what it is by effect and experience ? To have as expert a tongue , and as quick a memory as Portius ; a perfect understanding , great science , profound eloquence , a sweet stile ? To have the force of Demosthenes , the depth of Thesius , the perswasive art of Tully , &c. if withal he wants Grace , and lives remissely ? With the Astronomer , to observe the motions of the heavens ; while his heart is buried in the earth ? to search out the cause of many effects , and let pass the consideration of the principal , and most necessary ? With the Historian , to know what others have done , and how they have sped ; while he neglecteth the imitation of such , as are gone the right way ? With the Law-maker , to set down many Lawes in particular , and not to remember the common Law of nature , or Law general that all must die ? Or lastly , with Adam to know the Nature of all the Creatures : and with Solomon to be able to dispute of every thing , even from the Cedar to the Hyssop or Pellitory ; when in the mean time he lives like Dives , dyes like Naba●● and after all goes to his own place with Iudas ? Alas ! many a Fool goes to hell with lesse cost , less pains , and far more quiet : that is but raw knowledge , which is not digested into practice : It is not worth the ●●me of knowledge , that may be heard only and not seen , Ioh. 13. 17 〈◊〉 . 4. 6. Good discourse is but the froth of wisdom : the sweet and 〈◊〉 〈◊〉 of it , is in well framed actions : that is true knowledge , that makes the knower blessed . We only praise that Mariner , that brings the 〈◊〉 safe to the haven . What sayes Aristotle ? to be wise and happy are terms reciprocal . And Socrates , that learning , saith he , pleaseth me but a little , which nothing profits the owner of it , either to vertue , or happiness : And being demanded , Who was the wisest and happiest man ? He Answered , He that offends least . He is the best scholar , that learns of Christ obedience , humility , &c. He is the best Arithmetitian , that can add grace to grace ; he is the best learned , that knows how to be saved . Yea , all the Arts in the world , are artless Arts to this . Sect. 45. THe best knowledge is about the best things ; and the perfection of all knowledge , to know God , and our selves : Knowledge and learning , saith Aristotle , consisteth not so much in the quantity , as in the quality ; not in the greatness , but in the goodness of it . A little gold ( we know ) is more worth than much dross : a little diamond , than a rocky mountain . So one drop of wisdom , guided by the fear of God ; one spark of spiritual , experimental , and saving knowledge , is more worth than all humane wisdom and learning : yea , one scruple of holiness , one dram of faith , one grain of grace , is more worth than many pounds , of natural parts . And indeed Faith , and Holiness , are the nerves , and sinews ; yea , the soul of saving knowledge . What saith Aristotle ? No more than the knowledge of goodness , maketh one to be named a good man ; no more doth the knowledge of wisdom alone , cause any person properly to be called a wise man . Saving knowledge of the truth , works a love of the truth known : yea it is a uniform consent , of knowledge and action . He only is wise , that is wise for his own soul : he whose conscience pulleth all he hears , and reads to his heart , and his heart to God : who turneth his knowledge to faith , his faith to feeling , and all to walk worthy of his Redeemer . He that subdues his sensual desires and appetite , to the more noble faculties of reason , and understanding ; and makes that understanding of his to serve him , by whom it is , and doth understand . He that subdues his lusts to his will , submits his will to reason ; his reason to faith ; his faith , his reason , his will , himself to the will of God : this is practical , experimental , and saving knowledge ; to which the other is but a bare name , or title . A competnet estate ( we know ) well husbanded , is better than a vast patrimony neglected . Never any meer man ( since the first ) knew so much as Solomon : many that have known less , have had more command of themselves . Alas ! they are not alwayes the wisest , that know most : For none more wise and learned in the worlds account , than the Scribes and Pharisees : yet Christ calls them four times blind , and twice fools in one chapter , Matth. 23. And the like of Balaam , 2 Pet. 2. 16. who had such a prophetical knowledge , that scarce any of the Prophets , had a cleerer revelation of the Messiah to come . And the same may be affirmed of Judas , and Achitophel ; for many that know a great deal less , are far wiser . Yea , one poor crucified thief , being converted , in an hours time , had more true wisdom and knowledge infused into him , than had all the Rulers , Scribes , and Pharisees . It is very observable , what the High Priest told the Council , as they were set to condemne Christ ; Ye know nothing at all : he spake truer than he meant it ; for if we know not the Lord Iesus , our knowledge is either nothing , or nothing worth . Rightly a man knows no more than he practiseth . It is said of Christ , 2 Cor. 5. 21. that he knew no sin ; because he did no sin ; in which sense , he knows no good , that doth no good . These things if ye know ( saith our Saviour ) happy are ye , if ye do them , Joh. 13. 17. And in Deut. 4. 6. Keep the commandements of God , and do them : for this is your wisdom , and understanding before God , and man . What is the notional sweetness of Honey , to the experimental taste of it ? It is one thing to know what riches are , and another thing to be Master of them : It is not the knowing , but the possessing of them that makes rich . Many have a depth of knowledge , and yet are not soul-wise ; have a liberary of divinity in their heads , not so much as the least Catechisme in their consciences ; full brains , empty hearts . Yea , you shall hear a flood in the tongue , when you cannot see one drop in the life . Insomuch , that in the midst of our so much light , and means of Grace , there be few I fear , that have the sound , and saving knowledge of Jesus Christ , and him crucified , which was the only care , and study of St. Paul , 1 Cor. 2. 2. Sect. 46. ANd that I am not mistaken , the effect shews : For if men knew either God , or Christ , they could not but love him ; and loveing him , they would keep his commandments , Ioh. 14. 15. For hereby ( saith St. John ) It is manifest that we know him , if we keep his commandments , 1 Joh. 2. 3. But he that sayeth , I know him , and yet keepeth not his commandments is a lyar , and there is no truth in him , ver. 4. What saith our Saviour ? This is life eternal to know thee the only true God , and Jesus Christ whom thou hast sent , Joh. 17. 3. But how shall a man know , whether he hath this knowledge ? Answ. St. John tells you in those last words mentioned , and so plainly , that you cannot be deceived , except you desire to deceive your own soul . The knowledge of God that saves us , is more than a bare apprehension of him ; it knows his power , and therefore fears him ; knows his justice , and therefore serves him ; knows his mercy , and therefore trusts him ; knows his goodness , and therefore loves him , &c. For he that hath the saving knowledge of God , or of Christ , hath every other Grace : There is a sweet correspondence between every one , where there is any one in truth : As in the generation , the head is not without the body , nor the body without each member , nor the soul without its powers and faculties ; so in the regeneration , where there is any one grace in truth , there is every one , 2 Cor. 5. 17. If you will see it in particulars , read Psa. 9. 10. Jer. 9. 24. 1 Joh. 4. 6. Joh. 4. 10. 1 Joh 4. 7 , 8. & 2. 3. Joh 42. 5 , 6. 1 Ioh. 4. 7. which Scriptures shew , that as feeling is inseparable to all the organs of sense ; the eye sees and feels , the ear hears and feels , the pallat tastes and feels , the nostrils smell and feel ; so knowledge is involved in every grace : Faith knows and believes , Charity knows and loves , Patience knows and suffers , Temperance knows and abstains , Humility knows and stoops , Repentance knows and mourns , Obedience knows and does , Confidence knows and rejoyces , Hope knows and expects , Compassion knows and pities . Yea , as there is a power of water in every thing that grows ; it is fatness in the olive , sweetness in the figg , cheerfulness in the grape , strength in the oak , taleness in the cedar , redness in the rose , whiteness in the lilly , &c. so knowledge is in the hand obedience , in the mouth benediction , in the knee humility , in the eye compassion , in the heart charity , in the whole body and soul , piety . Alas ! If men had the true knowledg of Jesus Christ , it would disperse and dispel , all the black clouds of their reigning sins in a moment ; as the Sun does no sooner shew his face , but the darkness vanisheth : or as Caesar did no sooner look upon his enemies , but they were gone : Egypt swarmed with locusts , till the west wind came , that left not one : He cannot delight in sin , nor dote upon this world , that knows Christ savingly . Vertue is ordained a wife for knowledg ; and where these two joyn , there will proceed from them a noble progine , a generation of good works . Again , as the water engendereth ice , and the ice again engendereth water ; so knowledg begets righteousness , and righteousness again begetteth knowledg . It is between science and conscience , as it is between the stomack and the head ; for as in mans body , the raw stomack maketh a thumatick head , and the thumatick head maketh a raw stomach ; so science makes our conscience good , and conscience makes our science good : Nor is it so much scientiae capitis , as conscientia cordis , that knows Christ and ourselves ; whence Solomon saith , Give thine heart to wisdom , Prov. 2. 10. and let wisdom enter into thine heart , Prov. 4. 4. And when he would acquaint us how to become wise , he tells us , that the fear of the Lord is the beginning of wisdom , Prov. 1. 7. as if the first lesson to be wise , were to be holy . Again , If it be asked , Why the natural man perceiveth not the things of the spirit of God ? Saint Paul answers , he cannot know them , because they are spiritually discerned , 1 Cor. 2. 14 and indeed if they are spiritually discerned , how should they descern them that have not the spirit ? For though the outward man receives the elements and rudiments of Religion by breeding and education , yet his inward man receiveth them by heavenly inspiration , 1 〈◊〉 2. 11 , 12 , 13. & 12. 3. 8. Matth. 16. 16 , 17. Deut. 29 2 , 3 , 4 , Psa. 111. 10. Luke 24. 45. Ioh. 15. 15. And this alone is enough to prove , that no wicked man is a wise man ; for if God alone be the giver of it , we may be sure that he will reveal his secrets to none but such as he knows will improve their knowledge to his glory , and the good of others : Even as the husband man will not cast his seed but into ground that will return him a good harvest , Psa. 25. 14. Luke 24. 45. Mark 4. 34. Gen. 18. 17. 1 Joh. 4. 7. Sect. 47. BUt would these men ( any one , even the best of them ) thus improve , or imploy their knowledge ? Or do they desire it to any such end ? No : but to some other end , as I shall in the next place acquaint you . Some men desire not to know , some desire only to know ; Or rather thus , Few men in comparison desire knowledge , fewer that desire divine and supernatural knowledge ; fewest of all that desire to be the better , or that others should be the better for their knowledge : More particularly , a world of men desire knowledg for no other end but to remove their ignorance ; as Pharach used Moses , but to remove the plagues . Others again study the Scriptures , and other good Books , only to make gain thereof ; or to be the abler to dispute and discourse , as boys go into the water , only to play and paddle there , not to wash and be clean . With Eve , they highly desire the tree of knowledg , but regard not the tree of life . As I would fain know , what fruit or effect the knowledge of most men produces in them , except it be to inable them to dispute and discourse , to increase wit , or to increase wealth , or to increase pride , or perhaps to increase Athiesm , and to make them the more able and cunning to argue against the truth and power of Religion ? Whether the utmost of their aim be not to enrich , dignifie , and please themselves ; not once casting the eye of their souls at Gods glory , their neighbors good , or their own salvation ? Whether their main drift be not purchasing of a great estate for them and theirs , with out either fear of God , regard of men , or the discharge of their duty and calling ? Again , whereas a godly man and a good Christian , thinks himself as happy in giving light to others , as in receiving it himself ; how many are there , who as themselves are never the better , ( I mean in regard of Grace ) for their great wisdom and learning , so no more are others ; for commonly they resemble dark Lanthorns which have light , but so shut up and reserved as if it were not : and what is the difference betwixt concealed skill , and ignorance ; It is the nature and praise of good , to be communicative , whereas if their hidden knowledge do ever look out , it casts so sparing a light , that it only argues it self to have an unprofitable being . And for the most part these men if they may be thought great Rabbies , deep and profound Schollars ; this is the hight of their ambition , though neither the Church be benefited , nor God glorified by it ; whereas they ought the contrary : for as the grace of God is the fountain from which our wisdom flows ; so the glory of God should be the Ocean to which it should run : yea , that God may be honoured with , and by our wisdom , is the only end for which he gives us to be 〈◊〉 : And for default of this end , he not seldom croffeth the mean● , whereby while men strive to expel ignorance , they fall into 〈◊〉 ; as an E●●●●rick to cure one Disease , causeth a worse . Briefly , to conclude this 〈◊〉 , So many as are pust up with their knowledge , or do not part with their sins , th●w that they never sought it for Gods glory , but for their own honour and glory . And certainly if we seek not Gods glory in doing his work , he will give us no wages at the latter end . Sect. 48. BUt for men to do no good with then gifts , is not all ; yea , it were well if that were the worst , for not a few of them resembl Achitophel , and Jonadab , who imployed their wit wickedly , and do mischief insteed of good with their wisdom : like Herod , when you shall see turning over the Bible , searching the Scriptures , examining the Prophets ; but to what end and purpose ? To know good , but to do evil : yea , the greatest evil under the Sun , slay Christ in the cradle : With many , their knowledge and learning is not for God and for Gideon ; but for Antichrist and for Babylon ; and so of all other gifts ; how many are the worse for them ? As give Saul a Kingdom , and he will tyrannize ; give Nabal plenty , and he will be drunk ; give Judas an Apostleship , and he will sell his Master for mony ; let Sarmantus have a good wit , he will exercise it in scoffing at holiness . Briefly , how oft doth wisdom without grace prove like a fair estate in the hands of a sool , which not seldom becomes the owners ruine ? Or Absoloms hair , which was an ornament , wherewith he hanged himself : So that wisdom without grace is nothing else but a cunning way of undoing our selves at the last . Many mens knowledge to them , being like the Ark to the Philistims , which did them more hurt than good : When their knowledge makes them prouder , not better ; more rebellious , not more serviceable ; as it is Isa. 47. 10. Thy wisdom and thy knowledge they have caused thee to rebel : And very often this falls out , that as the best soyl usually yieldeth the worst air , so without grace there is nothing more pestilent than a deep wit , no such prey for the Devil , as a good wit unsanctified . VVit and Iearning well used , is like the golden ear-rings and bracelets of the Israelites , abused like the same gold cast into an Idol ; than which , nothing more abominable . Now when it comes to this , That they fight against God with the weapon he hath given them ; when with those the Psalmist speaks of , Psal. 73. 9. They set their mouths against heaven , and are like an unruly Jade , that being full fed kicks at his Master ; what course doth the Lord take with them ? Answ. Read but that Parable , Luk 19. 24. Iob 7. 17. it will inform you : For to him that useth his Talent of knowledge well , he giveth more ; as to the servant that used his talents well , he doubled them : but to them that use not their knowledge well , much more if they abuse it , he taketh away that which he had formerly given them : as he took heat from the fire when it would burn his Children , Dan. 3. 27. As you 〈…〉 , Isa. 44. 25. 2 Thess. 2. 10 , 11 , 12. Iob. 7. 17. Psa. 111. 10. 1 Cor. 〈◊〉 15. Eccles. 2. 26. Prov. 28 5. Matth. 21. 43. Acts 26. 18 Isa. 29 14. & 44 25. & 6. 9 , 10. Dan. 2. 19. 23. Iob 5. 13 , 14. Iob 9. 39. & 12. 40. Rom. 1. 28. Ephe. 4. 18 , 19. 1 Cor. 1. 20. 2 Thess. 2. 10 , 11 , 12. turn to the places , for they are rare . I will destroy the Tokens of the Soothsayers , and make them that conjecture , fools : I will turn the wise men backward , and make their knowledge foolishness , saith the Lord , Isa. 44. 25. He taketh the wise in their own craftiness , and the counsel of the wicked is made foolish , Job . 5. 13. the case of Achitophel : And justly are they forsaken of their reason , who have abandoned God ; yea , most just it is , that they who want grace , should want wit too . And so much of abusing their gifts . Lastly , These great knowers and wise men are so far from desiring soul wisdom , and saving-knowledge to the ends before specified , that they do not at all desire it , for that it suits not with their condition . For Naturalmen desire only humane and mundane knowledge : Spiritual men , that which is heavenly and supernatural ; and the reason why they desire it not , is , for that they know it not . A man desireth not that he knoweth not , saies Chrisostome ; neither are unknown evils feared : wherefore the work of Regeneration begins at Illumination , Acts 26. 18. Coll. 1. 13. 1 Pet. 2. 9. Now according as men are wise , they prize and value this wisdom , and endeavour to obtain it , Prov. 18. 15. For it is more true of divine wisdom , than it was of that Grecian beauty : No man ever loved her , that never saw her ; no man ever saw her , but he loved her . And so on the contrary , according as men are ignorant and blockish , they under-value and dis-esteem it , hate it , and are prejudiced against it : And hereupon carnal men being blinded by the Prince of darkness , together with their own wickedness , and being of a reprobate judgement , do most usually and familiarly term and esteem this soul-wisdom , this divine , spiritual , experimental , and saving-knowledge to be meer foolishness , or madness , Wisd. 5. 3. to 9. and the Professors thereof to be fools & madmen ; Elisha was counted no better , 2 King. 9. 11. and the rest of the Prophets , Hosea 9. 7. and Paul , Acts 26. 20. and all the Apostles , 1 Cor. 4. 10. Yea , our Saviour Christ himself with open mouth was pronounced mad by his carnal hearers , Joh. 10. 20. Mark . 3. 21. and this hath been the worlds vote ever since . The sinceer Christian was so reputed in Pliny's time , and after in St. Austin's time : yea , Julian the Pelagian could gibe St. Austin , that he had none of the wise Sages , nor the learned Senate of Philosophers on his side ; but only a company of mean tradesmen , of the vulgar sort , that took part with him : Whose Answer was , Thou reproachest the weak things of the world , which God hath chosen to confound the things that are mighty . To worldly men Christian wisdom seems folly , saith Gregory . And well it may , for even the wisdom of God is foolishness with the world , 1 Cor. 1. 18 23. therefore no disparagement to us his servants , if they repute us fools ; nor I think any honour to such sensualists that so repute us : However we will give them their due : For , Sect. 49. I Grant that in some kind of skill they out-strip the best of Gods People , who , if they are put to it , may answer as Themistocles did when one invited him to touch a lute ; for as he said , I cannot fiddle ; but I can make a smal town a great state : So the godly may say , We cannot give a sollid reason in Nature , why Nilus should over-flow only in the Sommer , when waters are at the lowest ? Why the Loadstone should draw iron , or incline to the pole-star ? How the heat of the stomach , and the strength of the nether chap should be so great ? Why a flash of lightening should melt the sword without making any impression in the scabbard ? Kill the Child in the womb , and never hurt the Mother ? How the waters should stand upon a heap , and yet not over-flow the earth ? Why the clouds above being heavie with water , should not fall to the earth suddenly , seeing every heavy thing descendeth ? Except the reason which God giveth , Gen. 1. 6. & Job 38 8. to 12. & 26. 8. Psal. 104. 9. But we know the mystery of the Gospel , and what it is to be born a new , and can give a sollid reason of our faith : we know that God is reconciled to us , the Law satisfied for us , our sins pardoned , our souls acquitted , and that we are in favour with God ; which many of these with their great learning do not know . And thus the godly are proved wiser than the wisest humanist that wants grace . You have likewise the reasons why these great knowers , know nothing yet as they might and ought to know : that is to say , First , Because they are mistaken in the thing ; they take speculative knowledg for soul wisdom ; & soul saving wisdom to be foolishness & madness . Now if a man take his aim amiss , he may shoot long enough ere he hit the white : and these men are as one that is gone a good part of his journey , but must come back again because he hath mistaken his way . Secondly , Because they are Unregenerate , and want the Eye of Faith . Thirdly , For that they seek not to God for it who is the giver thereof , and without whose spirit there is no attaining it . Fourthly , Because they are proud , and so seek not after it , as supposing they have it already . Fiftly , Because if they had never so much knowledge , they would be never the holier , or the better for it , but rather the worse ; nor would they imploy it to the honour of God , or the good of others . Sixtly , Because they either do , or would do mischief insteed of good with their knowledge . Seventhly , Because they will not consult with the word about it , nor advise with others that have already attained to it . Or thus , They read and hear the Scriptures and mind not , ( I mean the spirituallity of the word ) or mind and understand not , or understand and remember not , or remember and practice not . No , this they intend not of all the rest ; and they that are unwilling to obey , God thinks unvvorthy to know . When the Serpent taught knowledge , he said , If ye eate the forbidden fruit , your eyes shal be opened , and you shal know good and evil : But God teacheth another lesson , and saith , If ye will not eate the forbidden fruit , your eyes shall be opened , and you shall know good and evil , Rom. 12. 2. See Psa. 111. 10. & 119. 97 , 98 , 99 , 100. Or if you do eat it , you shall be like images that have ears and cannot hear , Rom. 11. 8. Isa. 6. 10. Matth. 13. 14. Psal. 115. 6. From all which Reasons we may collect , That there are but a few amongst us , that are wise indeed , and to purpose ; For these Seven Hinderances are applyable to seventy seven parts of men in the Nation . Besides , if these great knowers know so little , how ignorant are the rude rabble , that despise all knowledge ? Nor can it be denied but all impenitent persons , all unbelievers ( who prefer their profits and pleasures before pleasing of God ; as Herodias prefered John Baptists head before the one half of Herods kingdom , ) are arrant fools ; yea , fools in folio : For if they were wise , sayes Bernard , they would foresee the torments of Hell , and prevent them . And so wise are the godly , for they prefer grace , and glory , and Gods favour , before ten thousand worlds . Sect. 50. OBject . But here thou wilt say , ( or at least thou hast reason to say ) if there be so few that are soul-wise , I have all the reason in the world to mistrust my self ; wherefore good Sir , tell me how I shall be able to get ihis spiritual and experimental knowledg ? this divine and supernatural wisdom ? Answ. By observing these Five Rules : First , Let such a willing and ingenuous soul , resolve to practise what he does already know , or shall hereafter be acquainted with from the word of God and Christs faithful Messengers : For he that will do my Fathers will , sayes our Saviour , shall know the doctrine , whether it be of God orno , Joh. 7. 17. A good understanding have all they that keep the commandments , ( sayes holy David ) Psal. 111. 10. and proves it true by his own example and experience : I understood ( sayes he ) more than the Antient , and became wiser than my teachers , because I kept thy precepts , Psal. 119. 97 , 98 , 99 , 100. To a man that is good in his sight , God giveth knowledg and wisdom , Eccles. 2. 26. The spiritual man understandeth all things , 1 Cor. 2. 15. VVicked men understand not iudgment , but they that seek the Lord , understand all things , Prov. 28. 5. Admirable incouragements for men to become godly and consciencious ; I mean practical Christians . Secondly , If thou wouldest get this precious grace of saving knowledge ; the way is , to be frequent in hearing the word preached , and to become studious in the Scriptures , for they and they alone make wise to Salvation , 2 Tim. 3. 15. Ye err ( saith our Saviour ) not knowing the Scriptures , Matth. 22. 29. Mark 12. 24. We must not in the search of heavenly matters , either do as we see others do ; neither must we follow the blind guide carnal reason , or the deceitful guide our corrupt hearts ; but the undeceivable , and infallable guide of Gods word which is truth it self : and great need there is ; for as we cannot perceive the foulness of our faces unless it be told us , or we take a glass and look our selves therein : so neither can we see the blemishes of our Souls , which is a notable degree of spiritual Wisdom , but either God must make it known to us by his spirit , or we must collect the same out of the Scriptures , that coelestial glass ; though this also must be done by the spirits help . Therefore Thirdly , If thou wilt be Soul-wise and truly profit by studying the Scriptures , be frequent and fervent in Prayer to God who is the only giver of it , for the direction of his holy spirit : For first , humble and faithful Prayer , ushered in by meditation , is the cure of al obscurity . Especially being accompanied with fervor and fervency ; as you may see , Matth. 21. 22. If any lack wisdom , saith St. James , let him ask of God who giveth to al men liberally and reproacheth no man , and it shal be given him , Jam. 1. 5. Mark the words , it is said if any ; wherefore let no man deny his soul this comfort . Again , ask and have ; It cannot come upon easier terms . Yea , God seems to like this sute so well in Solomon , as if he were beholding to his Creature , for wishing well to it self . And in vain do we expect that alms of grace , for which we do not so much as beg . But in praying for Wisdom , do not pray for it without putting difference ; desire not so much brain-knowledg as to be Soul-wise , and then you will imploy your wisdom to the glory of the giver . Let thine hearts desire be to know God in Christ , Christ in Faith , Faith in good works ; to know Gods vvill that thou mayest do it ; and before the knowledg of all other things , desire to knovv thy self ; & in thy self , not so much thy strength , as thy vveakness : Pray that thine heart may serve thee insteed of a commentary , to help thee understand such points of Religion as are most needful and necessary , and that thy Life may be an ●●●●sition of thy invvard man , that there may be a sweet harmony betwixt Gods VVord , thy judgment , and vvhole conversation , that what the natural man knoweth by roat , thou mayst double by feeling the same in thine heart and affections . As indeed experimental and saving knovvledg is no less felt than knovvn ; and , I cannot tell how , comes rather out of the abundance of the heart , than by extreme study ; or rather is sent by God unto good men , like the Ram that was brought to Abraham when he would have Sacrificed his son Isaak . When Christ taught in the Temple , they asked , Hovv knovveth this man the Scriptures , seeing he never learned them ? So it is a wonder what learning some men have , that have no learning ! Like Prisilla and Aquila , poor Tent-makers , who were able to school Apollos that great Clerk , a man renovvned for his learning : What can we say to it ? For no other reason can be given but as Christ said , Father so it pleaseth thee : For as Jacob said of his venison , when his Father ask'd how he came by it so suddenly ? Because the Lord thy God brought it suddenly to my hands . So holy and righteous men do more easily understand the words of God , than do the wicked , because God brings the meaning suddenly to their hearts ; as we read , Luk. 24. That Christ ( standing in the midst of his Apostles after he vvas risen from the dead ) opened their understandings , that they might understand clearly the Scriptures , and vvhat vvas vvritten of him in the Lavv of Moses , and in the Prophets , and in the Psalms , vers. 44. 45. Lo how suddenly their knowledge came unto them ! But see what a general promise ( God in the Person of wisdom ) hatth made to all that serve him , Prov. 1. Turn you at my reproof , and behold I will pour out my spirit unto you , and make known my words unto you , vers. 23. And Psal. 25. The secrets of the Lord are revealed to them that fear him , and his covenant is to give them understanding , vers 14. These secrets are hid from the wicked , neither hath he made any such covenant with them but the contrary : As see , Dan. 12. 10. Unto you it is given to knovv the secrets of the Kingdom of Heaven , but to others in Parrables , that they seeing should not see , and hearing they should not understand , Luke 8. 10 : Mark : 3 : 11 : Matth : 13 : 13 : Again , It is not enough to pray , except also it be in Christs name , and accrding to his vvill , believing to be heard for his sake , and that it be the intercession of Gods ovvn spirit in you : And ( being truly sensible of your sins and wants ) that you chiefly pray for the pardon of sinne , the effusion of grace , and for the assistance of Gods Spirit : that you may more firmly believe , more soundly repent , more zealously doe , more patiently suffer , and more constantly persevere in the practice and profession of every duty . But above all you must know , that as Sampsons companions , could never have found out his Riddle , if they had not plowed with his heifer : so no man can know the secrets of God , but by the revelation of his Spirit , 1 Cor. 12. 8. Mat. 16. 17. Yea , suppose a man be not inferiour to Portius , or Pythagoras , who kept all things in memory , that ever they had read , heard , or seen : To Virgil , of whom it is reported , that if all Sciences were lost , they might be found again in him : To Aben Ezra , of whom it was said , that if Knowledge had put out her candle , at his brain she might light it again ; and that his head was a throne of wisdome : or Josephus Scaliger , who was skilled in thirty Languages : Yet if he want the Spirit of God to be his teacher , he is a dunce to the meanest , and most illiterate believer . For one excellent , and necessary prerogative of the spirituall man is this ; he hath God for his teacher ; he learns the Counsels of God , of that spirit which onely knoweth Gods counsels , Luk. 21. 15. which is no small priviledge : for the scholar learns quickly , when the Holy Ghost is his teacher ; the Eye sees distinctly , when the Holy Ghost doth enlighten it . With the Spirits helpe , the meanes can never be too weake : without , never strong enough , Luk. 24. 44 , 45. Pro. 1. 23. § 51. Fourthly , Thou must get an humble conceit of thine own wisdome . The first step to knowledge , is to know our own ignorance . We must become fools in our own opinion , before we can be truly wise , as the Apostle sets it down , 1 Cor. 3. 18. And indeed , the opinion of our knowing enough , is one of the greatest causes of our knowing so little : For what we presume to have attained , we seeke not after . Yea , the very first lesson of a Christian is humility . He will teach the humble his way , Psalm . 25. 9. Jam. 4. 6. 1 Pet. 5. 5. And he that hath not learned the first lesson , is not fit to take out a new . Pride is a great let to true wisdome : For God resisteth the proud , and giveth grace to the humble , Jam. 4. 6. 1 Pet. 5. 5. Whence it comes to passe , that few proud wits are reformed , Iohn 9. 39. And for this cause also did our Saviour propound his woes to the Pharisees , his doctrines to the People . A heart full of pride , is like a vessell full of aire : This self opinion must be blown out of us , before saving knowledge will be poured into us . Christ will know none but the humble , and none but humble souls truly know Christ . Now the way to become humble , is , by taking a serious view of our wants . The Peacocks pride is much abated , when she looks on the blacknesse of her legs and feet . Now suppose we know never so much ; yet that which we know , is far lesse then that which we are ignorant of : and the more we know , the more we know we want , Pro. 1. 5 , 7. Psal. 73. 22. And the lesle sensible we are of our blindness , sicknesse , deformity , &c. the more blinde , sick , and deformed we are . Fifthly , Thou must labour to get a true and lively faith : For as without faith we cannot please God : so without faith , no man can know God . Faith most cleerly beholds those things which are hid both from the eye of sense , and the eye of reason , John 12. 46. Unregenerate men , that what faith , are like blinde Sampson without his guide : Or like Poliphemus , who never had but one eye , and that Ulysses put out . For so does the pleasure and custome of sinne blinde the Sensuallist . We must have mindes lifted above nature , to see and love things above nature : heavenly wisdome , to see heavenly truth ; or else that truth which is saving , will be to us a mystery , Mark . 4. 11. If it seem not foolishnesse , 1 Cor. 2. 7 , 8 , 14. To them that are lost , the Gospel is hid , 2 Cor. 4. 3 , 4. Whereas the Believer discerns all things , even the deep things of God , 1 Cor. 2. 10. 12. 15 , 16. Yea , God Giveth him a mouth and wisdome , where against all his adversaries , shall not be able to speak or resist , Luk. 21. 15. These are the five steps , which lead up to the palace of wisdome , which all must ascend by , that mean to enter . If you have once attained this precious grace of saving knowledge , you will as much as in you lies , employ the same to the glory of the giver , And so much to prove , that he is the wisest man , whose knowledge lies in the best things , ( as the weaker vessel may hold the better liquor ) and that if men be never so learned , except they have learned the Mystery of the Gospel , and what it is to be borne again by their own experience , ( which few with their great learning do indeed know ) they are in Gods account , no better then fooles . I come now to prove , that the greatest Politician is a verier fool then the former . § 52. Secondly , If we shall look upon the most cunning Politician , with a single eye : judge righteous judgement , and not according to appearance onely , we shall finde that the greatest Polilician is the greatest fool . For he turns all his Religion into hypocrisie , into Statisme , yea , into Atheism , making Christianity a very foot-stool to policy . I confesse they are wiser in their generation , then the children of light ; and are so acknowledged by Christ himself , Luke 16. 8. But why ? not that there is a deficiency of power in the godly , but will : for could not David go as far as Achitophel ? could not Paul shew as much cunning as Tertullus ? Yes , surely if they would : But because their Master , Christ , hath commanded them to be innocent as doves ; They have resolved in an heroical disposition with Abraham , Gen. 14. 22. that the King of Sodome shall not make them rich . No crooked , or indirect meanes , shall bring them in profit ; they will not be beholding to the king of Hell for a shoo-ty . And hereupon the Foxes wiles , never enter into the Lions head . But to speak of them as they are : These cunning Politicians , in stead of being wise as serpents , they are wise serpents . They are so arted in subtleties , through time and practice , that they are neer upon as wise , as that old serpent the Devill . Indeed he hath one trick beyond all theirs ; for like a cunning fencer , he that taught them all their tricks , kept this one to himselfe , namely , how to cheate them of their soules . But take a short Character of them . They are such cunning dissemblers , that like Pope Alexander the sixth , what they thinke , they never speak . Why is this cast away , saith Iudas ? Crafty cub , he would have had it himself . They are like a fellow that rides to the pillory , they goe not the way they look . They will cut a mans throat under colour of courtesie , as Ulysses by gold , and forged letters , was the meanes of stoning Palamides , even while he made shew of defending him . And then to wipe off all suspition from themselves , their gesture and conntenance shall be like Julius Caesar's ; who seeing Pompey's head fell a weeping , as if he had been sorry for it , when by his onely meanes it was cut off . So like Rowers in a boat , whilest in their pretence they look one way , in their intent they goe the quire contrary : As our Saviour found it to fare with the Pharisees , and Sadducees , Matth. 16. 1 , 3. which made him to conclude , with , O hypocrites ! Nor shall any man be able to determine , either by their gesture , words , or actions , what they resolve , though like Hebrew letters , you spell them backward . Onely this you may be sure of , that they do not intend , what they pretend ; Like as in jugling feats , though we know not how they are done , yet we know well , that they are not done as they seem to be . Now if they can any way advantage themselves by anothers ruine , and do it cunningly ; as Iezabel did , when she killed Naboth , by suborning false witnesse against him , and proclaimed a Fast before the murther : Though all such policy be but misery , and all such knowledge , ignorance , Yet , ô how wise they think themselves ! but they are grosly mistaken : for wherein does this their great wisdom consist ? but first ; in being wise to deceive others : as the Old serpent did our first Parents ; or secondly in the end to deceive themselves , as the same serpent did , which brought a curse upon himselfe for so doing , Gen. 3. The crafty Fox hugg'd himselfe to think how he had cozened the Crow of her break-fast : but when he had eaten it , and found himself poysoned with it , he wisht the Crow her own again . Wealth got by deceit , is like a piece of butterd spunge , an Italian trick , it goes down glib ; but in the stomack swells , and will never be got out again . The gains a man gets by deceiving , at last he may put in his eye , and yet see himselfe miserable . Sin is the greatest cheater in the world , for it deceives the deceiver . §. 53 That it is so with them , and all others who goe to Counsell , and leave the God of wisdome behind them : let their case be viewed in other persons . What saith Pharaoh to his deep Counsellors ? Come , let us do wisely , when indeed he went about that which destroyed both him and his countrey . The Scribes , Pharisees , and Elders , took counsel against Christ ; as though they would most wisely prevent their own salvation . Josephs brethren , to prevent his having dominion over them , ( as his dreames imported ) thought they had taken a very wise course , in selling him to the Ishmaelitish Merchants , which was indeed the onely meanes to effect it . They murther Christ , lest the Romans should come : and by so doing , their coming was hastned . The Jews say , Come let us kill him , that the inheritance may be ours : But in killing him , they lost the inheritance and themselves too . And so it always fares with our Machivillians in the end , speed they never so wel for a time . For let the Devil promise them never so fair , ( suppose it be a Kingdome ) the up-shot will be but sad and doleful : as it fared with Athaliah , who having slain all the Kings seed , that she alone might raign , lost both the government , and her life too . Or as it did with Abimelech , who slue seventy of his brethren , that he might with safety enjoy the Kingdome lost both it , and his life with it . And many the like we read of . Whence St. Ambrose observes , that the plots of the wicked , alwayes return upon their own heads . As Pope Hildebrands servant , by stumbling , was killed with that stone he should have thrown down on Frderick the Emperour , at his Devotions . Or as Griphus his mother , was made to take that draught , where-with she intended to poyson him . Yea , how little was Judas set by of the High Priests , when once he had served their turn ? How did they shake him off in that pittiful distresse , with look thou to it ? And so how poor are the witches , that in confidence of these promises , even sell their souls to the Devill . See here in these few Examples , you have the depth and solidity of our greatest and wisest Politicians , and yet lewd men , most ridiculously and absurdly , call wicked policies , wisdome , and their successe , happinesse . But herein Satan makes them of all fools the superlative , in mistaking villany and madnesse for the best vertues . And what is the summa totalis of all but this ? Faux-like , they project other mens over-throw , purchase their owne . Neither hath any man been wise to do evill , but his wisdome hath had an evill end . As ô the multitude of Examples that are recorded , to give credit to this Doctrine ! Was not the wisdome of the Serpent turned into a curse ? the wisdome of the Pharisees into a woe ? the wisdome of Achitophel into folly ? the wisdome of Nimrod into confusion ? the wisdome of the unjust Steward into expulsion out of Heaven ? the wisdome of Jezabel , into a shameful death ? &c. So that in the issue , their case proves but like the spiders , that was weaving a curious net to catch thè swallow : who when she came , bore away both net , and webb , and weaver too . Wherefore , ô God , make me but soul-wise , and I shall never envy their knowledge , that pity my simplicity : Let me be weake in policy , so I may be wise to salvation . And I cannot but wonder to see , how the most are mistaken in them : But being thus discovered , I hope it will appear , that as love & lust are not all one , so a cunnning Politician & a wise man are not both one . As we have seen some that could pack the cards , & yet were not able to play well . § 54. True , if men shall look upon them side-wayes , as Appelles painted Antigonus , that is , upon their strength of ●rain and parts alone , and not consider them whole , and together , their abilities , with their deficiencies , they will take them for wise men , and so be mistaken . But If you would know how to call them , they are properly subtle persens ? as the Holy Ghost stiles Jonadab , who gave that wicked and crafty counsell to Amnon , 2 Sam. 13. 3 , 5. And the woman of Tekoah , 2 Sam. 14. 2. And Elimas , Act. 13. 10. as being rarely gifted to deceive , and more crafty and wily then is usual . But not wise men ; for this is rather wisdome backwàrd , and to study the dangerous art of self-sophysiry , to the end they may play wily beguile themselves , and to plot self-treason , then which there is no greater , when the betrayer and betrayed , spell but one man . Again , admit them the most , they are not wise in good , though they be wise to do evill : Or if you will , wise in goods , not wise in grace : For as that old Serpent seemed to boast , that he was richer then Christ , when he said , All these are mine , Matth. 4. 9. So the Politician may truly say , for the most part , I am wiser then my plain dealing neigbour by five hundred pounds . So that in some sense it may be said of them , as one speaks of women , though partially , that they are more witty in wickednesse then men . Nor can I more fitly compare them , then to Dats , Night-crows , Owles , and Cats , which can see better in the darke , then in the light . Their wisdome is like that of the Polipus : which is a most stupid and foolish fish , yet useth great skill in taking of other fishes . Never the lesse , yield them all that hath been mentioned , this is the up-shot . They are blinde , and in darknesse , as having their beginning from Satan , the Prince of darknesse , and their end in Hell , which is the pit of darkness : and because they are wise onely to evill , their wisdome shall have but an evill end . In the dialect of the wise man , the greatest sinner is the greatest fool , Prov. 1. 7. And David thinks , there is no fool to the Atheist , Psal. 53. 1. & 49. 13. And Saint Austin tells us , that the wisest Politician upon earth , the most ample , and cunning Machivillian that lives , be he a Doctor in that deep reaching faculty , is worse then a foole : For if the Holy Ghost , saith he , termes him a fool that onely laid up his own goods , Luke 12. 18 , 20. finde out a name for him , that takes away other mens . And though worldly men call the simple fools , yet God calls the crafty fools , Jer. 8. 9. Mat. 6. 23. And of all atheisis , and fools , which seeme wise , there be no such fools in the world , as they that love money better then themselves . And so you have the wisdome of Humanists , and Politicians desciphered ; together with the wisdome of Gods servants . You see the difference between them , and therein as I suppose , that neither of the former are so wise as the godly man , nor so wise as the world reputes them , or they themselves . I confesse the one speak Latine , Greek , and Hebrew , the other Statutes , History , and Husbandry , well enough to make their neighbours think them wise : but the truth is , they seem wiser then they are , as is said of the Spaniard ; whereas the godly , like the French , are wiser then they seem . The former are wise men in foolish things , and foolish men in wise things . Sharp-eyed as Eagles , in the things of the earth , but blinde as Beetles in the matters of heaven . O that they had but the wit to know , that when all is done , Heaven is a brave place , where are such joyes , as eye hath not seene , nor care heard , neither hath it entered into the heart of man to conceive the things which God hath prepared there for them that love him , 1 Cor. 2. 9. §. 55. Now as I have shewn these two sorts of men their folly , to the end some of them may be convinced , and ashamed , and consequently become soul-wise , that so they may be saved ; which is the principal thing I drive at ( for I take no pleasure in disgracing men purposely . ) So it were as easie to prove , that all sorts of sinners , are no better then sots , and shallow-brains , in comparison of the conscientious Christian . Nor do I see , but it may prove of great , and general concernment : therefore that others also may have benefit by the same , I will briefly touch upon some particulars . And the next that I will speak to , shall be such as come neerest to these last mentioned ; that is , your Covetous , Miserly Muck-worms , who though they be neer neighbours to those Ambodexters I last spake of , yet they are not the same men . Now although you cannot name one property of a natural fool , but the Covetous man is in that particular a greater fool : Yet I will make the parallel in one onely : lest I should weary my Reader , before I have dispatcht all my Clients , or halfe listed my men . The Covetous miser , if you mark it , esteems not of things according to their true value ; but preferreth bables and trifles before things of greatest worth , which is the most remarkable property of a naturall fool , that is , being like the ignorant Indians in Florida , Virginia , New England , and K●nida , who for a Copper kettle , and a few toyes , as Beads , and Hatchets , will depart from the purest gold , and sell you a whole Countrey , with the houses and ground which they dwell upon . As Iudas preferred thirty pieces of silver , before him that was Lord of the whole world , and ransome of man-kinde : so the covetous man prefers Earth , yea hell to heaven , time to eternity , his body before his soul ; yea , his outward estate before either soule or body . Whereas the godly care for the soul , as the chief jewell , and onely treasure ; and for the body for the soules sake ; and settle their inheritance in no land but the land of promise ; their end being to possesse a kingdome without end . They are not like Shebna , who built his sepulchre in one Countrey , and was buried in another : But like our English Merchants , that traffique in Turkey , get wealth in Turky , yet plant not in Turky , but transport for England . It cannot be said of them , as it may of the most ; that they worship the golden Calfe : because they consider , that Pecunia , the worlds Queen , ( I meane that world , whereof the Devill is King ) extends her Regiments , but to the brim of the grave , and is not current one step farther . Worldly hearts are penny-wise , and pound-foolish ; they know how to set high prizes upon the worthlesse trash of this world ; but for heavenly things , or the God that owns them , they shamefully under-value . Like Judas , who valued Maries ointment , which she bestowed upon the feet of Christ , at three hundred pieces of silver , and sold his Master , on whom that odour was spent , for thirty . But it is not so with the godly ; they think it the best purchase that ever was in the world , to buy him who bought them ; in comparison of whom all things else are dross and dung , as Paul speaks , Phil. 3. 8. And indeed if we once have him , we have all thing , as the Apostle argues , Rom. 8. 32. 1 Cor. 3. 21 , 22 , 23. So that the godly's man is onely rich , the servant of Christ is Lord of all . Whereas by a just judgement of God upon the covetous Miser , who makes Mammon his god : The Devill makes them his Drudges , to get and bring him in Gold , as the King of Spain does the poor Indians ) that he may keep it in banke , for the next prodigall to spend as ill , as the other got it . As how often is that spent upon one Christmas revelling by the son , which was forty years a getting by the Father ? O fools , incomparable ! to take a world of care and paines , endure so much grief , sting of conscience , loss of credit , to deprive themselves of Heaven , damn their own souls , to get wealth : and when they have got it , not to be a jot the better for it . Yea , they are less satisfied , and contented then other men , meanlier accommedated then mean men : Yea , a poor beggar that hath nothing here , is in better estate , then a rich Miser , that hath nothing in effect , either here or hereafter . O that they would but use that ! yea , half that wit , study , and industry hereafter , to save their souls , that they have formerly done to damn them . But hear more . Aristippus cared onely for his body , as if he had had no soule : Zeno but for his soule , as if he had had no body : Achitophel for his Family alone , as if neither soule nor body had been worth caring for : but these neither for body , nor soule , nor any thing , but for a little muck to leave behind them . Yea , he can finde in his heart to goe to hell for another , that wishes him gone , and will damn his own soul to leave his son rich . Yea , what a deale of paines and care does the covetous man take for his own damnation ? ever tormenting himself to get that ; for getting whereof he shall be tormented : so himselfe is voluntarily miserable here , and hereafter , that others may be happy . And so much of the Miser . The next I will fall upon , shall be such as equall these in their Idolatry another way ; as § 56. Fourthly , what think you of common Idolaters ? are not they arrant fools ? I 'le give you but one instance mentioned , Exod. 32. and you will need no more . Turn to the place , and there you shall find , that those blockish Israelites made them a molten Calfe , and then said , This is thy god , that brought thee out of the land of Egypt , ver. 34. This is such a pregnant example , that there needs no more to prove it ; that a Beast should be their god ; yea , and a beast of their own making , and that this beast should have brought them out of Egypt , which could not move it selfe , but as it was moved , and that before it had any being . This is such a blockish absurdity , that as one would think , should never enter into the heart of him , who is endowed with a reasonable soule . But what can the Prince of darknesse propound ? that a wicked heart , ( blinded with the custome of sinne , and given up by God , to be further blinded by Satan ) will not believe , as appears by our Ranters , Shakers , and Quakers at this day . And such other fools are the Papists , though great Clerks , and wise men : who ( if I could intend to aquaint you ) maintain a thousand ridiculous tenents , stif●y defending those things for truth , which the Holy Ghost calls in expresse words , The doctrine of devils , 1 Tim. 4. 1 , 2 , 3. And most justly are they forsaken of their reason , who have abandoned God . Yea , most just it is , that they who want grace , should want wit too . If Idolaters will need set up a false god for the true , is it not equal , that the true God should give them over to the false ? Again , Fifthly , how does lust blinde and besot men ? when the Adulterer prefers a filthy strumpet before his own chaste wife , though his own lawfull Consort is known to be more comely , and lovely then the strange woman . Yea , when they shall confesse the same ( as it was the speech of one too great to name ) That were she not his wife , he could love her above all women in the world ; a word able to rot out the tongue that spake it . But take an instance of this nature , I 'le give you one amongst many very remarkable . We read , Judges 16. that Sampson cared more for his pleasure in this kinde , then his li●t . O strange debauchednesse ! his filthy lust of a Nazarite , leaves him scarce a man ! He that might not drink wine , is drunk with the cup of fornication . How could hee other then thinke , if lust had not blinded and bewitched him ? She whose body is mercenary to me , will easily fell me to others ? she will be false , if shee will be an Harlot . Was there ever such a motion made to a reasonable man ? Tell me , wherewith thou mayest be bound to do thee hurt ? Who would not have spurned such a sutor out of doors ? And when upon the tryal he saw such apparent treachery , he yet wilfully betrays his life , by her to his enemies . All sins , all passions have power to blinde , and infatuate ; but lust most of all . Never man that had dranke flagons of wine , had lesse reason left him , then this Nazarite . Many an one loses his life , but he casts it away ; not in hatred to himself , but in love to a Strumpet , He knew she aimed at nothing but his slavery , and death , yet had not power to deny her . He had wit enough to deceive her thrice , not enough to keep himself from being deceived by her . Thrice had he seen the Philistims in her chamber , ready to surprise him upon her bands ; and yet will needs be a slave to his Traitor . Yea , in effect , bids her binde him , and call in her Executioners to cut his throat . O beware of a Harlot , as you would of the Devill ! and the rather , for that under the habit of a woman , it may be the Devill in shape of a woman , as some have so been cheated . But Sixthly , what can we think of an improvident Gamester ? is not he a Fool ? who will hazard his whole estate upon the chance of a treacherous dye , that flatters him with his own hand , to throw away his wealth to another . And a Thief he is too , for if he wins , he robs another ; if he looses , he no lesse robs himself . § 57. Seventhly , let me refer it to any rational man , whether the Voluptuous Prodigal is not a stark Fool ? who suffers himself to be stolne away for an Apple : For , for a little tickling of the palate , a kind of running Banquet , he will hazard the losse of eternal comfort , and expose himself to a devouring fire , an everlasting burning ? Isa. 33. 14. And what greater folly ? Is it not a dear purchase ? an ill penni-worth ? yea , a desperate madnesse , to buy the merriment of a day , ( yea , possibly the pleasure of an hour , may deterimine it ) with ages of pangs , with eternity of unsufferable torments , that are capable of neither ease 1. or end . Nor is this all , for they run upon Gods judgements , as Balaam did upon the swords point in the Angels hand , and yet are so farre from being afraid , that they applaud their own wisdome , for giving such liberty to their lusts ; thinking no men in the world enjoy the like freedome . When indeed their bondage is much worse then the cruel and tyrannical bondage , and slavery of Egypt . For first , that bondage was of the body onely , but the service of sinne is of the whole man , body and soul . Secondly , in the bondage of Egypt , they served men ; but in this bondage , service is done to sinne & Satan , most vile Lords , which command most base , and filthy works . Thirdly , in the bondage of Egypt , the most harm was temporall , losse of liberty , smart and pain of body , in this service of sinne , the losse is eternal , even destruction in Hell for ever ( without the infinite goodnesse of God . ) Fourthly , in this bondage under Pharaoh , they had a sense of their thraldome , and desired liberty ; in this of sin , men do not so much as suspect themselves to be bound , but think themselves free , and despise liberty . Lastly , in all outward bondage , they which are bound may possibly help themselves ; as by running away , or by intreaty , or by ransome : In this bondage we lie still , as it were , bound hand and foot ( till God by his mercy deliver us ) not having so much as the least thought of relieving our selves . By all which it appears , that such who take the most liberty to sin , are the most perfect slaves in the world ; because most voluntary slaves : and that Christs service is the onely true freedome ; his yoke an easie yoke ; his burthen but as the burthen of wings to a bird ; which makes her flye the higher . Wherefore , as we serve the lawes , that we may be free : so let us serve Christ , and we shall be the freest people alive . A godly man being demanded , what he thought was the strangest , and foolishest thing in the world , answered , an impenitent sinner , or an Unbeliever : For , said he , that a man should provoke God , so gracious and mighty , that he should believe Satan the father of lies and cruelty , forget his own death so imminent and in-evitable ; obey the command of his Flesh , a Drudge so ignoble , admire the world so fickle and dangerous , prefer it before Heaven so blessed & glorious ; wilfully cast himself into hell , a place so woful and dolorous , and all for vanity , such a wretched emptinesse ; that he should feare the blasts of mens breath , and not the fire of Gods wrath ; weep for the losse of friends , & not for his soul : And lastly , that Christ should stand at the door of his heart , craving for entrance , that he may remedy all , and make him everlastingly happy ; and God call him every day , either by his Word in the mouthes of his Messengers , or by strange judgements , or extraordinary mercies upon himselfe , or others , and all in vain Such an one , sayes he , is the most foolish and degenerate creature alive : Thus I might go on to Traytors , Murtherers , Back-byters , Seducers , Drunkards , Blasphemers , Persecutors of the godly , proud persons , Hypocrites , Thieves , Atheists , and what other sinners you can name : and prove them all fools alike . But I have already ( upon one occasion or other ) done it in some other Tract. Nor do I love to tautologize , except it be for a great advantage to my Reader , and for others good : though in such a case , I can , I thank God , dishonour my selfe , that I may honour my Maker . The which if men did well ponder , they would be more sparing of their censures ; How-ever I could wish , that our Reverend Divines would afford themselves more liberty in this case then they do . There be some expressions , that we borrow from our Predecessors , that deserve to be mentioned , or used ( by a Minister that remains perhaps twenty , or thirty years in a Parish ) more then once , though it be to the same Congregation ( for that which takes not , or is not minded at one time , may at another : and how many have been converted , by that onely argument ? that God seeth all things even in the darke , when the doors are shut , and the curtains drawn . ) Nor do I think , that a dull and flat tool , or instrument would be used , when a more quick , and sharp one may be had at as easie a rate , and perhaps neerer at hand . But we are mostly ( even the best of us ) loth to deny our selves ; though it be for our Masters , ( & many of our Brethrens great gain and ) advantage . But of this by the way onely , a word or two more , that may reach to all , that are in their natural condition , and I shall conclude . § 58. In the last place , Are not all wilfull sinners arrant fools ? who Adam-like , will receive what-ever comes , or is offered them ? be it bribe , or other sinful bait , not once thinking this is forbidden fruit , and thou shalt die the death . That think the vowed enemy of their souls , can offer them a bait without a hook ? you cannot but acknowledg them stark fools , though thou thy self beest one of the number . Again , for men to dishonour God , and blaspheme his Name , while he does support and relieve them , to runne from him , while he does call them , and forget him , while he does feed them . To imitate the Common Protestants in Queen Maries time , who laughed the Martyrs to scorn , and esteemed them superstitious fools , to lose their lives and fortunes , for matters of Religion , accounting faith , holinesse , immortality of the soul , &c. meer fopperies and illusions . To be quick-sighted in other mens failings , and blinde to their own . Are not these so many infallible properties of a fool ? and yet these are the lively characters , of every sensuallist . In so much , that if I should give you a list , or Catalogue of all the fools in one City , or County : You would blesse your selves , that there are so few Bedlam houses , and yet so many out of their wits , that can not perceive or discern the same . And yet no wonder ; for as I told you-ere-while , Sensual men are so be-nighted , and puzled with blindnesse , that they know no other way , then the flesh leads them . Yea , many by losse of conscience become Atheists ; and by losse of reason , Beasts . Yea , to any thing that is spiritually good , the natural man is blinde , and deafe , and dead , as ye may see by these ensuing Scriptures , 1 Tim. 5. 6. Rom. 1. 21 , 22 , 25. Ephes. 5. 14. Isa. 6. 9 , 10. John 12 40. Psal. 69. 23. Matth. 4. 16 & 15. 14. Ephes. 4. 18 , 19. & 5. 8. 1 Pet. 2 9. Acts 28. 27. Rom. 11. 8. Matth. 23. 16 , 17. 19. 24. 26. & 27. 3 , 4 , 5. 2 Pet. 2. 16. Revel. 3. 17. Rom. 6. 13. & 8. 11. Micah 7. 16. Psal. 58. 4. Eph. 2. 1. If our Gospel be hid , it is hid to them that are lost , in whom the god of this world hath blinded , 2 Cor. 4. 3 , 4. But it is otherwise with the godly : as let Satan , or the world offer a wise Christian the bait of pleasure , or profit : his answer shall be , I will not buy repentance so dear : I will not lose my soul , to please my sense . If affliction comes , he will consider , that Gods punishments for sinne , calls for conversion from sin : and in case God speaks to him by his Word , to forsake his evill wayes , and turn again to him , he will amend his course , lest if he heare not the word , he should feel the sword . Whereas nothing will confute a fool , but fire and brimstone . The Lord spake to Manasses and to his people ; but they would not regard : Wherefore the Lord brought upon them the Captains of the Host of the King of Ashur , that took Manasses , and put him in fetters , and brought him in chains , and carried him to Babel , 2 Chron. 33. 10 , 11. Fools , saith holy David , by reason of their transgression , and because of their iniquity , Psal. 107. 17. From which words , Musculus infers , that all wilfull transgressors are arrant fools . And it is the saying of Cardan : That dishonesty is nothing else but folly and madnesse . Yea , Solomon throughout all his Proverbs , by a fool , means the natural man ; and by a wise man , a man sanctified . O that it were rightly learned , and laid to heart by all , that are yet in the state of un-regeneracy ! for it is every one of their cases . To conclude in a word , Without knowledge , the soul is not good , Prov. 19. 2. The ignorant cannot be innocent . I am the light of the world ( sayes our Saviour ) John 8. 12. & 12. 46. Where light is not , Christ is not : for Christ is light . § 59. And so according to my skill , I have performed what I at first promised . It remains before we leave it , that some use be made thereof , that so both wise and weak , may learn something from what hath been spoken of this subject . Wherefore , in the first place , If it be so , that both the sensual and rational , even all that are yet in their natural estate , are uncapable of divine , and super-natural knowledge , that they are blinde touching spiritual things . Then let not any carnal wretch hereafter dare to speak evill of the things , actions , or persons , that are out of the reach of his capacity , but silently suspend his judgement , untill he be better informed : For as it pertaineth not to the Rustick , to jugde of letters : So it belongeth not to natural men to judg of spiritual things . Yea , let those ignorant ones , that have used to speak evill of the way of truth , learn to kick no more against the pricks , lest they bring upon themselves the same curse , that their fellows did , who brought up an evill report of the Holy Land , Num. 13. 32 , 33. & 14. 23 , 24. Yea , put case they shall think they do God good service in it , as many do in persecuting , and putting to death his children and Ambassadors , John 16. 2. as a world of examples witnesse . Yea , the Jews thought they did marvellous well , in crucifying the Lord of life . But what says the holy Ghost , Prov. 14. There is a way that seemeth right unto a man : but the end thereof are the ways of death , vers. 12. Even the Powder-traytors thought they merited , when they intended to blow up the whole State . Alass , Natural men are no more fit to judge of spiritual matters , then blinde men are fit to judge of colours . And yet none more forward then they ; as you may see by those blinde Sodomites , that dealt so roughly and coursely with Lot and his two Angel● , Gen. 19. 1. to 12. That they are ignorant , and so unfit , is evident of what is recorded of Michol , 2 Sam. 6. 16. Of Nichodemus , John 3. 4. Of Festus , Acts 26. 24. And lastly , of Paul before his conversion . I was , saith he , a blasphemer , a persecutor , and an opposer of Christ and his members ; but I did it ignorantly through unbelief , 1 Tim. 1. 13. It 's worth your observing too , that he was no sooner enlightned with the saving knowledge of Jesus Christ , but he was of a contrary judgement , and preached that faith which before he condemned and persecuted . And this will be every one of their cases , in the end ; if not in this life , yet hereafter , when Hell flames hath opened their eyes , they will confesse . We fools thought his life madnesse , and his end to be without honour : How is he now numbred with the children of God , and his lot among the Saints ? And when they shall see it , they shall be troubled with horrible fear , and shall be amazed at the strangeness of his salvation , so far beyond all that they looked for : and groaning for anguish of spirit , shall say within themselves , This is he whom we once had in derision , and in a proverb of reproach , therefore have we erred from the way of truth , we wearied our selves in the way of wickedness and destruction : but as for the way of the Lord , we have not known it . The light of righteousness hath not shined unto us , nor hath the Son of righteousness arose upon us . What hath pride profited us ? or what good hath our riches and our vaunting brought us ? with more of the like , for which read , Wisdom 5. And what is the cause they acknowledg not the same now , but their blindness and folly ? and because they put their own faults in that part of the wallet that is behind them ; but ours in the other part , or end which is before them : For self-examination would make their judgements more charitable . Read al●o these Testimonies , John 15. 21. & 16. 2 , 3. Mat. 16. 23. & 22. 29. 1 Cor. 2. 8. Isa. 5. 20. But I will give you other instances . Was it not an a gu●●nt that Haman was blinde ? who thought Mordecaies not bowing the knee to hi● , a more heinous offence , then his own murthering of thousands ? Were not the Jews , Scribes & Pharisees blind , who could see more unlawfulness in the Disciples plucking a few ears of Corn on the sabbath-day ? and the Palsie man's carrying his bed ; then in their own devouring of Widows houses ? who thought they might better murther Christ , then others believe in him ? and be themselves the greatest of sinners , then our Saviour to be in company with sinners ? Was not Ahab blinde ? who thought Elijah more troubled Israel , in doing the will of the Lord , then himself in provoking the Lord above all the Kings of Israel that were before him . And the like in our dayes . Is it not the manner of thousands with us ? not only of Clownes , and ill-bred people , who walk after the flesh , in the lusts of uncleanness ( whom St. Peter cals bruit beasts , led with sensuality , and made to be taken and destroyed . ) But of proud wits , who one would think should have more brains , and know something , to speak evill of the things which they understand not , 2 Pet. 2. 12. Yea , how severely will they censure , not only things indifferent , but the most holy and approved good duties in the godly ? while they will patiently passe by the most heynous crimes , as cursing , blaspheming , &c. in themselves and others ; an infallible signe of a man not born a-new . Yea , will they not more deeply censure our serving of God , then their own blaspheming of him ? and think it a more heynous offence in us to be holy , then for themselves to be prophane , and persecute holinesse . And what one does , is a law to the rest , being like a flock of sheep ; which if they but see one take a wrong way , all the rest will follow . As you may see in the Example of Corah , and his two hundred and fifty followers , in Demetrius and his fellows , in their quarrel against Paul and his companions . And lastly , in Lots neighbours , Gen. 19. where you shall read , that when some Godlesse persons had assaulted him , and his two Angels ; before night , all the men of the City , from the young even to the old , from all quarters compassed the house round , seeking to break it open , railing upon , and reviling him . Yea , though they were strook with blindnesse , they would not leave off , untill they had wearied themselves , and felt fire and brimstone about their cars , vers. 4 to 2 5. Natural men in heavenly things , resemble Shel-fish , that have no smell : Or the Cam●lion that hath no taste . Nor do they see any more , then the meer barke or out-side●f spiritual performances , 2 Sam. 6. 16. And the Flesh ( Satans ready instrument ) will be ever suggesting to them strange surmises , touching what the Religious either say , or do . And still , the more sottish , the more censorious : For where is least brain , there is most tongue , and loudest . Even as a Brewers Cart upon the stones , makes the lowdest noise , when his barrels are emptiest . They that knowleast , will censure most , and most deeply . It is from the weakest judgements , that the heaviest judgement comes . And so the more censorious , the more sottish , seem they never so wise in the worlds account : For admit the●have a shew of wisdome ; yet for matter of Religion and saving knowledge , they know not their right hand from their left ; as it fared with those sixscore thousand Ninevites , Ionas 4. 11. So that it 's no disparagement to us , seem they never so learned : As what but their ignorance makes them so censure us . They suspect much , because they know little ; as children in the darke , suppose they see what they see not . Yea , a Dogge will be very violent in barking at his own shadow on a wall , or face in a glasse . The Duke of Von●osme seeing his own and others faces in a well , call'd for ayd against the Antipodes . Paglarencis thought himselfe cozened , when he saw his sow had eleven Pigs , and his Mare but one Foale that would be confest . So that they are like Harpast , a blinde woman in Seneca's family , who found fault with the darknesse of the house when the fault was in her want of sight . Or the Owle , that complained of the glory of the Sunne , when the fault was in her own eyes . Or like Pentheus , in Euripides his Bacchus , who supposed he saw two Sunnes , two Thebes , every thing double : when his brain alone was troubled . Or those that are vertiginous , who thinke all things turn round , all e●re : when the errour is onely in their own brains . And so much for caution to the one . § 60. Secondly , for comfort to the other ; If all natural men are ( like Sampson without his guide , ) not able without the Holy Ghosts direction , to finde out the Pillars of the house , the principles of faith : let us not wonder , that they swerve so much from the godly in their judgement , and practice : As is it any strange thing to see a blinde man stumble and fall ? Neither let us be discouraged , maugre all their slander & opposition . Nor think the worse of our selves , if such shall reproach us never so : The Corinthians exceedingly slighted Paul , he was this , and he was that ; But what says Paul ? With me it is a very small thing that I should be judged of you , 1 Cor. 4. 3 , 4. VVe know little children will often laugh at wise men , when they are about serious and necessary affairs : which notwithstanding is not an argument of the unworthiness of the things they laugh at , but of the folly of them which laugh . Will the Merchant be discouraged because his wine pleaseth not a sicke mans palate ? Much lesse cause have we to be discouraged by their distaste , or dislike of us and our actions , as having more certainty to rely upon ; they perhaps have sense , reason , and experience to rely upon , but we have them with the advantage of Gods Word , and Spirit , and Faith , three infallible witnesses . Yea , we have great cause to rejoyce , that they revile , and speak evil of us . For his is both a token of perdition to them , and to us of salvation , and that of God , as the Apostle phraseth it , Phil. 1. 28. True , they may raise any slander upon the best of us , as the Chief Priests did upon our Saviour , Math. 28. 13 , 14. and that slander may be believed time out of minde , ( as the Jewes to this day believe that his Disciples stole him cut of the Sepulchre ) Matth. 28. 15. to the hardning of many in their Atheism , and Unbelief : For what should hinder ? When Naboth was proved to be a blasphemer of God , and Susanna a whore upon oath ; and the same recorded to posterity ; when Ieremiah was reported to be an enemy to the State ? Paul a polluter of the Temple ? Steven a destroyer of the Law ? All the Disciples deceivers , and Christ himselfe a wine-bibber , a Sabbath-breaker , a seducer of the people , a Belzebub , &c. So we may perhaps under-goe the like , in one kind or other ( as the Devils servants , want neither wit nor malice to devise ; ) But what need it trouble us , so long as it shall add waight to our Crowns ? For if we any way suffer for Christ , be it but rebuke for his sake , happy are we here , and great shall our reward be in heaven , Mat. 5. 11 , 12. VVherefore let us never be ashamed of our Masters service , nor of their censures : No matter what Judas saith touching Maries ointment , so long as Christ approves of it . Did our Saviour Christ forbear to heal on the Sabbath day , because the Scribes and Pharisees took it ●ll ? no , but rather did it the more , Luke 6. 7. to 12. and Luke 13. 31 , 32. VVhen Peter and John were charged to speak no more in the name of Jesus ; their answer was , We cannot but speak that which we have heard and seen , Acts 4. 20. VVhen Michol scoft David , and called him fool for his dancing before the Arke , His answer was , I will be yet more vile , and more lowly in mine own eyes . He knew that nothing could be more heroical , then this very abasement . And it is our very case . Every scoffing Michol , ( for none else will do it ) every drunken sot , derides our holy profession : but with God and the gracious , we shall be had in honour . Yea , our very malicious , and scoffing adversaries shall honour us , by deriding us . Their dispraise is a mans honour , their praise his dishonour . VVherefore let us imitate St. Austin ; who as he feared the praise of good men , so he detested that of evill , and ungodly men . And take our Saviours counsel ; seek to justifie our judgements , to the children of wisdome , of whom she is justified ; and not to fools , by whom she is daily crucified . Neither let any think the better of such whom they extoll ; for the blinde eat many a flie . § 61. Thirdly , are the one regenerate , the other carnall ? the one of this world , the other chosen out of it ? the one children of light , and of the day , the other blinde and in darknesse ? the one Christs friends , the other his enemies ? do the one live after the flesh , the other after the spirit , Gal. 5. 15. 1 Pet. 4. 2. Then look we for no love from , or peace with them : Different dispositions can never agree . There can be no amity , where there is no sympathy . Athens and Sparta could never agree , for that the one was addicted to serve Minerva , the other Mars . Yea , when it was said of Phocian and Demosthenes , that they could never agree ; it was answered , No , how should they ? when the one drinks water , and the other wine . Much more may it be applyed to these , when the holy Ghost sayes , 2 Cor. 6. What communion between light and darknesse ? what peace between the Believer and the Infidel ? or unbeliever , vers. 14 , 15. And in another place ; Know ye not , that the amity of the world , is the enmity of God ? And that whosoever will be a friend of the world , maketh himselfe the enemy of God , Jam. 4. 4. And again , He that is borne after the flesh , will persecute him that is born after the Spirit , Gal. 4. 29. Yea , Solomon tels us directly , and in plain terms , That a wicked man is abomination to the just ; and that he who is upright in his way , is abomination to the wicked , Pro. 29. 27. Even our very ways which God hath commanded us to walke in , are abomination to them . VVhence it is , that the Naturall man can agree with all that be naturall ; be they civill , or prophane , Turkes , or Jewes , Papists or Atheists , because all these agree with him in blindnesse , and darknesse : But with a sincere , and holy Christian , a practicer of piety , he can never agree , because his light is contrary to the natural mans darknesse ; Grace in the one , is a secret disgrace to the other . VVherefore to be without enemies , or to have such our friends , we may rather wish then hope ; yea , once to expect it , were an effect of frenzy , not of hope . Onely let not us by our offending God , or jarring amongst our selves , put weapons into their hands to wound us withal : and then we are sure to have Christ ( who is able enough to vindicate all our wrongs ) to assist us , and prevent our Enemies . § 62. Fourthly , If none be truly wise , but such as have pass'd the second birth ; and that this wisdome which makes us differ , cometh downe from the Father of lights ; and that we cannot have it , except God vouchsafe to give it us : it may teach us to be humble , Job 42. 6. And not like the Ape , that is proud of his Masters jacket : And thankefull , for Heavenly notions , grow not in us ; wee spin them not out of our own breasts . Nor was there any thing in us , that makes us differ : we slept nigh half our time in ignorance , and that wee ever awakened , it was onely Gods infinite goodnesse and free grace . VVhat cause have we then to blesse the giver ? And to become suiters to our Saviour in their behalf , who are not yet awake : That he will be pleased to open their eyes , and remove that vail which is laid over their hearts , in their hearing the Gospel , 2 Cor. 3. 14 , 15 , 16. And in the mean-time , let us condole their disastres , and drop some teares in pity and compassion for their great and grievous misery . Fifthly , and lastly , If with God one spark of spiritual , experimental , and saving knowledge , be of more worth then all humane wisdome and learning , then strive we after that knowledge that will make us for ever blessed . Let us so be learned , that we may be saved . Let us not in our hearing , reading , and communication , do as little children , that looke onely upon the babies in a Booke , without regard to the matter therein contained . But like men in yeares , have more respect to the pith , and solidity of the matter , then to the phrase ; and to the profit of our souls , then the pleasing of our senses . Yea , let us so minde what we either hear or read ; that if any vertue be commended , we practice it ; if any vice condemned , we avoid it ; if any consolation be insinuated , we appropriate it ; if any good example be propounded , wee follow it . Yea , so minde wee what we hear , or read , as if it were spoke onely to each of us in particular ; which to do , is to be for ever happy . Good counsell for our young Gulls , who will hear no other Ministers but such as flatter sinne , and flout holinesse ; nor read other Books , then such as fill them with Pride , and Lust , and the Devil . So I have given you a good , and profitable Book , one faultlesse fault being born with . An answer that may satisfie such as shall make the Objection I expect , viz. about repetition , which I take to be a fault deserving thanks . If any shall finde themselves gainers by reading of this piece , let them also peruse the two fore-going parts , viz. The Hearts Index , and A short and sure way to Grace and salvation , as treating upon the most needful subjects for a natural mans conversion , that I could think of : The which being small things , are sold onely by James Crump , in Little Bartholomews , wel-yard ; And by Henry Cripps , in Popes-head Alley . ERRATA . Not to mention all the litterall mistakes , and points misplaced ; there is one fault in the Title page so grosse , ( though it past the view , both of Transcriber , Composer , Corrector , and Authour , without being discerned : ) that it would be mended with a pen , and of Floreligus , made Florilegus . FINIS . 
A67763	----	Philarguromastix, or, The arraignment of covetousnesse, and ambition, in our great and greedy cormorants that retard and hinder reformation, (all whose reaches, are at riches) that make gold their god, and commodity the stern of their consciences, that hold everything lawful, if it be gainful, that prefer a little base pelf, before God, and their own salvations, that being fatted with Gods blessings, do spurn at his precepts : dedicated to all corrupt cunning, and cruel [bracket] governours, polititians ... : together with the lively, and lovely characters, of [bracket] justice, thankfulnesse ... : being a subject very seasonable, for these atheistical, and self-seeking times / by Junius Florilegus. Younge, Richard. 1653 Approx. 154 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A67763 Wing Y172 ESTC R39194 18265922 ocm 18265922 107263 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67763) Transcribed from: (Early English Books Online ; image set 107263) Images scanned from microfilm: (Early English books, 1641-1700 ; 1138:26 or 2539:13) Philarguromastix, or, The arraignment of covetousnesse, and ambition, in our great and greedy cormorants that retard and hinder reformation, (all whose reaches, are at riches) that make gold their god, and commodity the stern of their consciences, that hold everything lawful, if it be gainful, that prefer a little base pelf, before God, and their own salvations, that being fatted with Gods blessings, do spurn at his precepts : dedicated to all corrupt cunning, and cruel [bracket] governours, polititians ... : together with the lively, and lovely characters, of [bracket] justice, thankfulnesse ... : being a subject very seasonable, for these atheistical, and self-seeking times / by Junius Florilegus. Younge, Richard. 23, [1], 22 p. Printed by J.L., London : 1653. Caption title. "Imprimatur, Tho. Gataker." 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Avarice -- Religious aspects -- Christianity. Calvinism -- England. 2002-11 TCP Assigned for keying and markup 2002-12 SPi Global Keyed and coded from ProQuest page images 2003-01 John Latta Sampled and proofread 2003-01 John Latta Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion Philarguromastix . OR , The Arraignment of Covetousnesse , and Ambition , in our great and greedy Cormorants . That retard and hinder Reformation , ( All whose reaches , are at riches : ) that make gold their god ; and commodity the stern of their consciences : that hold every thing lawful , if it be gainful : that prefer a little base pelf , before God , and their own salvations : that being fatted with Gods blessings ; do spurn at his precepts . Dedicated to all corrupt , cunning , and cruel Governours , Polititians , Officers , Iudges , Lawyers , Projectors , Ingrossers , Gripers , Wasters , &c. Together with the lively , and lovely Characters , of Iustice , Thankfulnesse , Contentation , Frugality , Liberality , Being a subject very seasonable , for these Atheistical , and self-seeking Times . By Iunius Florilegus . Imprimatur , Tho. Gataker . CHAP. I. HAving felt the Cormorants Pulse , I find it to beat violently after gain . He were a skilfull Physitian , that could pick out the greedy ●●m , which maketh him so hungry . I will make the attempt , and leave the issue to him , to whom nothing is hard . And that I may ( if it be possible ) pluck up Covetousnesse by the roots ; I will ( as near as I can ) imitate our Anatomists , who in desecting of a Corpse , passe not by the least vein , or artery , without a discovery , and paraphrase upon the same . And so , that the profit ( as I hope ) shall recompence the prolixity . True , he is such a deep , that one may better tell the haires of his head , then the wickednesse of his heart . And whereas Many sinners ( which in my former Characters I have pointed out , ) have done wickedly ; this wretch surpasseth them all . Yea the springs and wards of his deceitful heart , are so divers and intricate ; that it would be an impossible enterprise to decipher them all . Neverthelesse , I will ( God assisting me ) acquaint you with such words , actions , and cunning devices of his , as are most worth my discovery , and the Worlds notice : that being known and stigmatized , you may the better beware of him . The Covetous Cormorant , Miserly Muckworm , Greedy Griper , or Cunning Polititian ; is one that affects no life or quality for it self , but for gain ; all his reaches , are at riches . His Summum bonum is commodity : and gold is the goddesse he adores in every thing . Nor cares he how he gets , but what he gets . For he not only betters his estate , by making himself worse ; and impoverisheth his soul , to inrich his body : But to purchase a great estate , he will sell both soul , and body . Nor could he otherwise call his wealth his own : if he did not thus buy or purchase it with himself . Like Silvester the second , who to get the Popedome , gave himself to the devil . If he be a Trades-man , he takes one and the same oath ; to be the Cities Freeman , and moneyes bondslave . He shuts the fear of God out of his heart , the same day he begins the world : and marries his Wife , and the World at once : to save the Charge of a double Wedding . He bids a good conscience farewel for thirty years : charging it to meet him again , when he is Alderman . For his hopes , and desires are as great ; as his deserts are mean. Nor is he any niggard of his labour , or neglecter of time and opportunity . It s ever Term with him ; his businesse admits of no vacation , no holiday ; scarse of nights , or meal times . For he is so eager on his worldly occasions ; that he seldom feeles himself either sleepy , or hungry : nor will they once give him leave , to think of his conscience . He takes paynes , and parboyles himself in sweat unreasonably : and because all servants ( as he thinks ) are Theeves : it much grieves him , he hath not an hundreth hands with Briarius ; and as many Eyes with Argus : for he could and would imploy them all . Nor is there any end , or limit to be found in Covetousnesse . Balaam was so inflamed with the hope of Balacks gold : that he thought his Asse never went half fast enough to it . Numb . 22. whence it is , that such an one plots , studies , contrives , breaks his peace , his sleep , his brains to compasse his desires . Neither will he spare , to plow furrowes on the backs of the Poor : Or run through the blood of Orphans to effect the same . For though he ventures his eares , his neck , his soul ; he dares not deny his slave , his dog , his devil avarice . Wind , tyde , nor time ; but it shall bring him in profit . Yea he will grow wealthy by Plague , Famine , or War , ( like those fowles that fatten with frosty weather , ) And as for these Civil wars : we know to our cost , that many of them are swollen in their estates , and minds : from a toade , to an Ox , as in the Fable . What are his several wayes to effect the same , in such times : I dare not tell ye ; for fear of teaching them : and my aym is to profit your soules , not to increase your estates . Neither will this Discourse permit me , to be prolix . Only this , for matter of conscience , he is like Dorio the Bawde in Terence : that was not ashamed of the basest actions , that brought her in benefit . Or Caligula : who could smell no difference , between gold got by oppression ; and that which was honestly come by . And indeed : how should not that Eye be blind ? which the Devil hath dawbed up , with the dirt of this world . The gift blindeth the eyes of the wise , saith God ; and perverteth the words of the just . Exod. 23.8 . Deut , 16.19 . CHAP. 2. I Need not tell you of his procuring Monopolies , to rob the Common wealth : a wicked way to inrich one man , by beggering , or defrauding a multitude . Nor how politick he is , to ingrosse a Commodity in the plenty , and neglect of it : that he may inrich himself when a time of dearth shall come . Nor of his hoording up Corn in a dear year : which is to make a private gain , of Gods Iudgments , and to starve the Poor . For he does what he can to starve them . He curses the Hollanders , for supplying us in times of scarcity : wishes that Danske were as far as the Molockoes . And had rather have the frame of the World fall , then the price of his Corn. And the like in whatsoever this Cormorant deales ; For he will be sure to make the most of it . And not only in the price , but otherwise . For , for the emptying of other mens purses , and filling of his own : he buyes by one ballance , and sells by another . hath false weights , false measures , false wares , false lights , a false finger , a false tongue , a false heart , &c. Nor can you well make any bargain with him , without being over-reached by him . As a bargain may sometimes be as unmercifull , as a robbery : and hasty selling ( which many poor men are oft put unto , ) is commonly more disadvantagious , then interest . Let him be put in trust ; as Ioseph was by Potiphar : who committed all he had to him , Gen. 39.6 to 10. he is so far from dealing faithfully as he did : Or those mentioned , 2 Kings 22. whom Iosiah found so honest , that he would take no reckoning of them , verse 4. to 8. That he falls short of the unjust steward , Luke 16. who cheated his Master , but of fifty , in an hundred . vers . 6. For whatsoever he catcheth in his clawes , he will be sure to hold : like the Fish Polipus , Or a drowning man ; that holds all he can take hold on . And not onely so , but he will laugh in his sleeve , and esteem it a good jest ; to see how his subtilty , hath cousened your simplicity in earnest . But he is a fool , in thus playing the knave : for honesty though it gain but little at once , yet it gains that little oft , and long . whereas nothing but mere necessity , will bring a man into a Trap ; wherein he hath once been taken . Nor make him joyn with a known theef , in his own robbing . I have known some , that by wronging , and cousening a Customer of a few shillings : have hindered themselves the taking , of half so many thousand pounds . And others that by their honest , and square dealing : have gained such credit ; that the mere report thereof , hath procured them customars from all parts of the Land. And certainly a wise man would be honest : if it were but for his own ends . But God hath justly ordained , that he who will be a knave in one thing : should be a fool in another . But to go on , Suppose he shall be brought upon his Oath , when his cousening cannot be proved : as in Israel , when any thing was delivered to a Neighbour in trust ; and he refused to restore the same ; pretending it was stolne , Exod. 22.7 , 8 , 10 , 11. he will absolutely forswear himself ; rather then acknowledg it , or make satisfaction . And the like is his dealing with Orphanes ; if any shall be so simple , or unhappy ; as to put him in trust with their estates ; and leave the care of their children to him : ( though the greatest obligation to a good mind , is anothers trust : which to disappoint , is matchlesse perfidiousnesse , ) he will discharge his trust with a witnesse . Much like that Taylor : who like a Knave as he was shrunk a Freeze Gown , to three dozen of Buttons . For he hath a Conscience like a Barn Door : and can disgest gold , and silver , as the Ostridge doth Iron . Yea so vast is the gorge of his Conscience : that he can swallow the greatest crimes , and find no strain in the passage . Yea he can carry them as lightly away , as Sampson did the Gates of the City ; and his back never complain of the burthen . Not can you expect he should be faithful to men : that is so unfaithful to God. If he be a great dealer , and growes not rich that way : he will effect it another way . he will study tricks to uphold the credit of his wealth : and still the nearer he comes to poverty ; the more shew he will make of sufficiency , untill he hath got twenty mens estates , perhaps ten thousand pounds into his hands ; And then in knavery he breaks , and gets more by this one trick , then if he had thrived never so well in his calling . For he will , if it be possible , so conceal his estate ; that his Creditors shall be glad of two shillings , or ten groats in the pound . CHAP. 3. OR if he likes not such a course , lest it should keep him from ever rising higher : He will venture all he hath , and what more he can procure ; to purchase some office : As well knowing this the speediest way to wealth . And indeed how many by getting Office , upon Office ; Or stepping from one degree of greatnesse , to another : have rolled themselves up like a snow ball ; from base beggery , to infinite wealth . Together with right worshipful , and right Honourable Titles ; by unjustly sc●ring themselves , into honours and offices . And Offices were usually conferred , upon the worst men : because the worst are forwardest to sue for them . As in Iothams Parable ; The Olives , Vines , and Figtrees refused the honour of governing ; but the Bramble , will catch hold of the sleeve for preferment , Iudg. 9.15 . They that be worthy must be sued to : as thinking it better to be worthy of honour , then to have honour : and resolving they will so be honourable , as they may still be honest . Whereas the unworthy , study more to be advanced , and grow rich ; then to be worthy of that advancement , or wealth ; by doing good in their places . Whence they are as industrious in climing ; as Briarius : who even clambered to reach at the Heavens : and speed thereafter . Haman was alwayes aspiring , and lifting up his head : till it was lifted up fifty cubits higher , then he would have had it , Ester 7 ▪ And Saul you know in seeking Asses , found a Kingdome : But Absalom in seeking a Kingdom , found a Gallowes : And indeed how many have we known , like the Frog in AEsop ? who thinking to swell till he was as big as an Ox ; burst before he came half way to it . Or if not so ; they have resembled Caninus , who was Consul of Rome but seven hours . Or the stones on the top of a Pinnacle ▪ which are the last erected , and the first that fall . Secondly ; the worst men get the best places , and offices ; because they are better verst in the way that leads thereto : And have liberty to use such means ; ( viz. flattery , bribery and bloodshed : the usual stayers of the covetous , and ambitious , ) as the deserving dare not . Of the first , Absalom may serve for an example , 2 Sam. 15.5 , 6. Of the second , that Chief Captain , Acts 22.28 . Of the third , Hazael , 2 King. 8.15 . Offices should be given freely , to the most fit and deserving ; ( As the Stern is committed to him , that is most expert , and skilful in Navigation , ) that is , to men of courage , fearing God , dealing truly , and hating Covetousnesse , Exod. 18.21 . who will neither grow great by buying offices ; nor rich by selling them : Neither grow rich by others bribes , nor honourable by their own . Nor can an honest man , buy such bargains : For how can he sell cheap , that buyes dear ? Only a Simon Magus ; who makes preferment his god , and Mammon his Mediatour , can afford to buy an Apostleship : that he may sell the Holy Ghost , and so get money by him . And Offices have usually been sold , to such as would give most for them : whereby all gainfull places throughout the Land ; were sold to such , as made prey of the people . And from hence springs all our miseries : For whereas that Common Wealth is most happy , and best governed ; in which wicked men may bear no sway , nor have any authority ; as Pittacus observes . So on the contrary , that Common wealth is most unhappy ; and worst governed ; in which wicked men do bear all the sway , and have the chief authority . I might heap up instances from the Word , Histories , and Experience of all Ages of such , as have attained great places ; by means of cruelty , and intrusion . And therein make manifest , that none are so Marble hearted , and savage minded as the Covetous , and Ambitious . As not caring on whom they tread , so they may rise . Yea woe to them that lye in the way of their aspiring : Though they be brothers ; yea Fathers ( as in the case of Absalom , ) they shall bleed : and the nearer they are , the more sure is their ruine . CHAP. 4. AS for the discharge of his place , or office being obtained ; it is this . First he resembles Boniface the ninth : of whom nothing could be demanded , were it never so unjust , or absurd ; but he would grant it for money . But in case no money comes ; He will imitate Caligula : who would deny all mens requests , were they never so modest , just , and reasonable . For like Felix , when he had to do with Paul , Acts 24.26 , 27 , 28. He looks that money should be given him by each Party . As who will not give him bribes ? rather then venture the losse of all : as the Traveller his purse to the Theef● rather then venture his life , or limbs . Or if either Plaintiffs , or Defendants cause be too light , in the Ballance of equity : It is but throwing in a Bribe heavy enough ; and that Scale shall weigh down the other ▪ for as a ballance stoopeth to that side , whence it receiveth most weight : so he favours that party most , that giveth most . And what Court was there almost , in the Land ? where Iustice was not bought and sold. Might not the worst cause ? Or the foulest crime find favour ? if the parties would be at the cost to purchase it . As it fared with Claudius , who defiling the fair Matron Obelina , as he found her praying in the Temple of Minerva : being condemned for sacriledge , escaped punishment by bribes . Nor is he any whit ashamed , or afraid to take bribes : For as Custome hath brought that into credit , which otherwise would be set in the Pillory and stigmatized : so in case any dare question him ; he can answer the Supream Magistrate in the words of that chief Captain , Acts 22.28 . with agreat sum obtained I this Office , as thou very well knowest ; which is enough . For the one but sells that by retail , which the other sold him in grosse : And so making the case his own , conscience tells him , that he who hath bought his place dear ; cannot sell cheap , Or afford the Clyent a reasonable peniworth of Iustice. Unlesse he means to live by the losse ; and he that so buyes , hath no such meaning . CHAP. 5. ANd to speak rightly , who but the Supream Magistrate hath been the cause of all ? in selling Offices to such , as would give most . and filling all gainful places in the Land with such , as sought not the peoples good ; but the peoples goods , Ezek. 22.27 . The Common wealth ( as Plato well observes ) like a Fish , commonly first putrifies , and rots at the head : for as the Governour of the people is , so are his Officers ; and what manner of man the Ruler of the City is ; such are they that dwell therein , Eccl. 10.2 . Subjects follow the example of their Princes , as certain flowers turn according to the Sun. And as all subordinate greatnesse flowes from the head : so do commonly also their dispositions . Augustus a learned Prince , fill'd Rome with Schollers . Tiberius filled it with dissemblers . Constantine with Christians . Iulian with Atheists . A sick head , makes a distempered body . Of a Prince that hearkeneth to lyes , all his servants are wicked , Prov. 29.12 . And for the most part , they that should lead the way to all vertuous actions : are the Ringleaders of all mischief , and dissolute courses . Indeed the Kings of the Earth , should be nursing Fathers to the Church : but both the Word , and experience of most ages shew ; that they band themselves , and the Princes assemble together against the Lord , and against his Christ , Psal. 2.2 . God is so far , from making every one good whom he makes great : that Not many Noble are called , as Paul speakes , 1 Cor 1.26 , 27. and the Scripture hath left it upon Record ; that of twenty Kings of Iudah , six onely were godly : and of eighteen Kings of Israel , all but two were wicked . and yet this nation was Gods peculiar , and chosen people out of all the world . O that they who fit at the Helm ! would discharge their parts : and then things would soon be mended . The way to purge the streams , is to begin at the Fountain . Let them that govern in chief fear God , and be free from Covetousnesse . A King by judgment maintaineth the Country : but a man receiving gifts , destroyeth it . Prov. 29 4. Nor would it be any disparagement to their greatnesse ; but a geat honour ; to follow the examples of Samuel . 1 Sam. 12.3 , 4. And Moses Numb . 16.15 . And indeed it is too base and sordid for honour to be covetous . But return we to the Miserly Muckworm ; for I may seem to have left him , and be gone quite out of my way . CHAP. 6. THese base , and servile spirits ; that love money better then themselves : will do any thing to please Princes . They will sooner follow the command of their Lord , or Prince : then the precept of their God. Let Saul but command Doeg , to murther the Priests : he will run upon them , and quickly dispatch them . 1 Sam. 22.18 . Let Iehu but command the Rulers , Elders , and great men of Samaria , to slay seventy of their Masters sons , off goes their heads , so soon as they receive the Letter , 2 Kings 10.6 , 7. If Nebuchadnezzar charge the Princes , and Officers , to adore his new erected Idol ; when the musick gives warning : they instantly fall down upon their knees . Dan. 3.1 . to 8. Iohn shall not want a Deaths-man ; if Herod but send for his head : so not long since , if the King would have wickednesse established for a Law : his Iudges , and Officers , ( some of them ) were as ready to do it , as he to have them . Cowards , and Covetous men ; are slaves to those above them , Sicophants to those equal with them , Tyrants to those under them . When the Hart is made Iudge , between the Woolf and the Lambs ; as in the Fable : it must needs go on the Wolves side . Cambyses falling in love with his Sister , asked the Iudges ; whether it were lawful for him to marry her ? They answered , they had no such law : but they had another , that the King might do whatsoever liked him ; whereupon he married her . Our times have been blest with many such Iudges , and other Officers . Nor would these , be swayed by his Majesty onely : For when in justice they could not but punish a malefactor : might not the Protection of some great Lord , be procured to deliver him ? so that the Law might put up his dagger : For by this means a lewd person needed not fear to offend ; that had a great man to his friend ; or had not a great man to his enemy . The Robber rifles a passenger , is apprehended and indited : the booty he giveth to some mighty one , to procure his pardon and escapes . Thus the poor traveller is robbed doubly ; both of his money , and all relief of the Law ; and the protector of the lewd person is become the greater thief . A poor sheep-stealer is hanged , for stealing of victuals ; compelled peradventure by necessity of that intollerable cold , hunger , and thirst , to save himself from starving . But a great man in office , may securely rob whole Provinces , undo thousands , pill and poll , oppresse , flea , grind , tyrannize , inrich himself by spoyles of the Commons ; be uncontroleable in all his actions , and after all be recompensed with turgent Titles , honoured for his good service , and no man dare find fault with him , or mutter at the matter . much like the justice of Domitius , who alwayes punished the poor , and those that were of no power : but the rich and mighty he pardoned . These are theeves , not for taking purses by the high way , but bribes in their chambers . Hosea 4.18 . Their language is give ; and the theeves is but deliver : now what is the difference , betwixt give , and deliver ? yet often ( give ) walks in Chains of gold , while deliver lyes in chains of Iron . These are theeves in folio ; Cathedral , and Metropolitan theeves : loving gifts , and taking bribes to undo the widow , and fatherlesse . yea many whole Families , and their posterity . This made Socrates laugh to see , a Iudge severely to punish others ; and do worse himself : to see little theeves , riding in Carts to the Gallowes ; and great theeves in Coaches to condemn them . Minuta puniuntur , magna in triumphis feruntur . CHAP. 7. LEt these things be considered , and then tell me , whether we might not complain of our times , as the Prophets of former times , and say ? In their hands is wickednesse , and their right hand is full of bribes . Psal. 26.10 . They are turned aside after lucre , and take rewards to pervert judgment . 1 Sam. 8.3 . Ye passe over judgment , and the love of God , Luke 11.42 . The Prince asketh , and the Iudge judgeth for a reward : therefore the great man speaketh out the corruption of his soul , so they wrap it up . Micha 3.11 . & 7.3 . Zeph. 1.12 . Thy Princes are rebellious , and companions of theeves : every one loveth gifts , and followeth after rewards . They judge not the fatherlesse , neither doth the widowes cause come before them . Esay 1.23 . Her Princes in the midst of her , are like Wolves , ravening the prey , to shed blood , and to destroy soules for their own covetous lucre . Ezek. 22.27 . The best of them is as a bryer , and the most righteous of them is sharper , then a thorny hedge . Micha 7.4 . yea they were so frozen in their dregs , Zeph. 1.12 . that if one were found either in Parliament , at Councel Table , in Star-Chamber , High Commission Court , any office in the Kingdom ; or ordinary Court of Iudicature ; that in the worst and most desperate times ; durst keep a good conscience , and not do as the rest , that would not upon all occasions speak good of evil , and evil of good , prostitute their tongues , and pens , and wits , and wills , and consciences , and soules , all that they had to serve the times , and turnes of Princes : That would honour greatnesse , but imitate goodnesse , onely : like the Lord Cook , Sir Randal Crue , Sir Iohn Elliot , and many others : he was wondered at as an Owl among the rest of the birds . as it fared with those three worthies , Shadrach , Meshach , and Abednego , when they refused to do , as the rest of the Princes , Governours , Captains , Iudges , Treasurers , Counsellors , Sheriffes , and all the Rulers of the Provinces under Nebuchadnezzar . Dan. 3. Or as it fared with Daniel single ; when of all the hundred and twenty Princes , he refused to obey the King in his wicked command . Dan. 6. Or as it did with Micha , amongst those four hundred false Prophets : when he would not speak against his conscience , and flatter the King to his destruction , as the rest did . 1 King. 22. But might not our Senators before spoken of , have said to their Soveraign● ; as Socrates said once to this unjust Iudges ? Surely we deserve recompence , instead of rage . Yea and I think , we may make application to some Officers , and Iudges , of later times ; of what Comincus speaks of the Battel of Montlehery : viz. that some lost their places , and offices for running away ; which were bestowed upon others , that fled ten Leagues further , for as they say , Never so much bribery in all sorts of Officers , as now : which is a horrible shame , in such reforming times . CHAP. 8. NOr did their wickednesse , confine it self within their own bosomes : but by their examples , all the people of the Land ( except some few despised ones ) were infected : for doth not experience shew ? that the faithful are failed , from among the children of men . Psal. 12.1 . that none calleth for justice , none contendeth for truth ; they conceive mischief , and bring forth iniquity . Isa. 59.4 . That all seek their own , and not that which is Iesus Christs . Phil. 2.21 . That all are gone out of the way , they are all corrupt , and have done abominable wickednesse ; there is not one that doth good , Psal 14.1 , 2 , 3. & 53.1 . So that if ever that Counsel of Ieremy , and Micha , Let every one take heed of his neighbour , and trust ye not in any brother : for every brother will use deceit , and every friend will deal deceitfully ▪ Jer. the 9.4 . Trust ye not in a friend , neither put ye confidence in a Counsellour ; keep the doores of thy mouth , from her that lyeth in thy bosome . Micha 7.5 . ) were duly to be observed ; it is in our dayes . For is not the City , and Country , become as a common prison of cheates ? swarving as much from justice , honesty , and Religion ; as a picture does from a man ? though some are worse then others . And what care men , so they get money , and great places ? though they lose their soules . As these bribe-takers , multiply unjust gain , and grow rich above measure : even their houses are full , and they are thereby become great , and waxen rich ; they are grown fat and shining ; they do overpasse the deeds of the wicked , they execute no judgment , no not the judgment of the poor and fatherlesse : yet they prosper , Jer. 5.27 , 28. But what followes in the next verse ? Shall I not visite for these things , saith the Lord ? Or shall not my soul be avenged on such a nation as this ? vers . 29. Yes : the day of their visitation cometh , now shall be their perplexity , saith God. Micha 7.4 . I will ease me of mine adversaries , and avenge me of mine enemies . Isai 1.24 . And I think God hath been as good as his word . Our very eyes have seen it , or our eares heard of it ; both in England , Scotland , Wales , and Ireland . True , wilful and wicked men will not see , what they do and cannot choose but see : How when God hath any exploit to perform , and intends successe : he raiseth up the hearts of some chosen Instruments , with heroical motions , and resolutions of courage , with contempt of all danger for atchievement . When all hearts are cold , and dead ; it is a sign of intended destruction . But to leave such , untill time and experience hath taught them more . CHAP. 9. NOw what is the reason of all ? but Covetousnesse . I must do as my Soveraign , Or such great men will have me , or I shall lose my Place , which I bought so dear : and so undo my self , and all mine . But the King of kings will one day , condemn you both : him for commanding , and thee for yeelding : And recompence your obedience with Fire , and brimstone . And not seldom have such , their deserved recompence ; sooner then they expect it . Ferdinando the fourth , adjudged two Knights to death ; more through malice , then out of justice : but one of them cryed out , O unjust King ! we cite thee to appear within thirty dayes , before the Tribunal feat of Iesus Christ ; to receive recompense for thine injustice : upon the last of which dayes ; he dyed , as Paulus Diaconus testifies . Demetrius having received many requests , and supplications of his subjects ; threw them all into the water , as he went over the Bridge : whereupon , his subjects conceived such an hatred against him ; that his Army forsook him , and yeelded to Pyrrhus : who drave him out of his Kingdom as Diodorus sets it down . I confesse it is a miserable thing , to fall into such times : in which men must both speak what they think not , and do what they approve not . As Tacitus that great States-man speaks . Yea as wise Plato could say , that Common wealth is like to go to wrack : where Magistrates rule the Lawes , and not the Lawes rule Magistrates . To which accords that of the Oracle : The Sibarites desirous to know from Apollo , how long their prosperity should last ? were answered ; that so soon as they began to prefer men , before God ; their state should be destroyed . And to speak the truth in plain English : ( as now we may do blessed be God. ) He is not a King , but a Tyrant : whose will swayes , and not the Law. as wise States men have been bold to affirm . But what of all this ? An honest man will do nothing to please any , whereby he shall displease God. He will answer the King , you bound me by oath at my first entrance ; that I should in all cases give judgment , according to law . Agesilaus being requested by his Father , to give a sentence against equity : gratiously denyed him , saying : You have taught me , O Father , from my youth , to obey the Lawes : and therefore I will now obey you therein , in judging nothing against the Lawes . And Benevolus , when Iustina the Arian Empresse proffered him great preferments , to have him instrumental in a service ; which could not be done with a good conscience , answered : What do you promising mean higher degree of preferment , for a reward of impiety ; yea even take this from me , which already I have ; so I may keep a good conscience ; And forthwith gave her his Girdle , the Ensign of his Honour . And of such a spirit , was Sir Thomas Moor : who made great suit to the King , to be discharged his Lord Chancelorship ; that so he might not against his conscience ; speak , nor act any thing , about the Kings marriage with Queen Anne . A Iudge truly fearing God , is in Justice and piety , as immoveable as a Rock : Like Fabricius , of whom Pyrrhus ( though his enemy ) gave this praise , that a man might as soon turn the Sun out of his course ; as him from truth and honesty . as Plutarch , and Eutropius report . Or like Aristides , who feared not the King , nor would favour his own Father ; and for his impartial dealing in all matters : was sirnamed the Just. Or Epaminondas , whom all the riches of the world , could not withdraw from the least duty to his Countrey . as AElian reports . Or the Midwives , who ( though weak Women ) would not do as the King of Egypt commanded them : but preserved alive the men Children , Exod. 1.17 , 20 , 21. Or the wise men , Matth. 2. 1. to 13. who turned their backs upon Herod ; when in his command he intended mischief . Or the Martyrs , who would burn , rather then turn . Vertue , and piety is such a thing : that neither power can force her , nor wealth win her , nor any thing in the whole World corrupt her . One that feares God , and hath a good conscience ; is like Fire , that cannot be forced downwards . When Pyrrhus tempted Fabricius , with money and promises of honour : And seeing that would not do , threatned him with Elephants and strange things , he answered : I fear not thy force , and I am too wise for thy fraud . The Prince of Conde being taken prisoner , by Charles the ninth of France : and put to his choyce , whether he would go to Masse , or be put to death , or suffer perpetual imprisonment ? answered : the former I will never do by Gods grace ; as for the two latter , let the King do with me what he pleaseth ; For God I assure my self will turn all to the best . When Modestus the Emperours Lievtenant , threatned to kill Bazil , he answered : if that be all I fear not , yea your Master cannot more pleasure me , then in sending me unto my heavenly Father ; to whom I now live , and to whom I desire to hasten . And another time being threatned with bonds , banishment , Confiscation , cruel torture , death , &c. he bad him fright babies with such bugb●ares ; his life might be taken away , but not his comfort ; his head , but not his crown . Yea quoth he , had I a thousand lives , I would lay them all down for my Saviours sake ; who hath done abundantly more for me . And when they offered him money and preferments , to tempt him , he answered : can ye give me money that can last for ever , and glory that shall eternally flourish ? Iohn Ardely profest to Bonner , when he told him of burning ; and how ill he could indure it : that if he had as many lives , as he had haires on his head ; he would lose them all in the fire , before he would lose his Christ. Ierom writes of a brave Woman , that being upon the wrack ; had her persecutours do their worst , she was resolved rather to dye , then lye . They will never fear to be killed , who by killing are sure to be crowned . Here he that reads , will take occasion to censure me ; ( perhaps count me a Fool ▪ ) for putting so many plums in the pot of one kind : But thou mayest rather think thy self worthy of censure , for I do it onely to shew thee thy folly : for ask thee which example thou wouldest have left out ? thou knowest not . Yea thou wouldest rather have more put in , that thou never yet heardest . If so , learn to be more wise , or at least more charitable : or rather confesse , that Sloth sits and censures , what the industrious teach : Foxes love to dispraise the Grapes , they cannot reach . I desire to imitate those Authors that I like best , and find most efficacious : And ( since nothing will please all ) I would please them that are of my own dyet : And those I guesse to be the most , and to have the greatest need of such discourses , as inform the judgment ; and are likeliest to work upon the affections , and save the soul. And to confesse that , which some will say is an errour , I would rather ( if God so please ) be an instrument to convert one soul , then to build up many : and I wish more of the Ministry , were of my mind . But go we on : CHAP. 10. SUch as fear God , if higher powers injoyn them things against him , who is highest of all : they will rather obey God then man. Acts 4.19 . Yea in this they are like God himself : who accepteth not the persons of Princes , and regardeth not the Rich , more then the poor . Iob 34.19 . And were Princes so wise as they should be : they would blesse God , that they had such impartial Iudges . Henry the fourth of England , when the Prince his eldest son ; was by the Lord Chief Iustice for some great misdemeanure , committed to prison ▪ he thanked God that he had a Son so obedient , and a Iudge of such impartial , and undaunted courage . And when a Iudge is once found to be so impartial : no man will dare , once to sollicite him in any dishonest , or unjust cause . As Cicero writes of Cato Censorius , to his eternal praise . But for want of such Princes , and Iudges : Iudgment is turned backward , and justice standeth afar off ; For Truth is fallen in the Streets , and equity cannot enter . As God complaines . Isay 59.14 . As a roaring Lyon , and an hungry Bear : so is a wicked Ruler , over the poor people . As wise King Solomon makes the resemblance . Prov. 28.15 , 16. And the Prophet Micha , Chap. 3. They eat also the flesh of my people , and flea off their skins from their bones , vers . 3. But Thirdly : as these covetous Iudges , and Officers will do any wicked act , for Great ones out of fear : so they will do the same for friends , or Allyes out of love , and to save their own purses : Or against Enemies out of malice . He that puts on a publick Gown , should put off a private person : like Cleon the Lacedemonian ; who when he undertook publick affairs ; called all his friends together , and told them : that he now discharged himself of all friendship ; in that it too often caused men to swarve . from Justice and equity . But how common is it with these corrupt Magistrates , to make a bad cause good , or a good bad ; either to revenge a wrong , or to do a pleasure . To speak , or act partially ; according to the interest he hath in the Cause , or the patient . But what saith Solomon ? It is not good , to have respect to any person in Iudgment : for that man will transgresse for a peece of bread . Prov. 24.23 . & 28.21 . He that God hath deputed as Umpeer , between party and party : should say to Fathers , Brethren , and Children ; whether Natural , or Political ; I know ye not . That is , neither nighnesse , nor Highnesse , shall make me play the Huckster , with God , the Law , or my Conscience . Neighbourhood is my friend , Alliance is my friend , bounty is my friend ; But Iustice is my friend , a good Conscience is my friend , and God is my friend above all . Wherefore without respecting the person , Or expecting the gifts of any : I will do what these friends , would have me . Like Papinian , who being commanded by the Emperour Caracalla ; whose Steward and familiar he was ; to defend him in an unjust cause , would not do it . Or like Phocion , who refused to help his son in law Carillus in judgment , being accused for bribery : saying , he had made him his friend and Ally ; in all just , and reasonable matters , and in them onely . Or Sir Thomas Moor , who upon the like occasion told his son in Law : that were he to decide a cause , between his Father whom he loved dearly ; and the Devil whom he hated extreamly : he would deal impartially , and do the Devil right if his cause were good . And when another of his sons in law , that had a cause depending before him in Chancery ; and presumed too much on his favour : when he would not be perswaded by him , to agree to any indifferent composition ; he made a flat decree against him . Or Seleucus , who when his son was taken in Adultery ; to satisfie Justice , and in some sort the people who intreated for him : caused one of his sons eyes , and another of his own to be puld out . The law requiring both , of the party 's offending . Or Antonius Venerius Duke of Venice ; who suffered his son to dye in prison , because he had ravished a maid . Or Mardus , who sate in judgment upon his son Cartanes ; and would have put him to death : but that Artaxerxes seeing his Justice , pardoned his son . Or lastly Noah ; and Abraham : Abraham would sacrifice his son , rather then displease God : Noah did curse his own sonne , rather then he would displease God. Shewing that we should not spare our own bowels , when God would have them punished . But do as the Fathers , and Mothers of Idolaters , Drunkards , and Blasphemers did in the Law : who brought the first stone to put their sons to death . Deut. 21.18 , 19 , 20 , 21. And indeed he onely , whom neither Clamor , nor Rumour , nor Terrour ; Neither furious passion , nor melting compassion , can divert from Iustice ; is fit to be a Iudge . He who resembles Philip , and Alexander his son : who when any came to complain , stopped one of their eares ; which they reserved for the defendant . As Plutarch affirms . And such an one in good turnes , will not owe more then he must : in evil owe , and not pay . Yea he hates , and scorns to pay private wrongs ; with the advantage of his Office ; and if ever he be partial , it is to his Enemy . Observing well what God saith , Exod. 23.3 . Levit. 19.15 . I might in the fourth place be as large , in shewing how these Covetous , and corrupt Iudges , and Officers will do any evil , or omit any good in the discharge of their places : to content ( Or for fear of ) the People : But I study brevity . Though what I speak to , I love to prove fully . Because he which throwes his dagger at a Theef , must be sure to hit him home : otherwise he disarmes himself , and strengthens his Adversary . You may please to read Mark 6.26 ▪ 27. & 11.18 . & 15.15 . Matth. 14.3 , 4 , 5. & 21.45 , 46. Luke 20.19 . & 22.1 , 2. Iohn 19.12 . to 17. Act. 25.8 , 9. where are notable examples of Governours ; omitting good , and doing mischief to please , or for fear of the people . Which our own experience at home , may serve to amplifie . CHAP. 11. NOw besides these , there are many others ; that without controle rob the Common wealth , gull the people , and are no whit ashamed of it . I mean Corrupt Lawyers ; who are also Merchants in this Trade of Covetousnesse , and selling of men . As come to this Covetous Wretch if he be a Lawyer ; He fits in his study like a Fox in his Burrough ; glad to spye a Goose that hath feathers on his back : declare unto him your cause , ask him what he thinks of it : he will perswade you it will bear a strong action , be it never so weak . As he is like to have good counsel , that fees the Devil . A simple swayne ▪ went to a Lawyer , and told him Sir : And it shall please your Gentlemanship , I would have proces for one , that hath called me a Mechanick fellow : So you shall quoth the Lawyer , for that will bear a very good action . The Lawyer that careth not to deal unfaithfully : is like some Christall Glasse , which flatteringly sheweth every man a fair face , how ilfavoured soever it be . These are Abettors that set men on ; their Cockpit is Westminster Hall , and while their Clyents peck out each others eyes , they pull their feathers . Absaloms tongue is in their heads ; and as he stole away the peoples hearts , so these steal their estates . And no cause so bad , but they will undertake it either for gain , or glory : as he gets most fame , and the greatest practice ; that can make a bad cause good , and a good bad . Whence it is they bend their tongues , like Bowes for lyes . As Ieremy hath it , Chap. 9.3 . that they may overthrow the right of the poor in his suit . As Moses hath it , Exod. 23.6 . see more Esay 32.7 . For they will devise some wicked counsel or other : ( if they be paid thereafter ) to undo the adverse party , with lying words . And commonly , they are like Caelius : that could plead better against a man , then for him , as Plutarch speaks . Yea some of them fall not far short of Carneades ; of whom wise Cato confest ; that while he disputed ; scarse any man could discern which was the truth . So they turn judgment into wormwood , Amos 5.7 . and forge wrong for a Law , as the Psalmist speaks , Psal. 94.20 . Have you not heard of a Lawyer ? that pleaded a case very strongly on the one side ; yet before the Tryal of it , being advanced to the Bench ; he adjudged it on the other . But had he been like Ioseph the Counseller ; whom the Holy Ghost stiles a good man , and a just , Luke 23.50 . he would neither refuse to plead a just cause , ( as they will do , when great ones are concerned in it ) nor prefer one that is unjust : Because he that justifies the guilty , or refuseth to vindicate the Innocent in this case ; transfers the guilt to himself . Or if this wretch , finds it more for his profit ; he will see an end of the Clyents money , before the Client shall see an end of his cause . He will delay the Hearing ; untill he hath inriched himself , and beggered his Clyent : perswading him his Title is good , till his patrimony be consumed ; And he hath spent more in seeking , then the thing is worth , Or the other shall get by the recovery . One asking , how he should have a Suit last him seven years ? was answered , You may have a Suit in Chancery , that will last you twenty years : Another delivered in a Petition to King Iames : I was four years compassing the World with Sir Francis Drake , and there was an end of that : I was three years with my Lord of Essex in Ireland Wars , and there was an end of that : I have had a Suit in Chancery this seventeen years , but I fear I shall never have an end of that . Which conceit procured him a quick dispatch , but no thanks to the Lawyers . He that goes to Law , hath a Wolf by the eares : if he prosecute his Cause , he is consumed ; if he surcease his Suit , he loseth all : what difference ? There are not a few procrastinating , or rather proterminating Attorneyes , and Advocates ; that like him Prov. 3.28 . will say unto a Clyent every day , come again to morrow : and yet procure his strife from Term to Term ; when this Term he might procure his peace . Because he hath an action to his Clyents purse , as his adversary hath to his Land : That can spin one Suit , throughout three generations ; and lengthen the threed of a mans cause ; till he shall want weft . Or if he weave the Web to day , he can by craft like Penelope unweave it as much to morrow . Dealing with his Clyent , as some Chirurgions do with their patients : who will keep the wound raw , and open ; that they may draw out of it the more money . So that often the recovery of a mans right by Law , is as dear ; as if he had bought it by purchase . CHAP. 12. O The unsufferable knavery , and wickednesse of such Lawyers ; were I able to tell it you , ( For to me Law latine ( a kind of Canting ) is more irksome ; then either Irish , or Welch , ) They will sell both their speech and Silence , their Clients Causes , their own consciences and soules . While the golden stream runneth , the Mill grindeth : when that spring is dry , they advise them to put it to Compremise , and let their Neighbours end it . The fooles might have done so before , saved so much money , and shewed themselves Christians . 1 Cor. 6.5 . to 9. For a Christian indeed , is like him that said to a Lawyer , offering to right his wrongs , and revenge him of his adversary by Law : I am resolved rather to bear with patience , an hail shower of injuries ; then seek shelter at such a Thicket , where the Brambles shall pluck off my fleece ; and do me more hurt by scratching , and tearing ; then the storm would have done by hailing . I care not for that Physick , where the remedy is worse then the disease . And yet abundance of men ( as if they were bereaved of their very senses , ) are more eager to cast away their money , then Lawyers are to catch it : being like so many Fishes , that will contend for a Crum ; which falls into the water . Nor will they ever give over , untill an empty purse parteth the fray . Yea they will spend their goods , lives , fortunes , friends , and undo one another to in rich an Harpie Advocate : that preyes upon them both . Or some Corrupt Iudge ; that is like the Kite in AEsop : which when the Mouse , and Frog fought , carried them both away . Which made one Lawyer build an Hospital for Fooles , and Mad-men , saying : of such I gat my means , and to such will I give it . And generally , Lawyers get the greatest Estates ( if not the devil and all ) of any men in the Land. They are like the Butlers box , which is sure to get , though all the gamesters lose . And it were good these earthen boxes were broken : that their goods got by bribery , wresting the Law , and delaying of suits ; might be brought within a Premunire , and they made to disgorge themselves . As a Fox , which goeth lank into the Henroost at a little hole : when he hath well fed , is forced to disgorge himself before he can come forth again . Or that they were hanged up , as Galeaze Duke of Millain , caused a Lawyer to be served , for delaying a Suit against a manifest and clear debt . Or rather , that the whole Number of such Lawyers might be pitcht over the bar ; and turned out of Courts , without hope of ever returning . And happy it were for the Nation : for were this course taken , and all contentious Sutes spued out , as the surfeit of Courts ; it would fare with us , as it did with Constantinople when Bazil was Emperour ; who coming to the Iudgement seat , found neither plaintiffe to accuse , nor defendant to answer for want of suites depending . Or as it did in our Chancery , when Sir Thomas Moor sate there as Iudge : who made such quick dispatch in hearing causes ; that after two years and an half ; having one day heard and dispatcht the first cause ; calling for the next : answer was made , that there was no more causes to be heard . As is there upon record , still to be seen . It were well for England , if it had more Sir Thomas Moores : whom all the riches in the world could not draw , to do the least peece of injustice . As is recorded of Ep●minondas . And yet what should hinder ? for now great men may be honest if they will ; without hazarding their heads , to the will of a wicked Tyrant . At Fez in Africk , they have neither Lawyers , nor Advocates : but if there be any controversies among them : both parties Plaintiffe , and Defendant with their witnesses come to their Alfakins , or Chief Iudge ; and at once without any further appeal● or delayes ; the Cause is heard and ended . But what multitudes ? what millions of Lawyers , Attorneyes , Advocates , Sollicitors , Paerrators , Petty-foggers , have we , when there are six thousand Attorneyes , in the Court of Common Pleas ; as some Writers affirm . And how far are we from being blest , with such quick dispatch in our Suits , Or trying Causes at so cheap a rate . Certainly this would be lookt into , and some way redrest . And so you have a twentieth part of The Covetous , Cormorants , Character for a taste , or pattern : The other Nineteen , when it shall please the Stationer . Onely , to this small cantle or scantling of his Discovery : take the like Fragment , tending to his Recovery : in The Copy of a Letter , writ to a Factor in Forraign parts : who ill discharged the trust , and confidence of his deserving Master . Kind Sir , WEre there no other ground of my writing , this were enough : I have a publick spirit , and love to do good offices ; though I should purchase ill will for my pains . But the lively resemblance of my self , which I once saw in you , your making choyce ( as I supposed ) of those true riches , that being once had , can never be lost . And your offering to my view those lines of a rare Author ( which did not a little pleasure me ) propound themselves to me , as a great ingagement . Besides my love too , and hopes of you formerly were not greater , then is now my fear . And possible it is , I may prove another Photion unto you , who when a friend of his would have cast himself away , suffered him not , saying ; I was made thy friend to this purpose . So you have my Apology ; or if you shall further ask why I take this pains ? turn to Levit. 19.17 . Heb. 3.13 . and you have there both my answer and warrant . You cannot think much , that Mr. N. should acquaint me ( of all others ) with what Monies you have long ought him ; and how little conscience you make of paying thereof . But that you should so use so good a Master ; to whom also you were once bound by Oath ( if you remember ) moves wonder in me to astonishment . To do unto others , as you would have others do unto you , is a point agreed upon by all , even infidels that expect not another life ; nor once dream that they have immortal soules . And I need not ask any more , then that you would ask your own conscience , whether you would be so dealt withall ? But here what I shall speak to you from the mouth of God. I grant the case is common with Atheists , who believe not that there is a God , a Heaven , a Hell , a day of judgment : nor that every man shall be rewarded according to his deeds , be they good or evil . But that you should manifest your self to be such an one , makes me to cry out , O the depth ! Good sir , bethink your self , for there is not a more infallible Character of a wicked man , in all the Book of God. The wicked borroweth , but payeth not again , Psal. 37.21 . As for a good man , he breaks not his promise , though he be damnified by the performance , Psal. 15.4 . You cannot be ignorant , that with what measure ye mete to others here , God will measure it to you again hereafter , Matth. 7.2 . That the Law of God , under the penalty of his curse , requireth to restore whatsoever hath been committed to you in trust , Levit. 6.2 , 3. Numb . 5.6 , 7 , 8. Nor that there is a flying Roll , a winged curse for him that gets riches by robbery , and oppression : that shall not only pursue him , but even enter into his house , and consume it with the timber thereof , and the stones thereof , Zach. 5.3 , 4. of which I might heap up instances . As O the multitude of examples of those , that have miserably perished for their falshood , and perfidiousnesse , in betraying the trust that they have undertaken . And this you may boldly build upon ; There is no fruit , but shame and death to be gathered from the forbidden Tree , whatsoever Satan may seem to promise . Nor is it alwayes the lot of those , that care not how they get wealth , to become rich , Eccl. 9.11 . For get men never so much , without Gods blessing , even all their getting of great wages , is but putting money into a bag with holes , as the Prophet Haggai speaks , Hag. 1.6 . much more , he that getteth riches , and not by right , Jer. 17.11 . Except the Lord build the house , they labour in vain that build it . It is in vain to rise early , and lye down late , and eat the bread of carefulnesse , Psal. 127.1 , 2. 'T is onely the blessing of the Lord , that maketh rich , Prov. 10.22 . Yea , have not you found it so ? I dare say , reckon from that very hour , wherein you first resolved to cozen , ( if ever you so resolved ) and you will find , that you never since prospered . Or in case he that resolves to be evill , making no conscience how he comes by his riches , so he have them ; have his hearts desire : his riches prove but the aggravations of his sin , and additions to judgment . For God doth not onely withdraw his blessing from , but even send his curse with the riches he bestowes ; so that it becomes their bane . He gives it them in wrath , and for their hurt : as he did a King , and Quailes to the Israelites ; for which see Hos. 13.11 . Mal. 2.2 . Psal. 69.22 . Eccl. 5.13 . & 8.11 , 12. I pray turn to the places , for I cannot stand to amplifie it . Nor shall he alone fare the worse ; for God hath threatned to bring plagues upon the Children , and childrens children of such an one ; unto the fourth generation , Exod. 25. and more pa●ticularly , that they shall be vagabonds , and beg their bread ; so that none shall extend mercy , or favour unto them , Psal. 109.7 . to 17. God will make those Children beggers , for whose sakes the Father hath made many beggers . Nor is this all , in any degree : For there is no end of plagues to the wicked man , Prov. 24.20 . Without paying , or restoring ( so far as a man is able ) there is no being saved : for as humility is the repentance of pride , abstinence of surfeit , almes of covetousnesse , love of malice : so onely restitution , is the repentance of injustice . And he that dyes before restitution , dyes in his sin ; and he that dyes in his sin , cannot be saved . And indeed repentance , without restitution ; is as if a Theef should take away your purse , ask your pardon , say hee 's sorry for it ; but keeps it still : in which case you would say , he did but mock you . Now what shall it profit a man , to gain the whole world , if he gain Hell with it ; and lose both Heaven , and his own soul , Matth. 16.26 . What is it to flourish for a time , and perish for ever ? A man would think , that Achan paid dear enough for his goodly Babylonish garment , the two hundred shekels of silver , and his wedge of gold which he coveted , and took away : when He , his Sons , and Daughters , his Oxen , and Asses ; his Sheep , and Tent ; and all that he had , were stoned with stones , and burnt with fire : if that was all he suffered , Iosh. 7.18 . to 26. But to be cast into Hell , to lye for ever in a bed of quenchlesse flames , is a far greater punishment . For the soul of all sufferings , is the sufferings of the soul ; and in reason , if Dives be tormented in endlesse flames , for not giving his own goods to them that needed , Luk. 16.21 , 23. Matth. 25.41 , to 43. What shall become of him , that takes away other mens ? If that servant in the Gospel , was bound to an everlasting prison , that onely challenged his own debt ; for that he had no pity on his fellow , as his Master had pity on him : whither shall they be cast , that unjustly vex their Neighbours , quarrel for that which is none of theirs , and lay title to another mans propreity ? If he shall have judgment without mercy , that shewes not mercy , Jam. 2.13 . What shall become of subtraction , and Rapine , Psal. 109.11 . Oh the madnesse of men ! that cannot be hired to hold their finger for one minute , in the weak flame of a farthing Candle ; knowing it so intolerable : and yet for trifles , will plunge themselves body and soul , into those endlesse and everlasting flames of hell fire . If a King threatens a Malefactor to the Dungeon , to the Rack , to the wheel , his bones tremble , a terrible palsie runs through all his joynts : But let God threaten the unsufferable tortures of burning Topheth ; we stand unmoved , undaunted . But be not deceived , God is not mocked , Gal. 6.7 . And it is a fearful thing to fall into the hands of the living God ; who is a consuming fire , Heb. 12.29 . True , He that maketh gain , blesseth himself , as the Psalmist speaks , Psal. 10.3 . Yea , if he can , ( I mean the cunning Machevilian , whom the Devil and covetousnesse hath blinded ) any way advantage himself , by anothers ruine ; and do it politickly : how will he hug himself , and applaud his own wisdome ! Hab. 1.13 . to the end . But by his leave , he mistakes the greatest folly , for the greatest wisdome : For while he cozens other men of their Estates ; Sin and Satan cozens him of his soul , see Iob 20.15 . 1 Tim. 6.8 , 10. And woful gain it is , that comes with the soules losse . And how can we think those men to have reasonable soules , that esteem money above themselves ! That prefer a little base pelf ; before God , and their own salvation . Nor are there any such fooles , as these crafty knaves : For as Austine speaks ; If the Holy Ghost term that rich churl in the Gospel a fool , that only laid up his own Goods , Luk. 12.18 , 20. find out a name for him that takes away other mens ? These things considered , ( viz. ) the curse of God here , both upon the party , and his posterity : and the eternal wrath of God hereafter ; together with the folly and madnesse of preferring Earth , yea Hell , to Heaven ; time to eternity , the body before the soul ; yea , the outward estate , before either soul or body ) exempt your self out of the number of those fooles , as little Zacheus did : what you owe , pay it ; if you have wronged any man of ought , restore it ; though you part with a great part of your Estate . Yea , admit you shall leave your self a begger , do it : for ( as you see ) there is a necessity of it : Yea , there is wisdom , and gain in it ; for when all is done , how to be saved is the best plot : And better it is to cast your evil gotten Goods over-boord , then make shipwrack of Faith , and a good Conscience , read Iob 20. from vers . 5. The Merchant will cast even his Bulloyn into the Sea , to save himself . And he that is troubled with an aking tooth , finds it the best way to pluck it quite out . Here I might shew you , both from the Word , and a world of instances , that restoring and giving rather then sinning , is the way to grow rich ; I mean in pecuniary riches , see Prov. 11.24 & 28.27 . Mark 10.29 , 30. Mat. 6.33 . 2 Cor. 9.6 , 9 , 10 , 11. 2 Chron. 25.9 . & 27.6 . Deut. 7.13 . to 16. & 28.1 . to 14. 2 King. 6 25. to Chap. 7. vers . 17. Psal. 34.9 , 10. & 37.26 , 28. & 112.3 . & 37.3 , 4 , 5. Luke 18.29 , 30. Mark 4.24 . Hag. 1.2 . Chapters , Mal. 3.10 , 11 , 12. But I fear least addition in this case , should bring forth substraction : Yea , if this weary you not , it s well ; for I may conjecture , that time , and the deceitfulnesse of riches have wrought in you a change , since we were first acquainted . Wherefore before I go any further , a question would be asked . Doth Covetousnesse reign in you ? Are you yet bewitcht with the love of money ? Is your heart riveted to the Earth ? Are you already inslaved to this sin ? Do you make Gold your God ? and Commodity the stern of your Conscience . For if so , all labour hitherto is lost ; and all that can more be said , will be to no purpose : Yea , it is to no more end to admonish you , then to knock at a deaf mans door , or a dead mans grave ; and that for sundry reasons . First , Because , as there is no colours so contrary , as white and black . No elements so disagreeing , as fire and water : so there is nothing so opposite to grace , and conversion , as covetousnesse . And as nothing so alienates a mans love from his vertuous Spouse , as his inordinate affection , to a filthy strumpet : so nothing does so far separate , and dimiuish a mans love to God , and heavenly things : as our inordinate affection to the World , and earthly things . Yea , there is an absolute contrariety , and impossibility between the love of God , and the love of Money : Ye cannot serve God and Riches , Luk. 16.13 . All those that doted upon Purchases , and Farmes , and Oxen ; with one consent , made light of it , when they were bid to the Lords Supper , Luk. 14.16 . to 21. The Gaderens , that so highly prised their Hogs : would not admit Christ within their borders , Luk. 8.37 . Iudas that was covetous and loved money , could not love his Master : and therefore sold him . When Demas began to imbrace this present world : he soon forsook Paul , and his soul-saving Sermons , 2 Tim. 4.10 . If a mans affections be downward , his hope and inheritance cannot be above . And they that expect no life after this , will make as much of this as they can . Secondly , If a covetous man do repent , he must restore what he hath wrongfully gotten , which perhaps may amount to half , or it may be three parts of his Estate at a clap : which to him is as hard , and harsh an injunction , as that of God to Abraham , Gen. 22.2 . Sacrifice thy Son , thine onely Son Isaac . Or as that of our Saviours to the young man , Luk. 18.22 . Sell all that ever thou hast , and distribute unto the poor : And is there any hope of his yeelding ? No , Covetousnesse is idolatry , Ephes. 5.5 . Col. 3.5 . And Gold is the covetous mans God : and will he part with his God , a certainty for an uncertainty ? No. A godly man , is content to be poor in outward things , because his purchase is all inward : but nothing except the assurance of heavenly things , can make us willing to part with earthly things . Neither can he contemn this life , that knowes not the other : and so long as he keeps the weapon ( evil gotten goods ) in his wound , and resolves not to pluck it out by restoring : how is it possible he should ever be cured ? Whence it is that we shall sooner hear of an hundred Malefactors contrition at the Gallowes ; then of one covetous Mizers in his bed . To other sins , Satan tempts a man often : but covetousnesse is a fine , and recovery upon the purchase . Then he is sure of him ; as when a Iaylor hath lockt up his Prisoner safe in a Dungeon , he may go play . Thirdly , Covetous men , are blind to all dangers ; deaf to all good instructions : they are besotted with the love of money , as Birds are with their bane . Yea they resolve against their own conversion : The Scribes and Pharisees who were covetous : shut their eyes , stopt their ears , and barrocadoed their hearts against all our Saviour did , or said . Yea , they scoft at his preaching . And of all sorts of sinners , that Christ preached unto : he was never scorned nor mockt but by them ; when he preached against Covetousnesse , Luk. 16.14 . And well may rich worldlings , scoffe at Christs poor Ministers : when they think themselves as much wiser , as they are richer . And commonly , the cunning Polititian is wiser then his Pastor ; or indeed any of his plain dealing Neighbours ; by five hundred , if not by five thousand pounds . These things considered , no wonder that our Saviour expresly affirmeth , that it is easier for a Camel to go through the eye of a needle , then for a rich man ( that is , a covetous rich man ) to enter into the Kingdom of Heaven , Luk. 18. 25. and the Apostle , That no covetous man can look for any inheritance in the Kingdom of Christ , and of God , Ephes. 5.5 . 1 Cor. 6.9 , 10. Secondly , Hence it is , that in all the Word of God , we read not of one that was covetous , but Hypocrites : as Laban , and Nabal , and Iudas , and the rich Fool ▪ and the Pharisees . For though Zacheus ( before he met with Christ ) knew nothing but to scrape : yet so soon as Christ had changed his heart , all his mind was set upon restoring , and giving , Luk. 19.8 . which also was a miracle , like his curing of him that was sick of the dead Palsie , Matth. 9.2 . to 7. And Christ did some miracles which none of his Apostles were able to do , Matth. 17.16 . And indeed , it is a sin so damnable , and inconsistent with grace : that of all sins , the children of God have cleared themselves from Covetousnesse , when they would approve their integrity before God and Men. Thus did Samuel , 1 Sam. 12.3 . and Ieremiah , Chap. 15.10 . and Paul , Act. 20.33 . and Iob , Chap. 31.24 , 28. and Agar , Prov. 30.8 . and David , Psal. 4.6 , 7. and Solomon , 1 King. 3.5 , 9. and Zacheus , and in fine all that fear God , 1 Cor. 7.30 , 31 , 32. Their expressions are very remarkable : but I may not stand to repeat them . We find many acts of deception in the Saints infirmity in those acts : But covetousnesse , that idolatrous sin we find not . Once Noah was drunk with wine , never drunk with the World. Lot was twice incestuous , never covetous . Peter denyed his Master thrice ; it was not the love of the World , but rather the fear of the World that brought him to it : for he had denyed the World , before he denyed his Master . Once David was overcome with the flesh , never with the World. Grace may stand with some transient acts of naughtinesse , but never with covetousnesse : those were acts , avarice is an habite . Covetousnesse is flat idolatry , which makes it out of measure sinful , and more hainous then any other sin , as appears , Col. 3.5 . Ephes. 5.5 . Iob 31.24 , 28. Ier. 17.5 . 1 Tim. 6.9 , 10. Fornication is a foul sin ; but nothing to this : that pollutes the body , but covetousnesse defileth the soul : and the like of other sins . Yea , it is such a sordid , and damnable sin ; that it ought not once to be named among Christians , but with detestation , Ephes. 5.3 . Nor ought covetous persons to be admitted into Christian society , 1 Cor. 5.11 . Thirdly , From hence it is ; that the whole Bible , all the Sermons men hear ; yea , the checks of their own consciences , and the motions of Gods Spirit , judgments , mercies , and what else can be named , prove altogether ineffectual . And that there is so small a part of the world , scarce one of an hundred , that runs not a whoring after this Idol : and is not in too great a degree covetous . That from the least , even unto the greatest , every one is given unto covetousnesse , and to deal falsly , Jer. 6.13 & 8.10 . ( For I may speak it with fear and trembling ) where shall we find a just Cato , Rom. 13.7 . Where can we meet with a sincere single hearted Nathaniel , in whose spirit there is no guile , Joh. 1.47 . where with a Iob , an upright and just man , Job 1.1 . Where with a Samuel , that can be acquitted by himself in private , by others in publick , by God in both , 1 Sam. 12.3 . where with a Paul , that can say , I have coveted no mans silver nor gold , Acts 20.33 . & 24.16 . where with one that does unto all others , as he would have others do unto him , as our Saviour requires , Mat. 7.12 . Where is a Ionathan , 1 Sam. 23.16 , 17. or an Elieze● , Gen. 15.2 . to be heard of , that is not troubled at , but can rejoyce in their welfare ; by whom themselves are deprived of great honour , and Revenues . O that I could be acquainted with three such men . And yet Iustice is the mistresse of all vertues ; and the truest trial of a good man. For as the Touch-stone tryes Gold , so Gold tryes men : and there is little or no danger of that soul , which will not bite at a golden hook . Ministers wonder that their Sermons take no better ; That among so many Arrowes , none should hit the mark : but God tells us the reason , Ezek. 33. They sit before thee , and hear thy words : but their heart goes after their covetousnesse , vers . 31. O this golden Devil , this Diana hath a world of worshippers : For how to gain , is every mans dream from sun to sun , so long as they have one foot out of the grave . Yea , it destroyes more soules , then all other sins put together , as the Apostle intimates , 1 Tim. 6.10 . But were men so wise , as they think themselves : Yea , did they but truly love themselves , and covet to be rich indeed , and not in conceit onely : they would both know and believe , that better is a little with righteousnesse , then great Revenues without equity , Prov. 16.8 . And ( to omit all that hath been formerly said ) that ill gotten goods , lye upon the conscience ; as raw meat upon a sick stomack ; which will never let a man be well , untill he hath cast it up again by restitution . That sin armes a man against himself ; and our peace ever ends with our innocency : That guilt occasions the conscience , many a secret wring ; and gives the heart many a sore lash . Or if Satan finds it advantagious , to lull us asleep for a time ; yet when death besiegeth the body , he will not fail to beleaguer the soul : and that then there will be more ease in a nest of Hornets , then under the sting of such a tormenting conscience . And certainly , did you know what a good conscience , and the peace of God which passeth all understanding is ; you would think it more worth , then all the worlds wealth , multiplyed as many times , as there be sands on the Sea shore , that any thing , that every thing were too small a price for it . That things themselves , are in the invisible world : in the world visible , but their shadowes onely . And that whatsoever wicked men enjoy , it is but as in a dream : that their plenty is but like a drop of pleasure ; before a river of sorrow , and displeasure : and whatsoever the godly feel , but as a drop of misery , before a river of mercy and glory . And lastly , That shallow honesty will prove more profitable in the end , then the profound quicksands of craft and policy . Wherefore let your conversation be without covetousnesse , and be content with that you have ( I mean remaining , after you have faithfully , and impartially given to every man his own . ) For God hath promised , never to leave nor forsake you , if you will relye upon him , in the use of lawful means onely , Heb. 13.5 . And ( with which I will conclude , ) bethink your self now I beseech you , rather then when it will be too late ; when the Draw-bridge is takn up , and when it will vex every vein of your heart ; that you had no more care of your soul. R. Y. London , Printed by I. L. 1653. The second Part of Philarguromastix . OR , The Arreignment of Covetousness , and Ambition , in our great and greedy Cormorants . That retard and hinder Reformation , ( all whose reaches , are at riches : ) that make gold their god ; and commodity the stern of their consciences : that hold every thing lawful , if it be gainful : that prefer a little base pelf , before God ; and their own salvation : that being fatted with Gods Blessings ; do spurn at his Precepts . The second Impression much inlarged By R. Younge , Florilegus . Imprimatur , Thomas Gataker . CHAP. 13. IN the former part I have shewn , how the Common-wealth hath been robbed , defrauded , and abused by Monopolists , Ingrossers , Lawyers , and all kindes of corrupt Officers : and how the Supream Magistrate , hath been the sole cause of all . Whereby they have gulled and cheated the People without controule , or once being ashamed of it . I have likewise declared , what every of them in their several places ought to do or suffer , and be served for their baseness . Which was as much , as I could at first afford in forma pauperis . And now finding that it hath bin as acceptable to the honest and innocent , as distastful to the galled and guilty : ( nor did I ever expect by carrying my saddle to shame my horse ) I am willing at the same rate , to add the like scantling about corrupt Iudges : and to hint a way , how this Nation may become more happy and flourishing then ever . The former Part conteined twelve Chapters , the thirteenth begins and goes on thus . Nor would Delinquent Iudges , and Officers be dispens'd withall : but severely punished according to their several demerits . His Highness should do well to serve them , as Combyses served Sisamnes a corrupt Iudge : who caused his skin to be flayed off , ( though his very friend ) and nailed over the Iudgement-Seat ; for example to those that should succeed in his place . And this would make others afraid , and that fear would keep them honest . Which neither the Oath they take , nor their consciences will do . For every Iudge as he hath a conscience , so he is sworn to judg uprightly , to take no bribe , &c. O that this conscience might ever give the Iudgement ! But wo is me , how often are the Laws altered , misconstrued , interpreted pro and con ; made as a Nose of wax ; A Cause good to day , bad to morrow ; yet still the same case ; His opinion firm , yet sentence prolonged , changed , reversed , as the Iudge is made by friends , bribed , or otherwise stands affected . As O the wicked hearts , and wide consciences of some Iudges ; as well as of Atturneys , and Lawyers : Who like Burs hang together , and like Andirons , hold up their Clients , till they burn each other to Ashes . They receive warmth by these , these by them their destruction . They are Bawds that live by other mens loss : And become rich by making others poor ; whose felicity is in bringing others to misery , and making merchandize of the poor . These be Gowned Vultures , Harpies , Devils in the shape of men . These are far from being Peace-makers ; to whom the Kingdom of Heaven is promised . And should they not be all served alike ? and in the same manner before specified ? Nor can his Highness , as I conceive ( I mean when other affairs will give leave , if he seeks the publick good , and not his own private gain : If he intends not by receiving gifts , to sell his own liberty ( which I do not in the least fear : ) for those Governours that are plain-hearted themselves , are the bitterest enemies to deceit in others , ) do less then compel them to restore , what they have unjustly gotten . Like Constantine the Great , who caused Proclamation to be made ; that if there were any , of what place , estate , or dignity whatsoever , Iudges , Earls , Friends , or Palatines ; that had not dealt uprightly and justly , every man should be freely admitted to appeal to him ; and upon proof they should make satisfaction , and further suffer as the case deserved . Yea , and I hope , having done this , he will discard them all ; after the example of Alexander Severus , who in the beginning of his Reign , discharged all them that were known to be vicious persons from their Offices , and forced them to make restitution of all that they had taken bribes of , or defrauded ; and from thence-forth to live of their own proper labour . Nor would he ever keep in his Court , any ill disposed person ; or suffer any though never so neer to him in blood , once found faulty , to escape unpunished ; as Lampridius delivers it . And this is of great concernment , for , take away the wicked from the King , ( or those that govern in chief ) and his Throne shall be established in righteousness , Prov. 25.5 . whereas let them remain , they will but prove like the Canaanites ( not cast out by the Israelites , as God commanded ) who became by his just judgement , for their neglect a snare , and destruction unto them ; a whip on their sides , and a thorn in their eyes , Judg. 2.3 . Joshua 23.13 . And full well they deserve it , for they ought to be indicted , not onely for Bribery , but for Perjury also . As most basely perjured they are ; for among other things in their Oath , when they are made Iudges , one is , that they shall take no bribes , or gifts . Which Oath , if they had the like care to keep , would cause them to imitate Sir Thomas Moore ; who , when two great silver Flaggons were sent him by a Knight , that had a Suit depending in his Court ( though gilded with the specious pretence of gratuity ) sent them back again , filled with his best Wine : saying , If your Master liketh it , let him send for more . And when his Lady at another time , offered him a great bribe , in behalf of a Suppliant , he turned away with these words ; Gentle Eve , I will none of your Apple . It will be long enough , e're you hear the like of these Cormorants I am speaking of ; whom I may liken to that Lord Chief Baron , who when one offered him fourscore Pieces , protesting , That no living soul should know it , answered ; Make it up an hundred , and then let all the Town know of it . Yea , this would also keep them from such vast estates as usually they leave behinde them : We read of Sir Thomas Moore , that having been of the Kings Counsel , and gone through many Offices , besides his Lord Chancellorship for almost twenty yeers together : after his debts were paid , he had not ( his Chain excepted ) left , the worth of an hundred pounds in moveables ; and his Land before his Mother-in-law died ( who survived him many yeers ) did not amount to above fifty pounds per annum . Nor was he ever a prodigal spender . CHAP , 14. THese being cast out , provision would be made ( if I may be worthy to advise ) that none come in their places , but such as fear God , hate covetousness , love godliness , and deal uprightly . Alexander Severus , Adrian , and other Emperours of Rome , would call to their Counsel , and put in places of Iudicature not their Favourites ; but men learned , grave , experienced , of good conscience and known integrity . Aurelianus the Emperour , was so fearful of placing an unworthy man in the Seat of Iudicature , that he never admitted any to the dignity of Senator , but such as none could justly except against , and then with the consent of the whole Senate . Then that they may continue so , and discharge the trust they are put in ; His Highness may please to follow the example of these ensuing presidents : ( I am bold , though much unworthy to advize ) Antiochus had that care , to have justice administred , that he writ to all the Cities in his Kingdom , that they should not execute any thing he commanded , if it were contrary to Law. And the Emperonr Iustinian , commanded the Lawyers to swear ; they should not plead in an evil or unjust cause . That Law , which was made in the ninth Parliament of James the First , King of Scotland ; did enjoyn all Counsellours and Advocates , before they pleaded any temporal cause ; to take oath and swear , that they thought the Cause to be good they pleaded . Antoninus , never sent any Praetor or other Officer of State , to govern any Province , but who were free from pride and covetousness . And withall caused them first , to give up an Inventory of their own proper goods ; to the end , that when their charge was finished , the increase of their wealth should be considered : telling them , that he sent them to administer justice , and not by fraud to rob his people . The Emperour Valentinian , and Theodosius ; made all Iudges , and Govenours of Provinces at their entring upon their charg , to swear that they had not given , nor promised any thing to procure their places . And also that they would take nothing , but their just fee : And if it were proved that they had taken any thing ( it being lawful for every man to accuse them ) they should pay four times as much ; besides the infamy of their Perjury . And lastly , Moses , ( who is a president beyond all exceptions ) charged the Iudges to hear all Controversies between their Brethren , and to judge righteously between every man and his Brother , and also the stranger that was with them . Further charging them , that they should have no respect of persons in judgement ; but hear the small as well as the great , not fearing the fac●s of men . Yielding this as a reason , for the judgment is Gods , Deut. ● . 16 , 17. Briefly , let not sin be connived at , but see that justice be executed impartially ; for good Laws without execution , are like the Picture of George on horsback ; with his hand alwayes up , but never striking . Let no mans greatness protect him ; It is the impartial execution of noble Delinquents , that wins credit to Government . And the want of it cuts the sinnews of any State. If there sins have made them base , let there be no favour in their penalty : Or else the wickedness that is done by them , shal be reckoned unto you , the permitter , for your own ; for Governours make themselves guilty of those sins they punish not . So that to be merciful to offenders in this case ; is to be unmerciful to your self : yea , to the party offending , and the whole Nation , as I could easily demonstrate , could I stand upon it . The best friends to a State , are the impartial Ministers of judgement : Nor do the prayers of them that sit still and do nothing : so much pacifie Gods wrath against us : as their just retribution , be the delinquent never so mighty . Obedience is better then sacrifice , as Samuel told Saul , for sparing of King Agag . Yea , the Prophet compares that pity and mercie of his ; to witchcraft and idolatry . And tells him that for his so doing , God had cast him off from being King , 1 Sam. 15.22 , 23. So that the summe of all is , Let them that sit at the Helm discharge their parts ; and all will soon be mended : Let them that govern in chief be men of courage , fearing God , and hating covetousness , Exod. 18.21 . A King by judgement , maintaineth the Countrey : bnt a man receiving gifts , destroyeth it . Prou. 29.4 . And now , blessed be God , his Highness hath leave and opportunity to redress all : let our earnest and incessant prayers be , that he may well improve the same ; to Gods glory , the Nations good , and his own eternal renown and comfort : that so his Government may be found like the reign of godly Constantine : who succeeding immediately Dioclesian , and other persecuting Emperours , was a notable nourishing Father unto the Church ; under whose shadow the Christians dwelt , and prospered a long time . And sure I am , we have far more hope of compleating Reformation , both in Church and Common-wealth , then we had formerly ; when the Delinquents themselves had all the power in their own hands , and when the commonness of offenders , had benummed the sense of offending . Now the way for his Highness to effect it , will be , not to imitate our former Governours , who measured their right by their power ; and that would therefore do injury , because they could do it . Yea , if I may be so bold , were they not Heads under which the whole body groaned ? and most of the members were ill affected . Did they not make their greatness ? a Supersedeas to sin , and a Protection against the arrest of judgement ? Did they not think , that because they were great on earth ; they might be bold with heaven ? Did they not make it lawful to prophane the Lords Day ? and justle out Gods honour ( which should be more deer to Princes then their Crowns and lives ) with their own ? and chink to bear off the judgements of God , by vertue of their high places ? Was not vice countenanced , aud vertue discouraged ? until God resisted their pride , and made them to know ; that be they never so great , even Kings , Monarchs , Emperours ; though they are gods among men , and many made gods of them ; yet they are but men with God : who is King of Kings , and Lord of Lords , Psal. 82.6 , 7. Revel . 19.16 . And scarce so do the good esteem themselves ; Constantinus , Volentinianus , and Theodosius three Emperours : called themselves Christs vassals : Such is the distance between him and the greatest Potentates on earth . CHAP. 15. WHerefore be wise now O you most noble Protector , be instructed ye his honorable Counsellors : Serve the Lord with fear , you whom God hath so highly honored , as to make you ( together with thrice noble Fairfax , never to be forgotten ) the happy deliverer of your Countrey . Serve the Lord with fear , and rejoyce with trembling , Ps●l . 2. Seek the publick good , ( and not your own private gain ) as your place engageth you . For the chief Magistrate is a mixt person ; the Physician of the Common-wealth , the Father of the Countrey , the Spouse of the State : who was wont by a Ring to be married unto the Realm at his Coronation . Make Epaminondas your President , whom all the riches of the world , could not withdraw from the least duty to his Countrey , as AElian reports . Yea , love your Countrey as Ziska did , who wisht that his skin might serve the Bohemians in their wars ; when his body could no longer do it . Imitate Mordecay , who was great among the Iews , accepted among the multitude of his brethren , procured the wealth of his people , and spake peaceably to all his seed , Ester 10.3 . With good Nehemiah , be not chargeable to your people ; neither let your servants domineer , and rule over them , as hath been the manner of former Governours , Nehem. 5.15 . If some special occasion requires ( as occasion enough there is ) or necessity urges you to borrow : let it be of those you have enriched , and done good to ; rather then of such as have already suffered , as the manner hath been . Be able with Samuel , to justifie your self before all the people , 1 Sam. 12.3 , 4. And with Moses the same , Numb . 16.15 . nor could any one of the people tax either of them in the least . And happy is that man , that can be acquitted by himself in private , in publick by others , by God in both . For in all likelihood , there is no danger of that soul , that will not bite at a golden hook . And indeed it is too base and sordid for honour to be covetous . Though multitudes there are in these degenerate times , ( wherein men generally worship the Golden Calf ) that imitate Themistocles : who before he was elected to bear authority in the Common-wealth , was little worth ; but when he had once swayed the place of superiority , when he was banished ; his very moveables being praised , did amount to an hundred Talents . Receive no gifts , for whosoever receiveth a benefit , selleth his own liberty . Besides , it is Gods express command , Thou shalt take no gift , for the gift blindeth the wise , Exod. 23.8 . and destroyeth the heart , Eccles. 7.7 . In choosing of Officers , Iudges , &c. let God be consulted , without whom Samuel himself , will take seven wrong before one right , 1 Sam. 16.6 , to 13. And how contrary Gods method , and that of mans is , may be seen , Acts 7. This Moses , whom they forsook , saying ; Who made thee a Prince and a Iudge ; the same God sent for a Prince and a deliverer , by the hand of the Angel , which appeared to him in the Bush , Verse 35. Let all places be given , and not sold : to the most deserving , and not to such as will give most for them , viz. not to the covetous and ambitious : who make preferment their god , and Mammon their Mediatour : who study more to be advanced , then to be worthy of that advancement . The godly and consciencious can make no such gain or profit of places and offices as others do , that buy them at high rates : they dare not take bribes to make up their money again ; Nor enrich themselves , by making others poor : they will be so honourable , as they may still be honest . And in all reason , if a man be not worthy of a place , why should he have it ? if deserving , why should he buy that , which ( in justice , piety and true policie ) is due unto him ? Do not think every one sufficient , that thinks himself so : yea , Ne sit , qui ambit . Let him never speed , that sues . They that are worthy , must be sued to . Let such be preferred , not as would have places ; but such as places would have . That think it better to be worthy of honour , then to have honour . I most admire the humility , and grace of those ; whose vertues and merits are visible , whiles their persons are obscure : it is secretly glorious , to shine unseen . Good men know Offices to be Callings : and so will not meddle with them , until they be called unto them . Ambitious and unworthy men are like Absalom , who with a great deal of subtilty , insinuated and intruded himself : pretending what great matters he would do , if he were made Iudge in the Land , or deputed of the King to hear Causes ; when he intended nothing less , 2 Sam. 15.2 , to 7. Or like Pope Boniface , who meek-minded man , would eat only a dry crust , until he had gain'd the Popedom . In the vacancies of the See of Rome , the Cardinals use to compose certain capitulations , to reform the Papal Government : and with all sware to perform : if they shall be chosen to the Popedom : though it appeares by all precedent examples , that every one sweareth with a minde not to keep their oath , in case he shall be Pope . Forwardness argues dishonisty , or insufficiency : When Iesus perceived that they would come to take him , to make him a King : he with-drew himself , and departed , Iohn 6.15 . None in all Egypt , or Middian was comparably so fit , for that Ambassage to Pharaoh , as Moses : which of the Israelites had been brought up a Courtier , a Scholar , an Israelite by blood , by education an Egyptian ; learned , wise , valiant , experienced ? Yet , Who am I , sayes he ? The more fit any man is , for whatsoever vocation ; the lesse he thinks himself . The un-worthy think still , Who am I not ? but modest beginnings give hopeful proceedings and happy endings . With Moses , Abraham and Iob relieve the oppressed , judge the fatherlesse , and defend the widow , when they cry unto you , and such as are ready to perish , but have none to help them . Break the jawes of the unrighteous , and pluck the prey out of his teeth , Genes . 14.14 , 15 , 16. Job 29.12 , to 18. CHAP. 16. SO demean your self , that the good may love , and the wicked fear you . When Rome was in her great prosperity ; no service was left unrewarded , nor crime unpunished . And of the two , seem with Domitian , rather cruel in punishing , then dissolute in sparing offenders . It was a commendable , and impartial severity in Seleucus : who rather then the Law should be violated , in favour of his sons two eyes ; would lose one of his own . And so in that godly Bishop , who excommunicated Marcian his own son , having committed whoredom . We read that Solomons Tribunal was underpropt with Lions , to shew what mettle a Magistrate should be made of , not that they should be like Lions or Bears , as too often they are ; as that wise King makes the resemblance , Pro. 28. As a roaring Lion & an hungry Bear : so is a wicked Ruler over the poor people , v. 15 , 16. And the Prophet Micah , Chap. 3. They eat also the flesh of my people , and flay off their skin from them ; they break their bones , &c. Vers. 3. But to shew that they should be of an undaunted courage , in discharge of their places ; though otherwise most meek . No man could have given more proofs of his courage ; then Moses , he slue the Egyptian , he confronted Pharaoh in his own Court , he beat the Midianite Shepherds , he feared not the troupes of Egypt , he did look God in the face , amidst all the terrours of Sinai : and yet that Spirit which made and knew his heart , sayes , He was the mildest , and meekest man upon earth . Mildness and Fortitude , may wel lodge together in one brest ; to correct the mis-conceits of those men , who think none valiant , but those that are fierce and cruel . Magistrates must not be cruel , subjects are their sons ; and such should be their corrections , such the provisions of Governours as for their children : as the obedience and love of subjects should be filial . Severity should never be but by compulsion . Christianity abhors cruelty , and rather wishes with that happy Queen ; that it knew not how to write , then sign a sentence of condemnation . Do nothing of moment without counsel , for without it purposes are disappointed : but in the multitude of Counsellours there is stedfastness , Proverbs 15.22 . and let them be such Counsellours , as will counsel you for the peoples good , as well as your own , should you be never so unwilling to hear it . Resembling Ionathan , who spake good of David to Saul his father : though he incurred the Kings displeasure , and hazarded his own life . And as Saul thereupon , hearkened unto the voice of Ionathan , and sware , As the Lord liveth he shall not die ▪ so Noble Prince , not only heare , but follow such counsel , if you will have the Land flourish , and your government established . But in no case hearken to Flatterers , for they will perswade great ones , that they are more then men , that they may do what they list , and that they are accountable to none but God himself ; how destructive soever they are to their Countrey . Yea , Alexander's Flatterers , would perswade him , that he was a God. Dionysius his Parasites would lick up his spittle , and boast that it was sweeter then Nectar , or Ambrosia . It is well observed , that flattery and treachery are but two names of one vice ; two sundry sutes of the same mischief : for flattery is but gilded treason , poison in an enamel'd cup. It is an evil more tame , not less dangerous ; and it had been better for many Princes not to have been , then to have been in their conceits , of a more divine mettle then other men ; as they shall be ( and not seldom ) told . Nor are any fit , or worthy to be of your Counsel ; but such as fear God : In vain shall you hope that a carnal heart , can prefer the care of his soul , or the good of his Countrey ; to the care of his own safety and honour , God to Caesar. Hope of preferment , or fear of punishment , makes them like Spaniels : which ever hunt that way , their Master looks . Or like weathercocks , that will look which way soever the winde blowes . But your Highness hath long since learned of King Solomon , that as the Northwinde driveth away the rain , so does an angry countenance the flattering tongue Prov. 25.23 . But because it is not easie to meet with such Counsellours , as will alwayes counsel you for the common good , and according to their consciences : which occasioned Dionysius the Tyrant , being retired to Athens , after he was deprived of his Kingdom : to bewail the state of Princes , especially in that men never spake freely unto them , and the truth was ever hid , and concealed from them . And likewise Alphonsus King of Spain and Naples a good Prince , to bewail the case of Kings : for that they hearing with other mens ears , could seldom hear truth . And therefore he held it a great happiness , that he might consult with his Books , especially the Bible ; which he is reported to have read over fourteen times in course , together with Lyra , and other mens notes upon the Text. And indeed dead men are the best Counsellors : Books will speak , when Counsellors blanch , as the Lord Bacon hath well noted . Yea , Conscience is also Gods Monitor to speak to great men ; when others either cannot , or dare not speak , as Divines well note ; and therefore would be hearkened unto and obeyed . In the last place , as your Highness would have Christ to maintain and continue , bless and prosper you in all your undertakings , as hitherto he hath , even to the astonishment of all both friends and enemies : so let it be your principal care , to maintain the purity of his worship , and the true Religion ; together with a godly , able , orthodox Ministery : without which the former cannot possibly subsist . Yea , take away the Ministery , or their maintenance : and you pluck up Religion by the roots , as Satan , together with his instruments ( those new-start-up white Devils , that have a long time made it the main of their business ; to plot and contrive their downfal , and indeed to extirpate the very Nurseries of all Learning , that so they may with Ieroboam , make Priests of the lowest of the people ) know . Your Highness hath done God and his Church much service many ways : but never more , nor more opportunely , then in this last , of breaking their deep & devillish design about the Ministery , & their maintenance ; and in frustrating their imaginary , but most mischievous and malicious hopes , the which wil one day , add weight to your Crown . That days work made many to rejoyce : but when with the news , this ensuing passage came into my minde ; it made me no less thankful , then joyful . The which was this : Philip of Macedon besieging Athens , sent Legates to the City , conditioning with them ; that if they would deliver into his hands ten of their Oratours , such as he should chuse , whom he pretended to be the disturbers of their Common-wealth , he would raise his siege , and be at peace with them . But Demosthenes smelt out his plot ; and with the consent of the Athenians , returned him this apological answer . The Wolves came to treat of a league with the Shepherds ; and told them thus : All the feud and discord betwixt you and us , ariseth from a certain generation of Dogs which you maintain amongst you : Deliver us up those Dogs , and we will be good friends with you , neither will we any wayes wrong you . The Dogs were delivered up , the Peace was concluded , the Shepherds secure : but Oh the woful Massacre that was presently made amongst the poor Lambs : they were all devoured , the Shepherds undone ; and all by parting with their Dogs . If the Autinomian and Anabaptistical faction could once get the Ministers of the Gospel to hold their peace , or procure them to be muzzled by Authority , or to be delivered over to their Wolvish cruelty ; wo were to our souls . Errour would then play Rex , Darkness triumph , Hell make play-day , Truth would languish , and all goodness fall flat to the earth . As little as men now regard them , they would then miss them ; and wish for them , and say , Blessed is he that commeth to us in the Name of the Lord. CHAP. 17. THus may you comfortably do my Lord , and then making it your principal aime and end , ( with Asa , Hezekiah , Iehoshaphat , Iosiah , Zephaniah , Constantine the Emperour , and King Edward the Sixth , that none such for early holiness ) to do that which is good and right in the eyes of the Lord , in seeking the good and welfare of the people , and in promoting Gods glory and worship , 2 Chron. 30.1 . to the end of the Chapter , and 19.4 . and 14.2 , to 8. 2 Kings 10.26 , 27 , 28. Exod. 23.24 . Zeph. 1. The God of peace shall be with you , and so crown your undertakings with prosperous and happy success : that all your enemies together with Gog and Magog , shall never be able to do you hurt . Yea , do you but yield to God , touching his Commandements : and God will so yield to you , touching your petitions ; that his dealing towards you , shall be to the astonishment of all the World. For then as by his singular providence , he turned Achitophels wisdome , Shimeis cursing , those Princes conspiracie , Dan. 6.12 , 13. the malice of Haman , and the Arrians hatred and devillish industry ; to the no small good , honour and profit of David , Daniel , Mordecai , and Paphnutius : so the same God shall turn the most deep aud devillish plots and practices of your worst and greatest enemies , to your great good , benefit , and advantage . Proceed therefore , thrice Noble Sir , until you have compleated a happy Reformation , both in Church and Common-wealth . Many high Cedars , and huge Mountains have bin thrown down , & removed to level the way ; sundry Bulwarks and Fortifications built up , to shelter and defend the friends of Peace and Truth . It will be to your eternal praise and comfort ; if you both erect and finish the whole Fabrick . This is the way , and the only way to make you truly happy and comfortable ; to make your advancement a blessing to you , and the Nations ; and to establish your Power , and posterity : when your conscience shall be able to testifie , that out of a publicke spirit , and for the love you bear to Christ and his members ; you can make your self a servant unto all that need your aid . Whereas on the contrary , if you shall out of any private , or self-ends , or interest ; neglect or hinder this great work of the Lord , whereunto he hath called you : if you should not hearken to the voice of the Lord your God , to do his Commandements : your greatness will yield your Highness but a little solace . As what will all your Honour and Greatness do you good ? I need not tell you , how the ods that is between the high and low , rich and poor , in respect of true happiness is such ; that the wise and good have never desired dignity barely for it self ; but even sought to shun , and avoid great Places ; except it hath been more to do good , then to grow rich , or great in them . Good men that have clarified understandings ; have many solid and weighty reasons , to disswade them from great Offices , and high places . First ( not to nominate what hath been already said in the former division ) in regard of the great cares , and pains , and fears , and dangers , which usually they are subject unto , and attended withall : and likewise the peoples envy , malice , and evil speaking , deal they never so evenly and uprightly . We read that when Isocrates was demanded , if he would be a King ; his answer was he would not : and being asked wherefore , he said , If I judge rightly , I cannot eschew hatred , and evil speaking on the one side ; and again , if I judge wrongfully , I can no less escape it on the other : yea , I cannot eschue the pain of eternall damnation ; Wherefore it shall better content me , to remain as I am . But this of mens evil requital , and hating them ; is least to be stood upon . For to speak really and impartially , what is the Iustice , the Iudge , yea , the King himself ? but a great servant to the Common-wealth : ( as Statesmen are wont to call them . ) Yea , Antiochus thus told his son Demetrius , that Kingly rule , was but noble slavery . Whence good Q. Elizabeth , spake it openly in the Parliament House , : that she had rather be a Milk-maid then a Queen , were it not more for her Subjects sake , then her own . Whence Ptolomy seeing certain Fishers , sporting themselves upon the Sea-shore ; wished he were like on of them ; adding moreover that Monarchies are full of cares , fears , mistrusts , and disguised miseries . Which also Charls the Fourth and Fifth Emperors were wont to alledge , even desiring to lead a private life . And Seleucus before them did the like ; adding , that if he should cast his Crown into the high way , there would be none found , that would take it up , knowing the cares , charges and griefs , that ever did accompany it . And Pope Adrian said , he conceived , no estate so miserable , nor dangerous as his own : and that he never enjoyed a better , nor more pleasant time ; then when he was but a simple Monk. Trajan the Emperour , wrote unto the Senate of Rome , that having now tasted the cares and pains which the Imperial State brought with it : he did a thousand times repent , that ever he took it upon him . I have read also of another Romane , ( whose name hath slipt my memory ) that long aspiring to be Emperour ; he was not so forward formerly to have it ; as now feeling the burthen , he was willing to cast it off ; even bemoaning himself , and complaining , how heavy and burthensome he had found it . Demosthenes also , after a long Government at his pleasure , in the Common-wealth ( upon what consideration himself knew best , and Statesmen may easily guess at ) is reported to have confest to his friends , who came to visit him : that if at the beginning , two wayes had been proposed before him ; the one leading to the Tribunal of Authority , the other to his grave ; if he could by inspiration have foreknown the evils , the terrours , the calumnies , the envies , the contentions and the dangers , that men in such places must accustomarily meet with , that he would much rather with alacrity , and cheerfulness ; have posted on to his Sepulchre ; then to his greatness . And lastly , when some egged Dioclesian forward , to re-enter again into the Empire , he answered them : that having once escaped the Plague , he would no more drink Poyson ; and was contented to become a Gardiner . To couclude this reason , besides all this a Prince is alwayes in great danger , and fear of his life by treason : especially a good one , as the Life of Queen Elizabeth may inform us . To omit many examples of the Kings of Israel and Iudah ; as being well known ' , as also a cloud of examples out of other Histories : we read that in the Imperial Seat ; in the space of an hundred yeers ( in vvhich vvere threescore Emperours ) there were but three that died in their beds by sickness ; all the rest suffering violent deaths . So that how great and glorious soever , they may seem to men of the World ; they are but in a sad condition . As suppose a man arrayed and apparelled in Tissue , or Cloth of gold ; set in a Chair of State , having before him a Table furnished , with all dainty delicates ; his servants Monarchs and Princes ; his riches the very choicest and chiefest treasures and Kingdoms of the World : but withall that there were one standing by , with a naked sword to cut his throat ; or a wilde Beast , ready to pull him in pieces : we cannot otherwise say , but his condition is rather to be pitied then envied . Now it fares not so with other men , the mean Cottage of a Swain stands in more safety , then the Palace of a Prince . Furthermore , the greatest Princes cannot so clip the wings of prosperity or victory ; but she may flie away before they dream of it . Riches , honours , pleasures , are so transitory ; that the same day hath seen the knee bowing to the head , and again the head stooping and doing reverence to the knee . Yea , as in fairest weather , a storm may suddenly arise : so one houre may change the greatest King , into the most miserable captive , as every age gives instance . For men are both more sensible of their present misery , by remembring their former happiness ; and also more tender and delicate , and so less able to bear it . The memory of former happiness , makes the present misery more deplorable , which like dead Beer , is never more distastful then after a Banquet of Sweet-meats . For Bajazet , to change his Seraglio for a Cage : for Valerian , to become a footstool to his proud soc : are calamities able to sink a soul deep in sorrow . Yea commonly , their change is not more sudden , then it is doleful . Who but Adrianus , Emperour of the East , for many yeers ? but at length he was set upon a scabbed Camel , with a Crown of Onions platted on his head ; and in great mockery , carried in triumph thorough the City . And the like of Polycrates King of the Samians . Dionysius , Henry the Fourth that victorious Emperour , Gelimer , that potent King of the Vandals , Adonibezeck , and many others : of whom I might muster up a multitude . And no fewer of them , whose life and happiness have ended together , as it fared with Pharaoh , Herod , and Belshazzer : who was sitting at a Feast merry , while on a sudden death came like a Voider , to take him away : with many the like , though that one example of Haman and Mordecay might serve in stead of all ; to shew that as men honour and obey God in their places : so God will bless or curse them . We see how Haman , whose comand ere-while almost reached to Heaven ; was iustantly adjudged to the Gibbet : while Mordecay , who was condemned to the halter , was all of a sudden made second in the Kingdome . What stability is there then , in earthly greatness ? when he who in the morning , all knees bowed unto ; as more then a man : now hangs up like a despised vermine , fot a prey to the Ravens : and when he who this morning , was destined to the Gallows , now rules over Princes , Ester 6 and 7 Chapters . But CHAP. 18. SEcondly , good men know , and well consider ; that the greatest places , are subject to the greatest temptations : as the highest boughs of a tree , are most subject to be shaken with the winde . That greatest men have the greatest biasses to draw them away . Riches , honours , pleasures are such thorns : that for the most part , they even choke the good seed of G●ds Word , formerly sowen in mens hearts , Matth. 13.22 . They are to Religion , as is the Ivy to the Oke ; that even eats out the heart of it . The pleasures of the body , are the very po●●ons of the soul. And the more any man hath , the more cause he hath to pray : Lord , lead us not into temptation . Nothing feeds pride , nor keeps off repentance so much ; as a prosperous condition . If I could be so uncharitable , as to wish an enemies soul lost ; this were the onely way : let him live in the height of the worlds blandishments . For temptations on the right hand , have commonly so much more strength in them above the other ; as the right hand hath above the left . They are more perillous , because they are more plausible and glorious . Whence the Devil did not appear to Christ in a terrible form ; threatening the calamities of earth , or torments of hell ; but makes fair promises to him , of many Kingdomes and much glory . Neither hath God worse servants upon earth , then are the great ones of the earth . If adversity hath slain her thousand , prosperity hath slain her ten thousand . Commonly , where is no want , is much wantonaesse : and as we grow rich in temporals , we grow poor in spirituals . We use Gods blessings as Iehu did Iehorams messengers ; David , Goliahs sword : we turn them against their owner and giver ; and fight against Heaven with that health , wealth , honour , friends , means , mercies ; that we received thence , and commonly so much the more proud , secure , wanton , scornful , impenitent ; by how much the more we are enriched , advanced , and blessed . Saul was little in his own eyes , before God made him great : but when he was made great , God was less esteemed by him . Honour and Greatness will so swell some mens hearts , and make them look so big : as if the River of their blood could not be banked , within the channel of their veins . They spend their dayes in wealth , therefore they say unto God , Depart from us ; for we desire not the knowledge of thy wayes . And what is the Almighty that we should serve him ? Job . 21.13 , 14 , 15. Yea , with the rich Glutton in the Gospel , they scarce ever think of Heaven , till they be in Hell. It is the misery of the poor , to be neglected of men : it is the misery of the rich and great men of the World to neglect their God. The poor , saith Christ , receive the Gospel : Luke 7.22 . But , the Kings of the earth , sayes David , set themselves , and the Rulers take counsel together against the Lord , and against his Anointed , saying , Let us break their bands asunder , and cast away their cords from us , Psal. 2.2 , 3. All the life of Solomon was delicious , resplendent , and contentful : and therefore we finde , that he did even sink in the midst of delights : but David among so many publick and private calamities and disasters , kept his head above water , and stood upright in his heart to God. Prosperity , makes us drunk with the love of the world : but as Sleep composeth drunkenness , so the cross will bring a man to himself again . The ●cottish King prisoner in Mortimers Hole , by his own confession , learned more of Christ , then in his Palace , he could all his life . Now hence it is , that Heaven is peopled with so few great ones . Not many mighty , not many noble are called , 1 Cor. 1.26 . yea , of twenty Kings of Iudah , only six were good : and of eighteen Kings of Israel , all but two are branded by the Holy Ghost for wicked . Nor is it for nothing , that our Saviour says : It is easier for a Camel to go through the eye of a Needle , then for a rich man to enter into the Kingdom of Heaven , Matth. 19.24 . These men have their portion in this life , Psal. 17.14 and receive their consolation here , Luke 6.24 . all here , nothing hereafter . But it is otherwise with mean ones : He hath chosen the poor in this World , to be rich in faith , Iames 2.5.1 Cor. 1.26 , 27. The younger brother , shall not have all his Portion , left he run riot . Few men can digest great felicity : therefore as Dionysius gave for a reward to Plato Books ; but unto Aristippus money : so God gives wealth and honour to those whom he least respecteth : but unto his owu , he gives his grace and Spirit ; keeping them short of other things . Yet so , as each one hath what he likes best . As what sayes the worldling ? Oh that I were so rich , so great and honourable . Yea , with Nero's Mother , let them be damned , so they may be dubde they care not . But the wise Christian as holding it better to be ranged with the Saints in Heaven , then ranked with the Kings on Earth : Considers thus , the enjoyment of all outward things , might add to my content ; but it would endanger my soul : and it were better for me to swim a River of boyling Brimstone , to live eternally happy : rather then dwell in a Paradise , to be damned after death . He considers , that God not seldom strips the body of pleasures , to clothe the soul with Righteousness : and oftentimes strengthens our state of grace , by impoverishing our temporal estate , because commonly the more prosperity , the less piety . To all which may be added as a greater misery , do great ones never so ill , they shall not be told of it ; no , not by their Chaplains . Oh thou the Seer , sayes Amaziah to Amos , go flee thou away into the Land of Judah ; and there eat thy bread , and prophesie there : but prophesie no more in Bethel , for it is the Kings Chappel , and it is the Kings Court , Amos 7.12 , 13. So that it is a wonder ! if any great man be saved , sayes Chrysostome , ( alledged by Latimer before King Edward ) because there are so few , to tell and admonish them of their faults . Whence many have sought by all means , to shun earthly dignities : lest by gaining a place upon earth , they should lose a better place in Heaven , as Millions have done : And upon this consideration : Isocrates refused the offer of a Crown , and told them that motioned it : That he had rather live poorly , being assured of the bliss of Heaven , as now he was ; then by possessing all worldy riches and splendour , to put the same in hazard . CHAP. 19. BUt thirdly , what good can their great wealth and honour do them , if other things concur not therewith ? As let a man have all felicities heaped together , which this World can afford , have he but one tooth out of tune , they can yield him no ease ; yea , a smaller matter may deprive them of all , as we see in Haman who counted all his honours and riches , the Kings and Queens favours , as nothing : only for that Mordecai did not bow the knee to him , nor honour him as others did , Esther 5.11 , 12 , 13. But to pass these , and other the like , a little sickness will quickly thaw all these cold and frozen comforts . Let but that day come ( and come it will sooner then they look for it ) and then rich Crassus cannot command health , or get himself a stomack . His Worship in all his pompe and great plenty , is forbidden to eat , when in the mean time , all his houshold are merry , and the poorest servant that he keeps , is in better case then he . It is not the embroidered slipper that will drive away the painful Gowt : nor the golden Diadem , the cruel head-ach , nor the Diamond Ring , the angry whit-loaf , nor the long Velvet Robe : the burning Fever , yea , the prick of a thorn , or some passion of the minde : is able to deprive us of the pleasures of the whole Worlds Monarchy . What will all those goodly Titles of Majesty , and other priviledges avail them ? if a guilty conscience do but chide them ? Will not this make their Palaces Prisons , their gold chains golden fetters , their Crowns crosses , and all their earthly honours but burthens aud vexations ? What were it to have a purple coat , and a polluted conscience ? a gay gown and a sick heart : a bed of gold or Ivory ; and a diseased minde : a full chefi , and an empty soul : a fair face , and foul affections : to glister in jewels , and be filthy in manners : to be in grace with men , and in disgrace with God ? Fourthly , However death will dissolve them , and all their imaginary felicities into nothing : will cut thee wholly from them , and them from thee . And then as at a game at Chess , the highest now upon Board , may presently be lowest under board : so it may fare with the greatest of them here , and the like when they go hence . For although in the Theatre of this World , like Actors upon a Stage ; the King , the Lord and the Clown have differing respect : yet after the play is done ; it may be that he who was the Clown , is a better man , then the King. So it is with men after death . Nor will a poor Lazarus then , change places with a Rich Dives , nor an Eliah with Ahab . Yea , then Nebuchadnezzar will wish that he had been Daniel , Haman will wish that he had been Mordecai , and Herod will wish that he had been Iohn Baptist. And therefore if men were wise indeed , and loved themselves as they think they are and do : they would not be so greedy after great places , as after grace , and Gods favour . Nor is honour and greatness in it self a blessing ; or to be desired . Advancement is not ever a sign of love , either to the man or the place . Yea , oft times instead of a blessing , it proves a judgement ; both to the party , and to the people , as in the case of Saul , 1 Sam. 8.9 , &c. Yea , there are no men so miserable , as those that are great and evil . For as it is the manner of God , to cast down that he may raise up ; to abase that he may exalt , as in the cases of Ioseph , Daniel , and Saint Paul : so contrarily , Satan raises up , that he may throw down , and intends nothing but our dejection , in our advancement , as in the cases of Haman , Absalom , and that Rich Fool in the Gospel . Besides , as the errours of eminent persons , are eminent errours ; and the more noble the person , the more notorious the corruption : so great offenders , shall meet with great punishments . And as their fault is , according to the condition of their place ; so shall the nature and proportion of their retribution be : yea , and the more enjoyments they have had , or pleasure they have lived in here ; so much more shall their torment and sorrow be hereafter , Revel . 18.7 . Now these things being so , let them be but seriously considered , and then say , wherein the great gain lies , that should make men desire great places ? except it be to do good , and glorifie God in them . I cannot think of any thing therein , that will make good men gainers . But lose they are sure to do ; I mean of their peace and spiritual enjoyments . For in my judgement , there is nothing in the world worth envy , save or besides the condition of a true Christian , and a retired life spent in study and contemplation . Indeed , men are apt to think it a brave thing , to be alwayes conversant with great ones : but sure I am , the priviledges can never countervail the inconveniences . Whence Henry the Eighth professed , that he knew none in his Kingdom so happy ; as that Subject who never was so low , as to be a Constable , nor so high , as to be a Iustice of the Peace ; and the same was King Iames his judgement . And you know what that Heathen Monarch said , Whom the whole World could not content : Were I not Alexander , I would be Diogenes . What then will a godly consciencious Christian say ? For the state of grace , is Heaven upon earth : and he that knowes the sweetness of Gods presence , will deem it more tolerable to be ever alone , then never able to be so . And indeed , that soul can never enjoy God , or it self , that is not sometimes retired , which is seldome the lot of men in high places ; which made Anacharsis , a Barbarian , ( being led onely with the love of vertue ) leave the Kingdome of Scythia , to his younger brother ; betaking himself to the study of wisdom , and many others : but of this I have spoken enough upon another occasion , only I will add a word touching a studious life : which many ( not for want of ignorance ) take to be the most melancholy life of all others , though a Scholar findes such beneficial variety of joyes & delights therein , as any other calling shall promise in vain . Yea , I dare say , this my very Work ( which yet requires swetting of the brain ) is more sweet to me , then most mens wages is to them , nor were the profits and places inconsiderable ; that I have refused , the better to enjoy my self and Books . The which I tell you , to draw on others to taste of this Manna , who hitherto ( like so many blinde Moles ) have placed all their felicity & delight , to dig in the earth , & are so eager to get , and heap up silver , that they have no leasure to think of their souls : whom I the most pity , of any men alive . CHAP. 20. BUt listen to that ( you miserly Muckworms ) of a studious life : which ( if you have brains ) will make your souls so long after the enjoying it ; as that you shall no longer like of your present employment ; get you never so much & grow you never so rich thereby . And that you may not take it to be my single opinion , ( as too much doting upon my own conceited happiness ) in characterizing out of the life of a Scholar , I will mostly deliver my own minde , in the words of that Reverend Divine Doctor Hall , the Nightingale of our Age. Alphonsus King of Arragon , so greatly loved learning , that he omitted not his hard studies ; in his most dangerous wars . And Pliny the second , so inwardly affected it ; that he held the time to be lost , which was not spent in study . Nor can any one think it strange , that hath truly tasted the sweetness of it . Yea , I can wonder at nothing more , then how a Scholar can be idle , or dumpish ? having the opportunity of so many improvements of reason , in such variety of studies : in such importunity of brave thoughts . Other Artizans do but practise , a Scholar never ceases to learn , wherein also his choice is infinite . Other labours require recreation , our very labour recreates our sports . We can never want either somewhat to do , or somewhat that we would do . How numberless are those precious Volumes , that are ever tempting us both to delight and profit ? Who can be weary ? that findes such wit in Poetry , such profoundness in Philosophie , such acuteness in Mathematiques , such wonder of events in History , such sweet eloquence in Oratory , such super-natural light , and ravishing delight in Divinity , as so many rich metals , in their proper Mines . Now , whom would not all this ravish with joy ? After all these , let us but open our eyes , we cannot look beside a lesson in the universal Book of our Maker : worth our study , and taking out , as what creature , hath not his miracle ? what event doth not challenge our observation ? And if weary of forreign employment , we list to look home into our selves : there we finde a world of thoughts , which set us on work anew , and not less profitably . Or admit we could be cloyed with our own company , the dore of conference stands open ; offering such interchange of discourse , as will not more please , then benefit us , and he is a mean companion , from whom we return not wiser . But suppose we have not this opportunity always : what ingenious minde can be weary● of talking with learned Authors , the most sweet , harmless , and cha●geless companions . What an heaven lives a Scholar in ? that being pent up in his voluntary prison at once , in one close room or case of walls : can daily converse with all the glorious Martyrs and Fathers . That can single out at pleasure either sententious Tertullian , or grave Cyprian , or resolute Hierome , or flowing Chrysostome , or divine Ambrose , or devout Bernard , or ( who alone is all these ) heavenly Augustine : to talk with , and heare their wise and holy counsels , verdicts , resolutions , yea , ( to rise higher ) with Courtly Esay , with learned Paul , with all their fellow Prophets , Apostles ; yet more , like another Moses , with God himself in them both . Let the World contemn us , while we have these delights ; we cannot envy them , we cannot wish our selves other then we are . Besides , the way to all other contentments is troublesome , the only recompence is in the end . To delve in the Mines , to scorch in the fire for the getting , for the fining of gold , is a slavish toil , the comfort is in the wedge ; to the owners , not the labourers : whereas our very search of knowledge is delightsome . Study it self is our life ; from which we would not be barred for a World. How much sweeter then is the fruit of study ? the conscience of knowledge ? in comparison whereof the soul that hath once tasted it , easily contemns all humane comforts . Wherefore spare not ye worldlings , to insult over our paleness , our neediness , our neglect : ye could not be so jocund , if you were not ignorāt . If you did not want knowledge , you could not overlook him that hath it . For me , I am so far from emulating you ; that I profess , I had as lieve be a brute beast , as an ignorant rich man. And so taking leave of great ones , I return to the thousands of ordinary Grip●●s and Oppressors ; that have disperst themselves here and there amongst the multitude ; as Cutpurses in a crowde . Only it requires , that as I have largely spoken to Magistrates and Governours ; shewing them what God requires at their hands : so I should say something to the people governed , in shewing what they ought to do : of which a word , and but a word : because I foresee , that one Dos● of so untoothsome a truth , to such as I shall especially speak ; will be as welcome as water into a Ship , and I love not to intrude . CHAP. 21. I Seldome heare any man speak of Taxes or Governours ; but I perceive in them a kinde of enmity against both : which to me is not a little strange , at least it makes me suspect , that they do not wisely consider of things and circumstances . Yea ( if I shall speak my conscience , as it is informed from Gods Word , and common reason ) when I consider how mad many men are about what they pay to their Governours : as parting with it like so much bloud from their hearts : which makes them so far as they dare , flie in the face of Authority , and grumble out no less then treason ; though in such a deformed silence , as Witches raise their spirits , which God takes as done to himself ; though they want eyes to see it . It makes me conclude , that they are more guided by the god of this World , then by rectified reason , or the written Word , witness those many precepts and prohibitions , Exod. 22.28 . Acts 23.5 . Eccles. 10.20 . Matth. 15.4 . Prov. 24.21 , 22. 1 Tim. 2.1 , 2 , 3. Jude 8 , 9 , to 17. 2 Pet. 2.9 , 10 , 11 , 12 , 13 , 18. 1 Sam. 10. 24 , 27. Rom. 13.1 , to 8. Titus 3.1 . 1 Pet. 2.13 , 14 , 15. which men should do well to read and lay to heart , for I intend not to speak much of the point , nor to answer all those Objections , that men ( blinded with prejudice ) are over-forward to make . It is sufficient if I speak enough , and that out of a desire to do others good , I am content to forfeit my discretion , and hazard the loss of my reputation . For I am not ignorant , how I shall be censured , hated and calumniated for speaking this , so necessary and seasonable a truth But hear it , and let come on what will : so long as I have the Word for my warrant , and the glory of God ( the which we are bound to redeem with our lives ) for my end . Certainly he that for the common good , is not willing to contribute according to his ability , to the publick charge , or that feigneth himself poor , to avoid a Tax or Seasment , Prov. 13.7 . is worthy to be made as poor , as the summe of money he is allotted to pay , because he grudgeth the State a part , by means of whom he enjoys all . For without Rulers and good Laws : none could say this is mine . Nor would Cheapside be safer then Salisbury Plain . We could not eat our own meat , nor sleep in our beds , nor meet one another in the Congregation : if every man might do what were good in his own eyes . Judg. 17.6 . Yea , then , thou that art so unwilling to pay five shillings ; wouldest be glad to parr with all thy wealth , to save thy skin , and wouldest thou have it so ? If not confess , that Governours are the light of our eyes , the breath of our nostrils : yea , under God ( and to speak it with reverence ) even the life of our lives . And what man will not hazard a joynt , much more part with a little pelf to preserve his life , and all else he does enjoy ? Nor are they followers of Christ , that refuse to pay unto Caesar , that which is his due , Matth. 22.21 . For if he by whom Kings reign , sorbore not to pay tribute to an Heathen Prince , Matthew 17.24 , to 28. what power under Him can deny it unto those that rule for him , and the good of his Church and People ? A man feeds the stomach , that it may nourish and preserve his whole body : if he did not , what should he gain by it ? but starving . We read in the Fable , that the other members mutining against the belly complained ; that all their industrious care and service was for the good and satisfying of the belly , where as it alone was idle , lazie , and quiet in the midst , and did nothing at all : whereupon they conspired , that neither the eyes should spy out , nor the feet fetch in , nor the hands reach , nor the mouth receive , nor the teeth chew meat for it : but in pining it with hunger , they brought also themselves into extream , and almost irrecoverable consumption ; until they fell again to perform their several offices . A body can no more be preserved without sinnews , then a Common-wealth without tribute . A common interest challenges an universal aid . Reason would , that every man should be burthened about the upholding of that , vvherein every man hath an interest , that a publick charge , should be defrayed by a publick purse : every man his share according to his means . Many hands vvill make light work . Only there are some so base , ignorant , or envious ; that to spight and mischief others ; they will undo themselves like Samson , Iudges 16.29 , 30. or those Israelites Iudges 21.15 , to 24. or him in the Fable ; Men not worthy to live amongst men : most unworthy to enjoy those priviledges they do , in this happy though unthankful Christian Common-wealth . I bless God , I never thought much to pay whatsoever I have been demanded , all these twelve yeers past , but have exceedingly admired the goodness of God ; that by parting with a part ; the whole , or residue hath been preserved . Whereas if those Royallists and Cavalliers might have had their wills : I should have lost all , yea , not a good man , should have been the better for what ever he had ; vvere it the Inheritance of his Ancestors . Let none think that self-interest , makes me partial : for it is well known , I never gained groat since the Parliament : nor did I ever personally act in the least , either on the one side or the other . But this is not all , for they will murmur against , and speak evil of Christian Magistrates . Yea , in their hearts curse them ( as Shimei did David ) who are the Ministers of God for our wealth : which is to come neer to God , whose Vicegerents they are , for the Magistrate is the Garment , in which God apparelleth himself : And what does the Murmurer but wound Christ through the sides of his Deputies . Where men command with God , we must obey men for God , and God in men : when against him , the best obedience is to deny obedience ; and to turn our backs upon Herod , Matth. 2.12 . Again , there is an active obedience , and a passive : I may not execute a Magistrates impious commands , I must suffer his unjust punishments . One may desire other Magistrates , but we must obey those we have : and haply it is more commendable to obey the wicked , then the good observing the former caution . And I wish men , ( yea , Ministers unless it be in their presence ) would trouble themselves less with the Magistrates duty , & look more to their own . However for private persons to question the lawfulness of that Government , under which they desire protection is insolent , stupid and intolerable . But sure I am , when Moses is praying , Ioshua leading , Israel obeying , and God blessing and prospering all . O happy are the people that be in such a case , Psal. 144.15 . But if men cannot have their wills , to invade the Inheritance which the right heir keeps from them : Or suppose they be injuried , and may not have redress in that manner , and measure themselves prescribe : presently maledicunt Principibus , they murmur against the Magistrate . Yea , what can a Magistrate do acceptable to the good ; but lewd men will misinterpret it ? Every tongue is ready to speak partially , according to the interest he hath in the cause , or patient ; or according to the wickedness that is in his own heart . CHAP. 22. ANd so they would do , had we the rarest and uprightest Governours , that ever the World could boast of . As what Magistrate can hope to be free from their malice and murmurings : when Moses himself could not escape the same , nor faithful Samuel , as observe how the Israelites dealt with Moses ! They no sooner want water to quench their thirst , but they murmur against him ; and say to his face , ( being ready to stone him ) wherefore hast thou brought us out of Egypt , to kill us , and our children and cattel with thirst ? Exod. 17.3 , 4. As if Moses had been a God : yea not long after , they gather themselves together , and are agreed to cast off both him and his government , and why forsooth ? What 's the matter ? ( he never had done them the least wrong ) he stays a little longer with God in the Mount , then they expected , Exod. 3● . 1 . But fools as they were , hovv could they finde out a better Governour ? among all their twelve Tribes ? Had they been asked this question , it would have shewn them their folly . As Pacuvius at Capua : when the people would have had their Magistrates massacred ; desired them first to agree upon the election of new Officers : then they nominated divers , but could agree upon none ; whereupon the Massacre was delayed , and after forgot . We have too many such fools , when the Duke of Buckingham reigned ô if he were taken away all would be well ! when he was dispatcht , and sent to his long-home : they murmured as much , and no less complained of their oppression under the King , Prelats , Council-Table , Star-Chamber , High-Commission , and Court of Honour : now they are all removed , and God hath given us since better Governours then ( I am sure ) we deserved : they thought themselves worse then ever . Yea , they did not spare to curse their Governours , and could have eaten their very hearts , ( as they gnawed their own tongues ) for spight . And how could better be expected from such sons of Belial ? 1 Sam. 19.24 , 27. that have more rage then reason : For their words are but the light froth of an impotent anger : wherein they accuse others unrighteousness , and profess their own . An end of the second Part or Division . 
A48243	----	The letter writ by the last Assembly General of the Clergy of France to the Protestants, inviting them to return to their communion together with the methods proposed by them for their conviction / translated into English, and examined by Gilbert Burnet. Burnet, Gilbert, 1643-1715. 1683 Approx. 242 KB of XML-encoded text transcribed from 105 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A48243 Wing L1759 ESTC R2185 12185340 ocm 12185340 55745 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A48243) Transcribed from: (Early English Books Online ; image set 55745) Images scanned from microfilm: (Early English books, 1641-1700 ; 605:15) The letter writ by the last Assembly General of the Clergy of France to the Protestants, inviting them to return to their communion together with the methods proposed by them for their conviction / translated into English, and examined by Gilbert Burnet. Burnet, Gilbert, 1643-1715. Catholic Church. Assemblée générale du clergé de France. [20], 179, [9] p. Printed for Richard Chiswell ..., London : 1683. Includes bibliographical references. Advertisement: p. [2]-[9] at end. "The letter writ by the Assembly of the Clergy to the Calvinists in France.": p. 1-14. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Calvinism -- France. 2003-10 TCP Assigned for keying and markup 2003-11 SPi Global Keyed and coded from ProQuest page images 2003-12 Emma (Leeson) Huber Sampled and proofread 2003-12 Emma (Leeson) Huber Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion THE LETTER Writ by the last Assembly General OF THE Clergy of France TO THE PROTESTANTS , Inviting them to return to their Communion . TOGETHER With the Methods proposed by them for their Conviction . Translated into English , and Examined By GILBERT BURNET , D. D. LONDON , Printed for Richard Chiswell at the Rose and Crown in S. Paul's Church-yard . M DC LXXXIII . THE PREFACE . THE fate of most that Answer any particular Book or Treatise , is such , that , one may be justly discouraged from undertaking it : For besides the great trouble the Answerer is put to , in following his Author in all his Digressions , and perhaps Impertinences , and the small game he is often engaged in , about some ill-sounding expression , or some misunderstood period ; the issue of the whole business in matters of Controversies , comes at best to this , That it may be confest his Adversary has been too unwary in some assertions , or unconcluding in some of his Arguments : But still men retain their old perswasions : And if one whom they had set up for their Champion , should happen to be baffled , they will only say that they mistook their man ; and be being made quit the Stage , another is set in his room . So that at most their engagement proves to be of the nature of a single Combate , in the issue of which only two Individuals , and not two Parties are concerned . But when a whole Body speaks in one Voice , here the undertaking of a single person , in opposition to them , may be thought indeed too hardy and bold ; but yet the debate becomes of more consequence , at least to the one side , because the Credit of those against whom he writes , is so well established , that a satisfactory Answer to what they offer as the strength of their cause , must needs have great effect on these who examine those matters Critically , and judge of them Impartially . The World hath been filled with the noise of the Conversions lately made in France ; but it has been generally given out that the violences of Monsieur de Marilliac and the Souldiers , and the Payments dispensed by Monsieur Pellisson , have been the most prevailing Arguments hitherto made use of . That Great King has indeed interposed in this matter , with a Zeal , that if it were well directed , might well become one who reckons these to be his most esteemed Titles , that he is the Most Christian King , and the Eldest Son of the Church . But amidst all this noise of Conversions , we have heard more of the Temporal than Spiritual Sword ; and except in the violences and out-rages of some of the Clergy , we have not heard much of any share they have had in this matter . It is true , the Celebrated Explication of their Faith , written some years ago by the then Bishop of Condom , now of Mea●x , has made a great shew , and most of the Conversions are esteemed the effects of that Book : And the eminent Vertues of the Author , joined with that great gentleness , by which he insinuates himself much into the Hearts of all those that come near him , have perhaps really wrought much on some , whose Consciences were by other motives , disposed to be very easily perswaded . Soft words and good periods , have also had some weight with superficial Enquirers . But that Explication of his , which may be well called a good Plea , managed with much Skill and great Eloquence for a bad cause , has been so often , and so judiciously answered , that I am confident such as have considered these Answers , are no more in danger of being blinded with that dust , which he has so ingeniously raised : For it must be confessed , That his Book deserves all the commendations that can be given it , for every thing except the sincerity of it , which ( I am sorry to say it ) is not of a piece with the other excellent qualities of that great Prelate . But now we have before us a work of much more importance , in which we may reasonably conclude the strength of the Roman cause is to be found : Since it is the unanimous voice of the most learned and soundest part of that Communion : For while the Spaniards have chiefly amused themselves mith the Metaphysical subtilties of School-Divinity , and when the Italians have added to that , the study of the Canon Law , as the best way for preferm●nt ; the French have now for above an Age been set on a more solid and generous pursuit of t●ue Learning : They have laboured in the publishing of the Fathers Works , with great diligence , and more sincerity than could be expected in any other part of that Church ; where the watchful Eyes of Inquisitors might have prevented that Fidelity which they have observed in publishing those Records of Antiquity : So that the state of the former Ages of the Church is better understood there than in any other Nation of that Communion . Nor has the Secular Clergy , or Laity , only laboured with great faithfulness in those enquiries , such as Albaspine , De Marca , Godeau , Launnoy , Huetius , Rigaltius , Valesius and Balusius ; to name no more ; but even that Order , which is not so much admired over the World for great scrupulosity of Conscience , has produced there several great Men , that are never to be named but with Honour , such as Fronto Ducaeus , and Petavius ; but above all , Sirmondus , through whose Writings there runs such a tincture of Candour and Probity , that in matters of fact , Protestants are generally more enclined to acquiesce in his authority , than those of his own perswasion are ; which made them afraid at Rome to give him free access to their Manuscripts . Nor is the Learning of the Gallican Church that for which they are chiefly to be esteemed : It must also be acknowledged , that from the study of the Ancient Fathers many of them seem to have derived a great measure of their Spirit , which has engaged diverse among them to set forward as great a Reformation as the Constitution of their Church can admit of . They have endeavoured not only to discover the corruptions in Morality and Casuistical Divinity , and many other abuses in the Government of the Church , but have also infused in their Clergy a greater Reverence for the Scriptures , a deeper sense of the Pastoral Care , and a higher value for Holy Orders , than had appeared among them for divers Ages before . Some of their Bishops have set their Clergy great Examples : and a disposition of Reforming mens Lives , and of restoring the Government of the Church according to the Primitive Rules , hath been such , that even those who are better Reformed , both as to their Doctrine and Worship , must yet acknowledge that there are many things among them highly Imitable , and by which they are a great reproach to others , who have not studied to copy after these patterns they have set them . The World will be for ever bound to Honour the Names of Godeau , Paschall , Arnauld , and the Author of the Essays of Morality ; and those thoughts which they have set on foot are so just and true , that though their excellent Bishops are now almost all gone off the Stage , and are not succeeded by men of their own tempers , yet it is to be hoped , that these seeds so sown do still grow where they find a soil disposed for them . For though such Notions are not very grateful to some whose Interests biass them another way , or to others whose ill lives make them look on all Books of a severe Piety , and that design a strict Discipline , as so many Satyrs writ against themselves ; yet to such as are not prepossessed nor corrupted , nothing does so easily enter , and continue so fixed as those Maximes which they infuse ; particularly those of the necessity of a Vocation of the Holy Ghost before one enters into Holy Orders , and a strict application to the care of Souls , after one has engaged in them . Truth and Goodness are in their Natures so Congenial , that there is no way so certain to lead men to the knowledge of the Truth , as to form their minds inwardly to such a sense of Piety and Goodness , as may make them fit receptacles of Truth . Thus did the Heathen Philosophers begin at the purging their Auditors minds , by their cleansing Doctrines before they communicated to them their sublimer Precepts . Among the Jews , the Sons of the Prophets were long prepared in a course of Mortification and Devotion , that so they might become capable of Divine illapses ▪ and our Saviour began his Instructions with the correcting the ill Morals of his Followers and Hearers ; and did not communicate the higher Mysteries of his Doctrine to them till they were well prepared for it ; since , as he said himself , the way to know his Doctrine , whether it was of God or not , was to do his will , which makes the sense of the Soul become as exact in judging of its object , as a sound state of Health makes the Organs of our Bodily Senses fit to represent their objects distinctly to us . And therefore that Church that has advanced so far in the reforming the Morals of the People , and the Conduct of the Clergy , may be very justly esteemed the best , as well as the most learned part of the Roman Communion : Though it is not to be denied , but the Iealousie that those men of better Notions have fallen under , what by the Interest the Jesuites have gained both at Court and in the Sorbonne , what by the willingness that is in the greatest part of Men , particularly of corrupt Ecclesiasticks , to love looser Principles , and what by the odious names of Innovators , of Men enclined to Heresie , Schism or Faction , is such , that as on the one hand they are lookt at with an ill Eye , as a sort of men that are neither good Subjects to the King nor to the Pope ; So they on the other hand , to free themselves from these imputations , have perhaps departed too much from these sincere principles which they had at first laid down , and have betaken themselves to some Arts and Policies that do not become men so enlightned as they are . But I will not enlarge more on this , because I honour them so much , and have learned so much from them , that I will rather bewail , than insult over their failings . But though they themselves are thus suspected , yet such is the force of Truth , and the Evidence of those Maximes which they hold , and the World is so possessed with them , that even their greatest Enemies are forced to yield to them , rather perhaps because they dare not scandalize the World , by keeping up abuses , of which all people are convinced , than out of any inward affection they bear to a severe or Primitive Discipline . By this means it is that there is now nothing more common in all the parts of France , than to talk of a Reformation of abuses , even in those places where the Prelates Example is perhaps one of the most conspicuous of all the Abuses . To what has been said this may be added , That their Glorious and Conquering Monarch being now possessed with this Maxime , That he will have but one Religion in his Dominions , every one there looks on the reducing many of those they call Hereticks , as a sure way to obtain his favour , and so to attain to great Dignities in the Church . It is certain , the most refined Wits there are now set on work to bring out the strength of their cause with the greatest advantage that is possible . Therefore the Assembly General of their Clergy being called together , ( and being so much the more engaged to shew their Zeal against Heresie , that they might cover themselves from the Reproaches of some that are more bigotted , for their compliance with the King in the matter of the Regale , ) hath now made an Address to all the Calvinists of France , inviting them to return to their Communion ; to which they have added Directions to those that shall labour in these Conversions ; which they call Methods , by which their minds are in general to be wrought upon , without entring into the detail of these Arguments , by which the Controversies have been hitherto managed . I confess , when I read these first , I was astonished at most things in them , and could have almost thought that a Veron or a Maimbourg had published their Visions in the name of that August Body ; but I know the Press there is so regulated , and the Constitution of that Kingdom is such , that so gross an abuse could not be put upon the World. Besides , when I had over and over again laid all these methods together , I found that indeed all the strength of their Cause lay divided among them : So that if there is no extraordinary force in them , it is because the Cause can bear nothing that is more solid or more convincing . I doubt not but the Letter , and these Methods will be examined in France , with that clearness and exactness that may be expected from the many extraordinary Pens that are there . But I being earnestly desired to write somewhat concerning it , have adventured on it , I have first begun at home , and since here we have the concurring voice of so great and so learned a Church concerning the methods of converting Protestants , I hope it will be no unacceptable thing to this Nation to put these in English , together with such Reflections on them as may be more easily apprehended by every Reader that has but a due measure of Application and Iudgement , though ●e has not amused himself much with deep studies of Divinity . I shall hold in the general and to the Rational part as they do , without going further in any particular Enquiry , than shall seem in some sort necessary . I ought to make great Apologies for so hardy an Enterprize , but I cannot do that without giving the Reasons that determined me to it , which is not at present convenient . Therefore I must only in general beg the Readers Charity , and that he will not impute this attempt to any forwardness of mine , or to any extravagant opinion I may have of my self , as if I were fit to enter the Lists with such great persons , to whom I pay all that Reverend esteem which becomes both to their Characters and Qualities , and to whom I know better what is due , than to presume to say any thing in contradiction to them , if I were not led to it by that which I owe to Truth , and to the God of Truth : After I have examined both their Letter , and the Methods added to it , I will venture further , and offer on the other hand such Considerations as are just and lawful prejudices against that Communion , and are such as ought , at least , to put all men in doubt that things are not right among them , and to dispose them to believe that matters in Controversie between them and us ought to be examined more exactly and impartially , and that upon a general view , the prejudices lie much stronger in our favours , than against us . The Letter writ by the Assembly of the Clergy , to the Calvinists in France . The Arch-Bishops , Bishops , and the whole Gallican Clergy , assembled at Paris by the Kings authority , wish to their Brethren of the Calvinist Sect , Amendment , and a return to the Church , and an Agreement with it . Brethren , THE whole Church of Christ does now of a great while groan , and your Mother being filled with holy and sincere tenderness for you , does with regret see you rent from her Belly , her Breasts , and her Bosome , by a voluntary Separation , and continue still to stray in the Desart . For how can a Mother forget the Children of her Womb , or the Church be unmindful of her love to you that are still her Children , though you have forgot your duty to her ? The Infection of Errour , and the violence of the Calvinistical Separation having drawn you away from the Catholick Truth , and the purity of the Ancient Faith , and separated you from the head of the Christian Unity . From hence is it , Brethren , that she groans and complains most grievously , but yet most lovingly , that her bowels are torn : She seeks for her Sons that are lost , she calls as a Partridge , as a Hen she would gather them together , as an Eagle she provokes them to fly ; and being again in the pangs of travel , she desires to bear you a second time , ye little Children , that so Christ may be again formed in you , according to Truth , in the way of the Catholick Church . Therefore we the whole Gallican Clergy , whom the Holy Ghost has set to govern that Church in which you were born , and who by an uninterrupted Inheritance hold the same Faith , as well as the same Chairs , which those Holy Bishops held , who first brought the Christian Religion into France , do now call on you , and as the Embassadors of Christ , we ask you , as if God did beseech you by us , Why have you made Separation from us ? For indeed , whether you will or not , such are your circumstances , that you are our Brethren , whom all our Common Father did long ago receive into the adoption of Children , and whom our common Mother , the Church , did likewise receive into the hope of our Eternal Inheritance . And even he himself who first bewitched you , that you should not obey the Truth of the Gospel , the Standard-bearer of your profession , did at first live amongst us as a Brother , in all things of the same mind with us . Were we not all of the same houshold ? Did we not all eat of the same Spiritual meat ? And did not he perform among us the mutual Offices of Brotherly Charity ? See if you can find any excuse either to your Father , your Mother , or your Brethren , to take off the Infamy of so wicked , so sudden , and so rash a flight ; of this dividing of Christ , the renting the Sacraments of Christ , an impious War against the members of Christ , the accusing the Spouse of Christ , and the denial of the Promises of Christ ? Excuse and wash off these things if you can : But since you cannot do it , then confess that you are fallen under that charge of the Prophet , An evil Son calls himself righteous , but he cannot wash off his departure . Wherefore then , Brethren , have you not continued in the root with the whole World ? Why did you break the Vows and the Wishes of the Faithful , with the Altars on which they were offered ? Why did you intercept the course of Prayer from the Altars , from whence was the ascent to God ? Why did you then with Sacrilegious hands endeavour to remove the Ladder that came down to those Stones , that so Prayers might not be made to God after the customary manner . Other Sectaries hitherto have indeed attempted that , not that they might overthrow the Altar of Christ , but that they might raise up their own Altar , such as it was , against the Altar of Christ. But you , as if you had designed to destroy the Christian Sacrifice , have dared to commit a crime unheard of before these times . You have destroyed the Altars of the Lord of Hosts , in which the Sparrow ( Christ ) had chosen to himself an House , and the Turtle ( the Church ) a Nest , where she might lay her young . It was this Schismatical fury that brought forth these things , and allhat has followed since , either of Wars against the Church , or of Errours against the Ancient Doctrine : Nor would we have those things ascribed so much to your Inclinations as to the nature of Schism . But this is that upon which we expostulate with you in particular , and which we ask of you without ceasing , Why have you made the Schism ? And unless you answer this , how well soever you may speak or write of other things , it is all to no purpose . We do not doubt , but in answer to this , you will make use of that old and common defence of all Schismaticks , and that you who upon trial , know that it is not possible to shake the Doctrines believed by us , will begin to inveigh against the Morals of our men , as if holier persons , who love severer Laws , could not hold it creditable for their reputation , or safe to their Consciences , to live with such men . These are the things forsooth , Brethren , for which the Unity of Christ is rent by you , the Inheritance of your Brethren is blasphemed , and the Vertue and Truth of the Sacraments of the Church are despised : Consider how far you have departed from the Gospel in this . These things that you object were less considerable both for number and weight , or perhaps unknown , and may be not at all true . But if they had been true , and acknowledged , and worse than they were , yet those Tares ought to have been spared by Christians , for the sake of the Wheat : for the vices of the bad are to be endured , because of the mixture of the good . Moses endured thousands that murmured against God. Samuel endured both Eli's Sons and his own , that acted perversly Christ himself , our Lord , endured Iud●s that was his Accuser , and a Thief , and also his Betrayer . The Apostles endured false Brethren , and false Apostle● that opposed them and their Doctrine ▪ And S. Paul , who did not seek his ow● things , but the things of Jesus Christ conversed with great patience among those that sought their own things , an● not the things of Iesus Christ. But you ▪ dear Brethren , not only have not endured the Church , your Mother , and th● Spouse of Christ , but have rent , torn and violated her Unity : And that yo● might thus rend , tear and violate he● ▪ you have charged the blemishes of private persons on her , whom Christ has cleansed with the washing of Water through the Word of Life , that he might present her glorious to himself , without either spot or wrinkle , or any such thing . What remains then , Brethren , but that for your sakes we follow that advice of the Holy Ghosts , Blessed are the Peace-makers , for they shall be called the Sons of God. And that by the Bowels of Mercy , which you have hitherto torn ; by the Womb of the Church , your Mother , which you have burst ; by the Charity of Brethren , which you have so oft violated ; by the Sacraments of God , which you have despised ; by the Altars of God , which you have broken ; and by every thing , Sacred or Divine , that is worshipped either in Heaven or Earth ; we exhort you with the Hearts of Brethren to amend , to return , and to be reconciled . And what indeed remains , but that you , forgetting the Schism , and remembring your Mothers Breasts , should again come home , where there are so many hired Servants that have bread enough , while you cannot gather up crumbs for satisfying in any sort your Spiritual hunger , being in a dry and untrodden Desart . Why then do you delay or withstand this ? Are you ashamed to be reckoned Children with those , among whom the eldest Son Lewis is daily erecting new Trophies to the Church his best Mother : Who , by reason of your wilfulness , is in this only not entirely happy , that although he is daily decreeing many things both religiously and piously for maintaining Christianity , yet he sees some of his own Subjects , who have of their own accord , forsaken the Religion of their Country , and have betaken themselves to foreign rites , being Apostates from Religion , and deserters of the Ancient Warfare , to continue still in their Errour . And this Most Christian King did lately in our hearing say , That he did so earnestly desire to see all those broken and scattered parcels brought back to the Unity of the Church , that he would esteem it his Glory to compass it with the shedding of his own Royal blood , and even with the loss of that Invincible Arm , by which he has so happily made an end of so many Wars . Will you then , Brethr●n , envy that Palm of Victory to this most August Prince , and your King that has subdued so many and such mighty Enemies , that has taken so many strong Towns , and has conquer'd such great Provinces , and is eminent in his Triumphs of all sorts , and yet would prefer this Victory to all the rest ? But , Brethren , while we thus call upon you , and exhort you to the Counsels of Peace , do not you say , Seek us not , for this is the language of Iniquity , by which we are divided , and not of Charity , by which we are Christians . Remember that the Spirit of Truth and Peace has commanded us by the Prophet not to cease to say to those who deny that they are our Brethren , You are our Brethren . What time can offer it self more fitly for calling you back to the Roman Communion than this , in which Pope Innocent governs the Roman Church ; whose life and manners being formed according to the ancient and severe discipline , present a perfect pattern of Holiness to the Christian World : So that it will be both for your Honour as well as for your Happiness , and a mark of great Vertue in you , to joyn your selves to him who is such an eminent cherisher of all Vertue . Therefore as for you that need a Physician , that are the members of Christ , and noble ones too , bought with the same price , but are torn from the Head and Body of the Church , through the wicked fraud of all our common Enemy , we pray you by the Eternal God suffer your selves to be healed , receive this admonition , and this humble Prayer of ours : For such is our gentleness and compassion towards you , that we can confidently use the lowest expressions possible . And do you in a Brotherly manner take hold of this occasion , that we offer you with such brotherly love , that so at last , through the grace of our God , the night of stupifying Errour being dissipated , the Light of Divine Truth may shine daily more and more ; suffer nor the weak and ignorant part of the Christian flock to perish , because of some Jealousies that you have rashly taken up against our Faith ▪ Do you think it unseemly to discover your Disease to the Physician ? Give place both to Repentance and Physick ▪ and address your selves humbly to God , and esteem this to be that which is chiefly , and only honourable in Christians . But if you will with obstinate minds refuse to do this while we thus exhort you , if you will not be overcome by Prayers , nor bended by Charity , nor wrought on by Admonitions to a Reconciliation , the Angels of Peace will weep bitterly ; but yet for all that we will not leave you to your selves , though that were but just to be done to persons so excessively obstinate ; we will not give over our seeking for the Sheep of Christ among the Hedges and Thorns ; and when we have done all by which your minds ought to have been reconciled to us , at last our Peace , which is so earnestly and sincerely offered to you , when it is rejected by you , shall return to us : Nor will God any longer require your Souls at our hands . And as this your last errour will be worse than your former , so your last end will be worse than any thing you have formerly felt . But Brethren , we hope better things , and things which accompany salvation . Francis Arch-bishop of Paris , President . Charles Maurice Arch-bishop and Duke of Rheims . Charles Arch-bishop of Ambrun . Iames Arch-bishop and Duke of Cambray . Hyacinth Arch-bishop of Alby . Mi. Phelipeaux Arch-bishop of Bourges . Iames Nicholas Colbert Arch-bishop of Carthage , Coadjutor of Rouen . Lewis of Bourlemont Arch-bishop of Bourdeaux . Gilbert Bishop of Tournay . Nicholas Bishop of Riez . Daniel Bishop and Earl of Valence and Die. Gabriel Bishop of Autun . William Bishop of Bazas . Gabriel Bishop of Auranches . Iames Bishop of Meaux . Sebastian Bishop of St. Malo. L. M. Ar. de Simiane Bishop and Duke of Langres . Fr. Leo Bishop of Glandeves . Lucas Bishop of Frioul . I. B. M. Colbert Bishop and Duke of Mountauban . Charles Bishop of Montpellier . Francis Bishop of Mande . Charles Bishop of La Vaur . Andrew Bishop of Auxerre . Francis Bishop of Troyes . Lewis Bishop and Earl of Chalons . Francis Bishop of Triguier . Peter Bishop of Bellay . Gabriel Bishop of Conserans . Lewis Bishop of Alet . Humbert Bishop of Tulle ▪ I. B. D' Estampes Bishop of Marseilles . Fr. de Camps designed Coadjutor of Glandeves . De St. George designed Bishop of M●scon . Paul Phil. de Lusignan . Lud. d' Espinay de St. Luc , C. Leny de Coadelets . La Faye . Cocquelin . Lambert . P. de Bermund . A. H. de Fleury . De Viens . F. Feu . A. de Maupiou . Le Franc de la Grange . De Senaux . Parra Dean of Bellay . De Boshe . M. de Ratabon . Clement de Pouudeux . Bigot . De Gourgues . De Villeneuve de Vence . I. F. de l' Escure . Peter le Roy. A. de Soupets . A. Argoud Dean of Vienna . Gerbais . De Bausset . G. Bochart de Champigny . Courcier . Cheron . A. Faure . F. Maucroix . De la Borcy . De Francqueville . Armand Bazin de Besons , Agent-General of the Clergy of France . I. Desmaretz Agent-General of the Clergy of France . REMARKS On the former LETTER . THE tender expressions with which this Letter begins , give the World some hopes that the Gallican Clergy have bowels of Compassion , for those they call their Brethren and Little Children , though the figures of a Partridge or an Eagle are too forced to flow from affections much moved . But the severities now exercised in mos● parts of France look like Esau's hands , while the Clergy speak with Iacob's voice . The many terrible Edicts that come out daily against those of that perswasion , and the much greater severity with which they are executed , do not very well agree with this melting language . Perhaps some may think those Edicts are Civil things , and that the Intendants or other Officers who execute them , being of the Laity , therefore the Clergy are no way concerned in it . But if the blame of this is taken off from them , it must be laid somewhere else . It is notoriously known that the King himself is not at all of a bloody disposition , but is merciful and gentle : So that for all the hard measure that many of those who are forced to fly hither for refuge , feel , yet they do acknowledge that they owe it to the Kings tenderness to his people , and aversion from Cruelty , that it is not worse with them ; and that they are not massacred and destroyed to be the effect of his Clemency and Protection . And of this he has lately given the World a double assurance , both in the Letters he sent to the Bishops of France , and in those he sent with them to the Deputies in the several Provinces , Printed together with this Letter of the Clergy . In the first are these words , Recommending to you above all things the managing the Spirits of those of that Religion with Gentleness ; and to use no other force but that of Reason , for the bringing them again to the knowledge of the Truth , without doing any thing against the Edicts and Declarations , by the vertue of which the exercise of that Religion is tolerated within my Kingdom . This is a little varied in the second Letter thus , I recommend to you above all to manage the Spirits of those of that Religion with gentleness , and to hinder the doing of any thing that may be an Invasion on that which is granted them by the Edicts and Declarations made in their favours . We will not have so criminal a thought of so glorious a Prince , as to suspect his sincerity in this : and therefore when it ●is as visible as the day , that those Edicts are broken almost in every branch of them , we must conclude that either the King is not well informed of the nature of those Edicts , or is not acquainted with the violation of them : And since no King , how great soever , can see but with other mens Eyes , and that it is not to be imagined that a Prince so employed , as he is , can have read and examined the Edicts granted by his Ancestors in favour of that Religion , it must be concluded , that those who have procured the passing those late Edicts that contradict the former , have either flatly imposed on him , by making him believe they were not contrary to them , or have found out some slight Equivocation in the words of the former Edicts , upon which that Great King has been induced to pass those Edicts , which have come out of late so frequently against them . In this whole matter no political consideration is so much as pretended , the Interests of State lie clearly against it . The design is well enough understood . A Zeal for extirpating Heresie , and the advancement of the Kings Glory is all that we hear given out for warranting those severities , which lie so heavy on such great numbers of the best Subjects that France has . The Interest that some of that Assembly , the President in particular , has in the management of the affairs that concern the Spirituality , and the high Panegyricks which that body both offer to the King , and give of him for his proceedings in that affair , shew that as some of them set them on , so the rest approve of them : So that upon the whole matter , all the hard usage the poor Protestants meet with , lies at their door . It is hard to perswade the World that they can have such Bowels , while they thus tear those they call their Little Children with their Paws : Suppose their Children were mistaken , and in Errours , yet they should be Fathers still , and not starve them to death , because they cannot either change their thoughts , or become so impious as to joyn in a Worship which they think is not only Superstitious but Idolatrous . Mens opinions are not in their own power , their understandings are necessary Agents , and are determined by the evidence of things set before them : Our wills can indeed engage our understandings to make enquiries with more application : they can also biass us with some partiality , for that in which we find our Interests ; they can likewise command our actions , so that we may disguise and dissemble our opinions : But their dominion goes no further . It is not to be doubted but a small part of that hard usage which those oppressed French-men have met with , has more than determined them to enquire narrowly into those opinions , which were infused in them by their education : And has wrought so effectually on them , as to make them wish they could be of another mind ; but after all , if they see nothing but force to work on them , and manifestly discern the weakness of those Reasons that are offered for their Conviction , what remains but that either they must do violence to themselves , and so joyn in that monstrous Idolatry of a worshipping as a God , that which they believe to be only a piece of Bread ; or that they must still groan under those miseries to which they see themselves condemned ; which must needs possess them with such an opinion of the Cruelty of those that call themselves their Fathers , that all the tender expressions they read in this Letter cannot root it out : For Deeds are much surer evidences of mens affections than Words . The Title of a Father agrees ill with the Rage of an Enemy . The Members of this Assembly pretend they go in the traces of those who first brought the Christian Religion into France ; and that they hold the same Faith , as well as they possess the same Chairs . It were to be wished , that they were also acted with the same Spirit of meekness and gentleness towards those who differ from them , and that they had the same aversion to Cruelty that we find among the Ancients . I shall not here alledge what Tertullian and Cyprian have said in general against Cruelty on the account of Religion , nor what Lactantius has more copiously enlarged on . But since they mention those that first established the Christian Religion in France , I shall offer to them what the first of the Gallican Bishops ( who had an occasion given him to write of such matters , Hilary of Poictiers ) said against the Arians , who were persecuting the Orthodox under Constantius ; though their greatest severities were not equal to those that the Protestants are now made to suffer . It will be unreasonable to alledge that what Hilary said against that Persecution cannot quadrate with the present case , the one being done by an Heretical Emperour , and the other by a Most Christian King. I shall avoid the making any odious comparison in this matter ; but this must be acknowledged , that it is to beg the question to say , the one persecuted to advance an errour , whereas the other does it to suppress errour ; and it will appear that he wrote not sincerely , if he did not condemn that way of proceeding in what cause soever it were employed : For he plainly says , the Bishops would have opposed such methods even to advance Truth . * Hilary addressed himself to Constantius , that he would slacken his severities , and Suffer the people to hear those Preach , and celebrate the Holy mysteries , and pray for his safety and success , whom they liked best , and esteemed most , and had made choice of ; then he promises that all things would be quiet , and that not only there would be no Sedition , but not so much as any murmuring . And as a reason for enforcing this , he says a little after ; God has taught , but not imposed on us the knowledge of himself , and conciliated authority to his Commands by the Miracles that were wrought ; but he despises that Confession that flows from a compelled mind . If such force were used to draw men to the true Faith , the Episcopal Doctrine would interpose and say The Earth is the Lords , and he needs not an enforced Obedience , nor does he require a constrained Confession . He is not to be deceived , but his favour is to be desired , and he is to be worshipped for our caus● , not for his own . I could not receive any but such as were willing , nor hear such as did not entreat me , nor confirm such as did not profess ( the Faith. ) To this he adds , " But what is this that Priests are forced by Chains to fear God , and commanded by the terrour of punishments ? That Priests are kept in Prisons , and the people are delivered over to the Jaylors ? And upon this he runs out more largely than is necessary to transcribe . But let us also hear how he addresses himself to those Bishops that were the chief Procurers and Instruments of all the sufferings of the Orthodox : And indeed , what he says to them does serve as so apposite an Answer to a great part of this Letter , that I hope it will not be irksome to translate a large quotation out of it . The name of Peace ( saith he ) is specious , and the opinion of Unity is beautiful : But it is past all doubt , that that Peace only which is the Peace of Christ is the Peace of the Church and the Gospels : We have desired to recover that same Peace that is now lost , of which he spake to his Apostles after his glorious sufferings , and which he being to leave them , recommended to them as a pledge of his Eternal Laws . And we have desired to compose the disorders now made in it , and having again recovered it , we have also desired to maintain it . But so prevalen● have the sins of this age been , and the sore-runners and Ministers of Antichrist that is approaching , have been so active , that we could neither procure this Peace , nor partake of it : While those who boast of the Unity of their Peace , that is , of their impiety , behave themselves not like the Bishops of Christ , but like the Priests of Antichrist . But that we may not be blamed for using reproachful words , we will not conceal the cause of this common ruine , that so none may be ignorant of it . We know from what S. Iohn the Apostle has delivered , that there are many Antichrists , and whosoever denies Christ , as he was preached by the Apostles , is an Antichrist . It is the property of Antichrist , marked by the very name , to be contrary to Christ. Now by the opinion of a mistaken Piety , and under the pretence of preaching the Gospel , this is effected or endeavoured , that the Lord Jesus Christ while he seems to be Preached , is denied . In the first place , we must pity the labour of this age , and lament the foolish opinions of those times , in which God is thought to be protected by Men , and by Secular ambition the Church of Christ is laboured to be defended . I pray you , O you Bishops , who believe your selves to be such , what were the assistances which the Apostles made use of in preaching the Gospel ? By what Earthly powers were they supported when they preached Christ , and converted almost all Nations from Idols to God ? Did they derive any authority from the Palace , when they were singing Hymns to God , in Prison , in Chains , and after they were whipped ? Did Paul gather a Church to Christ by vertue of Royal Edicts , when he himself was exposed as a spectacle on a Theatre ? Did he secure himself by the protection of a Nero , a Vespasian or a Decius , by whose hatred of us the Confession of that Divine Preaching did flourish ? They maint●ining themselves by their own handy-work , and assembling in upper rooms and secret places , went over all Countries , both Villages and strong places , through Sea and Land , notwithstanding the Decrees of Senates and Royal Edicts against them . And I suppose it will not be denied , that they had the Keys of the Kingdom of Heaven . Did not the Divine power exert it self manifestly against the hatred of men , when Christ was preached so much the more as the preaching of him was prohibited ? But now , alas , humane aids are employed to recommend our Divine Faith , and Christ is accused as having lost his former power , while his name is promoted by ambition . The Church now terrifies others by banishments and imprisonments : She depends on the favour of her Communicants , who was consecrated by the terrour of her Persecutors . She banishes Priests who was propagated by the banishment of her own Priests : and now boasts that she is beloved of the World , who yet could never have been Christs , if the World had not hated her . The present state of affairs , which is in all mens Eyes and Discourses , gives us this parallel of the condition of the Church , as it was anciently conveyed down to us , and as it is now ruined in our days . There needs no application of these words to the present purpose , they express the Plea of those persecuted men so fully , that it may be well concluded that the Spirit that acted in Hilary , is not the same with that which now inspires the Reverend Prelates of that Church . To this I might add the known History of the Priscillianists that fell out not long after . I shall not presume to make a parallel between any of the Gallican Church , and Ithacius , who persecuted them ; of whom the Historian gives this Character , That he was a vain , sumptuous , sensual ▪ and impudent man , and that he grew to that pitch in vice , that he suspected all men that led strict lives , as if they had been inclined to Heresie . And it is also to be hoped , that none will be so uncharitable as to compare the Priscillianists with those they now call Hereticks in France ; whether we consider their opinions , that were a revival of the blasphemies of the Gnosticks , or their morals , that were brutal and obscene , even by Priscillian's own confession . Now Ithacius prosecuted those in the Emperours Courts , and went on in the pursuit , though the great Apostle of that age , Martin , warned him often to give it over . In conclusion , when Ithacius had set it on so far that a Sentence was sure to pass against them , he then withdrew from it : Sentence was given , and some of them were put to death , upon which some Bishops excommunicated Ithacius , yet S. Martin was wrought on to communicate with him very much against his mind ; being threatned by the Emperour Maximus that if he would not do it , Troops should be ordered to march into Spain , to destroy the rest of them . This prevailed on that good man to joyn in Communion with those that had acted so contrary to the mercifulness of their Religion , and to the sacredness of their Character . But no Arts could work on S. Martin to approve of what they had done . The effects of this were remarkable , for when S. Martin went home , if we will believe Sulpitius , an Angel appeared to him , and reproved him severely for what he had done ; upon which he with many tears , lamented much the sin he had committed by his communicating with those men , and would never after that communicate with any of that party : And during the sixteen years that he survived that , Sulpitius who lived with him , tells us that he never went to any Synod , and that there was a great withdrawing of those Influences and Graces , for which he had been so eminent formerly . And thus if S. Martin's example and practice is of any authority , the Cruelty of that Church that has engaged all the Princes of Europe , as much as was in their power , to do what Maximus then did , and the present practices of the Bishops about the Court , might justifie a Separation from them . But we do not proceed upon such disputable grounds . To this I shall only ●dd the a●thority of another Father , who t●o●gh he was none of the Gallican Bishops , 〈◊〉 since he is more read and esteemed in that Church than any other of all the ●athers , it is to be hoped that his authority may be somewhat considered . It is S. Austin . He was once against all sorts of severity in matters of Religion , and delivered his mind so pathetically and elega●tly on that subject , that I presume the Reader will not be ill pleased to hear his own words , writing against the Manicheans , whose impieties are too well known to be enlarged on ; so as to shew that even in the account which the Church of Rome makes of things , they cannot pretend that the Protestants are as bad as they were . He begins his Book against them with an earnest Prayer to God that he would give him a calm and serene mind , so that he might study their conversion ▪ and not seek their ruine ; to which purpose he applies those words of S. Paul to Timothy , the Servant of the Lord must not strive , but be meek towards all men , apt to teach , patient , in meekness instructing them that oppose themselves : To which he adds these words , Let them exercise Cruelty upon you , who do not know with what difficulty truth is found out , and how hardly errours are avoided : Let them exercise Cruelty upon you , who do not know how rare and hard a thing it is to overmaster carnal imaginations with the serenity of a pious mind . Let them exercise Cruelty upon you , who do not know with what difficulty the eye of the inward man is healed , that so it may behold its Sun. Let them exercise Cruelty upon you , who do not know with what groans and sighs we attain the smallest measure of the knowledge of God. And in the last place , let them exercise Cruelty upon you , who were never themselves deceived with any errour like that with which you are now deceived ▪ It is true , it may be pretended , that he became afterwards of another mind , but that will not serve to excuse the severities now on foot , the case being so very different . The Donatists in his time very generally fierce and cruel , one sort of them , the Circumcellionists , acted like mad men : They did lie in wait for S. Austin's life ; they fell upon several Bishops with great barbarity , putting out the eyes of some , and cudgelling others till they left them as dead . Upon this , the Bishops of Africk were forced to desire the Emperours protection , and that the Laws made against Hereticks might be executed upon the Donatists , and yet even in this S. Austin was at first averse . It is true , he afterwards in his Writings against the Donatists justified those severities of fining and banishing , but he expresses both in his own name , and in the name of all those Churches , great dislike not only of all Capital proceedings , but of all rigour ; and when the Governours and Magistrates were carrying things too far , he interposed often and ●ith great earnestness to moderate their severity : and wrote to them , that if they went on with such rigour , the Bishops would rather bear with all the violences of the Donatists , than seek to them for redress ; and whole Synods of Bishops concurred with him in making the like Addresses in their favours ; And though there were excesses committed in some few instances , yet we may easily conclude how gentle they were , upon the whole matter , from this that he says that the Fines imposed by Law had never been exacted , and that they were so far from turning the Donatists out of their own Churches , that they still kept possession of several Churches which they had violently invaded , and wrested out of the hands of the Bishops . It is plain then , since he justified those severities only as a necessary restraint on the rage to the Donatists , and a just protection of the Bishops , that this has no relation to the hardships the Protestants now suffer , it not being pretended that they have drawn it upon themselves by any tumultuary or irregular proceedings of theirs . So much seemed necessary to shew how different the Spirit of the present Clergy o● France is from that which animated the Church in the former and best ages . The Reverend Prelates say in their Letter , That they hold the same Faith with their Predecessors . If this were true in all points , it were indeed very hard to write an Apology for those that have separated from them : I shall not engage in a long discussion of the sentiments of the Ancient Bishops of the Gallican Church ; yet that the Reader may not be too much wrought on by the confidence and plausibleness of this expression● , I shall only give a taste of the Faith of the first of all the Gallican Clergy , whose works are yet preserved , and that is Irenaeus : I shall instance it in two particulars , the one is the hinge upon which all our other Controversies turn ; that is , whether the Scriptures or Oral Tradition is to be appealed to , for determining matters of Controversie : The other is the most material point in difference among us , concerning the presence of Christ in the Sacrament , whether in it we really receive the substance of Bread and Wine , or only the Accidents . As to the first , he directly appeals to the Scriptures , which he says were the Pillar ●nd ground of Truth ; and adds , that the Valentinians did appeal to Oral Tradition , from which he ●urns to that Tradition that was come from the Apostles ; on which he insists very copiously , and puts all the authority of Tradition in this , That it was derived from the Apostles : And therefore says that if the Apostles had delivered nothing in Writing , we must then have followed the Order of Tradition : And after he has shewed that the Tradition to which the Valentinians pretended was really against them , and that the Orthodox had it derived down from the Apostles on their side , he returns to that upon which he had set up the strength of his cause , to prove the truth from the Scriptures . Now the Scriptures being the foundation on which the Protestants build , and Oral Tradition , together with the authority of the Church , being that on which the Church of Rome builds , it will be easie to every one that considers those Chapters referred to in Irenaeus , to gather upon which of those he grounded his belief . As for the other particular , he plainly calls the Sacrament that Bread over which thanks have been given ; and says , our flesh is nourished by the body and blood of Christ ; and concludes that our flesh by the Sacrament has an assurance of its Resurrection and Incorruptibility . More particularly he says , Our blood is encreased by the blood of Christ , and that he encreases our body by that bread which he has confirmed to be his body , and that by these the substance of our body is encreased ; and from thence he argues , that our bodies receive an encrease not by any internal or invisible way , but in the natural way of nourishment ; and so concludes , that our bodies being nourished by the Eucharist , shall therefore rise again . Every one that considers the force of these words , must conclude that he believed our bodies received in the Sacrament a real substance which nourished them , and not bare Accidents . If then upon this essay it appears , that the first Writer of all Gallican Bishops does agree with the Protestants , both in that which is the foundation upon which they build their whole cause , and also in that particular opinion which is believed to be of the greatest importance , then the Reader has no reason to believe that the present Bishops of France hold the same Faith which their Predecessors taught who first preached the Christian Religion in that Kingdom . But now I come to answer the main Question , which is indeed the whole substance of the Letter , Why have they made the Schism ? If such a Letter with such a demand in it , had come from the Abassin or Armenian Churches , or perhaps from the Greek Churches , whose distance from us is such , and the oppressions they groan under are so extreme , that they have little heart and few opportunities to enquire into the affairs or opinions of others , it could not have been thought strange ; but to hear it from these : among whom those live , who have so often both in Writings and Discourses answered this question so copiously , is really somewhat unaccountable : Yet this is not all , but it is added , That the Protestants , upon trial finding they could not shake their Doctrine , have charged them only for their ill lives , as if that were the ground of the Separation . This it must be confessed , had better become the affected Eloquence of a Maimbourg , than the sincerity of so many eminent men ; of whom the mildest censure that can be past in this particular is , That some aspiring Priest being appointed to pen this Letter , that was better accustomed to the figures of a clamorous Rhetorick , than the strict measures of Truth , gave it this turn , hoping to recommend himself by it , and that the Bishops signed it in haste , without considering it well . Who of all the Protestants have made that Experiment , and found that the Faith of the Church of Rome was not to be attackt , and that she can only be accused for the ill lives of some in her Communion ? If this were all we had to object , we do not deny but that all that the Fathers retorted on the Schismaticks , particularly the Donatists , did very justly fall on us ; and that we could neither answer it to God , to the World , nor our own Consciences , if we had separated from their Church on no other account : And this is indeed so weak a Plea , that the Penner of the Letter shewed his skill at least , if he was wanting in his sincerity , to set up a pretence which he knew he could easily overthrow , though the reasons he brings to overthrow it , are not all pertinent nor convincing : But this in conclusion , is so managed as to draw an occasion from it to complement the present Pope , some way to make an amends for their taking part with their King against him . All that is to be said on this Head is , That Protestants are not so unjust as to deny the Pope that now reigns , his due praises ; of whose vertue and strictness of life they hear such accounts , that they heartily wish all the Assembly of the Clergy , from the President , down to the Secretaries would imitate that excellent Pattern that he sets them . A Zeal for converting Hereticks does not very well become those whose course of life has not been so exemplary , that this can be imputed to an inward sense of Religion , and to the motives of Divine Charity . But in this point of the corruption of mens lives , we may add two things more material : The one is if a Church teaches ill Morals , or at least connives at such Casuistical Doctrines as must certainly root out all the principles of moral vertue and common goodness out of the minds of men , then their ill Morals may be improved to be a good argument for a Separation from them . How much the Casuistical Doctrine of those who are the Chief Confessors in that Communion has been corrupted of late , we may learn from what has been published by many among themselves , particularly by their late Address to the present Pope , and by the Articles condemned both by Pope Alexander the Seventh , and by the Pope that now reigns . But yet how faint those censures are , every one that has read them , must needs observe . This is not all : The dissolving of Oaths and Vows , the dispensing with many of the Laws of God , the authorizing Subjects to shake off their Princes yoke , if he does not extirpate Heresie and Hereticks , the butcheries of those they call Hereticks , and that after Faith given to the contrary ; having been for some Ages the publick practices of the Court of Rome ; in which several General Councils have also concurred with them , are things both of such a nature , and have been so openly avowed as well as practised in that Church , that this argument from the corruption of their Morals , may be well fastened on their whole Church . If likewise many opinions are received among them , which do naturally tend to slacken the strictness of holiness , and give the World more mild Ideas of sin , and make the way to the favour of God accessible even without a real Reformation , then there will be more weight in this argument than may at first view appear . The belief of the Sacraments conferring Grace , ex opere operato , the Vertue of Indulgences , the Priestly Absolution , the Communication of Merits , the Vertue supposed to be in some Pilgrimages , in Images and Priviledged Altars , in Fraternities , and many consecrated things , together with the after-game of Purgatory , and of Redemption out of it by Masses ; these with many more devices , are such contrivances for enervating the true force of Religion , and have such effects on the lives of men , who generally are too easie to hearken to any thing that may make them hope well , while they live ill ▪ that when we complain of a great dissolution of mens Morals that live under the influences of that Religion , this charge is not personal , but falls on their Church in common . In the next place , that vast corruption of Ecclesiastical Discipline , and of all the Primitive Rules , occasioned chiefly by the exorbitant power the Popes have assumed , of dispensing with all Laws , the gross sale of such Graces at Rome , the Intrigues in the Creation of the Popes themselves , the universal neglect of the Pastoral care among the superiour Orders of the Clergy , do give men just and deep prejudices against a Church so corrupt in her ruling Members , and do raise great dislike of that extent of Authority which the Bishops of Rome have assumed , that have cut all the Banks , and let in such an inundation of ill practices on the World. And if once in an Age or two a Pope of another temper , of better Morals , and greater strictness arises , we are notwithstanding that , to judge of things not upon rare and single instances , but upon their more ordinary and natural effects . Thus laying all these things together , it will appear that our exceptions to that Church upon the account of their Morals , is not so slight as the Penner of that Letter has represented it ; and that his Instances for living among ill men have no relation to this matter . But this is the weakest Plea we have for our Separation , and as strong soever as it may be in it self , we build upon solider foundations . In order to the opening this , I shall premise a little of the true end and design of Religion , which is to beget in us so deep a sense of the Divine nature and perfections a● may most effectually engage us to become truly Holy. There are two Inclinations in the nature of men , that dispose him to corrupt the Ideas of God ; the one is an Inclination to cloath him in some outward figure , and present him to our senses in such a manner , that we may hope by flatteries or submissions , by pompous or cruel services to appease him : And the other is a desire to reconcile our notions of Religion to our vicious habits and appetites , that so we may some way pacifie our Consciences in the midst of our lusts and passions : And thus the true notion of Idolatry is the representing of God to us so as that we may hope to gain his favour by other methods than our being inwardly pure and holy : And the immorality of this consists not only in the indecency of such representations , and their unsuitableness to the Divine nature , but likewise in this , that our notions of God which ought to be the seeds of Vertue and true Godliness , by which our natures are to be reformed , are no more effectual that way , but turn only to a Pageantry , and spend themselves in dressing up our worship , so as we think will better agree with one that is like our selves : Now we find the chief design of the Gospel was to root this out of the World , and to give us the highest and perfectest Ideas of the purity and goodness of the Divine nature , that might raise in us that inward probity of Soul , comp●ehended in the general name of Charity or Love , which is the proper Character of the Christian Spirit : We have also the Divine Holiness so presented to us , that we can never hope to attain the favour of God here , or Eternal happiness hereafter , but by becoming inwardly and universally holy . Now our main charge against the Church of Rome is , That this which is the great design of the Christian Religion is reversed among them , and that chiefly in four things . 1. In proposing visible objects to the adorations of the people , against not only the current of the whole Scriptures , but the true Idea and right notion of God ; and this not only by Precept in the Images of our Saviour and the Saints , but by a general tolerance in the Images of the blessed Trinity it self . Thus the senses having somewhat set before them on which they may work , do naturally corrupt the mind , and convert Religion , which is an inward and spiritual work , into an outward gross homage to these objects . 2. In setting up the Intercession of Saints , as if either God had not a capacity of attending to the whole Government of the World , or were not so merciful or good , but that as Princes are wrought on by the interposition of their Courtiers , so he needed to have such importunities to induce him to be favourable to us : The very Plea commonly used for this from the resemblance of Earthly Courts , is the greatest debasing of the Divine Nature that is possible : And when the Addresses made to these Saints in the publick Offices of the Church , are the very same that we make to God or our Saviour , That they would pardon our sins , give u●●race , assist us at all times , and open the Kingdome of Heaven to us ; and when after those things have been complained of for above an Age , and that upon a general review of their Offices , they are still continued among them , we must conclude that the honour due to the Creator is offered to the Creature . I need not bring Instances of these , they are so well known . 3. In ●The many Consecrations that are used among ●hem of Images , Crosses , Habits , Water , Salt , Oyl , Candles , Bells , Vessels ▪ Agnus Dei's , and Grains ; with a vast deal more , by which those things are so consecrated , as to have a vertue in them for driving away Devils , for being ▪ a security both to Soul and Body , and a remedy against all Temporal and Spiritual evils . This way of Incantations was one of the grossest pieces of Heathenism , and is now by them brought into the Christian Religion : And the opinion , that upon these Consecrations a Vertue is conveyed to those things , is infused into the people by their authorized offices : In which if in any thing it is not to be believed that the Church lies and deceives her Children : This is plainly to consider God as the Heathens did their Idols , and to fetch down Divine Vertues by charms , as they did . And 4. Their worshipping with Divine Honour , that which by all the Indications that we can have of things , we know is no other than what it appears to be , even Bread and Wine in its substance and nature : Thus Divine Adoration is offered to those Elements , contrary to the universal practice of the Christian Church for 1200 years ; and this passes among them as the most important piece of their Worship , which has almost swallowed up all the rest . Thus the true Ideas of God , and the chief design of the Christian Religion is overthrown in that Communion ; and what can we think of a Church that in the most important of her Offices , adds this Prayer to the absolution of Sinners , The passion of our Lord Iesus Christ , the merits of the blessed Virgin , and all the Saints , and whatever good thou hast done , and whatever evil thou hast suffered be to thee for the pardon of sin , the increase of Grace , and the reward of eternal life ; where we see clearly what things they joyn in the same breath , and in order to the same ends with the passion of Christ. When they have cleansed their Churches of these objects of Idolatry and Superstition , and their Offices of those Impious Addresses to Saints , and that infinite number of Enchantments , then they may upon some more advantage ask , Why have we made the Schism ? It is because they have corrupted the Doctrine of Christ and the Gospel ; and if those things upon which the Separation subsists were removed , it could no more subsist than Accidents can do without a Subject . The next thing upon which we ground our Separation is , That not only the Church of Rome would hearken to no Addresses nor Remonstrances that were made to her for reforming those abuses , but that by Anathema's and the highest censures possible , all are obliged to believe as she believes in those very particulars , and are bound to joyn in a Worship in which those things which we condemn , are made indispensable parts of our publick Devotions : So that we must either mock God , by concurring in a Worship which we believe Impious and Superstitious , or we must separate from them . None can be admitted to Benefices of Cure or preferment , without swear●ng most of these Opinions which we think are false : Nor can any Eminent Heretick be received among them , without swearing that he in all things receives the Doctrines of the Church of Rome , and that he thinks all that do not receive them worthy of an Anathema . If the Errours of the Church of Rome had been only speculative opinions , or things of less moment , we could have better born with them , or if they had only held to their own customes without imposing them on us , we could have held in several things a sisterly Communion with them , as we do with the Greek Churches ; but when they have not only brought in and obstinately maintained those corruptions , but have so Tyrannically imposed them on the World , it is somewhat strange to see men make such grimaces , and an appearance of seriousness , while they ask this question , of which they know so well how to have resolved themselves . One thing is likewise to be considered , that in the examination of the corruptio●s of that Communion , it is not sufficient to say somewhat to sweeten every one of them in particular , but it is the complication of all together that we chiefly insist on , since by all these set together we have another view of them , than by every one of them taken asunder . This then is our answer to the question so often repeated : We have not made the Schism from the Church of Christ , as it was setled by the Apostles , and continued for many ages after them , but they have departed from that , and have refused to return to it . On the contrary , they have condemned and cursed us for doing it : Upon this , all that they obj●ct against the first Reformers , as having been once of their Communion , falls to the ground : For if these things which we object to them are true , then since no man is bound to continue in Errours , because he ▪ was bred up in them , this is no just prejudice against those men . All the flourishes raised upon this ground are but slight things , and favour more of a monastick and affectate Eloquence , than of the weight and solidity of so renowned a Body . What is said of pulling down the Altars , and of that elegant figure of Christs being the Sparrow , and the Churches being the Turtle , that loved to make their Nests in them , is really very hard to be answered ; not for the strength that is in it , but for another reason , that in Reverence to that Assembly I shall not name . The Sacrifice of the death of Christ we acknowledge , as that only by which we come to God , and in a general sense of that term , the commemoration of it may be also called a Sacrifice , and the Communion Table an Altar , and such we still retain : and for any thing further , either of Altar or Sacrifice , till they give a better authority for it , than a fanciful allusion ●o an ill-understood Verse of a ●salm , we shall not be much concerned in it . If Wars and Confusions have followed in some places upon the reforming those abuses , they were the effects of the Rage and Cruelty of those Church-men , that seemed never like to be satiated with the blood of those that had departed from them . And if the specious pretence of Edicts , Princes of the Blood , the preserving the House of Bourbon , the defending France from Foreigners , joyning with that natural appetite that is in all men to preserve themselves , engaged some in Wars under the minority of their Kings , it is nothing but what is natural to man : and these who condemn it most , yet ought to pity those whom their Predecessors , in whose steps they now go , constrained to do all that they did . And the Rebellions in England and Ireland , in King Henry the Eighth , Edward the Sixth , and Queen Elizabeth's time , when no Persecutions provoked them to them , and no Laws gave them any colour for them , are a much stronger prejudice against their Church , chiefly since these were set on by the Authority and Agents of Rome , so that they may well give over the pursuing this matter any further . As for the argument set before them from the Greatness and Glory of their King , and his Zeal to have all again re-united into one Body , how powerful soever it may be to work upon their fears , and to touch them in their Secular concerns , it cannot be considered as an argument to work on their reasons . They expressed their Zeal for their King in his greatest extremity , while he was under age ; and after all the heavy returns that they have met with since that time , they have continued in an Invincible Loyalty and submission in all things , except in the matters of their God : If the Heroick greatness , Glorious success , and the more inherent qualities of a Princely mind , are good Arguments to work on Subjects , they were as strong in the times of a Trajan , a Decius , or a Dioclesian , to perswade the Christians to turn Heathens : But it is very probable this is the strongest of all those motives that have produced so many Conversions of late , while men , either to make their Court , or to live easie , are induced to make shipwrack of the Faith , and of a good Conscience . And I shall not add , that it seems those who are so often making use of this Argument , feel the mighty force it has on themselves , and so imagine it should prevail as much on others , as they find it does on their own Consciences , or rather on their Ambition and Covetousness . I will prosecute the matter of this Letter no further , and therefore shall not shew in how many places the Secretary that penned it has discovered how much he is a Novice in such matters , and what great advantages he gives to those who would sift all the expressions , the figures , and the periods in it . But the Respect I pay to those that subscribe it , as well as the importance and gravity of the subject stop me : So from the reviewing this Letter , I go next to consider the Methods laid down by the Assembly for carrying on those Conversions . A MEMORIAL , Containing diverse Methods , of which very great use may be made for the Conversion of those who profess the pretended Reformed Religion . The first Method Is that which Cardinal Richelieu used for reducing , either in the way of Disput● or Conference , those of the P. R. R. and to perswade them in an amicable manner to re-unite themselves to the Church . THis Method is to attack them by ● Decree of a Synod of theirs tha● met at Charenton , 1631. by which the● received to their Communion those of th● Ausbourg Confession , who hold the Rea● Presence of the Body of Iesus Christ in the Eucharist , together with diverse other Articles that are very different from the Confession of Faith of those that are the P. Reformed . Vpon which the Minister Dailee in his Apology says , That if the Church of Rome had no other errour besides that , they had not had a sufficient reason for their separating from her . It is certain , that none of all the other points of our Belief that are controverted , are either of greater importance , or harder to be believed than this which has been ever esteemed even by themselves one of the chief grounds of their Separation , and is that by which the people are most amused . As for that which the Minister Dailee says for eluding the force of this Objection , That the Lutherans do not adore Iesus Christ in the Sacrament : It is altogether unreasonable , since Calvin himself reproves the Lutherans for that , and is forced to acknowledge that adoration is a necessary consequence of the real Presence . What is more strange ( says he ) than to put Jesus Christ in the Bread , and not to adore him ? and if he is in the Bread , then he ought to be adored under the Bread. Thus since , according to the Calvinists in the same Synod , one does not overthrow the grounds of Salvation by the belief of the Real Presence , and the other points of their Confession concerning which they dispute , that Cardinal thought he could convince them of their errour , in separating faom the Communion of the Church of Rome , in which , according to their own Maximes , one could be saved . It was by the like reasoning that the African Fathers convinced the Donatists , called the Primianists , that they had unjustly separated themselves from the Catholick Church , because it received Cecilian i●to its Communion , since they had made a decree of Vnion with the Maximianists , whom they had formerly condemned . It was in the Council of Carthage , held under Anastasius , that the Fathers used this against those Hereticks , and in the Fourth Canon they set this before them , * That they might see if they would but open their eyes a little to the Divine Light , that they had as unjustly ●ut themselves off from the unity of the Church ; as the Maximianists according to what they said , had separated themselves from their Communion , Remarks . IF Cardinal Richelieu had not ●een an abler States-man , than as it appears by this argument , he was a Divine , the Princes of Europe would not have such cause as they have at present , to dread the growth of the French Monarchy , of which he laid the best and strongest foundations . It is a common Maxime , That no man can excel but in one thing ; so since his strength lay in the Politicks , no wonder he had no great Talent for Divinity : But if this at first view seemed to him to have somewhat in it to amuse weak minds , especially when it surprized them with its novelty ; yet it is a little unexpected to find it taken up by so great a Body , and set in the front of their Methods for making Proselytes , after the weakness of it has been so evidently discovered . 1. Great difference is to be made between a speculation that lies in the mind , and is a mans particular opinion , and that which discovers it self in the most solemn acts of Worship ; for the former , unless it is such as subverts the foundations of Religion , we can well bear with it : These are errours in which the person that holds them is only concerned , whereas the other errors become more fruitful , they corrupt the Worship , they give scandal , and infect others . Therefore we will without scruple own , that whether a man believe Consubstantiation or Transubstantiation , so long as that lies in his brain as a notion , we may conclude him a very ill Philosopher , and a worse Divine , for holding it ; but still we will receive him to our Communion , that being a solemn stipulation of the New Covenant made with God through Christ : And therefore since such a person acts nothing contrary to that Covenant , we ought to admit him to it : But Idolatry being contrary to the Laws upon which that Covenant is grounded , we cannot receive an Idolater , though we do admit such as are in errours , that produce no other effect but mistaken apprehensions and judgements . It is unreasonable to say that if the Presence is acknowledged , Adoration ought to follow ; for we will excommunicate none for a consequence , were it never so well deduced , so long as they hold not that consequence : And if Calvin argued as he did from that absurdity , it was not that he thought they ought to adore , because they believed Consubstantiation ; but rather to let them see how unreasonable it was to believe it , since they did not adore it ; and yet it must be confessed the argument is not unanswerable : For it may be said , that as Princes when ●●ey are in any place Incognito , even though they are known , yet their being Incognito shews that they will not have that respect paid them which is otherwise due to them : So that Christ being present in an invisible manner is not to be adored . I shall not determine whether the Argument or the Answer is stronger , yet this must be confessed , that upon so dubious a consequence , it were a very unreasonable Cruelty to deny the holding Communion with those that believed such a presence , though we refuse to communicate with those that joyn Adoration to it . 2. There is a great difference to be made between the receiving men that hold erroneous Tenets , to our ●ommunion that we believe is pure and undefiled , and the joyning our selves to a Communion in which we must profess those very errours which we condemn ; and by solemn acts of Worship must testifie before God and the World that we believe that which inwardly and in our Consciences we think false . The former is only a tolerating or conniving at the errours of others , without any sort of approbation of them ; whereas the other is the fullest and most publick contradiction to our Consciences that is possible . 3. As long as any Errours do not strike against the foundations of the Christian Religion , we own that we will bear with them , at least not oblige others , especially the Laity , in whom there is not that danger of spreading them to renounce them , before we admit them to the Sacraments : But the case of the Church of Rome is very different , among whom this opinion is but one of very many opinions , that we think reverse the whole nature and design of Christianity , of which some short hints were given in the Remarks upon the Letter of the Assembly General . 4. It is a very ill Inference to conclude , because that we think a man can be saved that believes the Corporal Presence , therefore we have done amiss to separate from their Communion . We may think men may be saved though they are in some errours , that in us were damnable , after the illumination we have had ; especially if we should profess that we believe them when we do not believe them , and therefore if we cannot continue in their Communion without professing that we believe those Errours , they were to blame for imposing them on us , and not we for separating from them , when they had imposed them . 5. That which the African Fathers objected to the Donatists was very pertinently urged against them , who grounded their Separation only upon this , That there were some corrupt members in the Communion of the Church : And this was very justly cast back on them , upon their receiving the Maximianists , whom they had formerly condemned as Schismaticks , to their Communion . But it has no relation to us who have not separated from their Church upon any such personal account : Therefore since the chief grounds of our Separation are the corruptions in their Worship , and our being obliged to bear a share in those corruptions , it is clear that our receiving to our Communion those who have not corrupted their Worship , and come to joyn with us , has no relation to that dispute b●tween the African Fathers and the Donatists . 6. There is one thing in the Method which we freely confess to be true , That there is none of the controverted points that are harder to be believed than this of the Real Presence . It is no wonder it should be so , since it has the strongest Evidences both of Sense and Reason against it : But if it is so hard to be believed , it is very severe to prosecute those who cannot bring themselves to believe it , in so extreme a manner as that Church has done and still does . Upon the whole matter , this Method is so weak in all the parts of it , that its being set first , gives no great hopes of any thing extraordinary to follow . The Second Method IS to lay this before them , that according to the light of Nature , and their own Confession , in the matters of our Salvation , which is the one thing that is needful , we ought always to chuse the surer side : Now it is certain , that according to that Decree of the Synod of Charenton , it is indifferent to them whether one believes the Real Presence , or whether they believe it not ; and we hold it necessary to believe it , therefore it is the surer side to believe it : and if they could but disengage themselves a little from their prejudices , they would follow this way . The same may be said of all the other points in dispute . Mestresat the Minister , in his Treatise of the Church , says that things necessary to Salvation are only those that are so expressly set down in the Scriptures , that no doubt can be made of them . Such as are the Articles of the Apostles Creed . If there is any thing that is obscure ( says he ) then I assert it is not necessary , and therefore one may be a very good Christian without it , and may have both Faith , Hope and Charity . It is evident that the points in dispute which they maintain against us are not so clearly expressed in the Scripture , that one cannot doubt concerning them : Since we maintain on good grounds , that they are not there : So that according to their own Doctrine , one can disbelieve them , without endangering his Salvation . But we say that it is necessary , under the pain of damnation , to believe the contrary opinion , and therefore if they will take the surest side , they ought to submit to us . Remarks . 1. IT is something odd to see so great a Body use this Logick , That because we think an errour is not damnable , and such as obliges us to excommunicate all that hold it , therefore we think it indifferent to believe it or not . We judge it an errour , and while we think it so , it were a lie for us to say that we did believe it , and this , especially in such publick Acts of Worship of God , which are grossly Idolatrous , by their own Confession , while we hold this persuasion , is so far from being a thing indifferent , that we know nothing more damnable ▪ For this were to lie every day to God and the World , and to commit Idolatry in a manner more absurd , than the most barbarous Nations have been guilty of , which is to worship that as a God which we do believe is only a piece of Bread. 2. In this very Article it is plain that our Opinion is the surer side : For as to the Spiritual efficacy of the Sacrament and due preparation for it , which is all that we hold concerning it , by their own Confession there can be no sin in that : whereas if their opinion is false , they are guilty of a most horrid Idolatry . So there is no danger in any thing we do , whereas there may be great danger on their side ; all the danger that is possible to be on our side , is , that we do not adore Christ if he is present , which may be thought to be want of Reverence : But that cannot be reasonably urged , since we at the same time adore him , believing him to be in Heaven ; and if this objection against us had any force , then the Primitive Church for twelve hundred years must have been in a state of damnation , for none of them adored the Consecrated Elements , nor has the Greek Church ever done it . 3. It is clear this general Maxime of taking the surer sid● is against them . There is no sin in not worshipping Images , whereas there may be a sin in doing it . They confess it is not necessary to invocate the Saints , and we believe it is sinful . They do not hold that it is necessary to say Masses for redeeming Souls out of Purgatory , and we believe that it is an impious profanation of the Sacrament . They do not hold it is necessary to take away the Cup in the Sacrament , we think it Sacrilegious . They do not think those Consecrations , by which Divine Vertues are derived into such a variety of things to be necessary , we look on them as gross Superstitions . They do not think the Worship in an unknown tongue necessary , whereas we think it a disgrace to Religion . So in all these , and many more particulars , it is clear that we are of the surer side . 4. We own that Maxime , That nothing is necessary to Salvation but what is plainly set down in the Scriptures ; but this is not to be carried so far , as that it should be impossible by sophistry , or the equivocal use of words , to fasten some other sense to such passages in Scripture ; for then nothing can be said to be plain in any Book whatsoever : But we understand this of the genuine meaning of the Scriptures , such as a plain well-disposed man will find out , if his mind is not strongly prepossessed or biassed with false and wrong measures . 5. The Confidence with which any party proposes their opinions , cannot be a true Standart to judge of them ; otherwise the Receipts of Mountebanks will be always preferred to those prescribed by good Physicians ; and indeed the modesty of one side and the confidence of the other , ought rather to give us a biass for the one against the other , especially if it is visible that Interest is very prevalent in the confident party . The Third Method IS to confer amicably with them , and to shew them our Articles in the Scriptures and Tradition , as the Fathers of tbe first Ages understood both the one and the other , without engaging in reasonings , or the drawing out of Consequences by Syllogisms , as Cardinal Bellarmin , and Perron , and Gretser , and the other Writers of Controversie have done ; which ordinarily beget endless disputes . It was in this manner that the General Councils did proceed , and thus did S. Austin prove Original sin against Julian : To this end ( says he ) * O Julian , that I may overthrow thy Engines and Artifices by the opinions of those Bishops who have interpreted the Scripture with so much glory . After which he cites the passages of the Scripture , as they were understood by S. Ambrose , S. Cyprian , S. Gregory Nazianzene , and others . Remarks . 1. WE do not deny but amicable Conferences , in which matters are proposed without the wranglings of Dispute , are the likeliest ways to convince people : And whenever they shew us their doctrines directly in the Scripture and Tradition , we will be very unreasonable if we do not yield upon that Evidence . When they give us good authorities from Scripture and Tradition for the Worship of Images and Saints , for adoring the Host , for dividing the Sacrament , for redeeming Souls out of Purgatory , for denying the people the free use of the Scriptures , for obliging them to worship God in a Tongue not understood by them , we will confess our selves very obstinate men if we resist such Conviction . 2. The shewing barely some passages , without considering the whole scope of them , with the sense in which such words were used , in such ages , and by such Fathers will certainly misguide us , therefore all these must be also taken in for making this Enquiry exactly . Allowances also must be made for the heats of Eloquence in Sermons or warm Discourses , since one passage strictly and philosophically expressed is stronger than a hundred , in which the heat of Zeal and the Figures of Rhetorick transport the Writer . And thus if the Fathers disputing against those who said that the Humane Nature of Christ was swallowed up by his Divine Nature , urge this to prove that the Humane Nature did still subsist , that in the Sacrament after the Consecration , in which there is an Union between the Elements and the Body and Blood of Christ , they do still retain their proper nature and substance ; such expressions used on such a design le●d us more infallibly to know what they thought in this matter , than any thing that they said with design only to beget Reverence and Devotion can do . 3. The Ancient Councils were not so sollicitous as this Paper would insinuate , to prove a Tradition from the Fathers of the first Ages . They took great care to prove the truth , which they decreed , by many arguments from Scripture ; but for the Tradition , they thought it enough to shew that they did innovate in nothing , and that some Fathers before them had taught what they decreed . We have not the acts of the two first General Councils , but we may very probably gather upon what grounds those at Nice proceeded , by what S. Athanasius wrote as an Apology for their Symbol , in particular for the word Consubstantial , which he proves by many consequences drawn from Scripture , but for the Tradition of it he only cites four Fathers , and none of those were very ancient : They are Theognistus , Denis of Alexandria , Denis of Rome , and Origen ; and yet both that a Father , b Hilary , and c S. Basil acknowledge that Denis of Alexandria wavered much in that matter ; and it is well known what advantages were taken from many of Origen's expressions . So here we have only two undisputed Fathers that conveyed this Tradition . We have the Acts of the third General Council yet preserved , and in them we find a Tradition indeed alledged , but except S. Cyprian and S. Peter of Alexandria , they cite none but those that had lived after the Council of Nice ; and Pope Leo's Letter to Flavian , to which the Council of Chalcedon assented , is an entire contexture of authorities drawn from Scripture , without so much as any one citation of any Father . It is true , there is added to the end of that Letter a Collection of some sayings of six Fathers , Hilary , Ambrose , Nazianzene , Chrysostome , Austin and Cyril , who had all except one , lived within sixty years or a little more , of that time . So it is certain they founded their Faith only on the Scripture , and not on Tradition , otherwise they had taken more pains to have made it out , and had not been so easily satisfied with what a few late Writers had said : And thus it may be presumed , that all the end for which they cited them , was only to shew that they did not broach new and unheard of opinions . And S. Austin could no● think that S. Cyprian's opinion al●ne was a sufficient proof of the Doctrine of the first three Centuries for Original Sin , and yet he cite● no other that lived in those Ages . No● could S. Ambrose , and Nazianzene that had lived in his own time , be cited t● prove the Tradition of former Ages And whereas it is insinuated that he cited others , one would expect to fin● a Catalogue of many other Father● wrapt up in this plural , whereas al● resolves into Hilary alone . And we have a more evident Indication of S. Austin's sense , as to the la●t resort in matters of Controversie , than this they offer in that celebrated saying of his , when he was writing against Maximinus the Arian Bishop . * But neither may I make use of the Nicene Council , nor you that of Arimini , as that which ought to pre-judge us in this matter ; for neither am I held by the authority of the one , nor you by the authority of the other . Let the one side and cause , and their reasons , be brought against the other from the authorities of the Scriptures , that do not belong to either side , but are Witnesses common to both . The Fourth Method IS to tell them that their Ministers can never do this , nor shew in the Scriptures any of their Articles that are controverted , and this is very true . For example , they can never bring any formal Text to prove that Original Sin remains , as to the guilt of it after Baptism , that we receive the Body of Iesus Christ only by Faith ; that after the Consecration , the Sacrament is still Bread ; that there is no Purgatory , and that we do not merit any thing by our good works . And to this it may be added , that among all those passages that are on the Margent of their Confession , there is not one that says that which they cite it for , either in express or equivalent terms , or in the same sense . This is the Method of Mr. Veron , which he took from S. Austin , who says to the Manichaeans , Shew me that that is in the Scripture ; and in another place , Let him shew me that that is to be found in the Holy Scripture . We must then boldly tell them , That they cannot prove any of their Articles that are in dispute , nor dispute against any of ours by any passages of Scripture , neither in express terms , nor by sufficient consequences , so as to make their Doctrine be received , as the Faith , and ours pass for Errour . Remarks . THe first part of this Article proceeds upon Veron's Method of putting us to prove our Doctrines by express words of Scripture , but some more cautious person has added in the conclusion a Salvo for good consequences drawn from them ; upon which we yield that this is a very good Method , and are ready to joyn issue upon it . If they intend still to build upon that notion of express words , we desire it may be considered , that the true meaning of all passages is not to be taken only from the bare words , but from the contexture of the Discourse , and the design upon which they are made use of ; and that Rule of Logick being infallibly true , That what things soever agree in any third thing , they do also agree among themselves , it is certain that a true consequence is as good a proof as a formal passage . Thus did our Saviour prove the Resurrection from the Scriptures by a very remote consequence , since God was said to be the God of Abraham , Isaac and Jacob , and was the God of the Living and not of the Dead . So did the Apostles prove Christ's being the promised Messias , and the obligation to observe the Mosaical Ceremonies to have ceased upon his coming , by many consequences , but not by the express words of Scripture . All the arguings of the Fathers against the Hereti●ks run on Consequences drawn from Scripture , as may appear in all their Synodical Letters , more particularly in that formerly cited of Pope Leo to Flavian , to which the Fourth General Council assented . This Plea does very ill become men that pretend such reverence to Antiquity , since it was that upon which all the Ancient Hereticks set up their strength , as the most plausible pretence by which they thought they could cover themselves . So the a Arians at Arimini give this reason for rejecting the word Consubstantial , because it was not in the Scriptures . The b Macedonians laid hold of the same pretence . c Nestor●us gives this as his chief reason for denying the Virgin to be the Mother of God : And d Eutyches covered himself also with this question , In what Scripture were the two Natures of Christ to be found ? And his followers did afterwards insist so much on this Plea , that Theodoret wrote two large Discourses on purpose to shew the weakness of this pretence . So that after all the noise they make about the Primitive Church , they follow the same tract in which the Hereticks that were condemned by the first four General Councils , went ; and they put us to do the same thing that the Hereticks then put on the Orthodox : But we make the same answer to it which the Fathers did , That the sense of the Scriptures is to be considered more than the words : So that what is according to the true sense , is as much proved by Scripture , as if it were contained in it in so many express words . And yet this Plea had a much greater strength in it , as it was managed by those Hereticks ; for those contests being concerning mysteries which exceed our apprehensions , it was not an unreasonable thing at first view to say , that in such things which we cannot perfectly comprehend , it is not safe to proceed by deductions or consequences , and therefore it seemed safer to hold strictly to Scripture Phrases , but in other points into which our understandings can carry us further , it is much more absurd to exact of us express words of Scripture . 2. Most of the points about which we dispute with the Church of Rom● , are additions made by them to the simplicity of the Christian Religion . So much as we own of the Christian Religion they own likewise . In the other particulars , our Doctrine with relation to them is made up of Negatives , and theirs is the affirmative ; and since all Negatives , especially in matters of Religion prove themselves , it falls to their share to prove those Additions which they have made to our Faith , and to the Doctrine contained in the Scriptures . 3. Though this is a sure Maxime , yet our Plea is stronger , for there are many things taught by them against the express words of Scripture ; as their worshipping Images , their no● drinking all of the Cup , their worshipping of Angels , their not worshipping God in a tongue which the unlearned understand , and to which they can say , Amen ; their setting up more Mediato●● between God and us than one : Whereas S. Paul exhorting us to make Prayer● to God , tells us there is one M●di●tor , which shews that he spake there his single Intercession with God on our behalf . 4. We do not only build our Doctrine upon some few passages of the Scripture , in which perhaps a Critical Writer might easily raise much dust , but upon that in which we cannot be so easily mistaken , which is the main scope of the whole New Testament , and the design of Christianity , which we believe is reversed in their Church by the Idolatry and Superstition that is in it . 5. As for the particulars which they call on us to prove , as they are very few , so scarce any of them is of the greatest consequence . The first is a speculative point , about which we would never have broke Communion with them . For the second , that we receive Christ only by Faith , if the third is true , that the Sacrament is still Bread , then that must be also true : Now S. Paul calls it so four several times , as also our Saviour calls the Cup the Fruit of the Vine . As for our denying Purgatory , it is a Negative , and they must prove it . Nor should we have broken Communion , for their opinion concerning it , if they had not added to that , the redeeming Souls out of it with Masses , by which the Worship is corrupted , contrary to the institution of the Sacrament . And for the last , in the sense in which many of them assert it , we do not raise any Controversie about it , for we know that God rewards our good works , or rather crowns his own Grace in us . The fifth Method IS the Peaceable Method , and without dispute founded on the Synod of Dort , which all the pretended Reformed Churches of France have received , and which has defined according to the Holy Scripture , that when there is a dispute concerning any Controverted Article between two parties that are both within the true Church , it is necessary to refer it to the judgement of the Synod , and that he who refuses to submit himself , becomes guilty of Heresi● and Schism . Now if we will run back to the time in which the dispute began concerning any Article , for instance that of the Real Presence , both the parties in th● debate , as well the Ancestors of those of the P. R. Religion as ours , were in th● same Church , which was the true Church ; for there was no other before the S●paration , which was not then made : Then their Ancestors , who would not submit to the Iudgement of the Church , and have separated from her on no other account but because she had condemned their sentiments were Schismaticks and Hereticks : And those who at this day succeed them are in the same manner guilty , since they follow their opinions : And to this they can make no other Answer , but that which the Hereticks that have been condemned in all Ages might have made . This Method is proved in all its parts in the little Treatise that has been made about it . Remarks . IT is not unwisely done to call this a Method that is to pass without dispute , for it will not bear one : And 1. There is this difference between the principles of Protestants and those of the Church of Rome , that whereas the latter are bound to justifie whatever has been decreed in a General Council as a rule either of Faith or Manners ; the sormer are not so tied , and much less are they bound by the decision of a National Council , though never so solemn . It is natural for all Judicatories to raise their own authority as high as they can , and so if any Synod has made any such Declaration , it lies on them to justifie it , but the rest of those who have separated from the corruptions of the Church of Rome are not concerned in it . 2. The principle of Protestants , with relation to the majority even in a General Council , is , That when any Doctrines are established or condemned upon the Authorities of the Scriptures , those who differ from them , and do think ●hat the Council misunderstood the Scriptures are bound to suspect themselves a little , and to review the matter with greater application , and not to adhere to their former opinions out of pride or obstinacy : They are also bound to consider well of their opinions , though they appear still to be true , yet if ●hey are of that importance that the publishing them is necessary to Salvation ; for unless it is so , the Peace of the Church is not to be rent by them : Yet if they are required to profess that they believe opinions which they think false , if t●ey were never so inconsiderable , no man ought to go against his Conscience : But if a man after his strictest enquiries , is still persuaded that a Council has decreed against the true meaning of the Scriptures , in a point necessary to Salvation , then he must prefer God to Man , and follow the sounder , though it should prove to be the much lesser party : And if any Company or Synod of Protestants have decreed any thing contrary to this , in so far they have departed from the Protestant principles . 3. Difference is to be made also between Heresie and Schism in a Legal and a Vulgar sense , and what is truly such in the sight of God. The Sentence of a Supream Court from which there lies no Appeal , makes one legally a Criminal : But if he is innocent , he is not the less innocent because a hard Sentence is past against him . So Heresie and ●chism may take their denominations from the Sentence of a National or General Council : But in that which is the sense of those words that makes them Criminal , Heresie is nothing but an obstinate persisting in errours , contrary to Divine Revelation , after one has had a sufficient means of In●truction : and Schism is an ill grounded Separation from the Body of the Church : So it must be the Divine Revelation , and not the authority of a Synod that can prove one who holds contrary opinions to be an Heretick , and the grounds of the Separation must be likewise examined before one can be concluded a Schismatick . 4. Though the Conclusions and Definitions made by the Synod of Dort are perhaps generally received in France , yet that does not bind them up to subscribe every thing that was asserted in that Synod : Nor do they found their assent to those opinions on the authority of that Synod , but upon the Evidence of those places of Scripture from which they deduced them . 5. Since those of that Communion object a National Synod to the Protestants , this may be turned back on them with greater advantage , in some points established by Councils , which they esteem not only General but Infallible . In the Third Council of the Lateran it was decreed , That all Princes who favoured Hereticks did forfeit their Rights , and a Plenary Indulgence was granted to all that fought against them . In the Fourth Council at the same place it was decreed , That the Pope might not only declare this forfeiture , but absolve the Subjects from their Oaths of Obedience , and transfer their Dominions upon others . In the First Council at Lions they joyned with the Pope in thundring the Sentence of Deposition against the Emperour Frederick the First , which in the preamble is grounded on some places of Scripture , of which if they were the Infallible Expositors , then this power is an Article of Faith. And in the last p●ace the Council of Constance decreed , That the Faith of a Safe-Conduct was not to be kept to an Heretick , that had come to the place of Judgement relying on it , even though he would not have come without it . When Cruelt● , Rebellion and Treachery were thus decreed in Courts , which among them are of so sacred an authority ; It is visible how much gre●ter advantages we have of them in this point than any they can pretend against us . 6. For the Synod of Dort I will not undertake the Apology neither for their Decrees nor for their Assertions ▪ and will not stick to say that how true soever many of their Conclusions may be , yet the defining such mysterious matters as the order of the Divine Decrees , and the Influences of Gods Grace on the wills of men , in so positive a manner , and the imposing their Assertions on all the Ministers of their Communion , was that which many as sincere Protestants as any are , have ever disliked and condemned , as a weakening the Union of the Protestant Church , and an assuming too much of that authority which we condemn in the Church of Rome . For though they supposed that they made their definitions upon the grounds of Scripture ▪ so that in this sense the authority of the Synod was meerly Declarative ; yet the question will still recur , Whether they understood the passages which they built on , right or not ? And if they understood them wrong , then according to Protestant principles , their Decrees had no such binding authority , that the receding from them could make one guilty either of Heresie or Schism . The Sixth Method IS to shew them that the Roman Church , or that Church which acknowledges the Pope or the Bishop of Rome , the Successor of S. Peter , to be her Head all the World over , is the true Church : Because there is no other besides her that has that undoubted mark , which is a perpet●al Visibility without Interruption , since Christ's time to this day . This is a Method common to all the Catholicks , and is very well and briefly set forth in the little Treatise of the true Church , joyned to that of the Peaceable Method . This is that of which S. Austin makes most frequent use against the Donatists , and chiefly in his Book of the Vnity of the Church ; and in his Epistles , of which the most remarkable passages relating to this matter , are gathered together by the late Arch-bishop of Rouen , in the first Book of his Apology for the Gospel , in which he handles this matter excellently well . One may add to this Method the Maxims , of which Tertullian makes use in his Treatise of Prescriptions against the Hereticks , and also Vincentius Lyrinensis in his Advices . It is enough to say on this occasion that those two Treatises may satisfie any that will read them without prepossession , in order to their forming a just Iudgement of the true Church of Iesus Christ , and of all those Societies that would usurp that name ▪ Remarks . THis Method is so common that there was no reason in any sort to give Mr. Maimbourg the honour of it , unless it was that the Assembly intended to do him this publick honour to ballance his disgrace at Rome : But let us examine it . 1. This asserts that no other Church has a perpetual Succession without interruption , but that which derives it from Rome , which is so contrary to what every one knows , that Mr. Maimbourg was certainly inspired with the Spirit of his Order when he writ it . Do not all the Greek Churches , and all the Churches that have their Ordination from them , all from the Northern Empire of Muscovy to the Southern of the Abassines , together with all those in the East , derive from the Apostles by an uninterrupted series ? For till the Authority of the Church of Rome is proved , which is the thing in question , their being declared Schismaticks or Hereticks by it , does not interrupt this Succession . 2. The Church of England has the same Succession that the Church of Rome had in Gregory the Great 's time ( to wave the more ancient pretensions of the Brittish Churches ) and the Bishops of this Church being bound by one of their Sponsions made at their Consecration , according to the Roman Pontifical , to instruct their flock in the true Faith according to the Scriptures , they were obliged to make good this promise . Nor can it be pretended that they have thereupon forfeited their Orders , and by consequence their Succession . 3. The Succession of the Church of Rome cannot be said to be uninterrupted , if either Heresie or Schism can cut it off . It is well known that Felix , Liberius , and Honorius , to name no more , were Hereticks ; and if Ordinations by Schismaticks or unlawful Usurpers be to be annulled , which was judged in the case of Photius , and was often practised at Rome , then the many Schisms and unjust usurpations that have been in that See ▪ will make the Succession of their Orders the most disputable thing that can be , especially during that Schism that lasted almost forty years ; all the Churches of that Communion having derived their Orders from one or other of the Popes : and if the Popes at Avignon were the Usurpers , then let the Gallican Churches see how they can justifie the series of their Ordinations : To all which may be added the impossibility of proving a true Succession in Orders , if the Vertue of the Sacraments depends on the Intention of him who officiates , since secret Intentions are only known to God. 4. The ground on which the Donatists separated from the Orthodox Churches being at first founded on a matter of Fact , which was of the pretended Irregularity of those who ordained Cecilian , which they afterwards defended upon this , that the Church could be only composed of good men , and that the Sacraments were of no Vertue when dispensed by ill hands ; all that S. Austin says is to be governed by this Hypothesis , against which he argues : And it being once granted that the Church was not corrupted neither in Doctrine nor Worship , we are very ready to subscribe to every expression of his ; and do freely acknowledge that the making a rent in a Church , that is pure both in Doctrine and Worship , upon any particular or personal account , is a sin that cannot be sufficiently detested and condemned . I shall not enter into a particular discussion of every passage of S. Austin's , but if in some he seems to go too far for the authority of the Church , I shall only offer two general considerations concerning these . The first is , That it is a Maxime with Lawyers , That general words in Laws are to be restricted to the preambles and chief design of these Laws : And if this is true of Laws that are commonly penned with more coldness and upon greater deliberation , it is much more applicable to warm discourses , where the heat of Contradiction , and the Zeal of a Writer , makes that things are of●en aggravated , and carried too far ; but still all those expressions are to ●e molli●ied and restricted to that which was the subject matter of the debate ; therefore those expressions of S. Austin's , supposing that the Church was still sound in her Doctrine and Worship , are to be governed by that Hypothesis . The second is , That many of those who urge these passages on us , do not deny but S. A●stin in the disputes about Grace and Original Sin was carried too far , though those were the subjects on which he employed his latest years with the greatest application : If then it is confessed that he wrote too warmly against the Pelagians , and in that heat advanced some propositions that need a fair construction , is it unreasonable for us to say that he might have done the same , writing against the Donatists ? 5. As for Tertullian , he that might have conversed with many that could have known S. Pol●carp , who was both instructed and ordained by the Apostles , so that he might have been the third person in the conveyance of the sense of what the Apostles had left in Writing , could reasonably argue as he did against the Hereticks ; but certainly no man that considers the distance we live at from those ages , and the many accidents that have so often changed the face of the Church , can think it reasonable to argue upon that ground now . And yet it were easie to bring many citatious out of that very Book of Tertullians , to shew that he grounded his Faith only on the Doctrine of Christ , delivered in the Scriptures , how much soever he might argue from other Topicks against the Hereticks of his time , who indeed were bringing in a New Gospel into the World. We willingly receive the Characters that Vincentius Lyrinensis gives of Tradition , that what the Church has at all times and in all places received , is to be believed , and are ready to joyn issue upon this , and when they can prove that the Church at all times and in all places has taught the Worshipping of Images , the Invocation of Saints and Angels , the adoring the Sacrament , and the dividing of it , with many more particulars ; we will yield the whole cause , and confess that we have made a Schism in the Church . The Seventh Method IS to let them see that those who at first pretended to Reform the Church in which they were amongst us , neither had nor could have any Mission , either Ordinary or Extraordinary , to bring us any other Doctrine but that which was then taught ; and that by Consequence none ought to believe them , since they had no authority to Preach as they did . How can they Preach if they are not sent . This is the ordinary Method that puts the Ministers to the necessity of proving their Mission , which is a thing that they can never do . This cuts off all disputes , and is one of the Methods of Cardinal Richelieu . Remarks . 1. IF the first Reformers had delivered a new Doctrine which was never formerly taught , it had been necessary for them to have had a very extraordinary Mission , and to have confirmed it by very extraordinary signs , but when they grounded all ●hey said upon that very Book , which was and is still received as the unalterable Law of all Christians ; then if every man is bound to take care of his own Salvation , and is in Charity obliged to let others see that same light that guides himself , then I say an extraordinary Mission was not necessary when the thing in dispute was not a new Doctrine , but the true meaning of those Writings which were on all hands acknowledged to be Divine . 2. If notwithstanding the necessity of not raising War in Civil Government , without an express Commission from the Prince or Supream Authority , yet in a General Rebellion , when the ways of intercourse with the Prince are cut off , if it be not only a lawful but a commendable action for any subject , even without a Commission , to raise what force he can for the service of the Prince : Then if it be true , that the Western Churches had generally revolted from the rules of the Gospel , that was a sufficient warrant for any person to endeavour a Reformation . 3. The nature of the Christian Religion is to be well considered , in which all Christians are a Royal Priesthood : And though it be highly necessary for all the ends of Religion to maintain peace and Order , and to convey down an authority for sacred administrations in such a way as tends most to advance those ends ; yet this cannot be lookt on as indispensable and absolutely necessary . Among the Iews , as there were many services in which none but Priests and Levites could officiate , so the Succession went in the natural course of Descent . But in the Christian Church there are no positive Laws so appropriated , and therefore in cases of extream and unavoidable necessity every Christian may make use of that dormant priviledge of being a Royal Priest , and so this difficulty must be resolved , by examining the merits of the whole cause , for if the necessity was not extream and unavoidable , we acknowledge it had been a Sacrilegious presumption for any that was not called in the ordinary manner to meddle in Holy things 4. It is but a small part of the Reformed Churches that is concerned in this . Here in England our Reformers had the ordinary Mission ; and in most places beyond Sea the first Preachers had been ordained Priests : And it will not be easie to prove that Lay-men , yea , and Women may baptize in cases of necessity , when that is often but an imaginary necessity , and that yet Priests in a case of real necessity may not ordain other Priests . For all the Rules of Order are superseded by extraordinary cases , and in Moral as well as in Natural things , every Individual has a Right to propagate its kind , and though it may be reasonable to regulate that , yet it can never be wholly cut off . The Eighth Method IS to tell them , You do not know that such or such a Book of the Scripture is the Word of God but by the Church in which you were before your Schism : So that you cannot know what is the true sense of those passages that are in dispute , but by that same Church which conveys it to you . This is S. Austin's method in many places , but above all in his Book De utilitate Credendi , and in his Book Contra Epistolam fundamenti : In which he says , I would not believe the Gospel , if the authority of the Church did not oblige me to it . This Method is handsomely managed in the Treatise of the true Word of God , joyned to the Peaceable Method . Remarks . 1. GReat difference is to be made between the conveyance of Books and an Oral Tradition of Doctrine . It is very easie to carry down the one in a way that is Morally Infallible : An exact copying being all that is necessary for that : Whereas it is morally impossible to prevent frauds and impostures in the other , in a course of some Ages , especially in times of Ignorance and Corruption , in which the Credulity of unthinking people , has made an easie game to the Craft and Industry of covetous and aspiring Priests . Few were then at the pains to examine any thing , but took all upon Trust , and became so ready of belief , that the more incredible a thing seemed to be , they swallowed it down the more willingly . 2. If this way of reasoning will hold good , it was as strong in the mouths of the Iews in our Saviours time ; for the High Priest and Sanhedrim might have as reasonably pretended that since they had conveyed down the Books in which the Prophecies of the Messiah were contained , they h●d likewise the right to expound those Prophecies . 3. A Witness that hands a thing down without Additions , is very different from a Judge that delivers things on his own Authority . We freely own the Church to be such a Witness that there is no colour of reason to disbelieve the Tradition of the Books , but we see great cause to question the credit of her decisions . 4. In this Tradition of Books we have not barely the Tradition of the Church for it . We find in all ages since the Books of the New Testament were written , several Authors have cited many and large passages out of them : We find they were very quickly translated into many other Languages , and diverse of those are conveyed down to us . There were also so many Copies of these Books every where , that though one had resolved on so Sacrilegious an attempt as the corrupting them had been , he could not have succeeded in it to any great degree . Some additions might have been made in some Copies , and so from those they might have been derived to others , but these could not have b●en considerable , otherwise they had been discovered and complained of , and when we find the Church engaged in contests with Hereticks and Schismaticks , we see both sides appealed to the Scriptures , and neither of them reproached the other for violating that Sacred Trust. And the noise we find of the small change of a Letter in the A●ian Controversie , shews us how exact they were in preserving these Records : As for the Errours of Transcribers that is incident to the Nature of Man , and though some Errours have crept into some Copies , yet all these put together do not alter any one point of our Religion ; so that they are not of great consequence . Thus it appears how much reason we have to receive the Scriptures upon the credit of such a Tradition . But for Oral Tradition , it is visible how it might have been so managed as quickly to change the whole Nature of Religion . Natural Religion was soon corrupted when it passed down in this Conveyance , even during the long lives of the Ancient Patriarchs , who had thereby an advantage to keep this pure , that after ages , in which the life of Man is so shortned , cannot pretend to . We also see to what a degree the Iewish Tradition became corrupted in our Saviours time , particularly in one point , which may be called the most essential part of their Religion , to wit , concerning their Messias , what the nature of his Person and Kingdome were to be . So that they all expected a Great Conquerour , a second Moses , or a David ; so ineffectual a mean is Oral Tradition , for conveying down any Doctrine pure or uncorrupted . The Ninth Method IS to tell them the Church in which they were before they made the Separation , was the true Church , because it was the only Church ; so that they could not Reform the Doctrine without making another Church : For then she must have fallen into Errour , and by consequence the Gates of Hell must have prevailed against her , which is directly contrary to the Promise of Iesus Christ that cannot fail , * The Gates of Hell shall not prevail against her Remarks . 1. A Church may be a True Church , and yet be corrupted by many Errours , for a ●rue Church is a Society of men , among whom are the certain means of Salvation , and such was the Iewish Church in our Saviours time : For their Sacrifices had still an Expiatory Vertue , and the Covenant made with that people stood still , and yet they were over-run with many Errours , chiefly in their notions of the Messias . And thus as long as the Church of Rome acknowledges the Expiation , made by the Death of Christ , and applied to all that truly believe and amend their lives , so long she is a True Church . So that those of that Communion who adhere truly to that which is the great fundamental of the Christian Religion may be saved : But when so many things were added to this , that it was very hard to preserve this fundamental truth pure and entire , then it was necessary for those who were better enlightned , to call on others to correct the abuses that had crept in . 2. It is hard to build a great super-structure on a figurative expression , of which it is not easie to find out the true and full sense : And in this that is cited there are but three terms , and about every one of them great and just grounds of doubting do appear . 1. It is not certain what is meant by the Gates of Hell , which is an odd figure for an assailant : If by Gates we mean Councils , because the Magistrates and Courts among the Iews sate in the Gates , then the meaning will be , that the Craft of Hell shall not prevail against the Church , that is , shall not root out Christianity : or if by Gates of Hell , or the Grave , according to a common Greek Phrase , Death be to be understood , it being the Gate through which we pass to the Grave , then the meaning is this , that the Church shall never die or be extinguished . Nor is there less difficulty to be made about the signification of the word Church : Whether it is to be meant in general of the body of Christians , or of the Pastors of the Church , and of the majority of them . The Context seems to carry it for the Body of Christians , and then the meaning will be only this , That there shall still be a Body of Christians in the World. And it cannot be proved that any thing else is to be understood by the word Church in that place . A third difficulty may be also raised upon the extent of the word Prevail , whether a total overthrow , or any single advantage is to be understood by it ; or whether this prevailing is to be restrained only to the fundamentals of Christianity , or is to be extended to all sorts of truth ; or whether it is to be understood of corrupting the Doctrine , or of vitiating the Morals of Christians ? Thus it is apparent how many difficulties may be started concerning the meaning of those words . So that at best the sense of them is doubtful , and therefore it will be a strange and rash adventure to determine any thing in matters of great moment upon the authority of such a figurative expression . 3. Though the Roman Church had been corrupted , that will not infer that the Gates of Hell had prevailed against the Church , for that being but the Center of the Union of some of the Western Nations , a corruption in it does not prove that the whole Church was corrupted , for there were many other Churches in other parts of the World besides those of that Communion . The Tenth Method IS that of the Bishop of Meaux , lately of Condom , in his Book entituled , The exposition of the Doctrine of the Catholick Church . In which he does in every Article distinguish between that which is precisely of Faith , and that which is not so ; and shews that there is nothing in our belief that may give distast to a reasonable Spirit , unless they will look on the abuses of some particular persons which we condemn , as our belief , or impute Errours to us falsely , or charge us with the explications of some Doctors that are neither received nor authorized by the Church . This method is taken from S. Hilary in his Book of Synods . * Let us ( says he ) altogether condemn false Interpretations , but let us not destroy the certainty of the Faith. — The Word Consubstantial may be ill understood , but let it be established in a sense in which it may be well understood . — The right state of the Faith may be established among us , so as we may neither reverse that which has been well establishedpunc ; nor cut off those things that have been ill understood . Remarks . SOmewhat was said in the Preface , with relation to this , which shall not be here repeated . It is not to be denied but in the management of Controversies the heat of Dispute has carried many too far , and some have studied to raise many Imaginary Controversies , which subsist only upon some misunderstood terms and expressions of the contrary party : And things have been on all hands aggravated in many particulars out of measure : So that they have deserved well of the Church that have brought matters as near a Reconciliation as may be . But after all this , it were a strange imposition on this and the preceding age to persuade the World that notwithstanding all the differences of Religion , and the unhappy effects that have followed upon them , that they really were all the while of the same mind , but were not so happy as to find it out till that excellent Prelate helpt them to it , by letting them see how near the concessions of both sides are to one another ; so that a little conversation and dexterity i● putting the softest construction that may be on the contrary persuasion might bring them to be of the same mind . But if in order to this , the sense of both sides is so far stretched , that neither party can own it for a true account of their sentiments , then this must be concluded to be only the Ingenious Essay of a very witty man , who would take advantage of some expressions , to perswade people that they have opinions which really they have not . I shall not enter into a particular disquisition of those things which have been already so fully examined , but refer the Reader to the Answers that have been given to that famous Book . 2. The received and authorized Offices of the Church of Rome , and the Language in which they do daily make their Addresses to Heaven is that on whi●h the most unanswerable and the strongest part of our Plea for our Separation is founded , and it is not an ingenuous way of writing to affix some forced senses to those plain expressions , because they being so gross as they are , all wise or learned men are ashamed to defend them , and yet know not how to get them to be reformed , or thrown out : Therefore it is that they set their Wits on work to put some better construction on them . But this is a clear violence to the plain sense of those Offices , extorted by the evidence and force of Truth , and gives us this advantage , that it is plain those that so qualifie them , are convinced that their Church is in the wrong , and yet for other ends , or perhaps from a mistaken notion of Unity and Peace , they think fit to continue in it . 3. It is to be hoped , that those who have cited this passage out of S. Hilary , will consider those other passages cited out of him against Persecution , though a great Errour made in the Translation of this citation , makes me fear that they who rendred it had read him very cursorily . The Eleventh Method IS drawn from those General Arguments which Divines call the Motives of Credibility : It is that made use of by Tertullian , in his Book of Prescriptions ; and by S. Austin , * who reckons up the Motives that held him in the Catholick Church . Remarks . 1. AS for the Case of Tertullian and S. Austin , a great deal was said formerly to shew the difference between the Age they lived in , and the grounds they went on ; and the present state of the Western Church . 2. When it is considered that a course of many Ages , which by the Confession of all were times of Ignorance and Superstition , has made a great change in the World , that the gross Scandals and wonderful Ignorance of those that have governed the See of Rome , that the Dissolution of all the Rules of Ecclesiastical Order and Discipline both among Clergy and Laity , that the Interest the Priests , particularly the Popes and the begging Orders that depended on them , had to promote those , was so great and undisput●d , that it is notorious , all the worst methods of forgeries , both of Writings to authorize them , and of Miracles and Legends to support them , were made use of . When , I say , all these things are so plain to every one that has lookt a little into the History of former ages , it is no wonder if the Church of Rome is so much changed from what it was formerly , That the motives made use of by Tertullian and S. Austin do not at all belong to the present state of the Churches of that Communion : But on the contrary , instead of motives to perswade one to continue in it , there appear upon a general view , a great many just and well-grounded prejudices to dispose a man to forsake that Communion . The Twelfth Method IS both very short and very easie : It is to catch them in this Dilemma . Before Wickliff , Luther and Calvin ( and one may say as much of the Waldenses that lived in the Twel●●h Century ) the Church of those of the P R. Religion was either made up of a little number of the Faithful , or was not at all in being . If it was not at all in being , then theirs is a False Church , since it is not perpetual , as the True Church ought to be , according to the promise of Iesus Christ , * The Gates of Hell shall not prevail against her , and † I am with you even to the end of the World. If their Church was in being , it must have been according to their own principles Corrupted and Impious : Because they cannot shew that little number of the pretended Faithful , who before the Reformation did condemn , as they now do , * all the Assemblies of the Popish Churches , as over-run with Idolatry and Superstition . They behaved themselves , at least as to outward appearance , as others did . And thus their Church which was composed of that small unknown flock , was not Holy , and by consequence was not the True Church . Remarks . 1. TO the greatest part of this , answer has been already given : We acknowledge the Church of Rome was a True Church , and had in it the means of Salvation though it was over-run with Errours , and Christ is truly with his Church as long as those means of Salvation do remain in it . So was the Iewish Church a True Church after she was in many points corrupted in her Doctrine . 2. In those dark Ages many might have kept themselves free from the defilements of their Worship , though no account is given of them in story . So seven thousand had not bowed their knees to Baal in Elijah's time , who were not so much as known to that Prophet , though it might have been expected that they would all have willingly discovered themselves to him : And since he knew nothing of them , it is very probable they concealed themselves with great care from all others . 3. All good men have not all the degrees of Illumination , for there might have been great numbers that saw the corruptions of their Church , but were so restrained by other opinions concerning the Unity of the Church , that they thought it enough to infuse their notions into some few Disciples , in whom they confided : and on some perhaps that which Elisha said to Naaman the Syrian , being wrong understood by them , had great influence . Others observing that the Apostles continued to worship at the Temple , and offer Sacrifices , which S. Paul and those with him that purified themselves must have done , might have from that inferred that one might comply in a Worship , though they disliked many things in it ; which , if I am not much misinformed , is a Maxime that governs many in the Roman Communion to this day . I do not excuse this compliance , but it is not so criminal as at first view it may appear to be : If it is truly founded on a mistake of the mind , and not on a baseness in the will , or a rejecting of the Cross of Christ , especially in men that had so faint a twilight as that was which they were guided by in those blind times . 4. But to make the worst of this that can be , and should we grant that through fear they had complied against their Consciences , this only must make the conclusion terrible to them , if they did not repent of it . But God might have ordered the conveyance of truth to be handed down by such defiled hands , and their not being personally holy , must not be urged too far , to prove that they could not be the true Church . This will come too near the Doctrines of the Donatists , and many of S. Austin's sayings which they unreasonably object to us , may be turned upon them . And it will very ill become a Church that acknowledges the Succession of the Bishop of Rome to have been the chief conveyance of Tradition , which is a much greater matter in their principles than it is in ours , to urge the Holiness of the Members to be essential to the being of a Church , when it is acknowledged what a sort of men the Heads of their Church have been for diverse Ages . The Thirteenth Method IS taken from the nature of Schism , which one ought never to make , what reasons soever may be pretended for it , for according to the Minister ▪ ●hemselves , no other reason can be given for their Separation , but the Errours which they pretend had crept into the Church . But those who were in it as well as th●y were , did strongly assert , as we do to this day , that these were no Errours at all but Truths . And it is certain that of opinions which are so different , the one must be the true Doctrine , and the other must be Errour and falshood ; and by consequence the one must be the good grain , and the other must be the Tares . Now it does not belong to particular persons by their private authority to pluck up that which they pretend to be Tares . There is none but God , who is the true Father of the Family , that has this authority , and can communicate it to others . It is he who appoints the Reapers , that is the Pope and the Bishops , who are represented by the Angels , to separate the Cockle from the Wheat , and to pluck out the one without touching the other till the time of Harvest , that is in a Council , or by the common consent of the whole Church , and in that case a Council is not necessary . * Wilt thou then that we go and gather them up ? But he said , Nay ; lest while ye gather up the Tares , ye root up also the Wheat with them , let both grow together until the Harvest . Therefore one ought never to s●parate upon what pretence soever it be , but he must bear with that which he thinks is an abuse and errour , and stay till the Church plucks up the Cockle . * This is one of the Methods of S. Austin in his Treatises against the Donatists , in which he shews from the Examples of Moses , Aaron , Samuel , David , Isaiah , Jeremy , S. Paul , who tolerated even the false Apostles , that we ought never to separate from our Brethren , before the solemn condemnation of the Church . He says purs●ant to this , that the Donatists were intolerably wicked for having made a Schism , for having erected an Alta● against an Altar , and for having separated themselves from the Inheritance of Jesus Christ , which is stretched ou● over all the Earth , according to the promise that was made to it . He add● ▪ that if they thought that was but a sm●● matter , they had nothing to do but to s● what the Scripture teaches us by the examples we find in it of the punishment of s● great a crime ; for says he , Those that made an Idol of the Golden Calf were only punished by the Sword , whereas those who made the Schism were swallowed up by the Earth : So that by this diversity of the punishments , one may know that Schism is a greater crime than Idolatry . We may likewise see how upon the same subject he exhorts the Donatists to renounce their wicked Schism in his ●71 Epistle , in which among other things he has those excellent words . * Why will you tear the Lords garments ? and why will you not with the rest of the World leave that Coat of Charity entire , that is all woven of one Thread , which even his Persecutors themselves would not rend ? And a little after this , You pretend that you would avoid that Cockle , that as you alledge , is mixt among us , and that before the time of Harvest ; whereas indeed it is you your selves that are this Cockle , for if you were the good grain , you would bear with it , and would not separate your selves from the Corn of Jesus Christ. We need only change the name Donatists into Calvinists : This is it that shews to what degree the Church ever was and ever must be acknowledged to be Infallible , since we must submit to its Decisions ; and the Fathers have established this so strongly that one ought never to separate from her , and that one is by so much the more obliged to continue united to her , because she never refuses to hear the Remonstrances made to her by her Children . Remarks . 1. IT was observed before how unreasonable it was to build much on ●n Allegory , but on this occasion the Allegory is so clearly forced , that it gives just cause of Suspicion that the cause is weak that must be supported by such Arguments . For our Saviour makes it so plain that the Harvest is the end of the World , that the Reapers are Angels , and that upon his last coming they shall gather together the wicked , and cast them into Hell , and that the Righteous shall shine in Heaven : That the applying this to a General Council , in which Heresie shall be condemned , is such a fetch , that it must be confessed they have as easie Consciences as they have warm Fancies , that are wrought on by it . 2. As for that which S. Austin drew from this against the Donatists who justified their Separation on the account of the sins of those who were in the Communion of the Church , it was as pertinent as this is strained ; for the ground of the Schism being only the mixture of the Cockle with the Wheat , nothing could be more strongly urged against them . But it is quite out of the present Controversie between them and us , who do not separate for this mixture , but finding the Wheat it self so much corrupted , took care to cleanse it . 3. We freely acknowledge the great sin of Schism , and the severe punishment due to it , but for all the severity of the punishment inflicted on Corah and his Partners , we do not doubt but when the Temple was so defiled by Idolatry , under the Kings that polluted the Altar and the Courts of the Lords House with Idols , it was not only no sin , but a commendable piece of Religion in such cases to have withdrawn from so impious a Worship . This is our present case , and if what we object to their Worship is true , then our Separation from it is as necessary a Duty as is the preserving of our lives from Poysons or Infectious Diseases . 4. The true scope of that Parable seems to be a reproof to the Violence of such Church-men as are too apt to condemn and pluck up every thing that they think to be Cockle ; and when the declaring what is Cockle is lodged with them , they will be sure to count every thing such that does not please them . And then that same heat that makes them judge those opinions to be Cockle sets them on to root them out with such violence , that much good Wheat is in danger to be pluckt up . Therefore to repress this , our Saviour commands them under that figure , to let both grow till the end of the World , that is , not to proceed to extremities and to rigorous Methods , but to leave that to God who will judge all at the last day . If this were well considered , it would put an effectual stop to that Spirit of Persecution which ferments so violently in that Church : The language of which is always this , Let u● go and pluck up the Tares , or that of the two Disciples who would have called for Fire from Heaven ; and because Heaven will not answer such bloody demands , they try to raise such Fires on Earth as may burn up those whom they call the Tares : Not knowing what the true Spirit of Christianity is , and that the Son of Man came not to destroy mens lives , but to save them : And forget that our Saviour commanded them to let the Tares grow till the Harvest . But this is one of the mischiefs that follows the humour of expounding the Scriptures fancifully . That the plain meaning of clear Texts is neglected , while forced and Allegorical expositions are pursued . 5. When it is clearly proved that the majority of the Pastors of the Church is Infallible , then we shall acknowledge that all Separation from them is simply unlawful : But till that is done we can no more think it a sin , when in obedience to the Rules of the Gospel we withdraw from such false Teachers as corrupt it ; Then it were for Common Subjects to refuse to obey the Subordinate Magistrates when they clearly perceive that they have revolted from their duty to their Supream Authority . And since we are warned to beware of false Teachers , we know no other way to judge of them , but the comparing their Doctrine with that which is delivered to us in Scripture . The Fourteenth Method IS for the Confirmation of the former : In order to which we must ask the Calvinists upon all their Articles , that which * S. Austin asked of the Donatists , when the Church reconciled to her self Hereticks that were penitent without re-baptizing them : For Example , Whether was the Church still a True Church or not , when before the Schism was made , Iesus Christ was adored in the Holy Eucharist ? If she was the true Church , then none ought to have separated from her for any practice that was authorized by her . † If she was not the true Church , from whence came Calvin , out of what soil did he grow , or out of what Sea was he cast , or from which of the Heavens did he fall ? From whence are these Reformers come ? From whom have they received their Doctrine , and the authority to Preach it ? * Let those who follow them consider well where they are , since they can mount no higher than to those for their Original . For us we are secure in the Communion of that Church , in which that is to this day universally practised that was also practised before Agripinus 's time , and also in the interval between Cyprian and Agripinus : And afterwards he subjoyns these excellent words that are Decisive , * But neither did Agripinus , nor Cyprian , nor those that have followed them , though they had opinions different from others , separate themselves from them , but remained in the Communion and Unity of the same Church with those from whom they differed . That is to say , they waited till the Church should have decided the difference ; and after he had resumed a little of what he had formerly said , he concludes thus , † If then the Church was lost for holding that the Baptism of Hereticks was good , they cannot shew the Original of their Communion . But if the true Church did still subsist , they cannot justifie their Separation , nor the Schism that they have made . One may say all this against the Waldenses , the Lutherans , the Calvinists , and the other Hereticks who cannot mount higher than to Waldo , to Luther , to Calvin , or their other Heads . This Method of S. Austin's is most excellent . But if our Brethren , the pretended Reformed , will defend themselves by saying , as in effect they do say in some of their Books , That it was not they who made the Separation , but rather that it came from us , and that we have cut them off from our Communion . To this it must be answered , That there are two sorts of S●paration , the one is Criminal , the other is Iudicial . In the first , one separates himself from his Pastor by a manifest Disobedience ; in the second , the Pastor separates him from the Flock who is making a party , and refuses to submit to the Orders of the Church . The one is a Sin , and the other is the Punishment . The one is a voluntary departure , the other is the being cut off by a S●ntence , even as the Iudge pronounces a Sentence of Condemnation against one that has killed himself . The proof of those two different Separations is to be found in the Thirty eighth Letter of S. Cyprians , where he speaks of one Augendus , who had gone over to the party of Felicissimus the Deacon , and it appears that that great Saint had suspended and excommunicated him for having withdrawn himself from his Obedience , and for having engaged others in the same Separation . * Let every one , says he , that has folfollowed his Opinions and Faction , know that he shall communicate no more with us in the Church , since of his own accord he has chosen to be separated from the Church . In his Seventy sixth Epistle he says the same thing of Novatian , and those who had joyned with him in his Revolt ; Because they leaving the Church by their Rebellion , and breaking the Peace and Unity of Jesus Christ , have endeavoured to establish their authority , and to assume a Supreme Jurisdiction to themselves , and to usurp power to Baptize , and to offer Sacrifice . This Distinction is also clearly stated in the fourth Action of the Council of Chalcedon , where those two Ancient Canons of the Council of Antioch that were drawn out of Canons of the Apostles , were cited . The first is concerning those that were separated , the other is concerning those who of their own accord did separate themselves . The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * It was thought proper for this purpose to transcribe here those two Canons , which are the fundamental Laws of the practice of the Church , with regard to Hereticks and Schismaticks whom she throws out of her bosome , and who have separated themselves from her . These Canons are the Fourth and Fifth of the Council of Antioch , and the Twenty seventh and Thirtieth of the Apostolick Canons , and the pretended Reformed cannot reject their Authority , since they observe among themselves the same Discipline , when any particular persons , whether Ministers , or others of their Communion , will not submit to the Decisions of their Synods . Remarks . 1. FOr the first branch of this Method the Reformed are not at all concerned in it , for they do not deny the Church of Rome to be still a True Church ; and that her Baptism and Ordinations are valid , and that they are not to be repeated , and therefore though it was very pertinent to urge the Donatists as S. Austin did , who held that the Sacraments in an ill mans hands had no vertue at all , and that the Church had every where failed , so that there was no Church but that which was among them . Yet all this is foreign to the state of the Controversie between us and the Church of Rome , and we do freely acknowledge that in such a matter as the Re-baptizing Hereticks , it had been a very great sin to have broken Communion with the rest of the Church . 2. Yet upon this very head P. S●ephen did excommunicate S. Cyprian , who yet for all that did not depart from his former opinion or practice : So here was such a Schism as they object to us , S. Cyprian thought the Rebaptizing Hereticks was well grounded ; Stephen thought otherwise , and did excommunicate him . If upon that a lasting Schism had followed in the Church , S. Cyprian might have been held the fountain of it by those who condemned his opinion , but if his opinion was true he could be no Schismatick : So we desire the grounds of our Separation may be examined : if they will not bear such a Superstructure , we confess we deserve the severest censures possible ; but if they are solid , then the guilt of the rent that is in the Church , must lie somewhere else than on us . 3. We do not deny but there are two sorts of Separation which are here very well distinguished ; and without seeking for any proof in so clear a matter , We confess that when any separates himself from the Church , upon any unjustifiable account , those Canons , and the highest severities of Church-censures ought to be applied ●o them : but all this is upon supposition that the departure is ill grounded , and therefore all those Rules that have been ●aid down in general against Heresie and Schism must still suppose the Church to ●e pure and uncorrupted . 4. It is plain by these very Canons , how much that power of the Church may be and was abused . The Council of Antioch , being composed of the favourers of Arius , deposed Athanasius , and resolved to silence him , and such other Church-men as receiv'd the Nicene Doctrine , in such a manner that they should be no more able to withstand their designs : And therefore they made those Canons according to former customes , which in the stile of that Age was called the Canon or Rule ( for none that has considered things , will believe that the Canons that are called Apostolical , were made by the Apostles ) and their chief design was levelled against Athanasius and the Orthodox party . But at that same time as the Orthodox in the East did not submit to this ▪ so nei●her did the Bishops 〈◊〉 the West take any notice of it ; an● Chrysostome , who was bred up at A●tioch , and so could not but know in what esteem those Canons were held , did not look on himself as bound by them , an● made no account of them when they were objected to him . Thus , though i● general these are goo● Rules ▪ and such a● ought to be obeyed where the Synod or the Bishop do not abuse their power , yet when the power of the Church is used not to Edification but to Destruction , then the obligation to obedience is not to be too far extended . And as in Laws that oblige Subjects to obey Inferiour Magistrates , a tacite exception is to be supposed , in case they should become guilty of Treason , so there must be supposed likewise in this case the like exception , in case a Synod deposes a Bishop , or a Bishop censures his Clergy , for asserting the true Faith. And as a Separation from an uncorrupted Church is a very great wickedness , so the separating from a corrupted Church , in whose Communion we cannot continue without being polluted in it , is but a part of that care which we ought to have of our own Salvation . The Fifteenth Method . TO all the former Methods a Fifteenth may be added , by letting our P. Reformed see that many Articles are to be found in their Confession of Faith , in their Catechisms , in the Articles of their Discipline , in the Decisions of their Synods , and in the Books of their Chief Ministers who have writ upon the Controversies ; from which , Arguments may be drawn against them to prove the truth of our belief , even by their own Confession : For Example , Their Discipline allows the Communion in one kind only , to such as cannot drink Wine : From which one may infer that the Communion under both kinds is not an Article of necessity , and that they are in the wrong , to alledge that as they do , to be a lawful ground for their Separation . The Minister Dailée , and many others confess , that in the time of S. Gregory Nazianzene , S. Chrysostome and S. Jerome , the Invocation of Saints was received in the Church : John Forbes adds to this , That the Tradition of the Church was uniform concerning Prayer for the Dead : And since he denies that the Books of the Maccabees are Canonical , he says the Scripture speaks nothing of it . But without engaging into the difficulty concerning the Books of the Maccabees , in which they have no more reason on their side , than in the rest ; It is easie to conclude from their own principles , that it was no ways to be allowed to separate themselves for matters , that according to themselves , were established by so great an authority , and so constant an union of all Ages . Remarks . 1. IT is not an equal way of proceeding , to object to the Protestants what some particular Writers have said , or to strain Inferences too far , at a time when the Celebrated Book of the Bishop of Meaux is in such high esteem . The chief design o● which is to set aside all the Indiscretions of particular Writers , and to put the best colours on things that is possible . Now Tradition being of such authority among them , whatsoever passes down through many of their approved Writers , has a much greater strength against them , than it can be pretended to have against us : And therefore though particular Writers or whole Synods should have written or decreed any thing against the common Doctrines of the Reformed , they ought not to object that to us : If they will allow us the same Liberties that they assume to themselves . 2. It is not a consequence becoming so great an Assembly to infer , that because in some few extraordinary cases the general rule of Gods desiring Mercy and not Sacrifice is carried so far , as to give weak persons so much of the Sacrament as they can receive , and not to deny that to them because a natural aversion m●kes them incapable of receiving the Wine : That therefore a Church may , in opposition to Christs express command , Drink you all of it , and the constant practice of Thirteen Centuries take this away . It is not of necessity for Salvation that every one drinks the Cup , but it is of necessity to the purity of a Church that she should observe our Saviour's Precepts . 3. It is confessed that some Fathers used the Invocation of Saints ; yet that being but a matter of fact , it is of no consequence for the Decision of any point of Doctrine : For we found our Doctrine only on the Word of God , and ●ot on the practices of Men , how eminent soever they might otherwise be . But in relation to these Fathers , these things are to be observed , 1. They lived in the end of the Fourth Century : So this is no competent proof for an Oral Tradition , or conveyance of this Doctrine down from the Apostles days . 2. Figures and bold Discourses in Panegyricks are rather to be considered as raptures and flights of warm affections , than as composed and serious devotions . Therefore such Addresses as occur in their Funeral Orations , are rather high strains of a daring Rhetorick , than Instructions for others , since in their expositions on Scripture , or other Treatises of Devotion , they do not handle these things by way of Direction or Advice . Iohn Forbes is mis-cited for William Forbes , Bishop of Edenburgh : Iohn was not of such yielding Principles . It is true , William though he was a man Eminently Learned , and of a most Exemplary Life , yet he was possessed with that same weakness , under which Grotius , and some other great men have laboured , of thinking that a Reconciliation with the Church of Rome might be obtained by an accommodation on both sides ; and this flowing in him from an excellent temper of Soul , he is to be excused if that carried him in many things too far : But he is a Writer that has been taxed by all men , as one that had particular Notions . And we may object Erasmus to those of the Church of Rome , as well as they may argue against us from Bishop Forbes . 5. If the Church of Rome used only a General Commemoration of the Dead , with wishes for the compleating their happiness by a speedy resurrection , and went no further , we might perhaps differ in opinion with them about the fitness of this , but we would not break Communion with them for it . But when they have set up such a Merchandize in the House of God , for Redeeming Souls out of Purgatory , and saying Masses for them ; this is that we except to , as a disgracing of the Christian Religion , and as a high profanation of the Holy Sacrament . And it is plain that the Fathers considered the Commemoration of the Dead rather as a respect done to their Memory , and an honourable remembrance of them , than as a thing that was any way useful to them in the other state ; which may appear by this single Instance : S. Cyprian was so much offended at a Presbyter , when it appeared after his death that he had left another Presbyter Guardian of his Children ; that he gave order that no mention should be made of him in the Commemoration of the Dead that was used in the Holy Eucharist ; because , by the Roman Law , such as were left Guardians were under some obligations to undertake the trust : And that Saint thought such a trust might prove so great a distraction to a man that was dedicated to the Holy Ministry , that no Honour ought to be done to the Memory of him that had so left it by his Will. Certainly if that Commemoration was believed to be of any advantage to the Dead , this had been an unreasonable piece of Cruelty in him to deny a Presbyter that comfort for so small a fault : And therefore we may well infer from hence , that by this Remembrance , and the Thanksgivings they offered to God for such as had died in the Faith , they intended only so far to celebrate their Memories as to encourage others to imitate those Patterns they had set them . 6. I shall not engage in any Dispute concerning the Canonicalness of the Books of the Maccabees , only as this general prejudice lies against all the Books called Apocryphal , that the Council at Laodicea , which was the first that reckoned up the C●non of the Scripture , does not name them : So as to the Book of the Maccabees , it is hard to imagine that one who professes that he was but an Abridger of Iason's Five Books , and gives us a large account of the difference between a Copious History and an Abridgement , could be an Inspired Writer . The Sixteenth Method . TO Conclude , one may solidly confute our Innovators by the Contradiction that is in their Articles of Faith , shewing ●hem the Changes that they have made in the Ausburg Confession , as also in all the different Expositions of their Faith which they have received and authorized since that time ; which shews that their Faith being uncertain * and wavering , cannot have the Character of Divine Revelation , which is certain and constant . There is nothing but the Faith that admits of no Reformation . Tertullian made use of this Argument in many of his Books , and Hilary handles it excellently well against the Emperour Constantius , upon the occasion of the new Symbols , which the Arians published every day , changing their Faith continually , while the Catholick Church continued firm to that of Nice . One may likewise use another Method , which is to make it appear that there is a Conformity between the Roman and Greek Churches , in the chief Articles of Faith , that are in dispute between us and the P. Reformed , and that in these the Roman Church does likewise agree with those Soci●ties which separated themselves from the Church , for Errours which the P. Reformed condemn with her , such as the Nestorians and Eutychians . To these Methods it will be necessary to add particular Conferences , solid Writings , Sermons and Missions , and to use all these means with a Spirit of Charity , without bitterness , and above all , without injuries . Remembring that excellent saying of S. Austin's , * I do not endeavour to reproach those against whom I dispute , that I may seem to have the better of them , but that I may become sounder by convincing them of their Errour . And following the Canon of the Council of Africk , that appointed that though the Donatists were cut off from the Church of God by their Schism , yet they should be gently dealt with , that so correcting them with meekness , as the Apostle says , God may give them the grace of Repentance to know the truth , and to retire themselves out of the snare of the Devil in which they are taken Captives . Remarks . 1. IF we did pretend that the first Reformers , or those who drew the Ausburg confession were inspired of God , in compiling what they writ there were some force in this Discourse : But since we build upon this principle , that the Scripture is the only ground on which we found our Faith , then if any person , how much soever we may honour his memory on all other accounts , has misunderstood that , we do not depart from our principle when we forsake him , and follow that which appears to be plainly delivered in the Scriptures . 2. We freely acknowledge that the Faith admits of no Reformation , and that we can make neither more nor less of it than we find in the Scriptures ; but if any Church has brought in many Errours , we do not think it a Reforming the Faith , to throw these out . The Faith is still the same that it was when the Apostles first delivered it to the Church ; nor was it the Faith , but the Church that was pretended to be Reformed : And if after a long night of Darkness and Corruption , those that began to see better , did not at first discover every thing , or if some of the prejudices of their Education , and their former opinions did still hang about them ; so that others who came after them saw further and more clearly : This only proves that they were subject to the Infirmities of the Humane Nature , and that they were not immediately inspired of God , which was never pretended . 3. Great difference is to be made between Articles of Faith and Theological Truths . The former consists of those things that are the Ingredients of our B●ptismal Vows , and are indeed parts of the New Covenant , which may be reduced to the Creed and the Ten Commandments . The other are opinions relating to these , which though they are founded on Scripture , yet have not that Influence either on our Hearts or Lives , that they make us either much better or much worse . Among these we reckon the Explanation of the Presence of Christ in the Sacrament , and the Influence of the Divine Grace upon our Wills. If some of the Confessions of Faith among the Protestants differ much in these matters ▪ that is not concerning Articles of Faith , but Theological Truths : In which great allowances are to be made for difference of opinion . And as particular Churches ought not to proceed too hastily to decisions in matters that are justly disputable , so the rigorous imposing of those severe definitions on the Consciences of others by Oaths and Subscriptions , and more particularly all rigour in the prosecution of those that differ in opinion , is both disagreeing to the mildness of the Christian Religion , and to the Character of Church-men ; and in particular , to the principles upon which the Reformation was founded . 4. As for the Greek Churches , together with the other Societies in the East , we do not deny that many of those corruptions for which we condemn the Church of Rome , are among them , which only proves that the beginning of these is elder than the Ninth or Tenth Century : In which those Churches began to divide , such is the worshipping of Images , the praying to Saints , and some other abuses . 5. To this it must be added , that for diverse Ages the oppression under which those Churches have fallen , and the great Ignorance that has overspread them , have be●n such , that no wonder if those Greeks that have been bred up in the States of the Roman Communion , and so were leavened with their opinions , have found it no hard task to impose upon their weak and corrupt Countrey-men , whatsoever opinions they had in charge to infuse into them : So that we may rather wonder to find that all those abuses for which we complain of the Church of Rome are not among them , than that some have got footing there . 6. But after all this , the main things upon which we have separated from the Church of Rome , are not to be found among those Churches : Such as the adoring the Consecrated Elements , the denying the Wine to the People , the saying Masses for Redeeming Souls out of Purgatory , the having Images for the Trinity , the immediate Invocation of Saints for the pardon of Sin , and those blessings which we receive only from God : Besides an infinite variety of other things . Not to mention their denying the Popes authority . And to turn this argument on them , Those parts of their Worship , in which they differ so much from the Eastern Churches , do afford us very good arguments to evince that they are Innovations , brought in since these ages , in which those Churches held Communion with the Roman Church : And do prove that at the time of their Separation they were not introduced in the Western Church : For when we find such a keenness of dispute concerning one of the most indifferent things in the World , as whether the Sacrament should be of Leavened or Unleavened Bread ; can we think that if the Latines had then worshipped the Sacrament , they had not much rather have objected to the Greeks their Irreverence upon so high an occasion , than have insisted on the matter of unleavened Bread ? As for the conclusion , we do acknowledge it is such as becomes an Assembly of Bishops . But whether it becomes men of their Characters , of their Birth and of their Qualities , to pretend to such gentleness and meekness , when all the World sees such notorious proofs given to the contrary , I shall not determine ; but will leave it to their own second thoughts to consider better of it . We find both the King and the Clergy of France , expressing great tenderness towards the persons of those they call Hereticks , togetherwith their resolutions of gaining them only by the Methods of Persuasion and Charity , and yet the contrary is practis●d in so many parts of France , that considering the exact Obedience that the Inferiour Officers pay to the Orders that are sent them from the Court , we must conclude these Orders are procured from the King , without his being rightly informed concerning them : And since we must either doubt of the sincerity of the Kings Declarations or of the Assemblies , we hope they will not take it ill , if we pay that Reverence to a Crowned Head , and to so illustrious a Monarch , as to prefer him in the competition between his credit and theirs ; and they must forgive us if we stand in some doubt of the sincerity of this Declaration , till we are convinced of it by more Infallible proofs than words or general Protestations . The Conclusion . THus I have made such Remarks on these Methods as seem both just and solid : I have advanced no assertion either of Fact or Right concerning which I am not well assured , and which I cannot justifie by a much larger series of proofs than I thought fit to bring into a Discourse , which I intended should be as short as was possible . But if that be necessary , and I am called on to do it , I shall not decline it . I have with great care avoided the saying any thing meerly for contentions sake , or to make up a Muster of many particulars ; for I look on that way in which many write for a cause , as some Advocates plead for their Clients , by alledging every thing that may make a shew , or biass an unwary hearer , as very unbecoming the profession of a Divine , and the cause of Truth which we ought to assert : And there is scarce any thing that shews a man is persuaded of the truth he maintains , more evidently than a sincere way of defending it : For great subtilties and deep fetches do naturally incline a Reader to suspect that the Writer was conscious to himself of the weakness of his cause , and was therefore resolved to supply those defects by the quickness and nimbleness of his parts . But having now said what I think sufficient in the way of Rem●rks upon the Letter , and the Methods published by the late Assembly General of the Clergy of France : I now go on to some Methods which seem strong and well grounded for convincing those in Communion with the Church of Rome , that they ought to suspect the ground they stand on . In which I shall observe this Method : First , I shall offer such grounds of just suspicion and jealousie , as may dispose every considering man to fear and apprehend that their Church is on a wrong bottom ; from which I shall draw no other Inferences , but that they are reasonable grounds to take a man a little off from the engagement of his former Education and Principles , and may dispose him to examine matters in dispute among us with more application and less partiality : And then I shall shew upon more demonstrative grounds how false the foundations are , on which the Church of Rome is established , both which I shall examine only in a general view , and in bulk , without descending by retail unto the p●rticulars in Controversie between us . 1. And first , It is a just ground to suspect any Church or Party of men , that pretend to have every thing pass upon their word or authority ; and that endeavour to keep those who adhere to them in all the Ignorance possible ; that divert them from making Enquiries into Religion , and do with great earnestness infuse in them an Implicite Belief of whatsoever they sh●ll propose or dictate to them . The World has found by experience that there is nothing in which fraud and artifices have been more employed than in matters of Religion : And that Priests have been often guilty of the basest impostures . And therefore it is a shrewd Indication that any sort of them that make this the first and grand principle which they infuse into their followers , that they ought to believe every thing that the majority of themselves decree , and do therefore recommend Ignorance and Implicite Obedience to their people , and keep the Scriptures out of their hands all they can , and wrap up their Worship in a language not understood by the vulgar , are not to be too easily believed : But that they may be justly suspected of having no sincere designs , since Truth is of the nature of Light : And Religion was sent into the World to enlighten our minds , and to raise our understandings . 2. It is a just ground of Jealousie of any Church , if she holds many opinions which have a mighty tenden●y to raise the Empire and Dominion of the Clergy to a vast height . A Reverence to them for their works sake is due by the light of Nature : But if Priests advance this further to such a pitch that every one of them is believed qualified by his Character to work the greatest Miracle that ever was : The change of the Elements of Bread and Wine into the Body and Blood of Christ , besides all the other Consecrations , by which Divine Vertues are brought down on such things as they bless : If it is also believed necessary to enumerate all secret sins to them ; and if their Absolution is thought to have any other Vertue in it , than a giving the Peace of the Church , with a Declaration of the terms upon which God pardons Sinners : If the Vertue of the Sacraments , upon which so much depends , according to their principles , is so entirely in the Priests power , that he can defeat it when he pleases with a cross intention ; so that all mens hopes of another state shall depend on the Priests good disposition to them , by which every man must know how necessary it is to purchase their favour at any rate : If likewise they pretend to an Immunity from the Secular Judge ; and do all enter into Oaths which center in him whom they acknowledge their Common Head , whose authority they have advanced above all the powers on Earth , so that he can depose Princes and give away his Dominions to others : It must be confessed that all these have such Characters of Interest and Ambition on them , and are so little like the true Spirit of Christianity , or indeed the Common Principles of Nat●ral Reason and Religion , that a man is very partial who does not think it reasonable to suspect such proceedings , and a Church that holds such Doctrines . 3. It is likewise reasonable to suspect any Church that holds many opinions that tend much to a vast encrease of their Wealth , and to bring the greatest Treasures of the World into their hands . The power of redeeming Souls out of Purgatory has brought more Wealth into the Church of Rome , than the discovery of the Indies has done to the Crown of Spain . Such also was the power of Pardoning , and of exchanging Penances for Money , by which the World knew the price of Sins , and the rates at which they were to be compounded for . The Popes power of granting Indulgences , the vertue of Pilgrimages , the communication of the merits of Orders to such as put on their Habits ; and in a word , the whole authority that the C●●r● of Rome has assumed in these latter ages , that tend so much to the encrease of their Revenue , are all such evident Indications of particular ends and private designs , that he must be very much wedded to his first impressions , that does not upon this suspect that matters have not been so fairly carried among them , that nothing ought to be doubted which is defined by them . 4. It is a very just cause of suspecting every thing that is managed by a company of Priests , if they have for several Ages carried on their designs by the foulest methods of Forgery and Imposture ; of which they themselves are now both convinced and ashamed . When the Popes authority was built on a pretended Collection of the Letters , which the Popes of the first ages after Christ were said to have writ ; and their assumed Jurisdiction was justified by those precedents which are now by themselves acknowledged to be forgeries . When the Popes Temporal Dominion was grounded on the Donations of Constantine , of Charles the Great , and his Son Lewis the Good , which appear now to be notorious forgeries : When an infinite number of Saints , of Miracles , Visions , and other wonderful things were not only read and preached to the people , but likewise were put into the Collects and Hymns used on their Festivals , which wrought much on the simplicity and superstition of the vulgar ; many of which are now proved to be such gross impostures , that they are forced to dash them out of their Offices , and others against which there lyes not such positive proof , yet depend on the credit only of some Legend , writ by some Monks . When many Books past over the World as the Writings of the most Ancient Fathers which were but lately writ , and many of their genuine Writings were grossly vitiated . When all those things are become so evident , that the most Learned Writers amongst themselves , particularly in the Gallican Church , have not only yielded to the proofs brought by Protestant Writers in many of these particulars , but have with a very Commendable Zeal and Sincerity , made discoveries themselves in several particulars , into which the others had not such advantages to penetrate . There is upon all these grounds , good cause given to mistrust them in other things , and it is very reasonable to examine the assertions of that Church with the severest rigour , since an Imposture once discovered , ought to bring a suspicion on all concerned in it , even as to all other things . 5. There is likewise great reason to suspect all that are extream fierce and violent ; that cannot endure the least contradiction , but endeavour the ruine of all that oppose them . Truth makes men both confident of its force , and merciful towards such as do not yet receive it : Whereas Errour is Jealous and Cruel . If then a Church has decreed that all Hereticks , that is , such as do not submit to all her decisions are to be extirpated ; if she has bound all her Bishops by Oath at their Ordinations to Persecute them to the utmost of their power . If Princes that do not extirpate them , are first to be excommunicated by their Bishops , and after a years Contumacy , are to be deposed by the Popes , and their Kingdomes to be given away . If all Hereticks upon Obstinacy or Relapse are to be burnt ; and if they endeavour in all places as much as they can , to erect Courts of Inquisition with an absolute authority , in which Church-men , forgetting their Character , have vied in Inventions of Torture and Cruelty with the bloodiest Tyrants that have ever been : Then it must be confessed , that all these set together present the Church that authorizes and practises them with so dreadful an aspect , so contrary to those bowels and tendernesses that are in the nature of man : Not to mention the merciful Idea's of God , and the wonderful meekness of the Author of our Holy Religion ; that we must conclude that under what form soever of Religion such things are set on foot in the World , such a Doctrine is so far from improving and exalting the nature of man , that really it makes him worse than he would otherwise be , if he were left to the softness of his own nature : And certainly it were better there were no revealed Religion in the World , than that mankind should become worse , more cruel , and more barbarous by its means , than it would be if it were governed by Nature or a little Philosophy . Upon all these grounds laid together , it is no unreasonable thing to conclude , that a Church liable to such imputations ought justly to be suspected , and that every one in it ought to examine well on what grounds he continues in the Communion of a society of men , against which such strong prejudices lie so fairly , without the least straining or aggravating matters too much . I proceed now to the second part of my undertaking , which is to shew , that the grounds upon which that Church builds , are certainly weak if not false . And 1. They boast much of a Constant Succession , as the only infallible mark to judge of a Church , and as that without which we can never be certain of the Faith. But if this is true , then into what desperate scruples must all men fall ? For the resolution of their Faith turns to that which can never be so much as made probable , much less certain . The efficacy of the Sacraments depending on the intention of the Priest , none can know who are truly Baptized or Ordained , and who are not : And it is not to be much doubted but that many profane Priests may have , in a sort of wanton Malice , put their Intention on purpose cross to the Sacrament : For the Impiety of an Atheistical Church-man is the most extravagant thing in the World. Beside this , what Evidence can they give of the Canonical Ordination of all the Bishops of Rome ? The first Links of that Chain are so entangled , that it is no small difficulty to find out who first succeeded the Apostles : And it is not certainly known who suceeeded them afterwards ; for some few Catalogues gathered up perhaps from report by Historians , is not so much as of the nature of a Violent presumption . If we consider Succession only as a matter of Order , in which we go on without Scrupulosity , I confess there is enough to satisfie a reasonable man : But if we think it indispensable both for the conveyance of the Faith , and the vertue of the Sacraments , then it is impossible to have any certainty of Faith ; all must be sounded on conjecture or probability at most . It is but of late that formal Instruments were made of Ordinations , or that those were carefully preserved and transmitted . In a word , difficulties can be rationally enough proposed concerning Succession , that must needs drive one that sets up his Faith on it to endless scruples , of which it is impossible he should be ever satisfied . There is one thing of great consequence in this matter , that deserves to be well considered : Under the Mosaical Law God limited the Succession to the High Priesthood , so that the first-born was to succeed ; and the great Annual Expiation for the whole people was to be performed by him . Yet when in our Saviours time this was so interrupted , that the High Priesthood was become Annual , and wassold for money , God would not suffer the people to perish for want of such Expiation ; but the Sacrifice was still accepted , though offered up by a Mercenary Intruder : And Caiaphas in the year of his High Priesthood prophesied : So that how great soever the sin of the High Priest was , the people were still safe in him that was actually in that Office . And if this was observed in a dispensation that was chiefly made up of positive Precepts and carnal Ordinances , it is much more reasonable to expect it in a Religion that is more free from such observances , and is more Spiritual and Internal . 2. Another ground on which those of the Roman Church build is this , That a True Church must hold the truth in all things : Which is so Sophistical a thing , that it might have been expected wise and ingenious men should have been long ago ashamed of it . It is certain the Iewish Church was the true Church of God in our Saviours time , for their Sacrifices had then an Expiatory Vertue in them : So that they had the certain means of Salvation among them ; which is the formal notion of a True Church : And yet in so great a point as what their Messias and his Kingdome were to be , we find they were in a very fatal errour . The opinion of his being to be a Temporal Prince had been handed down among them so by Oral Tradition , that it had run through them all , from the Priests down to the Fisher-men : For we find the Apostles so possessed with it , that at the very time of Christs Ascension , they were still dreaming of it : And yet this was a gross Errour , and proved of most mischievous consequence to them : Of this they were so persuaded , that the Supream Judicature or Representative of their Church , the Sanhedrim , that had much more to shew for its authority , than a General Council can shew in the New Testament , erred in this fundamental point , and condemned Christ as a Blasphemer , and declared him guilty of Death . So that while they continued to be the True Church of God , yet they erred in the point which was of all others the most important ; upon which it is evident , that it is no good Inference to conclude , that because a Church is a True Church , therefore it cannot be in an Errour . 3. Another pretence in that Church , on which they build much , and which makes great Impression on many weak minds , is the Churches Infallibility in deciding Controversies , by which all disputes can be soon ended , and they conclude that Christ had dealt ill with his Church , if he had not provided such a Method for the end of all Disputes . But it is certain they have lost this Infallibility if they ever had it , unless it be acknowledged that it is lodged in the Pope ▪ against which the Gallican Clergy has so lately declared : And yet it can be no where else , if it is not in him ; for as they have had no General Council for about one hundred and twenty years , so they cannot have one but by the Popes Summons ; and if the Pope is averse , they cannot find this Infallibility : so at best it is but a Dormant Priviledge , which Popes can suspend at pleasure . In the Intervals of Councils where is it ? Must one go over Europe , and poll all the Bishops and Divines to find their Opinions ? So in a word , after all the noise about Infallibility , they can only pretend to have it at the Popes Mercy : And indeed he that can believe a Pope , chosen as he generally is , by Intrigues and Court factions , to be the Infallible Judge of Controversies ; or that a Council managed by all the Artifices of crafty men , ( as that at Trent appears to have been , even by Cardinal Pallavicini's History ) was Infallibly directed by the Holy Ghost , is well prepared to believe the only thing in the World that is more Incredible , which is Transubstantiation . There was as good reason for lodging an Infallible Authority among the Iews as among Christians ; for their Religion consisting of so many External Precepts concerning which Disputes might rise , it seemed more necessary that such an authority should have been established among them , than under a Dispensation infinitely more plain and simple . And the Supream Authority was lodged with the Sanhedrim in much higher expressions under the Old Testament than can be pretended under the New , as will appear to any that will read the fore cited place in Deuteronomy . There was also a Divine Inspiration lodged in the Pectoral , by which the High Priest had immediate Answers from the Cloud of Glory ; and when that ceased under the Second Temple , yet , as their Writers tell us , that was supplyed by a degree of Prophecy ; which is also confirmed by what S. Iohn says concerning Caiaphas's Prophecying ; and yet after all this , th●t In●allibility was not so obstinately lodged with them , that a company of lewd and wicke● Prie●ts could not mis-lea● the people , a● they did in the Doctrine concerning the Messias . From all which it may be well inferred , that how large soever the meaning of those disputed passages that relate to the authority of the Church may be supposed to be , yet a tacite condition must be still implyed in them , That while Church-men continue pure and sincere , and seek the truth in the methods prescribed by the Gospel , they shall not err in any point of Salvation . And it is not reasonable to expect that our Saviour should have left a more effectual provision against Errour than he has done against Sin ; since the latter is certainly more pernicious and destructive of those ends for which he came into the World ▪ So that as he has only left sufficient means for those who use them well to keep themselves from Sin , in such a manner that they shall not perish in it ; so has he likewise provided a sufficient security against Errour , when such means of Instruction are offered that every one who applies himse●f to the due use of them , shall not err damnably . 4. Another foundation on which they build is Oral Tradition , which ●hey reckon was handed down in every Age since the Apostles days . This some explain so as to make it only the conveyance of the Exposition of the Scriptures , though others stretch it further , as if it might carry down Truths not mentioned in Scripture : And for finding this out two Methods are given : The one is Presumptive , when from the Doctrine of the Church in any one age , it is presumed from thence , that those of that age had it from the former , and the former from those who went before them , till we run it up to the Apostles days . The other Method is of particular proof , when the ●onveyance in every age appears from the chief Writers in it . I shall not here run out to shew upon either of these hypotheses , the unfitness of this way of conveying Doctrines , nor the easie door it opens to fraud and imposture ; but shall only shew that they cannot prove they have a competent Evidence of Oral Tradition among them . And first , it is certain that we have not handed down to us a general exposition of the Scriptures , and that almost all the Ancient Expositors run after Allegories , according to the way of the Greek Philosophers ▪ For some whole ages we have not above two or three Writers , and those lived very remote ; and what they say , chiefly in the passages that are made use of in the later Disputes , fall in oft on the by , and seem rather to have dropt from them , than to have been intended by them ; so that this cannot be thought decisive . And when it is likewise confessed , that in their Disputes with the Hereticks of their days , they have not argued so critically from those places of Scripture , which they considered more narrowly ▪ It will not be reasonable to conclude too positively upon those things that rather fell in their way occasionally , than were the designed subjects of their enquiries . So that it is not possible to prove an Oral Tradition by the Instances of particular Writers , in all the ages and corne●s of the Church : For almost an age and a half we have not one copious Latine Writer but Tertullian and Cyprian , that both lived in Carthage : And it is not very clear of what persuasion the former was when he wrote the greatest part of his Treatises : That he was a Heretick when he wrote some of them is past dispute : Now can one think ●hat if God had intended that the Faith should have passed down by such a conveyance , there would have been such uncertain prints left us by which we might trace it out ? As for the other Method of Presumption or Prescription , it is certainly a false one ; for if in any one particular it can be made appear that the Doctrine of the Latin Church has been in these latter ages contradictory to that of the primitive times , then this of Prescription is never to be any more alledged ; and of this I shall give two Instances that seem demonstrative . The first is about the worshipping departed Saints or Martyrs , which has been the practice of the L●tin Church for several ages : And yet in the second Century we have the greatest evidence possible that it was not the Doctrine of that age ; and that not in any occasional word let fall by some single Writer , but in a Letter writ by the Church of Smyrna , concerning the Martyrdom of their late Biship S. Polycarp : In which there appears that warm affection for his person , and honour for his memory , that we cannot think they would have been wanting in any sort of respect that wa● due to the ashes of so great a Saint . And what they say to this purpose is deliberately brought out ; for it being suggested by the Iew that had set on the Heathens against that Martyr , that it was necessary to destroy his Body , lest the Christians should worship him ▪ They reject that imputation in these words : They being Ignorant , say they , that we can never forsake Christ who died for the salvation of the World , nor worship any other , for we adore him as the Son of God. But for the Martyrs , we do worthily love them , as the Disciples and Followers of our Lord , for their unconq●ered love to their King and Master , and therefore d●s●re to be their Partne●s and Disciples . To this I shall add another Instance that is no les● evident ▪ which is concerning the presence of Christ in the Sacrament . The Tradition of the Church can be best gathered from the Liturgies , which are the publickest , the most united and most solemn way in which she expresses her self . In S. Ambros●'s time , or whosoever else was the Author of the Book of the Sacraments that goes under his name , we find that the Prayer of Consecrations , as it is cited by him , differs in a very essential point from that which is now in the Canon of the Mass : In the former they called the Sacrifice that they offered up in it , the figure of the Body and Blood of Christ ; but since that time they have changed that phrase , and instead of it they pray , that It may be to us the Body and Blood of Christ. We cannot tell in what age this change was made , but we may certainly conclude that the Latin Church in S. Ambrose's time , had a very different opinion concerning the presence of Christ , from that which is now received among them ; and that then she only believed a Figurative Presence . And thus it is certain that the Presumptive Method for finding out Oral Tradition is a false one , and that the particular proof of Tradition by enquiring into the Doctrine of every age is impossible to be made . 5. I shall enlarge a little further upon one particular Instance , which is concerning one of those propositions lately condemned by the Assembly G●neral : In which I intend to shew that they have departed from the Tradition of the Church , much more evidently than they can pretend that we have done : And this is concerning the Popes power o● Deposing Kings , which they who live under so mighty a Monarch have very prudently renounced : But whether they have not more plainly contradicted the Tradition of the Church than the Reformers did , shall appear by the sequel of this Discourse . In order to which I shall lay down two grounds that seem undeniable in their own principles ; The one is , That the Tradition of any Age or Ages of the Church , when it is universal and undisputed , is of the same authority with the Tradition of any other Age whatsoever : For the promises made to the Church last continually , and have the same force at all times : And therefore a Tradition for these last six hundred years is of as strong an authority as was that of the first six Ages . The second is , That a Tradition concerning the measures of mens Obedience and actions , is of the same authority with a Tradition concerning the measures of their Belief . The one sort are practical , and the other are speculative points ; and as more are concerned in a practical truth than in a speculative point , so it has greater effects and more influence on the World ; therefore it is as necessary that these be certainly handed down as the other : And by consequence a Tradition concerning any Rule of Life is as much to be received as that concerning any point of Belief ; for the Creed and the Ten Commandments being the two Ingredients of the positive part of our Baptismal Vow ; it is as necessary that we be certainly directed in the one as in the other ; and if there were any preference to be admitted here , certainly it must be for that which is more practical , and of greater extent . Upon these two grounds I subsume , that all the Characters of Oral Tradition , by which they can pretend to find it out in any one particular , agree to this Doctrine of the Popes power of deposing Princes that are either Hereticks , or favourers of them . The way sof searching for Tradition are these four : First what the Writers and Doctors of the Church have delivered down from one age to another . The second is what the Popes have taught and pronounced ex Cathedrâ , which to a great part of that Communion is Decisive , their authority being held Infallible ; and to the rest it is at least a great Indication of the Tradition of such an Age. The third is , what such Councils as are esteemed and received as Oecumenical Councils have decreed as General Rules . The fourth is , the late famous Method of Prescription , when from the received Doctrine of any one Age we run a back-scent up to the Apostles , upon this supposition that the Doctrine of the Church , chiefly in a visible and sensible thing , could not be changed . These are all the ways imaginable to find out the Tradition of past Ages ; and they do all agree to this Doctrine . All the Writers for five or six Ages , both Commentators on Scripture , the School-men , the Casuists and Canonists agreed in it ; so that Cardinal Perron had reason to challenge those of the contrary persuasion to shew any one Writer before Calvin's time , that had been of another mind . We do not cite this as a proof , because Cardinal Perron said so , but because the thing in it self cannot be disproved ; and in the Contests that fell in between the Popes and those Princes against whom they thundred , no Civilian nor Canonist ever denied the Popes power of deposing in the case of Heresie . It is true , when the Popes pretended to a Temporal Dominion , and that all Princes were their Vassals , some were found to write against that ; other Princes contended about the particulars laid to their charge , and denied that they were either Hereticks or favourers of Hereticks . But none ever disputed this position in general , that in a manifest case of Heresie the Pope might not depose Princes ; and it is too well known what both the Sorbonne determined in the case of Henry the Third , and likewise how the body of the Clergy adhered to Cardinal Perron in the opposition he made to the condemnation of that opinion . The next mark of Tradition is the Popes pronouncing an opinion ex Cathedrâ , that is , in a solemn Judiciary way , founding it on Scripture and Tradition . If Popes had only brutally made War upon some Princes , and violently thrust them out of their Dominions , this indeed were no mark by which we could judge of a Tradition : But when we find Gregory the Seventh , and many Popes since his time , found this authority on passages of Scripture , as that of the Keys being given to S. Peter , Jeremiah the Prophet's being set over Kingdomes to root out , to pluck up and destroy , and that all power in Heaven and Earth was given to Chr●st ; and his bidding his Disciples to buy a Sword , we must look on this as the declaring the Tradition of the Church . So that it must eit●er be confessed that they are not faithful conveyers of it , or that this is truly the Tradition of the Church . And this has been done so often these last six hundred years , that it were a needless imposing on the Readers patience to go about the proving it . The Third Indication of Tradition is the Declaration made by Synods , but chiefly by General Councils . I need not here mention the many Roman Synods that have concurred with the Popes in the Depositions which they thundered out against Kings or Emperours , since we have greater authorities confirming it . The Third Council of Lateran declared that all Princes that favoured Heresie fell from their Dominions , and they granted a Plenary Indulgence to all that fought against them . The Fourth Council of the Lateran vested the Pope with the power of giving away their Dominions , if they continued for a year obstinate in that their merciful disposition of not extirpating Hereticks . The first Council of Lions concurred with the Pope in the deposition of the Emperour Frederick the Second , which is grounded in the preamble on the power of binding and loosing given to S. Peter . After these came the Council of Constance , and they reckoning themselves superiour to the Pope , lookt on this as a power inherent in the Church , and so assumed it to themselves ; and therefore put this Sanction in many of their Decrees , particularly in that for maintaining the Rights of the Church , and in the Passports they granted , which had been often added in the Bulls that confirmed the foundations of Monasteries , that if any , whether he were Emperour , King , or of what Dignity soever he might be , opposed their Order , he should thereby forfeit his Dignity . The Council of Sienna confirmed all Decrees against Hereticks , and the favourers of them , that had been made in any former Councils , and by consequence those of the Third and Fourth Councils in the Lateran . The Council of Basil put that threatening clause of forfeiture , used by those of Constance , in their Decree for a General Council : And at Trent it was declared , That if any Prince did suffer a Duel to be fought in his Dominions , he was thereupon to forfeit that place in which it was fought . Now by the same authority that they could declare a forfeiture of any one place , they could dec●are a for●eiture of a Princes whole Dominion ; for both those Sentences flow from the same Superiour Jurisdiction : And thus we see seven of those Councils which they esteem general , have either decreed , confirmed , or assumed this right of Deposing Kings , for Heresie , or indeed for breaking their Orders and Writs . 4. The fourth mark o● Tradition is ●hat which has been of late so famous by Mr. Arnauld's endeavours to prove from thence that the belief of the Corporal Presence in the Sacrament is a Doctrine derived down from the Apos●les days , which is this : If any one Age has universally received an opinion as an Article of Faith , it must be concluded that that Age had it from the former , and that from the preceding till we arrive at the Apostles days : And this he thinks must hold the stronger , if the point so received w●s a thing obvious to all men , in which every one was concerned , and to which the nature of man was inclined to make a powerful opposition . I shall not examine how true this is in general , nor how applicable in fact it is to the Doctrine of the Corporal Presence ; but shall only say that allowing all these marks to be the sure Indications of Apostolical Tradition , the Doctrine of Deposing Princes for favouring Heresie , has them all much more indisputably than the other has . Take any one Age from the eleventh Century to the sixteenth , and it will appear that not only the Popes , the Bishops , and all the Ecclesiastical Order received it , but that all the Laity likewise embraced it : Though this was a matter obvious to sense , in which many were much concerned . It might have been hoped that Princes upon their own account for fear of an ill Precedent , would have protected the ●eposed Prince : But on the contrary , they either entred into the Croisades themselves , or at least gave way to them : vast Armies were gathered together to execute those Sentences , and the injured Princes had no way to keep their people firm to them , but by assuring them they were not guilty of the matters objected to them , which shewed that had their people believed them guilty , they had forsaken them : And yet as it was , the terrour of a Croisade was such , and the Popes authority to depose Princes was so firmly believed , that they were for the most part forced to save themselves by an absolute submission to the Popes pleasure , and to what Conditions or Penances a haughty Pope would impose on them . So certain it is that this Doctrine was universally received in those ages . And thus it appears that all the Characters by which it can be pretended that an Apostolic●l Tradition can be known , agree to this Doctrine in so full and uncontestable a manner , that they cannot bring such Evidence for the points in dispute between them and us . So that the Assembly General by condemning this Doctrine , have departed from the Tradition of their own Church more apparently than it can be pretended that either Luther and Calvin did in any of those Doctrines which they rejected ; and therefore they ought not any more to complain of us for throwing off such things as they found on Tradition , when they have set us such an Example . From which I shall only infer this , That they themselves must know how weak a foundation Oral Tradition is for Divine Faith to build upon , and that it must be established upon surer grounds . FINIS . ERRATVM . Page 85. line 21. for First read Second . Books Printed for , and Sold by RICHARD CHISWELL . FOLIO . 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Nulla quide● suspicio eri● non modo Sedi●ionis , sed nec asperae murmurationis . — Deus cognitionem sui docuit potius quam exegit , & operationum coelestium admiratione praecep●is suis concilians au●hori●a●em , coactam confitendi se aspernatus est , voluntatem . Si ad fidem veram istiusmodi vis adhiberetur , Episcopalis Doctrina obviam pergere● , dicer●●que , Deus universitatis est , obsequio non eg●t necessario , non requirit coactam confessionem . Non fallendus est sed promerendus ; nostr● potius non sua causa venerandus est . Non possum nisi volentem recipere , nisi orantem audire , nisi profitentem signare . — At vero quid istud quod Sacerdotes timere Deum vinculis coguntur , poenis jubentur ; Sacerdotes Carceribus continentur , plebs in custodiam catenati ordinis disponitur ? Idem contra A●ian●s in prin●i●i● . Sp●ciosum quid●m nomen est pacis , & pulchra est opinio unitatis ; sed quis ambigat eam solam ecclesiae atque Eva●geliorum unicam pacem esse , quae Christi est ? Quam ad Apostolos post passionis ●uae gloriam est locutus , quam ad mandati sui aeterni pignus abiturus commendavit . Hanc nos , fratres dilectissimi , ut amissam quaerere & turbatam componere & repertam t●nere curavimus . Sed hujus ipsius fieri nos v●l participes ●el authores n●c temporis nostri pecca●a meruerunt , nec imminentis Antichris●i pr●● vii ▪ ministrique sunt passi : Qui pace su● , id est Impietatis suae uni●ate se j●ctant ▪ agen●es se non ut Christi Episcopos sed 〈◊〉 ●ntichristi Sacerdotes . Ac ne maledicis verborum in eos uti convitiis arguamur , cau●am perditionis publicae ne cuiquam ●gnorata sit , non tacemus ▪ Antichristos plures etiam Apostolo Joanne praedicante cognovimus . Quisquis enim Christum qualis ab Apostolis est praedicatus , negavit , Antichristus es● . nominis Antichristi proprietas est . Christo esse contrarium . Hoc nunc sub opinione falsae pietatis efficitur , ho● sub specie praedicationis Evangelicae laboratur , ut dominus Jesus Christus dum praedicari creditur denegetur . Ac●primum mis●reri licet rostrae aetatis laborem , & praesentium temporum stul●as opin●ones congemiscere , quibus patrocinari Deo humana creduntur , & ad tuendam Christi Ecclesiam ambitione seculari laboratur . Oro vos Episcopi qui hoc vos esse creditis , quibusnam suffragiis ad praedicandum Evangelium Apostoli usi sunt ? Quibus adjuti potestatibus Christum praedicaverunt , gentesque fere omnes ex Idolis ad Deum transtulerunt ? Anne aliquam sibi assumebant è Palatio dignitatem , hymnum Deo in carcere inter catenas & post flagella cantantes ? Edictisque Regiis Paulus cum in theatro spectaculum ipse es●et Christo Ecclesiam congregabat ? Nerone se credo aut Vespasiano aut Decio patrocinantibus t●ebatur , quorum in nos odiis confessio divinae predicationis eff●oruit ? Illi manu atque opere se alentes , intra coenacula secretaque coeuntes , vicos & castella gentesque fere omnes terra ac mari contra Senatus consulta & Regum Edicta peragrantes . Claves credo regni Coelorum non habebant ? Aut non manifesta tum Dei virtus contra odia humana porrexit , cum tanto magis Chris●us praedicaretur , quanto magis praedicari inhiberetur ? At nunc , proh dolor ! Divinam fidem suffragia terrena commendant , inopsque virtutis suae Christus , dum ambitio nomini suo conciliatur , arguitur . Terret exiliis & carceribus Ecclesia , credique sibi cogit , quae exiliis & carceribus est credita : pendet à dignatione communicantium , quae persequentium est consecrata terrori . Fugat Sacerdotes quae fugatis est Sacerdotibus propagata : diligi se gloriatur à mundo , quae Christi esse non potuit nisi eam mundus odisset . Haec de comparatione traditae nobis ollm Ecclesiae , nunc quam deperditae , res ipsa quae in oculis omnium est atque ore , clamavit . Sulp. Sev. l. 2. Sacr. Hist. & Dial. 2. de vita Martini . Illi in vos saeviant qui nesciunt quo cum labore verum inveniatur , & quam difficile caveantur errores . Illi i● vos saeviant qui nesciunt quam rarum & arduum si● carnalia phan●asmata piae mentis fere●itate superare . Illi in vos saeviant qui nesciunt cum quanta difficultate sa●ietur oculus interioris hominis ut possit intueri solem suum . Illi in v●s saeviant-qui nesciunt quibus suspiriis & gemitibus fiat ut ex quantulacunque parte possit intelligi Deus . Postremo , illi in v●s saeviant qui nullo tali errore decepti sunt , quali vos deceptos vident . Contra Epist. Fund . cap. 1 , & 2. Ep. 48. & ep . ●0 . Lib. 3. cont . ●etil . c. 47. & 50. Ep. 60 , 127 , 158 , 160. Lib. cont . Don Lib. 1. cont . Parm. cap. 7 Contra Haeres . lib. 3. cap. 1 , 2 , 3 , 4 , & 5. ●ib . 4. cap. 34. & lib. ● . cap. ● . Notes for div A48243-e5090 Cal. lib. de vera participatione co●poris . Christi in coena . * Ubi eis divinitus demonstratur si attendere veli●t , tam inique illos ab Ecclesiae unitate praecisos , quam inique clamant Maximianistas à se Schisma fecisse . Concil . Carth. sub Anast . Can. 4. * Ut senrentiis Episcoporum qui Scripturas ●acras ingenti g●oria tractaverunt , tua , juliane , machinamenta subvertam . Lib. 2. contr . Iul. c. 1. Lib. de decret . Conc. Nic. a Ath. Epist. de Senten . Dion . Alex. b Lib. de Syn. c Epist. 41. Conc. Eph. act . 1. * Sed nunc nec ego Nicenum , nec tu debes Ariminense tanquam praejudicaturus proferre Concilium ; nec ego hujus authoritate , nec tu ●llius detineris . Scripturarum authoritatibus non quorumque propriis sed utriusque communibus testibus , res cum re , causa cum causâ , ratio cum ratione concerter . Lib. 3. co●t . Max. cap. 14. a Athan. de Syn. Arim. & Sel●uc . Hilary de Synod . Aueust . lib. 3. cont . Maxim. cap. 3. & Ep. 74 , & 78. b Nazianz. Orat . 37. c Act. Syn. Eph. Action 1. d Act. 6. Syn. Const. in Act. 2. Syn. Chalced. Ego vero evangelio non crederem , nisi me Ecclesiae Catholicae moveret authoritas Cont. Epist. Fund . cap. 5. * Portae Inseri non prae●aleb●nt adv●rsus eam . Ma●th . 1.16 . * Damnemus in commune vitiosam Intelligentiam , non auferamus fidei securitatem . — Sed Homoousion potest male intelligi , constituatur qualiter possit bene intelligi . — Potest inter nos optimus fidei status condi , ut nec ea quae bene sunt constituta vexentur , & quae male sunt Intellecta resecentur . Hil. lib. de Syn. pag. 394 , & 396. of the Paris Edition . 165● . * Contr. Epist. Fund . cap. 45 , Paris ▪ Edit . * Portae Inferi non praevalebunt adversus ●am . † Ego vobiscum sum usque ad consummationem seculi . * Art. 31. of their Confessio● of Fait● . * Vis imus & colligimus ea ? Non ; ne forte eradicantes Zizania , eradicetis & triticum ; sinite utraque crescere usque ad messem . * Lib. de unitate Ecclesi●e , & Psal. con . par . Don. & Epist. 162 & 171. Non enim nobis displicent quia tolerant m●los , sed quia intolerabiliter mali sunt propter Schisma , propter Altare contra Altare , propter Separationem ab haereditate Christi toto orbe diffus● , f●cut tanto an●e promissa est . A●g . Ep. 162. Diversirate poenarum , Diversitas agnoscitur meritorum . Ibid. * Quare divisores vestimentorum Domini esse vultis ? & tunicam illam Charitatis desuper tex●am , quam nec persecutores ejus diviserunt , terere cum toto orbe non vultis ? — Fingi●is vos ante tempus messis sugere permixta Ziz●nia , quia vos es●is sola Zizania : Nam si frumenta essetis , permixta Zizania tolerare●is , & à segete Christi non vos divideretis . Aug. E● . 171. * Si autem tunc non erat Ecclesia , quia Sacrilegi Heretici sine baptismo recipiebantur , & haec universali consu●tudine tenebatur , unde Donatus apparuit ? † De qua terrâ germinavit ? De quo mari emersit ? De quo coelo cecidit ? Lib. 5. de Bapt. cap. 2. * Ipsi considerent ubi sint qui neque unde propagati sint , possunt dicere . Sed nos in Ecclesiae communione securi sumu● , per cujus universitatem ●d nun● agitur , quod & ante Agripinum , & inter Agripinum & Cyprianum , per ejus universitatem similiter agebatur . Ibid. * Et cujus universitatem neque Agripinus deseruit , neque Cyprianus , neque illi qui iis consenserunt , quamvis aliter quàm caeteri saperent , sed cum iis ipsis à quibus diversa senserunt , in eadem unitatis Communione manserunt . Ibid. † Quapropter si temporib●s Cypriani perdidit Ecclesia Malorum Communionem , non habent isti suae communionis origin●m . Si autem non perdidit , non hab●nt praecisionis suae aliquam desensionem . Ibid. lib. 3. co●tra Donatista● de Bapti●mo . * Interim cum Felic●ssimus comminatus sit non communicaturos in morte secum qui nobis obtemperassent , id est , qui nobis communicârint , accipiat Sententiam quam prior dixit , ut abstentum se ● nobis sciat quisquis se inspirationi & factioni ejus se adjunxerit . Sciat se in Ecclesia nobiscum non esse communicaturum , qui sponte maluit ab Ecclesia separari . Cypr. Ep. 38. Quod nunc hi Ecclesiam scindentes , & contra pacem atque unitat●m Christi Rebelles , Cathedram sibi constituere , & primatum assumere , & baptizandi atque off●rendi licentiam vindicare conantur . Idem ●p . 76. * Concil . Chal. ●ct . 4. Can. 83. Si quis Epis●opus à 〈◊〉 deposi●us , 〈◊〉 Pr●s●●ter , 〈◊〉 Diaconus , 〈◊〉 omnino qui est sub regu●● ▪ à proprio Episcopo , ausus suerit amplius aliquid Sacri Ministerii ge●●re , sive Episcopus juxta Superiorum consuetudinem , sive Presbyter , sive Diaconus , postea non liceat ei , ne in altera quidem Synodo , spem restitutionis nec satisfactionis locum habere : Sed & omnes qui ●i communicent , ●jiciantur ex Ecclesiâ , & maxime si postqaam cognoverint sententiam in praedictos latam , iis communicate ausi fuerint . Can. 84. De iis qui seipsos separant , si quis Presbyter aut Diaconus contemp●o proprio Episco ●o , se ab Ecclesiâ segregaverit , aut seorsim congregationem habuerit , & altare constituerit , si commonenti Episcopo non acqu●everit , nec consentire vel obedire voluerit , semel & iterum , ac t●r●ium vocanti , is omnino Deponatur , nec ultra remedium consequi , ●ec proprium honorem recipere possit : Quod si perseveraverit tumultuari & Ecclesiam perturbare , per potestatem externam tanquam seditiosus . corrigatur . These two Can●ns were read and reported in the Fourth 〈◊〉 of the Council of Chalcedon , in the Process of those two Monks Caroze and Dorothee , that had made a Schism , and having joyned themsel●es to Eutyches , did separate from the Church , as Luther and Calvin , and thos● who have followed them , have separated themselves in these latter Ages . E● . 34. * Regula quidem fidei una omnino est , sola immobilis & irreformabilis , caetera jam disciplinae & conversationis adm●ttunt novitatem ▪ Tertull . de Virg. ●el . c. 1. lib. 1. adv●rsus Marc. c. 21. and almost in his whole Book of Prescriptions . * Non ago ut efficiar homini convitiando superior , sed errorem convincendo salubr●or . Notes for div A48243-e11330 See the Oath in Pontif. Rom. See Deu● . 17. from 8 , to 14. Ambro● . ●o . 4. de Sa●ram . c. 5. Fac nobis h●nc oblationem as●riptam , rationabilem , accept●bilem ▪ quod est figura corporis & s●nguinis Domini nostri ●esu Chr●sti 〈◊〉 pridie ●●am 〈…〉 The same Prayer 〈◊〉 thus varied in the Canon of the Mass. Quam oblationem tu Deus in omnibus quaesumus benedictam , ascriptam , ratam , ration●bilem accep●abilemque facere digneris , ut nobis corpus & s●nguis fiat dilectissimi ●lii tui Domini nostri Jesu Christi . Lib. 8. Ep. 21● Extravag . d● Major . & Obed . cap. 1. Later . 3. c. 28. Later . 4. cap. 3. Const. S●ss 11 , 13 , 17 , 19. Tid . 〈◊〉 ●● . c. 19. 
A67743	----	The cause and cure of ignorance, error, enmity, atheisme, prophanesse, &c., or, A most hopefull and speedy way to grace and salvation, by plucking up impediments by the roote reduced to explication, confirmation, application, tending to illumination, sanctification, devotion / by R. Younge ... Younge, Richard. 1648 Approx. 379 KB of XML-encoded text transcribed from 152 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A67743 Wing Y143 ESTC R16605 12545839 ocm 12545839 63051 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67743) Transcribed from: (Early English Books Online ; image set 63051) Images scanned from microfilm: (Early English books, 1641-1700 ; 952:31) The cause and cure of ignorance, error, enmity, atheisme, prophanesse, &c., or, A most hopefull and speedy way to grace and salvation, by plucking up impediments by the roote reduced to explication, confirmation, application, tending to illumination, sanctification, devotion / by R. Younge ... Younge, Richard. [60], 242 p. By R.I. for N. Brook ..., Printed at London : 1648. Reproduction of original in Bodleian Library. Index: p. [39]-[60] Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Grace (Theology) -- Early works to 1800. Salvation -- Early works to 1800. Calvinism -- Great Britain. 2002-11 TCP Assigned for keying and markup 2002-12 SPi Global Keyed and coded from ProQuest page images 2003-01 John Latta Sampled and proofread 2003-01 John Latta Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion THE Cause and Cure of Ignorance , Error , Enmity , Atheisme , Prophanesse , &c. OR , A most Hopefull and Speedy way to grace and salvation , by plucking up impediments by the roote . Reduced to Explication , * Confirmation , Application : tending to Illumination , sanctification , devotion . By R. YOUNGE of Roxwell in ESSEX . They call evill good and good evill , &c. They justifie the wicked , and take away the righteousnesse of the righteous from him , Isai. 5.20.23 . Wherefore slew Cain his brother , but because his own works were evill , and his brothers good , 1 Joh. 3.12 . I was before a blasphemer , and a persecutor , and injurious , but I obtained mercy , because I did it ignorantly in unbeliefe 1 Tim. 1.13 . Printed at London by R.I. for N. Brook at the signe of the Angel in Cornhill , MDCXLVIII . Courteous Reader , HAving perused this Cause and Cure of Enmity ; Prophanesse , &c. we finde it to containe , a lively description of the worlds envy and hatred to the godly : Together with a perspicuous discovery , of the originall , Continuance , Properties , and Causes of the same . In which also the Ignorance , Atheisme , and Prophannesse of most men ; are pithily & pathetically painted out ; & the remedies of either prescribed , with many forcible inducements to a pious life , and religious conversation : saving knowledge , and true wisdome soundly described , and distinguished from their counterfiets ; with the meanes to attain both : The necessity of repentance , &c. prest home . All which , is laid down pithily , orderly , and ellegantly : with much , both sinuous strength of argument , and variety of gracefull , and delightfull illustration : which may draw on the Reader , to his no small benefit , and ( through Gods blessing ) prove of much use , to all sorts that shall reade the same : whether for information , or direction ; diswasion from evill , or confirmation in good : as tending much to the comforting of beleevers in their sufferings ; and to the reclayming , or ( at least ) the convincing of such as any way oppose the way of truth . So that whatsoever time , labour or dilligence ; thou shalt spend in often reading the same : we doubt not , but the profit wil recompence thy paines abundantly . George VValker . Edm. Calamy . Joseph Caryll . An Advertisement to all such ; as speake evill of the way of truth : and of the things which they understand not , 2 Pet. 2.12 . MY brethren , many of you to my knowledge ; have read this Cure , and highly approv●d of it : but for want of acquaintance with your owne hearts , you thinke it concernes others , not you . As David thought of Nathans parable , 2 Sam. 12.1 . to 8. And Ahab of the Prophets , 1 King. 20.39 . to 43. when it concerned no lesse , then his owne life . So that these lines to you ( for want of application ) are but as so many characters , written in the water , which leave no impression behind them . For you are the same men ●till , as bitter malignants to the power of godlinesse ; and as much forestalled with prejudice against the religious as you were before . Though I did hope better things , both of you and it : & that upon good probability . For it cannot be denyed ; but I have said sufficient in this , and the succeeding parts ( which sundry of you have read also ) if not to convert , yet at least to convince all gainsayers : and consequently to stop the mouth of iniquity , which is set so wide-open : To quench those tongues , which are set on fire from hell ; And to charm the mouth , of the most envious Momus , that ever hell did hatch ; from barking at professors , and practisers of piety . Which makes mee feare , that what this will not effect , no ordinary meanes are like to doe . As what can bee further expected ? No glasse can more lively represent your faces , than this booke does your hearts ; Onely this is the misery , as when a child beholds his owne face in a glasse ; hee thinkes hee sees another child's face , and not his owne : So fares it with you . Which is the sole cause , that in the middest of so much means so few are converted : for otherwise , the word of God is so powerfull ; and the Gospel so ravishing : that the World could not stand before it , without submitting to it . Whereas for want of applying it to their owne consciences : every one can evade , whatsoever their Ministers can speak to them out of the word . I have shewne you what God in his word speakes , and proved that your condition is no whit better then the condition of Caine , and Ishmael , and Hamman , and Eliab , a●d Goliah , and Michal , and Doeg and Shemei , and Rabshekah , and Tobia , and Sandballat , and Pashur , and Zedekiah , and Herod , and Saint Paul before his conversion , and Ananias the high Preist , and Demetrius the Silver-smith , and Alexander the Copper-smith , and Elimas the Sorcerer . What , doe you looke that Christ Iesus himselfe from Heaven should call to you severally by name ; as he did to Saul : and say ho Ishmael such an one ; Or ho Elimas such an one ; Why doest thou persecute me ? I am Jesus whom thou persecutest , Acts 9.4 , 5. And this booke is an Epistle , which I have caused to be writ unto thee ; therefore see thou bee warned by it , and perswaded to repent : or I will come against thee shortly , and will fight against thee , with the sword of my mouth , except thou amend , Rev. 2.6 . — & 3.20 . And yet if Christ himselfe should doe so : I question whether you would bee any more warned , or reclaimed by it ; than Hazaell was , when the Prophet told him what abominable wickednesse hee should commit , 2 Kings 8.12 , 13. &c. Abraham tels Dives as much in effect , Lu. 13.31 . I know you thinke well of your selves , and so did Hazaell : which made him answer the Prophet , what is thy servant a Dog ; that I should doe this great evill ? though hee afterward did it , and was worse then any Dogge . Yea , you call your selves Christians , and will face us downe , that you are the servants of God : and that the word may prove your baine , the prophanest of you can snatch the comfort of every promise you hear ; as belonging to you , witnesse my Sovereign Antedote , in which there is not one word of comfort for ; or intended , for you that are scoffers : but for such as suffer reproach for the name of Christ , and for well-doing . Yet it is admirable to consider , how you comment upon those comforts , and apply every passage therein ; to your selves , & against the godly : In which case it is hard to say , whether your applying the promises in that , and such like books and sermons : or your not applying the threats , and precepts in this , and the like , will most occasion your finall impenitency . And whether it best pleases Satan , that you thus read , and heare Gods word ; or that you neither reade , nor heare it at all . Oh the many wayes that Satan hath , to gull , and delude carnall men : and how willing , and apt they are to gul , & delude themselves ! But consider ! Hath God made any promise to Scoffers ? Or can the Crosse of Christ , save them that continue malitious enemies to his Crosse ? Phil. 3.18 . No , God hath promised to shew mercy unto thousands , of them that love him & keep his cōmandments Exod. 20.5 , 6. And to forgive the most unrighteous , if they will forsake their evill wayes , and returne unto him , Isay 55.7 . And Christ hath made a generall Proclamation , that whosoever ( have they formerly been never so wicked and vicious ) shall repent and beleeve , and obey the Gospell shall be saved , Marke 16.16 . Heb. 5.9 . But withall Christ hath no lesse told us , ( and I pray marke it ) that except we repent , and beleeve , we shall for ever perish , and bee damned Marke 16.16 . Luke 13.3 , 5. and threatned , that hee will come the second time , in flaming fire , to render vengeance unto them , that know him not ; and that obey not his Gospell , 2 Thess. 1.7.8 . Psalm . 11.6 . Adding , that no unrighteous persons , shall inherit the Kingdome of God : but shall have their part , and portion in that Lake , which burneth with fire and brimstone , which is the second death , 1 Cor. 6.9 , 10. Gal. 5.21 . Revel . 21.8 . And that without holinesse , no man shall see the Lord , Heb. 12.14 , and God no lesse tels us , that hee will recompence every man , according to his workes , be they good or evill , Revel . 20.13 . and 22.12 . Rom. 2.6 . Jer. 25.14 . and 32.19 . and 50.29 . and 51.56 . Ezek. 7.4.8 , 9. and 9.10 . and 11.21 . and 16.43 . Yea hee tels us expresly ; that he will not be mercifull unto such , as flatter themselves in an evill way : but that his wrath , and jealousie shall smoake against them ; and every curse that is written in his booke shall light upon them , &c. Deut. 29.19 , 20. And that if we will not regard , nor hearken unto him , when he calls upon us for repentance : he will not hear , nor regard us , when in our distresse , and anguish we shall call upon him for mercy : but even laugh at our destruction , and mocke when our fear commeth , Prov. 1.24 . to 33. Neither is salvation more promised to the godly , in any part of the Bible ; Old Testament or New : than eternall death , and destruction is threatned to the wicked . For though to all repentant sinners , he is a most mercifull God : yet to wilfull , and impenitent sinners he is a consuming fire Heb. 12.29 . Deut. 4.24 . Doe you indeed beleeve , that hee who is truth it selfe ; speakes as hee meanes in his word ? Or will you hearken to God , and Christ , rather than to Satan and your deceitfull Heart : that would gull you of your soule , and plunge you into everlasting horror ? If so , take notice ; that Christ came not to be a Patron for sin ; but that he might destroy the body of sin , and the workes of the Devill in us 1 Iohn 3.8 . and to sanctifie , as well as to save us , Rom. 6.5 , 6. Titus 2.11 , 12 , 14. Luke 1.74 , 75. And that the very end of Gods electing , and of Christs redeeming us , was : that we might be holy , Ephe. 1.4 . Matth. 19.17 . And therefore hee binds it with an oath : That whomsoever he redeemeth , out of the hands of their spirituall enemies : they shall worship him in holinesse , and righteousnesse all the dayes of their lives , Luke 1.73 , 74 , 75. 1 Pet. 2.24 . Nor ought any indeed , to call upon Christ ; or once to name him with their mouthes : except they depart from iniquity 2 Tim. 2 . 1● . And this do all that are spirituall , 1 Cor. 2.14 , 15. Such as resolve to doe Gods will , Psalm . 111.10 . ( to whom alone Christ reveales himselfe savingly , Iohn 15.14 , 15. 1 Iohn 2.20 . ) know : that if you were Christians indeede , as you say you are : you would immitate Christ , and indeavour to square your lives according to his Gospell , 1 Iohn 2.4 , 5 , 6. Iohn 15.14 , 15. Or if you were Gods servants , you would doe what hee commands ! 1 Iohn 1.6 , 7. Mall . 1.6 . Ier. 7.23 . and 26.13 . But certainly , as Linacre said long since , so may I now . Either the New Testament is none of Christ's Gospell : or you are not Christians , Iohn 8.31 . Gal. 5.24 . 1 Iohn 5.3 . And so of the Old , either it is none of God's word : or you are none of his servants . As marke what the Holy Ghost saith ; Rom. 6. Know ye not , that to whom ye yeeld your selves as servants to obey ; his servants ye are to whom ye obey ? v. 16. to 23. 2 Pet. 2.19 . And 2 Cor. 5. If any man be in Christ , he is a new creature , v. 17.2 Tim. 2.19 . and our saviour himself , who affirmes that wee are the Children of the Devill : if wee doe the workes of the Devill , Iohn 8.34 , 44. Luke 14.26 . And what worke , or service , can the Devil put you upon like this ? which both blockes up the way to heaven so ; and opens such a flood-gate to all prophanesse : that few , or scarse any , doe sufficiently discerne and deplore . But that Satan is your Father , your King , and your God : and how you advance his Kingdom , by your daily scoffs , reproaches , &c. 1 in detaining many from entering into a Religious course . 2 in staggering many Who have made some progresse in the way . 3 in keeping many From doing the good which they would , or appearing the same which they are . 4 in beating many Cleane off from their profession . 5 in hardening many And making them resolve against goodnesse . 6 in intentionally slaying many With death eternall . the insuing pages , sufficiently shew . Onely I would ( if it were possible ) make your selves acknowledge , that you are the men there spoken of . For though all experiensed Christians know , and God in his word tels you plainely : that Satan is the God of all unbeleevers , 2 Cor. 4.4 . And their King , Iohn 14.30 . and 12.31 . And their Father , Gen. 3.15 . Iohn 8.44 . And that they are all his Servants , kept by the Devill in a snare ; and taken captive of him at his will , 2 Tim. 2.26 . And that hee ruleth by , and worketh his pleasure in ; all the children of disobedience , Ephe. 2.2 , 3. Yet poore soules , you know it not : as those foure hundred of Ahabs Prophets , in whom this evill spirit spake ; did not know that Satan spake by them , 1 Kings 22.22 . Neither did Iudas know , when he eate the sop that Sathan entred into him ; and put it into his heart to betray Christ Iohn 13.2 . For hee had more plausible ends in it , as thinking that Christ could at pleasure , deliver himselfe out of their hands , and the like . Neither do Magistrates ( when they cast the servants of God into prison ) once imagine ; that the Devill makes them his Jaylors : but hee doth so , whence that phrase of the Holy Ghost , The Devill shall cast some of you into prison , Rev. 2.10 . They are his instruments , but hee is the principall Author . Neither did Ananias , and Saphira once thinke ; that Satan had filled their hearts , or put that lye into their mouthes , which they were strooke dead for , Acts 5. yet the Holy ghost tels us plainly , that hee did so , ver . 3. No , Eve in Paradise : had not the least suspision , that it was Sathan that spake to her by the Serpent : nor Adam , that it was the Devills mind in her mouth : his heart in her lips , when tempted to eate the forbidden fruite . Nor did David once dreame , that it was Sathan , which moved him to number the people , 1 Chron. 21.1 . Much lesse did Peter ; who so dearly loved Christ ; imagine that he was set on by Sathan , to tempt his own Lord and Master with those affectionate words ; Master pity thy self : for if Christ had pitied himselfe , Peter , and all the World had perished . Yet hee was so , which occasioned Christ to answer him ; get thee behind me Sathan Mat. 16.22 , 23. Whence we may argue , that if Sathan can make the best , and wisest of Gods children and servants : who hate the very appearance of evill , 1 Thess. 5.22 . Iude 23. Eph. 5.27 . 2 Pet. 3.14 . Iam. 1.27 . have the eye of faith , and the spirits direction , and know the minde of Christ , 1 Cor. 2.12 , 13 , 15 , 16. Iohn 10.14 above others ; to doe him such service unwittingly , and besides their intention : how much more can he prevaile with , and make use of his owne servants , and children ; that delight only in wickednesse , and have not the least knowledge of , or ability to discerne spirituall things , 1 Cor. 2.14 . 2 Cor. 4.4 . 1 Tim. 4.2 . But will you know , how it comes to passe ? that you call evill good , and good evill ; put darkenesse , for light and light for darkenesse ; bitter for sweet , and sweet for bitter : that you justifie the wicked , and take away the righteousnesse of the righteous from him , Isai. 5.20.23 . And so fight under Sathans banner against Gods people : And yet take your selves to bee ( not Sathans but ) Gods servants ? I will shew you five maine Reasons of it ; I pray marke them . First , So long as you are in your naturall condition ; you have eyes and see not , eares and heare not , hearts and understand not spirituall things : As Christ himselfe plainly affirmes Matth. 13.15 . and his Apostle , Acts 28.27 . and before them both the Prophet Isay chap. 6.9.10 . And the reason of that is , you have a vaile or curtaine drawne over your hearts : which is never taken away untill ye turne to the Lord by repentance : at which time it is taken away , as you may reade , 2 Cor. 3.14 , 15 , 16. Rom. 12.2 . 1 Cor. 2.14 , 15 , 16. Secondly long custome , and the commonnesse of this sinne ; hath taken away the sense of it , 1 Tim. 4.2 . Heb. 3.13 . Yea , quite turned it from a sin ( and that the greatest ) to a vertue . As how many in this land , for all they are Traytors to God ; and take up armes against all that worship him in spirit & in truth : would yet be counted ( and are so by the blind world ) not onely honest men ; but good Christians ? Whereas if it were not so common , and in fashion : they would be counted very Atheists , and Devills : and so they are accounted of all , but them that are Atheists . How many that scoffe at , traduce , and nick-name the conscionable Puritans ; and hate them , even for the graces of Gods spirit which shine in them : would yet be counted Religious men ? whereas if it were not so usuall , and that custome had not bleered mens minds : it would bee counted no better than open rebellion , and blasphemy against God : & so it is counted , by all but them that use it . This sin is counted no sin ; and yet it is the most desperate sinne ; and does more hurt than all his fellowes . Thirdly , To helpe forward : when God sends to you his Gospell , thereby to cure and save you ; you will not be cured , Jer. 51.9 . Yea , you so hate the light of the Gospell ; that you shun it all you can least your deeds should be reprooved , John 3.19 , 10. Or else you stop your eares , and shut your eyes ; least you should see with your eyes , and heare with your eares , and should understand with your hearts ; and should he converted , and Christ should heale you , as himselfe affirmes , Matth. 13.15 . And what is light to him , that will shut his eyes against it ? Or reason to him that will stop his eares from hearing it . Fourthly , Here upon ; because you will not receive the truth in love , that you might be saved : for this cause , God gives you up to strong delusions ; that you should beleeve a lye . That all of you might be damned , who beleeve not the the truth ; but take pleasure in unrighteousnesse : They are the very words of the Holy ghost , 2 Thess. 2.10 , 11 , 12. of which see more , Rom. 1.21 . to 32. Fiftly and lastly , Sathan the God of this World ; hath blinded your mindes , that the light of the glorious Gospell of Christ , which is the image of God ; should not shine unto you , 2 Cor. 4.3 , 4. Ephes. 2.2 . 2 Thess. 2.9 , 10. 1 Tim. 4.2 . For as Sathan is the Prince of darkenesse , so hee rules in the darkenesse of the understanding : dealing with wicked men , as Faulkoners do with their Haukes , who that they may carry them quietly , and doe what they list unto them : First blinde their eyes with a hood . Neither could men else hear the Gospell ( day after day , and yeare after yeare ) which is the strong arme of the Lord , and the mighty power of God to salvation , Rom. 1.16 . and the sword of the spirit , Ephe. 6.17 . and like as a fire or an Hammer that breaketh even the rocke in peeces . Ier. 23.29 , 30. And that irresistable Cannon shot , that is mighty to beat downe all the strong holds of sinne and Sathan , 2 Cor. 10.4 . quick and powerfull And sharper then any two edged sword ; and peir●eth even to the dividing asunder of the soule and spirit , and of the joynts and marrow , and to the discerning of the very thoughts , and secret intents of the heart , Heb. 4.12 . And stand it out , even refusing the free offer of grace and salvation . Neither could they other then hate sin , & love holinesse : For ( besides that any wise man , would rather be saved than damned ) Plato a very heathen could say , that vertue if it be clearly seene ; moves great love and affection . Yea , if wee could descerne good from evill perfectly ; that subtile Serpent , could deceive no longer . And because hee cannot force men against their wills ; ( which leaves us without excuse ) for though that old Sheba , blowes many an inticing blast , to carry us away from our true allegiance to Christ Iesus our King : yet the minde of man is not capable of a violation , either from man or Sathan : therefore he useth his utmost pollicy to perswade us . And by desception of our reason ( whereby we mistake vertue for vice , and vice for vertue ) hee cheefly prevailes . For no vice could ever bee loved but for the seeming good which it makes shew of . And Sathan is so cunning a Sophister , and so dexterous a Retoritian in perswading : that hee desires no more , then to bee heard speake . As what thinke you ; if that old Serpent and Sophister , did so easily perswade Eve by himself , and Adam by her to beleeve what hee spake : though they had heard God himselfe say the contrary immediatly before : what hope have wee to stand out ? being so extreamly degenerated . If they in the state of innocency , when they had wisdome at wil , and reason at command ; found him too hard for them ; when they fell once to argue the case with him ; how much more too weake shall wee finde our selves , that are as wee are ; and when our owne flesh is become our Enemy , and his cunning Soliciter . My brethren ! be no longer deceived , but hearken more to what God speaks in his word ; lesse to the Tempter : for hee will set a faire coulour , upon the foulest sinne that ever was committed , witnesse his words to Eve , when shee eate the forbidden fruite , at the price of death eternall , Gen. 3. Witnesse the glorious pretences which Hammon made to Ahashuerosh ; that he might procure that bloody decree , against all the Iewes , Ester 3. and a thousand more which I could reckon up . And so on the contrary , what good action can bee so splendent , and glorious ; but hee will bring reasons in appearance , to make it , not onely faulty , but odious ? witnesse our saviours casting out devills : which saith he ( by the mouthes of the Scribes and Pharisees ) is done through Belzebub : hee will make the people beleeve , that either the action is evill ; or if good , not God but himselfe will have the glory of it , Matt. 12.24 . Yea , through Sathans subtilty , Christ was made the greatest offender ; that offended not once in all his life , which would make a wise man suspect his owne judgement or the common fame , & to examin things throughly , before they condemne one , whom they know no evill by . But not to weary you with instances , If hee can perswade men ( as hee hath done millions ) that they shall doe God good service , in putting his prophets to death : as Christ himselfe expresly tell us , Iohn 16.2 . What can hee not perswade them to ? As what stone so rough , but hee can smooth it ? what stuffe so pittifull , but hee can set a glosse upon it ? for like a Beare , hee can lick into fashion , the mostmis-shapen , and deformed lumpe . Or like a Dogge , heale any wound hee can reach with his tongue . Yea , your selves cannot choose but know ( except you bee starke blinde ) what golden eloquence , he will whisper in your eares ; what brasen impudence , what subtile shifts , what quainte querks , what cunning conveyances ; what jugling , shuffling , and packing hee will use ; to make any sin feasible , like the Hare which if shee dare not trust to her speed ; she will try the turne . And so on the contrary , to discourage Gods people in good . Neither could concupisence bring forth sin , without the consent of reason : and reason would never consent , so long as the eyes are open . Yea ▪ if the light of knowledge , might freely shine in the soule ; Sathans suggestions would soon make him ashamed , and vanish with all his workes of darknesse . Or if temptations , might bee but turned about and shewne on both sides ; his Kingdome would not be so populous , wherefore when he sets upon any poore soule ; he shews the baite , hides the hooke . Whence it is , that Sathan hath more servants to fight for him here below ; then the Trinity which made us : Else how should that bee true , which our saviour Christ , and his Apostles so often inculcate ? viz. that the whole World lyeth in wickednesse , 1 John 5.19 . That the number of those , whom Sathan shall deceive , is as the sand of the Sea , Revel . 20.8 . and 13.16 . Isay 10.22 . Rom. 9.27 . That the greatest number , goe the broade way to destruction : and but a few the narrow way , which leadeth unto life Matth. 7.13 , 14. That many are caled ( viz. by the outward ministery of the word ) but few chosen , Matth. 20.16 . and 22.14 . sad predictions ! Oh that we could not apply them ! but experience shewes , that among them that call themselves Christians ; scarse one of an hundred ; whose practise is answerable ; either to the gospell , their christian profession , or the millions or mercies they have received . Yea , notwithstanding the Holy ghost tells us in the word ; and wee heare it dayly ; That every man shall be judged according to his workes ; be they good or evill , Revel 20.13 . and 22.12 . And that we shall give an account , at the day of judgement : for every idle word wee speake , Matth. 12.36 . And that wee neede no other ground of our last , and heaviest doome : then ye have not given , ye have not visited &c. Matth. 25.41 . to 46. and that the righteous , shall scarsly be saved , And that many shall seeke to enter in at the strait gate and shall not be able , Luke 13.24 . the which scriptures , if they bee true ? what manner of persons ought we to be in all holy conversation , and godlinesse as the Apostle speakes , 2 Pet. 3.11 . And yet most men live , as if the Gospell were quite contrary to the rule of the Law : as if God were neither to bee feared , nor cared for . As if they were neither beholding to him , nor affraid of him : both out of his debt and danger . Yea , as if there were no God to judge , nor Hell to punish , nor heaven to reward . I cannot think of it without astonishment ! I remember Cyprian , brings in the Devill triumphing over Christ in this manner ; As for my followers sayth the Devill ; I never dyed for them , as Christ hath done for his : I never promised them so great reward , as Christ hath done to his : and yet I have more followers than hee ; and they doe more for me , than his doe for him . Oh that men would duly consider how true this is , and amend before the draw-bridge bee taken up : but this is the misery , and a just plague upon our so much formality , and prophanesse under our so much meanes of grace : there bee very few men , that make not the whole Bible , and all the Sermons they heare ; yea , the checks of their owne consciences , and the motions of Gods spirit utterly in-effectuall for want of wit and grace to apply the same to themselves , whereas if they would rightly and ingenuously apply but one text or two , as Matth. 7.12 . and 16.26 . or the like unto their owne soules : as they can unto others ( being better able to discerne others moates , than their owne beames ) they might be everlastingly happy . But this is the gift of God alone , and naturall men love their sins , better than their soules . Objection , But you will say , what is this to us ? Wee live unrebukably , wee pay every man his owne ; wee are temperate , chaste , &c. wee goe duely to Church ; pray in our families ; make conscience of swearing , lying , &c. Answer , But does it flow from a pious and good heart sanctified by the Holy ghost , 1 Tim. 1.5 . Acts 15.9 . Is it done in faith , and out of right ends as out of love , and obedience ? because God commands the same ; that hee may bee glorified , and others edified thereby . Otherwise , all your best performances ; are no better in Gods account ; then the offering of swins blood : or the cutting off of a dogs neck , as himselfe shewes Isay 58. chap. and 66.3 . 1 John 3 12. Matth. 7.22 , 23. Againe doe you pay God his dues also : doe you repent , and beleeve the Gospell : precepts and menaces , as well as promises ? doe you declare your faith by your workes ? doe you pray by the power of the spirit ? and with the understanding also ? 1 Cor. 14.15 . doe you receive the word with good and honest hearts ? reade , conferre and meditate upon it ? and also bring forth the fruits of it in your lif and conversation ? doe you sanctifie his Sabbaths ? and see that all under you doe the same ? love his children , promote his glory , and strive to gaine others to imbrace the Gospell ? instruct your children and servants , and teach them to feare the Lord ? doe you feare an oath ? hate a lye , & c ? love zeale , and devotion in others ? make conscience of evill thoughts ? vaine , and unprofitable words ? grieve for your unprofitablenesse under the meanes of grace ? for the evill which cleaves to your very best actions ? and for sins of omissions , & c ? No , you may bee good morrall honest men : but none of these graces , grow in the Gardens of your hearts . You have a forme of godlinesse , but you deny the power of it : and are reprobate to every good worke 2 Tim. 3.5 . Titus 1.16 . Yea , have you not strange conceits , and base thoughts of the best men ? doe you not deeply censure , & condemne the generation of the just ? and thinke the worse of a man , for having of a tender conscience ? doe you not envy , hate , scoffe at , nick-name , raile on and slander the people of God ; and mis-consture their actions and intentions ? watch for their halting , and combine with others against them ? doe you not with Festus , account zeale madnesse ? and religion foolishnesse with Michal ? For men of the world , think the Religious fooles , and madde-men : but the Religious know them to be fooles and madde-men . Doe you not sharpen your tongues in gall ; and dip your pens in poyson , to disgrace the graces of God in his children ? yea , have you not beaten off many from being religious by your scoffes and reproaches ? and made them resolve against goodness ? and staggered others , that have made some progresse in holinesse ? yes , every place where you come , and all that you are conversant withall , can witnesse it . Yea , you hate zeale , and devotion so invetterately ; that you can in no wise , bear with it in others . I speake not by rote ; for would I be so uncivill as you are , or doe by you , as you by others : I could name hundereds of you : though you will not confesse it , when taken in the manner ; but justifie your so doing , by many collourable pretences . For poore soules , you are so ignorant of Sathans wiles , Ephes. 6.11 . That with Saint Paul before his conversion , you persecute the Church of God : even out of zeale , to the traditions of your fathers , Gal. 1.13 , 14. Phil. 3.6 . Which is the case almost of who not ! for this sinne , is so epidemicall that take forty men where you please City or Country , As they dwell , passe the streets , or sit in their pues : and nine and thirty of them are malignants to the power of religion . You will say it is a big word ; but I have warrant for it : doth not our Saviour say , you shall be hated of all men and nations for my names sake , Matth , 10.22 . and 24.9 . which infers , that all who are not hated for religion , are haters of religion . Neither is Christ's name , any where more spoken against , then in Israel , Luke 2.34 . where all professe themselves to bee Gods people . The like place you have Matth. 5.11 . And what is meant by these words ? I will put enmity betweene the seed of the serpent and the seed of the woman , Gen. 3.15 ? but that all men living , are either the womans , or the serpents seed . As for other sins , one man is given to lust , another to intemperance , a third to swearing , a fourth to cousening , some to more than one , some to all of them : but who is not tainted with this sinne ? who is not an open or secret enemy to holinesse ? by reason of that generall contempt , which is cast upon professors . Yea , who is there , even of those that have resigned up their pride , and their lust , and their lying , and their co●sening ; or what other sinnes they have beene prone to ? with whom this sinne doth not remaine , as though they had a dispensation for this evill . Yea , and thinke they doe wond●rous well in it for they delude themselves , with a multitude of mispris●ons , and false surmises against the godly ; the soules of most men , being drowned in their senses ; and carried away with weake opinions , raised from vulgar mistakes , and shadowes of things . And which is worst of all ; they have so hardned their hearts , and so seared their consciences , with accustomary using it , even from their infancy : that a man were as good speake to a stone , ( Ezek. 11.19 . ) as admonish them of it , having Pharoah's curse upon them , an hard heart , and a seared conscience . And a bruit beast , is as capable of good councel as they . Yea , braying in a Morter , as Solomon speakes would not alter them Prov. 27.22 . Neverthelesse , though they resemble those Beasts that went into the Arke uncleane ; and came out againe uncleane : yet it shall comfort me , that I have done my best , to plucke up this infectious weede out of mens hearts : that I have hopefully ministred unto them ; whom I cannot cure . And that I have brought water enough , to wash these Blackamores white : if it were in the power of water to do it Besides I did it as well for the godlies sake , as for theirs : I considered , how my selfe was formerly forestalled with prejudice against goodnesse ; and how extreamly I mis-judged both actions and persons ; by reason of that generall contempt , which was cast upon Professors : which for many yeares hindred me from entering upon a religious course . Yea , when God of his free grace , and good pleasure had brought me out of darknesse , into his marvellous light : and touched my heart with the load-stone of the Gospell : that I was not beaten off againe , from ever being religious ; ( through the daily scoffes , and reproaches which in every place I met withall ; for refusing to doe as others , with whom I was conversant ) no reason can be rendered but that of the Apostle , whom he did predestinate ; them he also called , and justified , and saved . Rom. 8.30 . And O the depth , Rom. 11.33 . Wherefore when once my judgement was cleared , and my prejudice cured : by the sage councell of a friend , and by pondering these few scriptures , 2 Tim. 3.12 . Mat. 10.22 , 23. &c. and 24 . 9●● Luke 2.34 . and 4.29 . Iohn 15.20 . Gen. 3.15 . 1 Iohn 3.13 . 1 Pet. 4.12 , 13 , 14. Luke 14 , 27. and 6.26 . Mat. 5.10 , 11 , 12. Phill. 1.28 , 29. Both of them being driven home , or set on by the rodde of affliction : By Gods grace , I not onely shooke off this slavish yoke of bondage and feare , in which Sathan for the present held mee : But probably conjectured , that God would inable mee to discover and sound this depth of malice in Sathan & his adherents , which makes them so swel and rage against the godly : And thereby so convince the one , that they should not dare to pervert the straight wayes of the Lord , by turning away the weake from the faith : And so furnish the other , with Armour of proof against their scornes that they might see there was no cause ; nor have the least thought , or purpose of returning . For the effecting whereof , I have not beene sparing in either paines or prayer to God ; for divine a●sistance ( it being a subject , that none , ( as I conceive ) have hitherto handled ) which I found extended to me , blessed bee his holy name beyond my expectation . Indeed we may speake to the eare , but God alone hath the key of the heart , Acts 16.14 . To whose blessing I leave the successe , and its use to the world . Humbly beseeching the Almighty , that these lines may not rise up in judgement against those Hazaells ; that have read them and are never the better : And so instead of curing their sinne , prove a meanes to increase their torment . R. Y. An Alphabeticall Table , both for the Book , and for the Advertisement . A. ACtions , our best actions abominable , except they proceed from right ends , and a heart sanctified . Advertisement . Aa . Accuse , wicked accuse the godly of many things , but prove nothing . Page 68 They will coyne matter to accuse us . 70 They dazle mens eyes with false accusations . 73 And have a great advantage therein of the godly . 63 They have so hardened their hearts , that we were as good admonish a stone . Ad. Ee Adversities , distinction of them . 27 Agree , impossible the good and bad should ever agree . 132 Carnall men can agree with any , so they be not religious . 133 Though they differ in other things , they will agree against the godly . 133 Agreement in some points doth but advance hatred the more . 136 Anthipathy , a secret enmity , and antipathy between the wicked and the godly . 2 Look enmity . All means ineffectuall for want of application . Ad. A. B Want of application the cause of all impiety . Ad. A. B.Z What chiefly concernes us wee apply to others . Ad. A. Z The most prophane can apply the promises which belong only to such as suffer for well-doing . Ad. D Hard to say whether their applying the promises , or not applying the precepts and threats , doth most occasion their finall impenitency . Ad. E Assitance , divine assistance in time of triall . 192 Atheisme , fruits of it wherewith the lands abounds . Look unbeleef . 23 Atheists on earth , none in hell . 214 Fire and brimstone shall confute all Atheists . 219 The most grounded Atheisme hath a mixture of beleefe . 215.217 Atheists would give all they have to bee sure there were no bell . 216 Their convicted consciences shall be witnesses against their unbeleefe . 218 None so confirmed in Atheisme , but will feare in time of danger . 211 At least on their death beds they confesse a God. 212 B. Beliefe , unbeliefe , a cause of persecuting us . 202 Proved by testimonies . ibid. By examples . ib. By experience . 204 Men think they believe , but do not . ib. Evidences of mens unbeliefe . 205 A carnall heart flint to God , wax to Satan . 221 That most men believe not an hell , proved undeniably . 226 Did men believe the word , or a judgement to come , they durst not live as they doe . 208.226 Carnall men believe the promises , but neither the precepts , nor threats . 222 All men apt enough to presume upon Gods mercy . 220. Ad. D All true believers the children of God. 131 All unbelievers children of the divell . ib. Sathan the God , King , and father of all unbelievers . Ad. K Admonition to beware , before it proves too late . 230 All that hath or can be spoken , will prove fruitlesse , except Gods blessing doe accompany it . Ad. Hh Bruising the head , what is meant by it . 32. And what by bruising the heele . 33. Byble Gen. 3.15 . an epitomy of it . 35 C Causes of hatred and persecution eleven . 127.239 Censure , they censure our actions , and misconsture our intentions . 64 They passe over our good parts . 69 Look murmuring . To censure all for the faults of a few , is only the part of a fool . 148 But most are such fooles and beasts . ib. If Christians , we will imitate Christ , if Gods servants , we will doe what he commands . Ad. H Christians , if a tithe of them be Christians that are so called , there are millions of Christians in hell . 232 They combine together , and lay divelish plots to destroy the godly . 105 They will easily finde occasion . 107 Our serving of God shall be ground sufficient . 108 Or a Ministers saving of soules . ibid. The manner of their consultations . 106 Would we accompany them in evill , their malice would cease . 144 They condemne us that themselves may be justified . 66. Look judging . Means to confirm , comfort and strengthen us against the worlds hatred . 12 To consider before it prove too la●e . 214 They will make an evill construction of whatsoever we doe or speake 6 Constancy , such as feare God as immoveable as a rock . 253. Looke profession . They contemne the godly which is not for want of ignorance . 56 Contempt of Religion makes many resolve against goodnesse . 6 Contrariety a maine cause of hatred and persecution . 130 They are contrary and differ , 1. In their judgements touching Wisdome , Happinesse , Fortitude , Sin , Holinesse . 138 2. In their passions and affections of Love , Feare , Anger , Ioy , &c. 139 3. In their practice , and this breeds many a quarrell . 139 Sufficient hath been spoken to convince the most malicious . Ad. B They give devilish counsell against us . 72 Miserable condition of cowardly Christians . 4 Christ and his crosse inseparable . 10 They use to curse the godly . 87 And those that least deserve the same . 90 Curse us that they may discourage us . ib. Though they curse , yet God will blesse . 91 How miserably cursers shall bee cursed . 91 They that curse us , would kill us if they durst . 89 D. Of denying Christ a memorable example . 5. Look profession . Foule mouthed men and women are devills in Scripture phrase 83 Good men may differ in many things , yet agree in the maine . 157 A vast difference betweene another discipline , and another doctrine . 158 Discretion eats up devotion . 156 Wicked men thinke they grace themselves by disgracing others . 79 How fitly they are called dogs . 81 E. An enmity or war proclaimed betweene the wicked and godly . 15 The author proclayming ib. The Captaines and souldiers betweene whom . 16 Severall uses of instruction . 17 The certainty of this war. 20 Foure lessons of instruction . 21 The end why , threefold . 23 God the author , without being the author of sin . 24 Of which sundry reasons . ibid. The same further cleared . 26 Originall sin the originall of this discord . 23 The time threefold . 28 Vse of comfort . 29 The manner of their venting it . 30 The place threefold . ibid. What will be the issue , and who shall get victory . 32 This war is perpetuall . 28 It was before the flood . 40 After the flood before the law . 41 After the law before Christ. ib. In the time of Christ and his Apostles . 42 After the Apostles in the time of the ten persecutions . 43 From the primitive times hitherto . 44 In the times wherein we live . 46 It will continue to the worlds end . 50 Application of the point . 52 Twenty two signes or properties of this enmity . 53 Foure mentall . ib. Eleven verball . 62 Seven actuall . 98 Eleven causes of this enmity . 130 First cause is contrariety . ibid. This enmity makes them forget all naturall affection . 49 Severall uses of their enmity . 124 , 125 To informe us whether we be children of the devill or members of Christ. 125 Application of the point . 52.168 They envy the godly , because better then themselves . 139 Application of the point 142 And because they fare better . 166 Application first to unhallowed Ministers . 168. Secondly to the rabble . 171 The good mans honour is the envious mans torment . 168 Envy the devils cognizance , as love is Christs 54 Example of the multitude . 239 Some of their excuses . 151 Genesis the 3.15 . opened and explained . 14 F. Triall of a Christian by the fruits of his faith . Ad. Aa , Bb Naturall men feare visible powers , not the invisible God. 210 Morall men count zeale madnesse , and Religion foolishnesse . Ad. Cc. To bee a Christian requires fortitude . 160 G. Wicked men manifest their enmity against the religious by their gesture . 98 As the tongue speaks to the ear , so the gesture speaks to the eye . 99 Gods goodnesse aggravates our wickednesse . 234 No living for the godly if their enemies hands were allowed to be as bloody as their hearts . 93 Nothing more contemned then goodnesse . 143 H. All naturall men hate the religious . 2.60 The best men most hated and spoken against . 1 All the Saints have been hated and persecuted . 11 They so hate holinesse , that they will hate men for it . Ad. Cc All hated for Religion , or haters of Religion . Ad. Dd Originall of this hatred . 14 They will hate a man to the death for being holy . 6. Look persecution . None but the desperately wicked will malice his brother for goodnesse . 165 They will hate us , because they have hurt us . 104 Causes of the worlds hatred eleven . 127 Many wives , children and servants hated for being religious . 135 Hatred for Religion the most bitter , implacable , &c. 136 Their hatred extends to the whole generation of the godly . 60 But they have not so much authority as malice . 61 Though their punishment shall be never the lesse . ibid. They will neither heare themselves , nor suffer others . 104 They come not to be caught by a Minister , but to catch him , 109 But are taken in the snare they spread for others . 110 As they belong to hell , so they speak the language . 89 A holy life cannot escape persecution . 47 We may appeale to themselves who are the honester men . 145 An humble man will never bee an heretique , 102 see pride . They will hurt and maime the godly . 115 I. Ignorance a main cause of hatred and persecution . 172 Proved by testimonies . 173 By examples , ib. By experience . 176 Ignorance the cause of all sin . 175 The more Ignorant the more malicious . 177 Ignorance ever makes the worst construction of things . 178 Ignorance causeth suspition , suspition hatred , &c. ib. Look wisdome , knowledge : Objection that great Schollers and wise men doe the same , answered , 179 They have inlightned heads , but darke hearts . 179 Their deeds prove them ignorant . 180 That Indifferent to one , that is not so to another . 58 To be scrupulous no ill signe , 159 In cases of a doubtfull nature , best to take the surest side . ib. It is well for the innocent , that the wicked cannot keep their own counsell . 94 They judge others by themselves . 67 Look censure , Meanes to cleare our judgements touching the worlds hatred . 8 Men may doubt , but the Devils beleeve a judgement to come . 219 The worst of men can justifie and think well of themselves . Ad. D. Five main reasons why they fight under Sathans banner , and yet thinke themselves Gods servants . Ad. N. 1 Their Ignorance of spirituall things , ib. 2 Long custome of this sin hath taken away the sense of it . Ad. O. 3 They reject all meanes of being bettered , Ad. P. 4 Because they will not receive the truth , they are given up to beleeve lies . ib. 5 Sathan the Prince of darkenesse blindes them . Ad. Q K. What knowledge is peculiar to the godly , and what common to them with hypocrites 188 No attaining supernaturall knowledge by any naturall meanes , 190 Saving knowledge such a jewell , that God gives it to none but his children . ib. Of which many instances , 191 The same further amplified , 192 See more of this in Wisdome and in Ignorance . L. Were it not for the Law , there were no living among wicked men . 49 The first part of conversion is to love them that love God , 180 Nothing hath proved more successefull to Sathan than lyes . 79 Wicked men lye , when they speak the truth , 88 Look slander . M. Carnall men think us mad , but wee know them so . 76 Malignants as witlesse as wicked , 175 Wicked mens malice , makes them like beasts or stocks . 116 Their malice a good signe wee belong to God , 13. Look hatred . Mercy , salvation not more promised to the repentant , than damnation is threatned to the impenitent . Ad. E Christ came not to be a patron for sin , but to destroy sin in us , and to sanctifie as well as to save us , Ad. G. If we will not hear Christ now , he will not hear us hereafter . ib. A powerfull Ministery most opposed . 101 Nor will they be appeased . 103 Of Misprisson , 239 Men mistake good for evill , and evill for good . Ad. R. Most men will doe as the most doe . 163 They murmure against the godly . 62 And against God himself . ib. For being better than themselves . 63 They would murther the Saints , 117 Look cruelty . Instead of arguments they take up armes , ib. Are exceeding salvage and bloody , 118 Of which five Reasons . 119 N. Naturall men want both the light of the spirit , and the eye of faith . 189 All naturall men the devils chidren , 131 Their manner is to nickname the godly . 78 Number few , compared with the multitude , shall be saved . Ad. X. The difficulty of entring the straite gate , Ad. Y. Most men live as if they had no soules . ib. O. We must obey God rather then great ones , 153 But this they call great disorder . ib. How far we fall short of primative Christians in our obedience . 333 Occasion of writing upon this subject , Ad. Gg. Where Christ comes , there will be opposition . 143 Order and distribution of the whole Book . 37 Originall sin , the originall cause of all discord . 23 P. No peace to be expected between the seed of the serpent , and the seed of the woman , 21 Wicked men persecute the godly for being better than they . 139 Of which many examples , 140 And further amplified . 142 Formall Christians the greatest persecuters of true Christians . 145 Yet none think better of themselves , 155 Tongue-taunts in Gods account is persecution . 165 The woful reward of persecuting Christs members . 64 , 77 , 206 But they blesse themselves , and think to speed as well as the best . 208 Why persecuters are not alwayes punished here , 207 Look hatred They cry up practise , to cry down preaching 170 The preaching of some Ministers the cause of hatred and persecution . 140 Prejudice blindes them . 65 No reclaiming such as are forestalled with prejudice , 7 Prejudice , how to have it cured , and our judgements cleared . 8. Ad. Ff. The Prelates more r●ady to yeeld their aide , then the rabble to ask it . 74 Wicked men all in extreames , and either presume or dispaire , 223. Look faith . They are prone to imprison us . 111 Not for any crime . 112 But to prevent further dispute , ib. And for other the like reasons . 113 Good men will hold their profession though they lose their lives . 161 Common Protestants can be of any religion . 154 R. They rejoyce at our supposed evill estate . 58 But most if they see us sin . 59 Religion most opposed by formall professors 9 Most men can be of any religion , which shews they are truly of none . 234 They think to adde to their own reputation by detracting from others . 104 They revile and raile on the godly , 80 They so hate righteousnesse , that they will hate men for it . 75 S. Satan speakes in and by scoffers , but they know it not , of which many examples , Ad. L Satan more servants here than God , Ad. X Satan prevailes most by desception of our reason , Ad. R. Satan desires no more than to be heard speak Ad. S. Hee will put a faire collour upon the fowlest sin , and make the best action odious , Ad. T He hath perswaded millions that they do well in persecuting the Saints . Ad. V If Satan shewed the book with the baite , his kingdome would not be so populous , Ad. X Scandalous lives of some Professors , one cause of hatred and persecution , 240 Wicked men use to flout and scoffe at the Religious . 75 Even for their zeale , purity and holines , 124 They would scoffe us out of our faith , 159 And would effect the same , did not God support us . 160 Millions beaten off from being religious , by their scoffes and reproaches , 3 Some will better abide a stake , then others a scoffe ▪ 164 Scoffing counted no sin , and yet worse than all its fellows , Ad. O. P The great evill that scoffers doe . Ad. I. K All scoffers as bad as Cain , Ishmael , &c. Ad. C They are Satans servants , Ad. I The reason why all are not beaten off from goodnesse by their scoffes . Ad. F f To be scoft out of our goodnesse , how ridiculous . 162 The character of a malicious scoffer . 149 No greater argument of a foule soule , 77 They scoffe at us , God laughs at them , 76 Good counsell for scoffers , 237 Separatiō a main cause of persecution , 240 Flocking after Sermons another cause . ib. Satan and sin doe besot the wicked . 220 They use to slander the godly , 83 They traduce whom they cannot sed●ce , 65 Slanderers do satan the best service , 84 Great wits not apter to raise slanders , then others to beleeve them , 85 A slander once raised , never dies , ib. At least it leaves the scar of suspicion , ib. Wise men wil examin before they believe 86 Their policy in slandering us , 87 They slander us out of policy . 147 Slanders both make and increase jealousies , & disable us from discerning the truth . 84 Their matchles malice in slandering us . 73 It is satan that speakes in and by the slanderer . 78 A slander is the devils heart in their lips 83 Singularity our great and grievous crime , 152 They use to smite the godly , and confute them with fists , 114 Their arguments are al steele and iron , ib. Because the Law bindes their hands , they smite with their tongues , 80 How satan playes the Sophister , 158 They speak evill of us , because they cannot do evill to us . 81 They think not as they speak , 146 Satan gets more by subtlety than by violence , 63 Suffering , our Saviour suffered 22 severall wayes from ungodly men , 121 Let none look to fare better than Christ. 126 What a multitude have lost their lives for professing Christ , 42 Comfort for such as suffer . 126 God will assist such as suffer for him . 22 T. They are wont to carry tales of us to the Rulers , 67 How to hear the talebearer , 70 No musick so sweet , as to hear well of themselves , ill of the Religious . 71 The tale-bearers End. ib. The Theefe , most forward to cry stop theef , 87 They use to threaten the godly , 93 Speaking of truth , a main cause of hatred and persecution . 239 Wicked men fly the light . 101 They use to withstand and contrary the truth by us delivered . 100 V. They will undermine us in talk that they may betray us . 95 Their cunning in this case . ib. And dissimulation . 96 They have borrowed this craft from Satan , who sets them on worke . ib. Beware we trust them not . 97 W. A War proclaimed between the wicked and the godly , 15 The time when . 28 Warning , No expecting a voyce from heav●n as Saul had . Ad. C And yet if they should it would not do Ad. D They are forced to give us warning that we may prevent them . 94 All wicked men are the serpents seed . 16 We cannot anger them worse then to doe well . 137 Wicked beholding to the godly for their lives . 174 How strangely they gull themselves , 150 Many that have a depth of knowledge are not soule wise . 181 Examples of many wise in the worlds esteem yet fools in Gods account . 182 With God the greatest sinner is the greatest foole : and he most wise that is most religious . 182 God regards not braine-knowledge , except it seaze upon the heart also . 183 Rightly a manknows no more then he practiseth . 184 Saving knowledge or wisdom described . 185. That the meanest beleever knows more then the profoundest clark . 186 In what sense the word calls worldly men wise men . 187 Strong braines too wise to be saved . 102 Vengeance makes wise , whom sin makes foolish . 213 They that would have this tallent , must resolve to improve it . 194 The way to obtain true wisdome , ib. Instruction from the premises , 195. First , for all naturall men , ibid. Secondly , for such as speak evill of the way of truth , 196. Thirdly , for Gods people , 198. A Fourth Vse , 199. A Fifth , 200. A Sixt , 200. A Seventh Vse 201 , Look more in knowledge . & in ignorance What is meant by the woman and her seed , 17 Their words are to be slighted , 82 If we cannot concoct ill words , we would never indure blows , 162 They will cavill against the very word of God , and oppose the Messengers . 101 Z. They are zealous against all that are zealous . 76 They per●ecute us out of zeale , Ad. Cc Which is the case of all morrall men , Ad. ib. THE CAVSE & CVRE OF Ignorance , Error , Enmity , Atheisme , Prophaness , &c. SECT I. Question . HOw is it , that the practice of Christianity is every where spoken against , under the name of Schisme , as the chiefe Iewes told Paul in his time ? Acts 28.22 . And that so soone as men become religious and conscionable , they are made a by-word of the people , Iob 17.6 . A song of the drunkards , Psal. 69.12 . And generally hated of all , Math. 10.22 . Answer . Know yee not ( saith St. Iames ) that the Amity of the World , is the Enmity of God ? And that whosoever will be a friend of the World maketh him●elfe the enemy of God ? James 4.4 . A wicked man ( saith Solomon ) is abomination to the just , and be that is upright in his way , is abomination to the wicked , Pro. 29.27 . There is a naturall Enmity , and a spirituall Antipathy betweene the men of the World and the Children of God ; whence it is that the holy Ghost ( who can give most congruous Names to Natures ) useth in the Scripture , Gods Dictionary , not only to call wicked men Adders , Alpes , Cockatrices , Serpents , Dragons , Lyons , Tygers , &c. Psal. 10.9 . & 74.13 . & 80.13 . & 140.3 . Esay 14.29 . Dan. 7. Zeph. 3. Math. 23.33 . which are the mortallest Enemies to mankind that live ; but most frequently Wolves , and the godly Sheep , Behold ( saith our Saviour to his Apostles ) I send you forth as sheep in the midst of Wolves , Mat. 10.16 . between whom there is a strange contrariety and antipathy living , and dead , as both Naturalists and Lutinists observe . It is an everlasting rule of the Apostles , He that is borne after the Flesh will persecute him that is borne after the Spirit , Gal. 4.29 . not because he is evill , but because hee is so much better then himselfe . 1. Iohn 3.12 . because his life is not like other mens ; his wayes are of another fashion , Wis. 2.15 . for therefore speak they evill of you , because yee will no longer run with them to the same excess of ryot , 1. Pet. 4.4 . SECT . 2. Quest. BVt are not many discouraged , and others beaten off from being Religious , through the daily scoffes and reproaches , which in every place the Godly meet withall , for refusing to do as others do with whom they are conversant ? Answ. Yea millions , there being no such rub in the way to Heaven as that generall contempt which the Devill and the World have cast upon Religion and the practisers of Piety ; which makes our Saviour pronounce that man blessed that is not offended in him , Math. 11.6 . For hereby it is growne to that , that men feare nothing more then to have a name that they feare God , and are more ashamed to be holy then prophane , because holiness is worse intreated then prophaneness : with Peter we are apt to deny our Religion , when we come in company with Christs Enemies : and with David , to dissemble our Faith , when we are amongst Philistims . Like those white-livered Rulers , Iohn 12.42 . who loved the praise of men , more than the praise of God , we choose to conceale our knowledge of , and love to Christ , lest we should be mockt , have so many frownes , and frumps , and censures , and scoffes , be branded with that odious and stigmaticall name of an Hypocrite , &c. True , with Nicodemus , we owe God some good will , but we dare not shew it because of this , we would please him , yet so as we might not displease others , nor our selves . Like the young man in the Gospell , we will follow Christ , so Christ propound no other conditions , then what we like of : but what will be the issue , our Saviour saith expresly . That he will be ashamed of such at the latter day , who are now ashamed for his sake , to beare a few scoffes and reproaches from the World , Mark 8.38 . A sad saying for all such : which considered seriously , would alter the case with many ; as it fared with Vstbazanes an old Noble man , and a Christian , that had been Sapores the King of Persias Governour in his minority : Who when Sapores raised a great persecution against the Christians was so terrified , that he left off the profession : But sitting at the Court Gate when Simion an aged holy Bishop was led to Prison , and rising up to salute him ; the good Bishop frowned upon him , and turned away his face with indignation , as being loth to look upon a man that had denied the faith : whereupon Vsthazanes fell a weeping , went into his Chamber , put of his Courtly Garments , and brake out into these words ; Ah! how shall I apeare before God , and my Saviour whom I have denied ; when Simion a man will not indure to look upon me : If he frown how will God behold me when I come before his Tribunall , &c. For this Phisick so wrought with him , that he recovered not only health , but such spirituall strength , that he went boldly to the King , profest himselfe a Christian , and dyed a Martyr gloriously . SECT 3. BVt secondly , it so forestaleth ( such as are without ) with Prejudice against goodness and circumspect walking , that they resolve never to be Religious so long as they live : As how many not only stumble at Christ , the living and chief corner stone , elect of God , and precious , but quite fall as at a Rock of offence : yea , ●tterly disallow of the things that are excellent , only through the contempt which is cast upon Religion ? 1 Pet. 2.7.8 . What such mens thoughts are we may heare from the damned in Hell , We fooles thought their lives madness &c. Wisd. 5.3.4 . And experience shewes , that they will hate a man to the death , though he have nothing to condemne him , but his being holy . Yea , where Satan hath once set this his porter of Prejudice , though Christ himselfe were on earth , that soule would stumble and be offended at his very best actions , as we see in the Scribes and Pharisees , who made an evill construction of whatsoever he did or spake : For when he wrought Miracles , he was a Sorcerer : When he cast out Devils , it was by the power of Devils : When he reproved sinners , he was a seducer : When he received sinners , he was their favourer : When he healed the sick , he was a breaker of the Sabbath , &c. Iohn 8. Nor can the highest eloquence of the best Preacher ever reclaime such . For first , words are vagabonds where the admon●shed hath an evill opinion of the Admonisher Secondly , they are resolved against yeelding . Thirdly , let them be convinc't by strength of argument , the thought of those things presently passes away like the sound of a Bell that is rung . O this is a difficult Devill to be cast out , even like that which we read of , Math. 17.16 . For as all the Disciples could not cast out that Devill , no more can all the Preachers this : for the Cure of prejudice alone in one man , is more then to cure the seaven deadly sins ( as the Papists tearme them ) in another . Nay ( if I may speak it with reverence ) what meanes can God use that shall be able to convert such an one ? The nine plagues shall not prevaile with Pharaoh , the graves opening , the dead arising , the vayle of the Temple renting the light of the Sun fayling , the Centurion confessing , &c. will do no good upon the Scribes and Pharisees : Yea , though Ahab be told from the Lord , that if he go to War he shall perish , yet be goeth and speeds accordingly . SECT . 4. Quest. BVt how should weak Christians know the mystery of this iniquity , shake off this slavish yoke of bondage and feare , in which Satan for the present holds them ? Answ. Search the Scriptures , and they will so cleare your judgement , and cure your Prejudice , that in some measure you shall be enabled to quench those fiery darts , Ephes. 6.16 . I meane , the reproaches of those evill tongues , which are set on fire from Hell , Iames 3.6 . for Virgil most excellently and profoundly couples the knowledge of cause , and the conquest of all feares together . First for the informing of your judgement , our Saviour Christ and his Apostles hath abundantly foretold the same . Of a multitude of predictions I 'le only instance three or foure . All that will live godly in Christ Iesus shall suffer persecution , 2. Tim. 3.12 . Not some , but all : and what all , but even all that will live godly ? Now , methinkes , if there were no other texts in the Bible but this one , it were omnisufficient to take away Prejudice and wonder touching the Worlds hatred and calumny : but the Scriptures are full of the like , Ye shall be hated of all men and Nations ( saith our Saviour ) for my names sake , Math. 10.22 . & 24.9 . Not of a few , but of all Men and Nations , that is , all naturall men , or the greatest part of men in all Countries and Nations , yea , and for no other cause , but for professing of Christs Name . Neither is Christ a signe to be spoken against of many in Babylon , or Assyria , but of many in Israel , Luke 2.34 where Religion is profest publickly . Yea , when sincerity is wanting , the nearer the line with any opposition , the greater Eclips . The Gadereans but besought Christ to depart , his own Country men drave him out , and cast him down headlong , Luk 4.29 . Yea , who was his greatest enemy but his greatest friend , even one of his houshold-Chaplains ? And who but Ieremies familiars watched for his haulting ? Againe ( saith our Saviour ) The servant is not above his Master , Iohn 15.20 . But Christ having suffered so much , if we should rest , the Servant were above his Master , which were senslesse to thinke : For could not his wisdome , innocency , and holinesse , fence him from these scornes , and can thine fence thee ? Besides , that ancient prediction must bee fulfilled , I will put emnity between the seed of the Serpent , and the seede of the Woman Gen. 3.15 . But , if there bee no war betweene the men of the World , and the children of God ; if they should not hate and persecute us , this Prediction were not fulfilled : Yea , all the former predictions of Christ , and many , that I omit , should bee false ; which were blasphemy once to thinke . Wherefore marvell not my bretheren , though the world hate you , as Saint Iohn speakes , 1 Iohn 3.13 . Neither count it strange , as Saint Peter hath it , concerning the fiery tryall which is among you , to prove you , as though some strange thing were come unto you , 1 Pet. 4.12 , for Christ and his crosse are unseparable , Luke 14.27 . Whence that definition of Luther that a Christian is a crosse-bearer . Againe , search the whole Bible over and you shall not finde one holy man mentioned , without mention of something hee suffered from ungodly men ; as it were easie to instance , how Abel , Lot , Noah , Righteous men Abraham the Father of the faithfull , Isaac , Iacob , Ioseph Patriarches and Fathers of the Church , meek Moses , upright Sam●●l , holy David , wise Solomon , all the Lords Priests , Prophets , Apostles ; yea the harmlesse Babes and our Saviour Christ himselfe , did severally suffer from wicked and ungodly men , yea , never man came to Heaven , but first hee passed through this Purgatory : God had one Sonne without sinne , but never any one without suffering ; which makes our Saviour say , Woe be to you , when all men speake well of you , that is , when evill men speake well of you , for so did the Iews of the false Prophets , Luke 6.26 . Whereas hee pronounceth them blessed , which heare ill for well doing , Mat. 5.11 . Which leads mee to the second point . SECT . 5. SEcondly , For Scriptures to confirme , comfort , and strengthen weake Christians against the worlds hatred and calumny , these would be applyed which follow . Blessed are they ( saith our Saviour ) which suffer persecution for righteousnesse sake , for theirs is the Kingdom of Heaven , Mat. 5.10 . And againe , B●essed are yee when men shall revile you , and persecute you an● say all manner of evill against you falsly for my sake , rejoyce and bee exceeding glad , for great is your reward in Heaven , for so persecuted they the Prophets which were before you , ver . 11.12 . And Saint Peter , Rejoyce , inasmuch as yee are partakers of Christs sufferings , that when his glory shall be revealed , yee may bee glad also with exceeding joy , for if yee be reproached for the name of Christ , happy are yee , for the spirit of glory and of Go● resteth upon you ; Which on their part is evill spoken off , but on your part is gloryfied , 1 Pet. 4.12 , 13 , 14. Loe here is reward enough for all that men or divills can do against us : And what will not men undergoe , so their reward may be answerable ? This hath made thousands even ambitious to imbrace the flames . Your cruelty is our glory , said the Martyrs in Tertullians time , to their persecutors ; for the harder wee are put to it , the greater shall our reward bee in heaven . It is to my losse ( said Gordius the Martyer ) if you bate mee any thing of my sufferings . But yet further , what saith Saint Paul ? In nothing feare your adversaries , whose malice is to them a token of perdition , but to you of salvation , and that of God , Phil. 1 28. Yea , in the same Chapter , ver . 29. He preferreth the gift of suffering before the gift of beleeving : And in his Epistle to the Church of Thessalonica peremptorily concludeth , that they are elect of God , from this ground , That they received the word in much affliction with joy in the holy Ghost . They that dwell where Sathans seate is , holding fast Christs name , without denying his faith : are Protestants indeed , Revel . 2.13 . Examine these Scriptures againe and againe , for every word of them is ponderous , and consider of whom and by whom they were spoken : then certainly thou wilt confess , that if their be any Nectar in this life , 't is in sorrows wee indure for Righteousnesse . And methinks , when I heare goodnesse calumniated , I beare it the easier , because the servants of vice do it . SECT . 6 Quest. WHat is the original ground of the worlds hatred ? Ans. That Proclamation which God himselfe made in Paradise Gen. 3.15 . where hee saith unto the Serpent ; I will put enmity between thee , and the woman , and betweene thy seed● , and her seed , hee , or it , shall bruise thine head , and thou shalt bruise his heele . Quest. As to the building of an house , it is needfull , first to lay a good foundation , before wee either raise the walls , or cover it with the Roofe : so this Text being the foundation , roote , or spring of our insuing discourse , it is necessary ( for the better supporting , and also conceiving of that which follows ) clearly to open it , or take it in peeces , that every part may bee viewed severally . Ans. The whole frame , or substance of the text being a generall Proclamation of VVarre , even of its owne accord , falls , or empties it selfe into ten parts ; And they especially leade us to consider these particulars , Viz. The Thing , proclaimed , The Author , proclaiming , The Captains & Souldiers , between whom , The Cause why , The End wherefore , The Time when , The Manner how , The Place where , The Continuance , The Issue & effects . Quest. The whole being thus let fall into parts , let us take up each severall in order , and view it . And first tell me what is intimated , by this Enmity which is here proclamed . Ans. By Enmity is ment , a bitter , inveterate , irreconsiliable and endlesse hatred and devision ; opposite to that amity and familiarity , which formerly had been betweene the Woman and the Serpent . Breifly it is the very gall of the Prince of darkenesse . Quest. Who was the Author and proclamor of it ? Ans. The Authour and principall efficient of it , is God himselfe : for it we looke a little backe to the preceding verse , wee shall see that this ( I ) is Iehovah ; the eternall God , and Lord of Hosts . Quest. Betweene whom was this Enmity proclamed ? Ans. Between the Serpent , and his seed on the one side : and the woman , and her seed on the other . Quest. What is meant by the Serpent , and his seede . Ans. By the Serpent wee are to understand Sathan who opened the Serpents mouth ; and caused it to speake with mans voyce . as the Lord by an Angell , opened the mouth of Balaams Asse , Num. 22. Secondly , by the Serpents seede , is ment the whole Generation of wicked men , as interpreters conclude generally : and other Scriptures make cleare , calling them Serpents , Generations of vipers , and Children of the Divell . Mat. 23.33 . Iohn 8.44 . and 1 Iohn 3.10 . yea ! when Sathan by seducing Adam , to breake Gods law in eating the forbidden fruite , had deformed him after his own Image ; as God had formed him after his : hee intituled all his heires to that name the seede of the Serpent . Iohn 8.44 . of which more hereafter . Quest. What is meant by the woman and her seed ? Ans. By the woman is meant Eve : by her seede , wee are to understand first and cheifely Christ ; the singular seede , who was so the seed of the woman , as that hee was not of the Man. Gal. 4.4 . being borne of a Virgin. Esay 7.14 . Secondly it implyeth all the elect his members ; who are not only Eves seede , as she was the Mother of all liveing by nature ; but by faith also : as else where they are called the seed , or children of Abraham Gal. 3.29 , Quest. What may bee gathered from these tearmes thus explicated ? and what instructions afford they ? Ans. 1. That there was a twofold Kingdom set up in this world : A Kingdome of darkenesse , of sinne , and of misery ; and a Kingdome of light , of holinesse , and of happinesse : the King , and cheife Commander of the one being Sathan , the Prince of darkenesse ; the God of this world , ( that is of all wicked men in this World ) And cheife of evill spirits , his subjects all the sons of Adam , without exception , or exemption of any ; even the Elect before calling , and Regeneration ; and the reprobate without limitation . And the King of the other being Christ , called in scripture the wonderfull Councellor , the mighty God the everlasting Father and Prince of peace , the Lord of Lords and King of Kings . Isa. 9.6 . Rev. 17.14 . who is also the chief of men , even the chief son of man. His Subjects , the godly alone , by which I understand so many of the Elect , as are regenerate : though indeed wee have all received our presse-money in baptisme , and ought every one according to our ingagement ; maintain this fight against the Devil and the World. 2. That Sathan hath more Subjects , th●n any Emperor in the world ; yea , more men to serve and fight for him ; th●n the Trinity which made us : that the little handfull of the Church , is invironed , and besieged with a numberless Multitude of deadly Enemies : All the Armadoes and Troopes of Devills , all the Companies of the wicked , all the forces and powers of Hell ; have bent their Bowes , and made ready their Arrowes , that they may privily shoote at the righteous ; who are the only marke of their malice , and white at which they levell . Psa. 11.2 . I confesse among us Christians : Christ is the subject of all tongues ; Oh that hee were the object of all hearts ! but whereas the Schoole disputes of him , the Pulpit preaches of him , Hipocrites talk of him , time servers make use of him , Polititians pretend him , Profane men swear by him , Civill honest men persecute him , Millions professe him , few love him , few serve him , few care to honour him . Godly men even amongst us Christians , are like timber Trees in a wood ; here one and there one ; yea , it is to bee feared , that as once in Israel , a thousand followed Baal , for one that followed God : So now in England , many serve the world , and the flesh and the Devill , for one that truely serves God in sincerity , truth and holinesse . 3 If our Enemies are so many in number , so great in might , in malice , in experience and cunning ; as from hence wee are informed : yea , if wee have Enemies inferiour , as wicked men , exterior , as the world ; interior , as the flesh ; superiour , as the Devill ; it behooves us not to trust to our owne strength ( Hercules himselfe could not coape with two adversaries at once ) but to implore the assistance of Almighty God , and Christ our Captaine ; whose weakenesse was too strong for all their power and might ; the which beeing done ; feare not a strong Enemie against thee , seeing thou hast a stronger friend with thee . SECT . 7. Quest. WHat collect you in particular from those words ; I will put Enmity &c. Ans. This shewes the stabillity , and certainty of it , for with God , neither doth his word disagree from his intention ( because hee is truth it selfe ) nor his deede , from his word , because hee is power it selfe : God is not as man , that hee should lye ; neither as the Sonne of man that he should repent : Hath hee said , I will put enmity , and shall be not do it ? Or hath he spoaken the word , and shall not hee accomplish it ? Numb . 23.19 . Heaven and Earth shall passe away , but one jott , or tittle of ●is word shall not passe , til all bee fulfilled , Mat. 5.18 . Quest. What instruction affords this ? Ans. 1 That to be without reproaches , or persecutions , wee may rather wish then hope ; for what peace can we looke for , betweene the seede of the woman , and the seede of the Serpent , seeing God himselfe from the beginni●g hath set them at Enmity ? yea , once to expect it were an effect of frenzy , not of hope . 2 Since we can expect no peace f●om the Serpents seede ; let as many as are of the womans seede , and of Christs side ; ●nanimously hold together . It is hard to say , whither Bazil ▪ and Eusebius , who perceiving the Arrians to improve a difference between them ; to the prejudice of the Orthodox ; soone reconciled themselves , and united their forces together against the common enemy , are more to bee commended , Or the Pope to bee abhorred , who was so busie and hot against Luther , that hee neglected to looke to all Christendome against the Turke . Which declared , that hee could easier disgest Mahometisme , then Lutheronisme . The case of too many in our dayes , that thinke they love Christ fervently , though wee may justly suspect the contrary , by their being so busie , and hot against the Reformation established . Against which they cannot bring any expresse scripture ; only they seek straws to put out their own eyes , & puzzell others withall . As Bernard speaks of som● in his time ; and sure I am , it would argue more love to Christ , and obedience to his gospell ; if they would ioyne with the godly party , against Atheists , and Papists . As , let but two Mastifes bee jarring betweene themselves : when the Bare comes they forget private strife , to assayle their common Enemy . And certainly they might bee as firme friends to truth ; although they were not such bitter enemies to peace . For as the case standeth it is hard to determine whether they more intend to doe God service ; or really doe the Devill and his instruments service ; by their contradicting , and aspersing all that are not of their owne judgement . 3 If the Lord have put this Enmity , betweene us and the wicked . Here is warrant in opposing , comfort in suffering . 4 If the seede of the Woman , fight on Christs side , and they have Gods word for their warrant : they are sure to have him assist them , and prevent their Enemies : and is not that God wee fight for able enough to vindicate all our wrongs ? SECT . 8. Quest. What occasioned the Lord to proclaime this enmity ? Ans. Adams si●ne in eating the forbidden fruite . a●d Sathans malice in moving , and seducing him thereunto , was the meritorious cause : the originall of this discord , is from originall sin . Quest. What was the finall cause or end why God proclaimed it ? Ans. His end was threefold , in regard of himselfe , the wicked , and the godly . 1 In regard of himselfe : his principal ●nd was his owne glory , which should a●ise from the manifestation , or admirable composition of his justice , mercy , holinesse , wisdome , power , and providence herein . 2 In regard of Sathan , and wicked men● that hee might for the present punish one sinne with another , and in the end take due vengeance on them in their greater condemnation , and finall Ruine and destruction . 3. In regard of the Godly for their greater good , as namely that they might , by this affliction and chastisement , be stopt in their course of sin , be brought to the ●ight of their evills pas● , and made repent of them , and prevented from si●ning for the time to come , and lastly to keep them in continuall exercise , that so they might walke on in the way of holiness which will bring them to eternall happiness , and not to be condemned with the world . SECT 9. Quest. But how can God be the Author of it , without being the Author of Sin ? Ans. Very well ; Even as the temporal Magistrate may put a fello● to death , without committing of Murther : That he , which is the fountaine of all good , is not the Author of any evill herein , may appeare . 1. By considering how the case stood at this time , with Adam and al his posterity , being condemned persons , every moment expecting , and waiting for that direfull sentence to be executed , and inflicted upon them , which God before had threatned , in case they should transgress his Royall command Gen. 2.17 . namely the sent●nce of death . Which was threefold , viz. of Body which is the temporall Death . Soule , which is the spirituall Death . Body , and soule which is eternall Death . Opposite to that three-fold life of Nature , Grace , Glory . The which if it had been fully , and universally accomplisht , we could have had nothing to say , but that God was just ( as now we have no reason to give why so many should be Redeemed , but because he is mercifull ) yet because he would , according to his nature in Justice remember Mercy , he ordained a Saviour , and Remedy even Christ implyed in the Pronoune Relative , Hee , for so many as he had before predestinated , to be borne againe by his word and Spirit . Iohn 3. to a lively faith , whereby they might lay hold on this Remedy , yet with all hee did appoint , that this their way to Heaven should be thorny and troublesome . To which end he mixed with the sweet promise of Salvation , the bitter Ingredient of griefe and sorrow , Implyed in the word Enmity , but yet more to justifie this Judgement of God : that is , to make it appeare just . 2 It will appeare if we distinguish the ends of God , Sathan , and wicked men . To which purpose I will instance in our Saviours example ; Iudas delivered him to death for gaine , the Iewes for Envy , Pilate for feare , the Devill provoked each of them , through this Enmity ; Christ himselfe to obey his Fathers will , God the Father in love to sinners , and for their Redemption , each did one and the same thing . But to contrary ends : so when this Enmity breaks forth in the wicked , Sathan hath a hand in it as a malicious Author , As when he entred into Iudas and made him betray Christ , Luk 22.3 . Man himselfe as a voluntary Instrument , as when Pharoah hardened his owne heart against the Children of Israel Exod. 9.34 . God as a most Righteous Judge , and Avenger , as when hee also hardened Pharoahs heart , Exod. 9.12 but how ? even by permitting the seed of the Serpent , from his owne malicious inclination to hate the seed of the Woman : not by infusing this malice , nor by withdrawing any grace , but only by denying that grace which hee was not bound to give : he doth not infuse corruption , he doth not with hold the occasion , Even as when the Rider gives his fiery horse the Reyns , we saie he puts him on ; In mercy infusing this Enmity into the seed of the Woman , against the seed of the Serpent : Not against their persons , as they are his Creatures , but only against their condition , disposition , and wicked conversation ; we and the Devill should never have falne out , we agree but too well , but that God hath put an enmity between us . Yea in the last place , as God turned the treachery of Iudas , not only to the praise of his Justice , Mercy , &c. but to the good of all beleevers , so he turnes this Enmity of Sathan and wicked men , to his Childrens great advantage , and his own glory . And hereupon is that distinction of adversities : as they come from Sathan , they are usually called temptations ; as they come from men , persecutions ; as from God , afflictions . And well may hee work good , by evill Instruments , when every Prince , or Magistrate hath the feat to make profitable Instruments , aswell of evill persons as of good : And each Physitian can make poyson medicinable . SECT 10. Q. This rub being removed , and the passage made cleere : proceed in the wayes of your Text , and shew me the time of this Enmity . Ans. First I will make a distinction , and then give the Answer . The circumstance of time is twofold ; the time when it was proclaimed , And the time that it is to continue . 1. If wee consider the time when it was first proclaimed ; It was immediatly after the fall ▪ when Adam had newly sinned : not long after the Creation : even when time it self was not a week old , as is probably conjectured by the learned . 2. If we consider the time that this Enmity is to continue , it is either generall , or particular ; The generall time is here set downe in the Text indefinitly , I will put Enmity between ●hee and the Woman , and between they seed and her seed , which being without limitation , is to be understood largely , and so signifies that it is perpetuall without end , from the beginning of time ▪ to the end of all time , when time ( saith one ) began , this malice first began , nor will it end but with the latest Man : It is an everlasting Act of Parliament , like a Statute in Magna Charta . 3 If we consider the time more strictly , then it signifies in the Subject possest of it , the whole time of a wicked mans life : or if in time he becomes the Womans seed by a new birth , then it signifies that part of his life , which went before Regeneration : But in the Object of it , for the whole time of a godly mans spirituall life , after he is become the Womans seed , even from the morning of his new birth , to the evening of his departure hence , without intermission which makes the Psalmist cry out , for thy sake are we killed all the day long , Psal. 44.22 . Quest. What way wee gleane from hence ? Answ. Some comfort , in that this War shall once have an end : The Israellites shall not alwayes live under the Tyranny of Pharaoh , or travells of the Wildernesse : Nor the seed of the Woman alwayes under this heavy yoak of affliction and persecution : for Death shall free us from our sorrowes , aswell as from our sinnes , yea as this is their time to persecute , ours to suffer , so their time will come to suffer , ours to triumph , let me rather feele their mallice , then be wrapt up in their vengeance . SECT . II. Quest. WHat is their manner of venting this Enmity ? Answ. Sathan the Prince of Darknes , and his adherents the wicked world : do war against Christ and his Members two wayes , by Persecutions , and by Perswasions , under which two Generalls , are comprised divers and sundry particulars , which I shall severally speak of , when I come to the Properties of this Enmity , In the meane time we are to take notice , that all Sathans businesse was , and is ( at , and ever since the fall of Adam ) to slay Soule● , 1 Peter 5.8 . Iob. 1.7 . Neither doth he want Instruments in all places , to further , and promote this his designe . Quest. Now a word of the place where . Answ. The circumstance of place , is threefold . 1. If we consider the place strictly , in respect of the Subject in whom it resides : then it is principally the heart of Man unsanctified . 2. If we consider the place , where it was proclaimed , then it is Paradise , or the Garden of Eden , as verse 23. shewes . 3. But if wee consider the place , where they exercise this Enmity , then it is the place of this miserable world , where the Church is Militant indeed , Revel . 12.7 . It is said there was warre in Heaven , Michael and his Angells , fought against the Dragon : and the Dragon fought and his Angells ; But this cannot fitly be construed of Heaven in Heaven , but of Heaven on Earth : For in Heaven the Church is triumphant , and the Devill in the beginning was cast out of that Heaven , 2. Peter 2.4 . And there is no Warfare , but all wellfare , no Jarr ; but love and peace ; yea such a peace , as passeth all understanding , So that by Heaven there , is meant , the Church of God on Earth ; called in holy Scripture Heaven , and holy Ierusalem above ; for that her chiefe treasure is in Heaven . Math. 6.20 . her affections in Heaven . Colos. 3.2 . her Conversation in Heaven , Phil. 3.20 . and for that the Lord of Heaven , dwells in her heart by faith . Ephes. 3.17 . SECT . 12. Quest. WHat is promised shall be the issue , or effect of it ; and who shall get the victory ? Answ. The issue or effect is declared in these words ; He shall bruise thine head , and thou shalt bruise his heele . The meaning whereof is this . 1. By bruising of the head , is meant Sathans overthrow , and finall Ruine and distruction by Christ , in respect of his Power , Dominion , and Workes , Iohn 12.31 . and 1. Iohn 3.8 . to which purpose the words of the Apostle , are very significant . Hee also himselfe tooke part of our flesh and blood that through death he might destroy him , that had the power of death , that is the Divell , Heb. 2.14 . And he being overcome , his seed are overcome , and perish with him , Revel . 12.9 . Iohn 14.13.30 . and 12 , 31.32 . And this is the first promise of grace , and life made to Eve , and all mankind , now dead in sin , and enemies to God. Collos. 2.13 . and 1.21 . Neither is it only meant of Christ in his owne person , but it implyes that all his Members , by resisting the Devill stedfastly through faith in him , shall have victory also 1 Corinth . 15.57 . given them by the God of peace , who shall bruise Sathan under our feet shortly , as the Apostle speaketh plainely , Rom. 16.20 . Faith in the Lamb , shall put this roaring Lyon to flight : They overcame him by the blood of the Lamb , Reve. 12.11 . Secondly by his heele bruising is meant , 1. First Christs holy wayes , which Sathan should by all means ( either of Temptations , or Persecutions ) seek to suppresse : 2. And secondly his humane Nature , which Sathan should afflict all manner of wayes , untill he brought upon him That Shamefull , Death of the Crosse , Ga● . 3.13 . That Painefull , and Death of the Crosse , Ga● . 3.13 . That Cursed , Death of the Crosse , Ga● . 3.13 . For then his heele was bruised , when his Body was crucified . And it was no more then the bruising of his heele ; his divine Nature being impassible and untouched ; where note that it was the politick malice of the Devill and the World , that aymed by the death of the Generall , to disband the Army . So long as Christ lived on earth , we read of no persecution against his Disciples , Math. 9.15 . But let him be once removed , and then there is havock made of the Church , Stephen is stoned , Peter crucified , Paul beheaded , some strangled , some burned , some broyled , some brained , all but only St. Iohn murthered . And Thirdly it is meant , that all who beleeved in Christs name , shall suffer bruising , in one kinde or other for his sake : And then his heele is bruised , when his Members are afflicted : But all the hurt they can do is , but to bruise the heele . Bruise them in their Persons , Estates , Good Names ; For to hurt their best parts , their Soules , they shall never be able : yea all this bruising in the end shall turne to the further good . Of their Soules , Here in Grace , Hereafter in Glory . And so you have the matter , the Author , the Subject , the Object , the Cause , the End , the Time , the Manner , the Place , the Continuance , the Issue and effects of this Enmity . SECT . 13. Quest. BY your opening of this Text , and unveyling of the termes : I see it looketh two severall wayes , and that it reacheth out as it were with one hand , a blessing to all beleevers , aswell as a curse with the other to all wicked men and Spirits . Answ. Yea it is like a Checker ; halfe white , halfe black . Consisting as Much of Mercy and Consolation , as Judgement and terror : resembling Moses who saved the Israelites , and slew the Egyptians . For as harsh as the words sound , they are so full of grace , and mercy ; and containe so much in a little , that this text may well be called the Gospells Epitome ; yea the marrow , or pith of the whole Bible , compiled by wisdome it selfe ; A short , yet absolute Sum of all holy faith , yea the foundation of all whatsoever the Prophets and Apostles have written , or Ministers do preach ; The key of the Scriptures , as Ambrose calls the Creed ; It is but of a short sound , but of a large extent ; little in shew , infinite in sence . In fine , it is so large for matter , so short for phrase , so profound for depth , so sweet for Consolation , and yet so terrible for severity , that it well suites with the Author who spake the words and none els . Quest. I perceive then , that to draw this Well dry , to dig this Mine to the bottome , and to speak of each severall , in this universe were an Herculean work , and fit for some divine Theseus , or Solomon . Besides it would require too large a vollume , for Common use : wherefore it shall content mee , you only Anatomize that part or Member of the whole which is here termed Enmity , by laying open the veines , and Arteries thereof ; it being the very point , or mayn Center , the pole , or Cardinall Axeltree , upon which this text moves , and is turned . And that will be sufficient : For where prevailing is by lyes , there discovery is victory ; yet lest the Pages should still grow , As fi●h into a multitude , garble your notions , and give us but the very Marrow of the matter . And because Method to the matter is as fashion to Apparell ; and form to building , propose what shall be your order of distribution . Ans. As the Throne of Solomon was mounted unto , by six staires : so this Throne of Sathan , this strong hold of the wicked , may be mounted unto ( for I only intend a discovery at this time ) by a Ladder of six steps , set upon this ground which is already laid , or if this originall , be counted for one step , then the Ladder consists of seaven staves , answerable to the seven steps which led up to that Temple in Ezekiels Vision , Ezek. 40.26 . For I will draw all our present discourse , to one of these heads : ( taking liberty so to place them , as may serve best for my purpose , and the Readers benefit . ) Viz. The Originall , of Enmity . The Continuance , of Enmity . The Properties , of Enmity . The Causes , Why wicked men hate and persecute the Godly . The Ends , Why wicked men hate and persecute the Godly . The Reasons why , God permits them ; The Reasons why , The Godly suffer it so patiently . These seaven shall limit my speech , and your patient attention , and I take them only to be inherent in the words , there be some short adherent circumstances , which I shall salute as I passe , they may be within the circumference , these are in the heart and Center ; And these alone as I suppose , may serve as spectacles , to see the Devill ●nd his Workes by , in the matter of hatred and persecution . SECT . 14 Quest. TO begin with the second point proposed ( having dispatched the first ) and to proceed from Explication to Confirmation , and so to Application . How prove you that there hath been in all Ages past , is now , and ever shall be between these two Kings Sathan and Christ , and their Regiments , the wicked and the Godly , a perpetuall War , Enmity and strife , according to the Lords prediction or Proclamation ? Ans. For proofe I could produce Testimonies and examples innumerable there being scarce a Page in the Bible , which doth not ●ither expresse or imply somewhat touching this Enmity , yea as if the Scriptures contained nothing else , the holy Ghost significantly calls them the book of the Battailes of the Lord , Numb . 21.14 . as Rupertus well observes . And because examples , give a quicker impression then Arguments : the proofe shall be by Induction of particuler instances collected from the Scripures and Ecclesiasticall History , wherein I will be briefe , and only mention , Three in every Age ( though the Sea of examples hath no bottome ) for that I shall be forced to speak more at large when I come to the properties and Causes of Enmity . The continuance of the worlds Enmity in all Ages . Viz. 1. In the old world before the flood . 2. After the flood , before the Law. 3. After the Law , before Christ. 4. Since the Gospell in the time of Christ and his Apostles . 5. After the Apostles for the residue of the ten Persecutions . 6. From the Primitive times and Infancy of the Church hitherto . 7. For these present times wherein we live . 8. For the time to come unto the Worlds end . 1. To begin with the first Age , Viz. the old World before the Flood . Wee read of this War , enmity and strife between Cain and Abell , 1 Iohn 3.12 . Betweene Lamech and the holy Seed , Gen. 4.23.24 . and between those wicked Gyants , which Moses speaks of , and the sons of God , Gen. 6.2 . to .12 . Yea , those Gyants bad battle to Heaven , as our Mythologists add , to ver . 4. SECT . 15. 2. AFter the Flood , before the Law , between all the men of Sodom and righteous Lot , Gen. 19.4.9.11 . 2 Pet. 2.8 . between Hagar and Ishmael , the Bond woman and her son , and Sarah and Isaac , the Free-woman and her son , Gen. 21.9.10 . Gal. 4.29 . And between Esau and Iacob , first in the wombe , the more plainely to shadow out this enmity , Gen. 25.22.23 . and after they were borne , Gen. 27.41 . SECT . 16. 3. AFter the Law , before Christ , between Doeg and the eighty five Priests , which he slew with the edge of the sword , 1 Sam. 22.18.19 . Between Iezabell and all the Prophets of the Lord , which she destroyed , 1 Kings 18.13.14 . And between the Heads in Israel in Micahs time , and all that were good , Micah 3.2 . SECT . 17. 4. SInce the Gospell , in the time of Christ and his Apostles this enmity so manifested it selfe , not only in the Gentiles , but in the Iewes , Gods ow●e people , who first moved those persecutions against Christ and his Members , that having beheaded Iohn Baptist his Harbinger , and crucified himselfe the Lord of life , we read , that of all the Twelve , none dyed a naturall death save onely Saint Iohn , and he also was banished by Domitian to Pathmos ; and at another time thrust into a Tun of seething Oyle at Rome , as Tertullian and Saint Hierom do report : See Acts 7.51 . to 60. & 12.1 . to 5. Rom. 8.36 . Iohn 21.18.19 . Now all these , besides many other of his Disciples , suffered martyrdome meerely for professing the faith of Christ ; whereof some were stoned , some crucified , some beheaded , some thrust thorow with Speares , some burnt with fire , with a multitude of other Beleevers , for Ecclesiasticall History makes mention of two thousand which suffered the same day with Nicanor , Acts and Monuments , page 32. which makes Saint Paul cry out , I think that God hath set forth us the last Apostles , as men appointed to death , 1 Corinth . 4.9 . SECT 18. 5. AFter the Apostles , if we consider the residue of the ten Persecutions , raysed by the Romans against the Christians , which was for three hundred yeares , till the comming of godly Constantine , we find that under Dioclesian , seaventeen thousand Christians , were slaine in one month : amongst whom also was Serena the Emperesse , yea under him and nine other Emperors , there was such an innumerable company of innocent Christians put to death and tormented , that St. Hierome ( in his Epistle to Chromatius and Heliodorus ) saith , There is no one day in the whole yeare unto which the number of five thousand Martyrs might not be ascribed , except only the first day of Ianuary , who were put to the most exquisite deaths and torments that ever the wit or malice of men , or Devils could invent to inflict : we read of no lesse then twenty nine severall deaths that they were put unto , if no other be omitted . SECT . 19. 6 FRom the primitive times and infancy of the Church hitherto the Turk and the Pope have acted their parts , in shedding the blood of the Saints , as well as the Iewes and Roman Emperours : touching which , for brevities sake , I referre you to the Book of Acts and Monuments . Yet because a tast may please some , I will insert what the Holy Ghost hath foretold in the Revelation , touching the Pope , who calls himselfe Christs Vicar and supreme Head of the Church : the Angell , speaking of the Whore of Babylon , saith , Shee was drunk with the blood of the Saints and with the blood of the Martyrs of Iesus , Revell . 17.6 . Which in part was fulfilled in England , under the raigne of Queene Mary , when in one yeare , a hundred seventy six persons of good quality were burnt for Religion , with many of the Common sort : and in France , for before these late bloody Massacres , there were more then two hundred thousand which suffered Martyrdome about Transubstantiation : For the chiefe persecutors of Christ and his followers , are not Atheists , or Turks , or Iewes , but such as hold great place in the Church , Antichristians and Pseudochristians , which makes our Saviour say they shall excommunicate you , that is , they shall blot out your names from among Gods people , or cast you out from the visible outward communion of the Saints . And indeed , vertue hath ever suffered most from those , which should and seeme to uphold her : and instruders upon other mens right can indure any man , how bad soever , rather to live by them , then the servants of him whom they intrude upon , as you may see , Mat. 21.33 . to 39. where those Farmers of the Vineyard killed the servants , who came to receive their Masters rent : they did not kill the Theeves and Robbers , and spoylers of the Vineyard , but the servants ; yea , and the Son too , and the end of all was , that they might take the inheritance . Yea , the godly have ever suffered most from such as professe the same Faith and Religion with them . It hath been the complaint almost of all the Fa●●ers and Saints of God , which have written , that the faithfull , in their several times , were hated , traduced , calumniated , slandered reproached , accused , persecuted and condemne● of such as professe the same Religion with them , ( ●hough under o●her pretences , yet only fo their au●ier and holy lives , that they stucke close to the truth , made conscience of their wayes , and would not rush so boldly into sin as others . Ecclesiasticall History . lib. 6. Chap. 4.5.16 . SECT . 20. 7 TO come unto these present times wherein wee live . Is the World mended with age ? Yea , I would to God we did not find , that as it is in the little world , the older it grows the more diseased ; so in the great world , the older the more vicious ; that the consummation of times and sins were not met together upon us . But as commonly in a diseased body all the humours fall down into the Legs or feet , and make an Issue there : so the corruption of all ages hath sliden downe into this of ours , as into the feete . Many ( saith the Apostle ) walke , that are enemies to the Crosse of Christ , Phil. 3.18 . If many in Saint Paules time , more now ; for Satan , who was then bound is now loosed again out of his prison , and hath great wrath ▪ because he knows he hath but a short time , Revel . 12.12 . To speake onely of the entertainment which piety finds among such as would be counted ( not only Christians but ) Protestants , which principally I intend . Is it possible for a man to live a conscionable and unreprovable life , abstaine from drunkennesse , swearing , prophaning the Lords day , separate himselfe from evill , yea , wicked company , be zealous for the glory of God , &c. Without being traduced , calumlumniated , hated , slandered and persecuted for the same ? No , it is not possible : for if our righteousnesse doe but exceed the righteousnesse of a swearer , or a drunkard , we are sure to be persecuted for our righteousnesse , as Abel was persecuted of Caine , because his Sacrifice was better than his . If a man walk with God , he is too precise : if he will be more than almost a Christian , he is curious , phantastical , factious , and shall be mocked with the Spirit , as if the spirit of God were a spirit of dishonour and shame . How common a thing is it to wound all holinesse under the name of Puritan , a name so full of the Serpents enmity , as the egge of a Cockatrice is full of poyson ? What should I say ? The world is growne so much knave , that 't is now a vice to be honest . O the deplorable condition of these times ! Even the Devill himself durst not have been so impudent , as to have scoft at holinesse in those ancient and purer times : but now I could even sinke downe with shame , to see Christianity every where so discountenanced : our very names come into few mouths , out of which they returne but with reproaches . Amongst the rest of our sins , O God , be mercifull to the contempt of thy Servants . True , blessed be God , and good laws , we suffer little but the lash of evill tongues ; but were wicked mens powers answerable to their wils and malice , they would deliver us up to be afflicted , put us out of the Synagogues , excommunicate and kill us , as our Saviour shewes , Iohn 16.2.33 . and Mat. 24.9 . Yea , their enmity and hatred would be so virulent and bitter , that the brother would betray the brother to death the Father , the Son , and the Children would rise up against their Parents and cause them to dye , the kinsman against the kinsman , and the friend against the friend , only for professing Christs name , & being religious , as himselfe affirmes , Math. 10.34 , 35 , 36. Luke 21.16.17 . Neither is it strange , for this was one of the endes of Christs comming into the World , as appeares , Mat. 10.34.35 . where himselfe saith , Think not that I am come to send Peace , but the sword ; meaning between the seed of the Serpent & the Seed of the Woman ; for I am come to set a man at variance against his Father , the daughter-in-Law against the Mother-in-Law , and a mans enemies shall be they of his owne houshold , Luke 12.51 , 52 , 53. Neither want we precedents of this ; For , by whom was upright Abel persecuted and slain , but by his owne brother Caine ? Who scoffed at righteous Noah , but his owne son Cham ? By whom was that vertuous and religious Lady Barbara put to death , for imbracing the Christian Faith , but by her owne Father Dioscorus ? Who made Serena the Empresse , a Martyr for her faith in Christ ? but her owne Husband Dioclesian . Who helped to burne Bradford ? but Bourne , whose life he had formerly saved . And lastly , by whom was our Saviour Christ betrayed , bu● by his owne Disciple Iudas ? SECT . 21. 8. FOr the time to come , As this strife and enmity in the wicked against the Godly , was early in its entrance , taking its first being in the beginning of time , and hath constantly continued hitherto : so it will be long in continuance , and endure to the end of time , as the Scripture shewes : Yea , the last remnants of time are likely to have the most of it , because as in them love shall wax cold , Math. 24.12 . so as love groweth cold , contention groweth hot . More expresly the Holy Ghost foretels , That in the last dayes shall come such perilous times , that all who will live godly shall suffer persecution , and that toward the end of the World there shall be scoffers , false accusers , cursed speakers , fierce despisers of them that be good , such as shall turne the grace of God into wantonnesse , and deny God the only Lord , and our Lord Iesus Christ ; And being fleshly , not having the Spirit , they shall speak evill of the things which they know not ; And whatsoever things they know naturally as bruit beasts , which are without reason , in those things they shall corrupt themselves ; And that many shall follow their damnable wayes , whereby the way of truth shall be evill spoken off : And that as Iannes and Iambres withstood Moses : so these also shall resist the truth , being men of corrupt mindes , reprobate concerning the Faith , being before of old , ordained to condemnation , 2 Tim. 3.1 . to 13. 2. Pet. 2.2 . & 3.3 . Iude 4.10 . 16 , 18 , 19. And so much of the continuance . Now to wind up with a word of Application : If it be so , that all the Godly that have gone before us have been envyed , hated , traduced , nick-named , and persecuted by wicked men , and all that come after us shall be ; let no particular member of the Church look to faire better then the whole body : we see the Patriarchs went this way , the Prophets this way , the Apostles this way , the Martyrs this way , this way went all the Saints and servants of God , and do we look for an easier way ? Yea , if the dearest of Gods Children in former ages have suffered so much for Christ , beene put to such cruell deaths and torments for keeping of a good conscience ; let us praise the Lord , who hath dealt with us farre otherwise ; and pray for good Magistrates to whom , next under God , we owe the thanks : Yea , if our Fore-fathers so willingly underwent those fiery tryals , let none for shame shrink-under the burthen of an aiery tryall only . 2. If the brother persecute the brother , the son , the Father , the Parent his Childe , the Hnsband his Wife the Disciple his Lord , thinke it not strange to be persecuted of any ; for lightly they which are not persecuted , are persecutors themselves . SECT . 22. Quest. HAving proved the Continuance of this Enmity in all ages , now tell us what be the Signes and Properties of it . Ans. They are either Mentall , Verball or Actuall . The first whereof are inward and secret , the two later outward and manifest . Quest. What are the mentall properties , which you call inward and secret . Ans. They are foure in number . It being their manor 1. To envy the good Estate of the Godly . 2. To contemne the meane Estate of the Godly . 3. To rejoyce at the evill Estate of the Godly . 4. To hate them . First , it is 〈…〉 ner of wicked men , out of Enmity to envy the vertuous and good estate of the godly : For envy shall lead the Troope , as Iudas lead the Souldiers ; and it may challenge the first place in the right-hand file ( as pride doth in the Popes Catalogue of the seaven deadly sinnes ) because it was the eldest and first borne sin that ever was in the Devill , after he was cast out of Heaven , and the first that ever he begate upon our nature , after we were cast out of Paradice ; which makes St. Austin therefore call it ( as by a kind of excellency ) the Devills sin . Thus Caine envied his brother Abel , Gen. 4.5 . Saul , David , 1 Sam. 18.28.29 . and those unbeleeving Iewes , Paul , Acts 17.13 . The wicked take as much delight to see the vertuous life of an holy man , as sore eyes do to look upon the Sunne . How contrary are good Angels and evill men ? The Angels rejoyce at that , whereat these powte and stomack ; they are ready to cry and burst for Anger , at that which makes musick in Heaven . But why is it ? These Antipodes to vertue , having lost all good themselves , are vexed to see it in another : a true note to know the Serpents Seed by , for it is the Devils cognizance , 1. Iohn 3.14 , 15. as Love is Christs , Iohn 13.35 . And as it is the very Lees of vice ; so it hath a punishment answerable : for by a just judgement of God , their owne malice turnes back into their owne bowels , as it is Psalm . 7.14 , 15 , 16. and slayeth them , as the swords of Gideons enemies kild themselves , Iudges 7.22 . For that none might have cause to envy the envious man againe , but all to pity him ; envy it selfe is a fire , which consumes that fuell ; a Worme which gnaweth that gourd ; a viper , which eats through those bowels ; a Moath , which fretteth that garment wherein it is bred , nourished and maintained ; it is the consuming of the flesh , and rotting of the bones : Prov. 14 30. And for hereafter , if wicked men thus envy the vertuous and good estate of the godly in this World , which is but their Hell , or at least their Purgatory ; How will it gall them , when they shall see Abraham , and Isaac , and Iacob , and all the Prophets and Saints of God in the Kingdome of Heaven , and themselves thrust out of doores , and cast into the Lake which burneth with fire and brimstone ? This shall make them gnash their teeth for envy , as our Saviour shewes , Luke 13.28 . Math. 8.11.12 . but how just is it with God , that this fire of envy should be punished with the fire of Hell ! SECT . 23. 2. SEcondly , it is their manner and property to contemne the supposed meane estate of the godly , as Samballat , Tobiah and Gershom , with the rest of that crue , contemned Nehemiah and the Iewes , Nehem. 4.1.2 , 3. Thus Rabshakeh contemned Hezekiah and his people , 2 Kings 18.19 . to 36. and the Epicurean Philosophers Paul , Acts , 17.18 . Whereas misery , with good natures , is made a loadstone of mercy ; with base mindes , it is contrarily made a footstoole for pride to trample on ; and nothing so midnights the soule of him that is falne , as scorne and contempt . But you may observe that arrogancy is a weed that ever grows on a dunghill , and from the ranknesse of that soyle , she hath her heighth and spreadings ; for they are but puft mindes , and frothy wits , that get so to the top , and bubble thus above inferiours . As what makes them contemne us , but , together with pride , their ignorance ? For alass● , they take notice of our misery , not of our happinesse . Noahs vertues are not Chams admiration ; but his drunkennesse is his sport . Wicked men are like those ill taught children , 2 King. 2.24 . that could upbraid Elisha with his bald head , but had not the wit to consider how God had crowned that head with vertue and honour . O that they could but see all , that they would but say all : as Ephialtes , when one cast him in the teeth with his poverty , answered , Why dost thou not make rehearsall of other things also , as that I love law , and regard right ? But indeed , this were to cleane our faces , and foule their owne . But let them insult for a while , they cannot sit upon so high a cogge , but may with turning prove the lowest in the Wheele : as it fell out with Hammon , who being now made Lackey to a despised Iew , begins to envy , where halfe an houre since he had scorned ; and misery , like a Vulture , must have some body to prey upon . There is a continuall vicissitude of things : The Righteous is delivered out of trouble , and the wicked cometh in his stead , Prov. 11.8 . The wicked shall bee a ransome for the righteous , and the transgressor for the upright , Prov. 21.18 . SECT . 24. 3. THirdly , it is their manner , to rejoyce at the supposed evill estate of the godly , as the Princes of the Philistims did at Sampsons blindnesse and bondage , whom they insulted over , and made their laughing stock , Iudg. 16.25 . Peninna at Hannahs barrennesse , especially when shee went up to the house of the Lord , 1. Sam. 1.6.7 . And the Iewes at the Disciples , and the rest of the Church , when Herod vexed some , and slew others , Acts 12.1.2 , 3. Wicked men feed themselves with others adversity , as Beetles are fed with their fellowes dung : and like Flesh-flies , make the wounds of Gods children their chiefe nourishment : Yea , Crocodile-like , they would , if they might , fatten themselves with the warmest blood of godly mens lives . And not so onely ; for we have a generation , whose onely rejoycing is , Cham-like , to see another fall into some grosse sin , or infirmity : Yea , as Luther speaks , they hunger and thirst after the scandals of the godly : and if at any time through humane frailty , they doe fall into some evill , like hungry Hogges , they muzzle in their excrements , and feast upon them , as upon dainties ; there being nothing that so glads their hearts , that so opens their mouths with so much insolency and triumph ; as what cure will they take to spread the same abroad by a common fame : Yea , it were well , if they would not play the Curres , and open when they are able to sp●ing no Game . But they must needs be filthy creatures , that feed upon nothing but corruption . To delight in mens sinnes , is the sport of devils : recovery from those sinnes , is the joy of good men and Angels . Cham derides his Fathers nakednesse ; it should have been his sorrow : he makes it his sport . But it is ill for a man to make himself merry , with that which angers God. SECT . 25. 4. IT is their manner to hate the religious , as all carnall men hate the members of Christ , Matth. 10.22 . thus Ahab hated Eliah , as himselfe confessed , 1 King. 22.8 . Yea , so inveterately , that there was not one Kingdome or Nation , where he had not sent to take away his life , 1 King. 18.10 . and Haman Mordecai , which was so deadly , that he thought it too little to lay hands on Mordecai only ; wherefore he sought to destroy all the Iewes , the people of Mordecai , that were throughout the whole Kingdome of Abashuerus , Hest. 3-5 , 6. For the effecting of which , he obtained that bloody Edict , ver . 6.9 . And lest it should want successe , he offered ten thousand Talents of silver into the Kings Treasury , to have it effected . Hest. 3.9.13 . And such another was cruell Arundel , sometime Arch-bishop of Canterbury ; who vowed and swore , he would not leave a slip of Professors in this Land ; For you must know , That their hatred extendeth not to this , or that person alone , but to the whole generation of Gods Children and people . As what saith the wicked in Davids time ? Come , let us cut them off from being a Nation & , let the name of Israel be no more in remembrance . Let us take for our possessions the habitations of God , Psa. 83.4.12 And the World is no changling ; for this age wants not many such Hamans and Arundels , who so hate the Children of God , that they wish , as Caligula once did of the Romans , That they had all but one neck that so they might cut it off at a blow , where it in their power , Mic. 3.2 . Ps. 83.4 But our comfort is , they have not so much authority as malice ; resembling the Serpent Porphyrus , which abounds with poyson , but can hurt none , for want of teeth : Though their punishment shall be never the lesse . For as the will to doe God acceptable service , is accepted , as if it were service indeed : so the intent and offer of wrong shall be judged for wrong , in that Court of justice . Good and evill thoughts and desires in Gods account are good and evill workes : And so much touching the Mentall properties of this enmity . SECT . 26. Quest. WHat are their Verball properties ? Ans. They are Eleven in number : And are manifested . 1. In murmuring against the persons of the Godly . 2. In misconstruing of their actions and intentions . 3. In carrying tales of them to others . 4. In perswading others against them . 5. In scoffing at them . 6. In nicknaming them . 7. In rayling on them . 8. In raysing slanders of them . 9. In cursing them . 10. In threatning of them . 11. In undermining of them by flattery . First , ungodly men verbally manifest their enmity by murmuring against the Children of God : as Labans sons murmured against Iacob , Gen. 31.1 . The Israelites against Moses and Aaron ; Yea , against God himselfe ; for which , the utmost part of the Host was consumed with fire from Heaven , Num. 11.1 . & 14.2 , 3. And lastly , the labourers in the Vineyard against the Master of the house , and their fellowes , Matth. 20.11 , 12. And have not we the like murmurers ? O that so many Loaves and Fishes , as did feede five thousand in the Wildernesse , would but stop their mouthes , who amongst us doe both vex at others plenty of grace , and their owne want ! that doe murmure against the godly , even for no other cause , but that they alone should bee the men in whom no crime , or fault scandalous can justly bee found : that make it their Grace , both before and after dinner , to disgrace some Innocent . But so it is , That the baggage World desireth nothing more , then to scarre the face that is fairer then her selfe : whence she takes occasion , in every company , to ●rect the faylings of holy men very high , like Saint Pauls , for the gaze of all ; whereas they hide their good parts under ground , like Saint Faiths , that none may note them . Wherein also is another disadvantage , that cannot be helped . The multitude will sooner beleeve them , then our selves . Affirmations being ap●er to win beliefe , then Negatives are to uncredit them : whereby ●t fals out , that Piety is every where pusht at , an● the religious murmured at , and clamoured against in all places . If such men would know their wages : let them looke , 2 Pet. 2.12 . and there they shall finde , that as their tongues have walked against Heaven , so they shall be confined to Hell : And in the meane time , Cursed is hee ( saith the Holy Ghost ) that smiteth his neighbour secretly ; and let all the people say , Amen , Deut. 27.24 . SECT . 27. 2. BY Censuring their actions , and mis-construing their intentions● as Eliab : did Davids zeale for Gods glory to be pride and malice , 1 Sam. 17.28 . And those wicked ones , his fasting and mourning to be Hypocrisie , Psalm . 35.13 . to 17. Thus Iobs friends condemned him for an Hypocrite , Iob 4.6 . to 11. And the Iewes , Christianity to be Heresie ; and Paul , the Preacher of it , a pestilent fellow , a mover of sedition , and maintainer of schisme ; yea , all the Disciples to be deceivers , 2 Cor. 6.8 . And thus too many in our dayes , will definitively censure men for Hypocrites , whom they scarce know superficially : Yea , ( which is worse ) only because their works are good . Prejudice casteth a false colour upon the best actions : and Basenesse , what it cannot attain to , it will vellicate and deprave . But what saith Sincerity ? While my conscience is innocent , the Worlds suppositions cannot make me culpable : Let me rather , with Eliah and Micah , doe well , and heare ill ▪ then , with Ahab and Iezabel , do ill and be flattered . The Accuser of the Brethren makes choyce of wicked men , to t●aduce those whom he cannot seduce as he desireth ; as we may plainly see in our Saviours example ; who notwithstanding he fulfilled all righteousnesse , and did all things well ; for in his mouth was found no guile , nor fault in his manners , nor error in his doctrine ; Which of you ( said he ) can rebuke me of sinne ? Yet the world traduced him for a Samaritan , a Blasphemer , a Sorcerer , a wine-bibber , an enemy to Caesar , and what not ? A Deceiver and yet true , was S. Pauls Motto , 2 Cor. 6.8 , &c. And as it was then , so it is now . Wicked men deale with the Godly , as sometimes a lustfull person will doe by a chaste woman , when he cannot take away her honesty , he will take away her credit ; brag of effecting his will with her , when yet he could never have admittance into her company . Bad natures , whom they cannot reach by imitation , they will by detraction : like the Fox , what they cannot attain to , they will depresse , and seem to despise : their cunning is to condemne others , that themselves may be justified . As Caligula took off the heads from the Images of the gods , to set up his owne : Or as Merchants , who to raise the price of their own commodities , will beat down the prices of others . And have they not reason thus to do ? Yes : for how is a vicious person discredited , and made contemptible , by the vertuous life of an holy man ? We know straight lines help to shew the crooked . And it is easie to guesse , the Pharaohs fat Kine made the lean ones more ill-favoured . A swarthy and hard-featured visage , loves not the company of cleare beauties . Again , another reason is , They judge others by themselves : now they doe all their good in hypocrisie , and so thereafter judge of others . Saint Chrysostome hath given the Rule , As it is a hard thing ( saith he ) for one to suspect another to be evil who is good himselfe : so it is as hard for him to suppose another to be good , who is himselfe ill . And we see it fulfilled in Nero , who verily beleeved , that all men were foule libidinists , because himselfe was such an one . SECT . 28. 3. WIcked men manifest their enmity against the religious , by carrying tales of them unto others : as C ham carried tales to his brethren of Noahs nakednesse , his tongue was the trumpet to sound forth his Fathers shame , Gen. 9.22 . Thus Doeg carried tales to Saul of David , and Ahimelech , 1 Sam. 22.9 , 10. and the Zip●ins , two severall times brought tidings to Saul , where David had hid himselfe , to the end Saul might slay him , 1 Sam , 23.19 , 20. & 26.1 . And those Libertines , with other suborned men against Steven , to the Counsell of Priests , Acts 6.8 . to 15. And of this burthen many amongst us are in continuall travell . For how frequently doe debauched Drunkards , and incorrigible sinners ( resembling their father the Devill , who both by name Revel . 12.10 . and by nature , Iob. 1.7 , 8 , 9. is a continuall Accuser of the brethren ) carry tales to their fellowes , of such as will not consort with them ? yea , of their faithfull Ministers , especially if hee thunders in his doctrine , and lightens in his conversation , as Gregory Nazianzen speakes of Basil ? Yea , and thinke they doe as good service in it , as Secretaries , and Espialls of Princes , do to the State , when they bring in bills of intelligence ? But doe they , as they ought , with an upright minde tell both our vertues and vices impartially , as Swetonius writeth of the twelve Caesars , and so leave the upshot to collection ? No , but rather , as the Iewes did by Paul , Acts 24. charge us with many things , as that we are pestilent fellowes , movers of sedition , and maintainers of Schisme , but proving nothing , verse 13. And indeed , how should they , when every word they speake is a slander ? Or if otherwise , they look on our infirmities , they looke not on our graces , on our repentance ? No these Flyes skip over all a mans sound parts , I meane his excellencies ; to fasten on a scab , or ulcer ; resembling our Prognosticators , that are more diligent to make mention of foule weather than of faire ; stormes and thunder they much harp upon , but calme and serene dayes passe them un-observed : whereas an ingenious nature would passe over the evill where he findes more good ; considering wee are full of faults by nature ; good , not without our care and industery ; for a minde well qualified , is often beholding to the industry of the owner : and Vlysses as Homer relates , was so applauded for the accutenesse of an ingenious minde , that men spared to object unto him the deformity of his body . But these contrarily , for want of matter to expect against , will coyne it of their owne heads . And that they may deliver themselves with the greater Emphasis , will affirme as that Gymnosophist in Plutarch did , of those Orators to Alexander , That every one of them doth exceed his fellowes , and sweare that the matter is so cleare and manifest , that all the Towne rings of him ( meaning the good fellows of the Towne ) and to speake truth , the parties faults are so cleare and evident , that you may see them as well in the darke , as with a candel , as appeares by the sequell . For ●re there not some godly and faithfull , both Christians and Preachers , that have beene often ( I say not ninety five times ) accused by them , as Aristophanes was by the Athenians , and every time found innocent ? though no thankes to their accusers , for they indeavour all they can to corrupt such as heare them , and fore-stall their judgements against the good and goodnesse . O that men were so wise , as to heare the tale-bearer with indignation , examin before they trust , beleeve his reports , if infallibly true , with unwillingnesse , acknowledge it with griefe , hide our neighbours faults with honest excuses , and bury them in silence : for commonly it fares with the first relator , as it doth with a stone throwne into the water , which of it selfe makes but one circle , but that one begets a hundred , and so both offends and infects many others , but alwayes prooves himselfe to be uncharitable . It were good for other men if tale-bearers would consider this , but better for themselves . True , the wise and honest are able , as so many Angels of God , to discerne truth from slander ; though to the grief of many good hearts , no musick can be so sweet to the eares of others , as to heare well of themselves , ill of the Religious . And these , as they often set the former on worke , so they are resolutely opinionated in beleeving of lyes ( as Saint Austin speaks of the Priscillianists ) whereby they supererogate of Satan . But what is the end of these tale-bearers , and informers against good men ? Follow them to their ends , and you shall see , that if ever the Lord open their eyes to see this their fact , they are even in this life rewarded with the strappadoes of an humane soule , rackt in conscience , and tortured with the very flashes of Hell fire , and not seldome forced to lay violent hands upon themselves , being never well , nor in their owne place , till they bee in Hell , Acts 1.25 . SECT . 29. 4. IT is their manner to perswade and give devillish counsell to others , like themselves , to persecute the godly , as Balaam gave w●cked councell to Balack against the Children of Israel . when he could not be suffered to curse them , Revel . 2.14 . Th●s the Princes and Rulers did to Zedekiah the King against Ieremiah , saying , Wee beseech you , let this man bee put to death for thus he weakneth the hands of the men of Warre , &c. Ier. 38.4 . and the Iewes of Thessalonica to the people of Berea against Paul , Acts 17.13 . That the enemies of the Crosse of Christ , are still accustomed to deale after this manner with the religious , I need not demonstrate ; plain things , which our selves are daily witnesses of , need no proofe . Onely note their matchlesse malice herein ; who , that they may be sure to prevaile , first dazell their friends eyes with false accusations against us , as true and certain , as that Naboth did blaspheme God and the King ; and their associates are as sure of it , as Darius was , that the Idoll Bell did eate and drinke every day forty Sheep , twelve Kakes , and six great pots of Wine , because threescore and ten of the Priests gave it out so : And that their mortall enmity may be taken for a zeale of the Churches good , as Iudas would have his covetousnesse taken for Charity , Iohn 12.6 . And the Pharisees their Cruelty thought Piety , Matth. 23.14 . All the reproaches that the Devill , and these his Scavengers , can rake out of the Channels , of Hell , shall be flung in our faces , the worst language that hath ever been dipt in the forge , or tipt at the fire of Hell , shall be bestowed upon us ; wherein they resemble those ancient enemies of the Gospel , who clad the Martyrs in the skins of wild Beasts , to animate the Dogs to teare them . This evill world hating true Christians ( as it did Christ ) without a cause ; readily takes up Arms against the most innocent , and so cloathing them with pretended causes , to colour that her hatred , ( For as no man loves evill , but under the shew of good : so no man will appeare to hate what is good , but under the appearance of evill . ) Truth it selfe is arraigned , as a deceiver : And he by whom Kings reigne , represented as an enemy to Caesar : and under such representations to the people , he is crucified by them . Though perhaps this is more then needs , for not seldome the counselled are more ready to yeeld their ayd , then they are to ask it ; being of Maximinus his humor , who seeing none offer themselves , set on work certain vile persons to accuse the Christians of heynous crimes , that so he might persecute them with more shew of reason ; for that one may supply the others defects , the first finds an head , the second a tongue , the third hands : As Vlysses may contrive , but Diomedes must thorow with it : so altogether deale with the poore Minister , or Christian , as the Soldiers did with Christ , first blind him , then strike him , and last ask him , Who is it that smote thee ? And he may answer the best man of them , It was thou , O mine enemy , thou wast an Achitophel in the one , a Doeg in the other , a Belial in both . And let such men know , that this their instigation will end at last , either in anguish or confusion , teares or torment will become their recompence . SECT . 30. 5. IT is the manner and custome of wicked men to scoffe at the righteous , as Ishmael scoft at Isaac , Gen. 21.9 . Rabshakeh at Hezekiah , and his people , 2 Kings 18.27 . And the Philosophers at Paul , Acts 17.18 to 21. And to this day the world is too full of scoffing Atheists , and mockers of Piety . Michal was barren , yet she hath too many children , that scorn holy exercises ; every houshold almost hath some in it , if not many , of the brood of Cham and Ishmael : so that if any one refrain from impiety , refuse to doe as the rest in all excesse of ryot , he is made both their prey and laughing-stock : Yea , if he be so bold as to preach righteousnesse to them , by voyce or by example , there is instantly some Tobiah , or Sanballat , steps up to flout him . They so hate righteousnesse , that they will hate a man for it , and say of good living , as Festus did of great learning , it makes a man mad . But they cannot know who are sober , that are mad themselves . Achish and his Courtiers thought David mad , yet he was the wisest man amongst them . Yea , as old men answer young men , You thinke us fooles , but we know you are not wise : so answer we these , You think us mad that are so hot against sinnes , but wee know you mad that are so cold for your soules . Dogges will bark at the Moone : and what all men commend , you have some Thersites take delight to blast . Lot vexed himselfe because hee saw men bad : these , because men are good : not because Gods Law is broken , but because others keep it better then themselves . But these are brinish & ill made candles , which so sparkle and spit at others : it is a cursed zeale in these men , to maligne the good zeale of all men . But let them alone , they need no help to be miserable : for as they scoffe at us , so God laughs at them , He that sitteth in the Heavens shall laugh , the Lord shall have them in derision , Psal. 2.4 . Yea , Judgements are prepared for these scorners , and stripes for the backs of these fooles , Prov. 19.29 . God shall raine down fire and brimstone upon such scorners of his word , and blasphemers of his people as thou art , said Mr. Philpot the Martyr , to mocking Morgan and the rest of his persecuters . If they smart not here , as Cham did , whose scoffing only brought his Fathers Curse , and Gods upon that : And the two and forty children who were devoured of wilde Beares for scoffing at Elishas bald head , 2 King. 2.24 . and Foelix , who for one malicious scoffe , did nothing day and night but vomit blood , till his unhappy soule was fetcht from his wretched carkasse : And Pherecydes , who was consumed by worms alive , for giving Religion but a nick-name ; a small matter if thou mayst be made Judge . And Lucian , who for barking against Religion like a Dog , was by a just judgement of God , devoured of Dogs . For this let me tell them , what ever the D●vil blinding them , they think there cannot be a greater Argument of a foule soule , then the deriding of religious services : Yea , to be a scoffer , is the depth of sin : such an one is upon the very threshold of Hell , as being set down in a resolute contempt of all goodnesse . SECT . 31. 6. IT is their manner and property to nick-name the godly , as Ahab nick-named Eliah , the troubler of Israel , 1 Kings 18.17 . The wicked , Iob and David hypocrites , Psalm 35.13.14 . Iob 4.6 . to 11. The Courtiers , Ieremiah an enemy to the Common-wealth of Israel . The Iewes , Paul a factions and seditious fellow , Acts 24.14 . Yea , they tearmed all the Disciples Sectaries , Schismatickes , subverters of the State , &c. 1 Cor. 4.9.10 . And the same Devill , who spake in Ahab , and those wicked ones of old , now speaks in our loose Libertines , who nick-name the conscionable , Puritanes , and seditious persons : For doe but examine who they be which cast these aspersions upon the godly , and you shall find , that the hand of Ioab , I mean the Devill , is in this businesse . Alas , poore soules ! they are but set on by that subtile Serpent , as Zebede was by her sonnes , Matth. 20.20 . Mark. 10.35 . It is but his heart in their lips . And Satan hath ever found it infinitely successfull , to give every vice a title , and every vertue a disgrace ; for still hee hath found , that the rude and unstable multitude , onely look upon the vizard and out-side of things , which he pleaseth to put upon them , and so judge according to appearance , not righteous judgement . Neither doth the Devill onely gain by fastning reproachfull nick-names upon the religious , but his servants gain too ; much like the Thiefe , who meeting with a full purse , not onely takes it away , but returnes a stab : For in making vertue contemptible , and in depraving the godly , they are at least upon even ground with them , if they have not the better : For were all the world ugly , deformity would be no monster . Among the Myconians baldnesse is no unseemly thing , because all there are born bald : and hereupon infamous persons love to mitigate their owne shame , with others discredit . As AEsops Fox , when she had lost her taile , would have redeemed her shame , by perswading all her fellow-Foxes to cut of theirs ; yea , by despressing the good , they may possibly get the start of them . Even Heliogabulus , that beastly monster , thought to make hims●●●e the sole God , and be only worsh●●pped , by banishing all other Religions o●t of the World. ●●t let these depravers take heed , lest im●●●ting the fact of Censor Fulvius , wh●● untiled Iunos Temple to cover his ow●● house , they partake of the like judgement , run mad , and dye despairing ▪ SECT . 32. 7 IT is their manner to revile and rayle on them , as Goliah reviled and rayled on the Host of Israel , and their God , 1 Sam , 17.45 . Shimei , upon David , calling him murtherer , and wicked m●n , 2 Sam 16.7 . And likewise the mig●●y men , Psal. 31.13 . And the Iewes up●n Paul and Barnabas , Acts 13.45 . Calumny is every good mans Lackey , which followes him wheresoever hee goes ; for the Devill hath his servants in every corner ; and rotten Lungs can never send forth sweet breath . If the Law bind their hands , yet they will be smiting with their tongues : and if the Law keepe them in awe for smitting on the mouth , yet they will doe what they dare , , they will smite with the mouth . It is with these men , as it was with Zoilus , that common slanderer , who being demanded why hee spake evill of such and such , answered , because I cannot doe them evill : or else , like another Parisian Vigils , wee should feele their swords , before we heard their alarums . When the Devills hands are bound , he vomits a flood of reproaches with his tongue Revel . 12.15 . What say they ? Since we cannot attaine to their vertues , let us revenge our selves with rayling against them . It is not for nothing , that wicked men are so often is Scripture called Dogs , as Psalm . 59.6 . deliver my soule , or my darling , from the power of the Dog : and they make a noyse like a Dog , and goe round about the City , Beware of Dogs , saith S. Paul , Philip. 3.2 . which either grin with malice , or barke with reproaches , or bite with mischiefe . But blessed be God , although some of these Dogs have teeth like swords , and jaws like knives , as Solomon speakes , Prov. 30.14 . And smite cruelly , as Ieremy complaines , Chap. 18.18 . which deserve , like Shepheards Curres , to have their teeth beaten out , to prevent their biting ; yea , and their chaps muzled , for feare of opening ; yet most of them are tooth-lesse Curres , which though they barke , yet they cannot bite ; and cowardly Curres , for if you note such an one , he seldome unbuttons his tumoured brest , but when he finds none to oppose the bignes of his looks and tongue . And for such our only way is , either to slight them , as King Philip did Nicanor in the like case ; who being told by Smitichus of his evill reports and raylings , answered , Nicanor is not esteemed by the worst in Macedonia . Or else stop their mouths with some good turne , as AEneas , in the fiction , cast Cerberus the hell-hound a sweet morsell , that hee might not barke against him . The doore , when it hath been oyled , leaves creaking ; and this is good policy : for barking Curres oft-times great mastiffs wake . But as if the tearme of Dogge , were of too narrow extent , the Scripture elsewhere calls them Devils . Saint Pau● , 2 Tim. 3.3 . ( as Bishop Andrews observes from the Originall ) foretels , that in the latter dayes there shall bee men Devils , foule mouthed men , evill speakers , and 1 Tim. 3 11 he speaketh of women-devils , whose speeches are calumnious . And wherefore is the Devill called by that name , but by reason of his foul mouth in defaming ? Yea A Calumny , saith one of the Fathers , is the Devils minde in the mouth of a man , his arrow shot by mans bow ; he lendeth him his lyes and malice , and borroweth his tongue to utter them because the Devill wants a tongue . I close up this point with those words of the Prophet , either convert the persons or confound the lying lips , O God , that speake against the righteous . SECT . 33. 8. IT is their man●er to raise slanders of the godly , as those wicked men slandered Naboth , saying , he hath blasphemed God and the King , confirming the same with an oath , 1 Kings 21. Thus the wicked slandered David , Psalm . 57.4 . And the multitude Iohn Baptist , saying he had a Devill , Matth. 11.18 . It is Satans policy ( because report both makes jealousies , where there are none , and increaseth those that are ) to abuse our eares in hearing , our tongues in speaking , and our hearts in beleeving lyes , to disable us from discerning the truth . Yea , this stratagem of raising slanders upon good men , like a huge and mighty Polyphems , hath done such service to the uncircumcised , that examples thereof in Scripture are like moats in the Sunne : and it were easie to parallel former ages with this of ours , for well may we take up those words of the Psalmist , The wicked bend their bow , and make ready their arrows upon the string , that they may secretly shoot at them which are upright in heart , Psalme 11.2 . Innocency is no shelter against evill tongues . Malice never regards how true any accusation is , but how spitefull . And great wits are not more ready , with the high Priests and Elders , Matth. 28.12 , 13. to raise these slanders , then the common sort are apt to beleeve the same ; as we see by our Saviours example , ver . 15. And how many particular persons know , to their smart , that a slander once raised will scarce ever dye ; for comming once into the mouth of the vulgar , true or false , like wild-fire it can never bee quenched ; for even death it selfe , which delivereth a man from all other enemies , is not able to deliver him from this of the tongue . Whereas Truth hath much adoe to be beleeved , a lye runs far before it can be stayed . However , a man once wounded in his good name , is not cured without scarres of suspition . Yea , commonly , as a little ball rowled in the snow gathers it selfe to a great lump : so the report that is but a little sparke at first , proves a great flame , by that it hath past through many mouths . But did not mens owne wickednesse blinde them , were they not absolutely turned fooles , they would thus argue : Not he that is accused , but he that is convicted is guilty , as Lactantius hath it . In the Chancery are many accusations they never meane to prove : Neither doth any Law condenme a man , till hee comes to his answer . Upright Cato was fifty times undeservedly indited and accused by his fellow Citizens , yet was every time acquitted and found innocent . The Orator Tertullus , when hee would plead against Paul , sayes , Wee have found this man a pestilent fellow , Acts 24.5 . But , if you marke it , this foolish Tertul●us mistooke the antidote for the poyson , the remedy for the disease : Indeed , he hath some wit in his anger , and so have his followers in slandering such as excell in vertue : for whereas formerly the splendor of the others vertues hath obscured the meannesse of their credit , as the lesser light of a candle is obscured by the greater light of the Sun : so now by clouding and depraving him and all his fellows , himselfe shall be judged vertuous , ve●y cheap , accounted a man of honesty and honour , though a Paricide or a sacrilegious person . And is it not good policy for a swinish drunkard , or a beastly liver to fling durt in a holy mans face , when , first , any colour seemes the fairer , when as blacke is by ? Secondly , when ( being conscious of their owne defects ) by this meanes they draw away mens thoughts , and consideration of the beholders , from climbing up into their faults , while they are fixed and busied upon a new object ? One colour wee know , being laid upon another , doth away t●e former , and remains it selfe . A Cut-purse in a throng , when he hath committed the fact , will cry out , my Masters , take heed of your purses ; and he that is pursued will cry , stop theefe , that by this meanes hee may escape unattached . SECT . 34. 9. IT is usuall with them to Curse the godly , as Goliah cursed David , 1 Sam. 17.43 . And also Shimei , 2 Sam. 16.7 . to 15. Thus the Heathen cursed Israel , Zach. 8.13 . And thus wicked in all ages shall be so drunke with malice , that they shall spew out cursing and slander against the godly , as our Saviour hath foretold , Mat. 5.44 . And experience proves , that not a few amongst us doe steep their words in hate and curses against the good , carrying this deadly poyson , these arrows , swords , knives , razors in their mouthes , wherewith to interlace their discourse , whether in reviling the present , or backbiting the absent . There is a generation ( pity they should be called Christians ) all whose Prayers are Curses , and all their relations lyes : Or if sometimes they lend the truth their voice , they are but false witnesses in speaking of it ; for their hearts are of another judgement . As let them say with their mouths , I beleeve in God , or Our Father which art in Heaven , or God spake these words , &c. even in this they lye , for in their hearts they thinke there is no God at all : or if with their hearts they beleeve , and with their tongues confesse that there is a God , at least by their works they deny him , and the power of his word . So that all the difference between them , and very infidels , is only this , the one are infidels in their hearts , the other are infidels in their lives , as Augustine pithily . And what 's the reason they curse us , but this ? They are the Devils best schollers , and of his highest Forme ; the language of Hell is so familiar unto them , that they speake not a word of our Countrey language : And indeed , how should they speake the language of Canaan , to whom blasphemy is become the mother tongue ? Secondly , they curse us because they cannot be suffered to kill us ; for in heart and Gods account they are no better then murtherers ; nor will it bee any rare thing at the day of Judgement , for Cursers to be indited of murther : they would kill us , if they durst : they doe kill , so far as they can . I would be loath to trust his hands , that bannes mee with his tongue . It is easie to guesse how they would deale with us , if we were at their mercy . He that smiled on David in his throne , curseth him in his flight : Now his unsound and treacherous heart discovers it selfe in a tongue full of venome , a handfull of stones ; and had not David been yet too strong for his impotent Subject , he had then breathed his last . Prosperous successe hides many a false heart , as a drift of snow covers a heape of dung : but when that white mantle melts , the filthy rottennesse will soon appeare . Neither is it any sinne we commit , or offence wee give them , that they Curse us . Who could have lesse deserved those curses , those aspersions , those stones , then David ? Had Shimei beene other then a dog , hee had never so rudely barked at so harmeles a passenger . That head deserved to be tonguelesse , that body to be headlesse , that thus blasphemed an Innocent , though hee had beene lesse then the Lords Anoynted . Againe , Why would they kill our bodies , but because they could not slay our soules ? For it is soule-blood which the Serpent and his Seed thirst after , as I shall shew afterward . But alasse , if all their Curses and threats , all their aspersions and Anti-christian slanders , could flout us out of the integrity of our devotion , when our forefathers feared not the flames , we were fearfull cowards . As for their banning of us , we have learnt from Solomon , That the causelesse curse shall not come , Prov 26.2 . or at least , it shall not come where the curser meant it . Yea , the Psalmist tells us plainly , That though they curse , yet God will blesse , Psalm . 109.28 . And his blessing shall doe us good , while their curses hurt none but themselves : for what saith the Holy Ghost in the same Psalme , speaking of the desperately wicked , whose brand is , that they love cursing . The words are these , As he loved cursing , so shall it come unto him ; and as he loved not blessing , so shall it be far from him . As be cloathed himselfe with cursing , as with a rayment : so shall it come into his bowels like water , and like oyle into his bones . Let it be unto him , as a garment to cover him , and for a girdle , wherewith he shall be alwayes girded , ver . 17 , 18 , 19. Heare this all yee whose tongues run so fast on the Devils errand , Yee loved cursing , you shall have it , both upon you , about you , and in you , and that everlastingly , if you persevere and goe on . For if Christians be charged to blesse their enemies ; what will bee their case , that curse their friends ? Yea , if he which but curseth Satan curseth his owne soule , as it is , Eccles. 21.27 . What doth he that curseth the Saints and deare children of God ? Surely , their curses shall bound backe into their owne breasts , as the stones , which Shimei threw at David , did rebound upon Shimei , and split his heart ; yea , and at last knockt out his braines . Cursing mouthes are like ill made Peeces , which while men discharge at others , recoile in splinters upon their owne faces . Their words and wishes bee but whirle-winds , which being breathen forth , returne againe to the same place ; Cursed be he that curseth thee , Gen. 27.29 . Yea , hee shall be cursed with a witnesse , for even Christ , which came to save the world , shall say unto them at the last day , Depart yee cursed into everlasting fire , prepared for the Devill and his Angels , Matth. 25.41 . Where they shall doe nothing but curse for evermore , Revel . 16.11.21 . And indeed , Who should goe to Hell , if cursers should be left out ? Wherefore let all those learne to blesse , that looke to be heires of the Blessing . SECT . 35. 10. IT is their use to threaten the religious , as all the men of Sodome threatned just Lot , that they would deale worse with him then with the Angels , Gen. 19.9 . Iehoram , Elisha , saying , God do so to me , and more also if the head of Elisha shall stand on him this day , 2 Kings 6.31 . And thus Paul , before his conversion , breathed out threatnings and slaughter against the Disciples , Acts 9.1 , 2. It were no living for godly men , if their hands were allowed to bee as bloody as their hearts . But men and Devills are under restraint of the Almighty . Neither are their words more swelling , or their designes more lavish , then their atchievements be vaine , and their execution short . Benhadad sends great words unto the King of Israel , as if it were nothing to conquer him : but stay the proofe , Benhadad flyes , and Israel pursues . Commonly they that least can doe , best cavill can , and make the greatest flourish . However , it is well for the innocent , that wicked men cannot keepe their owne counsels , as God fetcheth their thoughts out of their owne mouthes , many times , even against their wills , for the good of his Children ; as we may see in Esau , when hee purposed the death of Iacob ; and in Saul , touching David ; and in Iezabel touching Elisha ; whose threats did preserve them , whom they meant to kill . The wisdome and power of God could have found evasions for his Prophets , with their enemies greatest secrecy : but now they need no other meanes of rescue , then their own lips . And it is a mercy ( deserving thanks ) from God , that the lightning of anger in a cruell mans eyes , gives us warning of the thunderbolt in his hand . But this concernes us only , when we are threatned by the potent : in other cases , our best way will bee to stand it out : for many a foe hath spoken bravely , who in the push hath made more use of his heels , then of his hands : their threats being but like a boyes squib , that onely flashes , and cracks , and stinks , but is nothing . SECT . 36. 11. IT is their manner by subtlety to undermine the godly in talke , that they may betray them , as Saul caused his servants to undermine David by flattery , thereby to worke his confusion , 1 Sam. 18.17 . And againe , verse 21.25 . thus those false Prophets , and other enemies of the truth undermined Ieremiah , seeking every way to destroy him , Ier. 18.18 . to the end of the Chap. And thus certaine of the Synagogue sought to undermine Steven , that so they might have matter wherby to informe the Councell against him , Acts 69 , 10. Their chiefe Principle is that of Lysanders , VVhere the Lyons skinne will not suffice , we must adde a scantling of the Foxes . Whereupon , as intelligencers for States , mingle themselves with all companies , but use their best art to keep themselves concealed : so doe these , you may travell with such an one as far as the Indies ; and yet finde the way into his heart a farther journey . For as High-way-men , lighting into true meaning company by the way , can talke of sincere dealing , and uprightnesse , against robbery and oppression , to take off suspition , till they spy their opportunity : so will they have semblances of religion , pretend great love ; yea perhaps doe you a reall curtesie ; but with the same intent that Saul gave Michall to David , which was only to ensnare him . Like Fowlers and Anglers , when they meane to catch and snare us , they hide their nets , and cover their hooks with the pleasing baites of flattery , setting a sunshine countenance upon cloudy thoughts : Yea , when they intend to murther , then speake they fairest ; when deadly malice dives deepest into their hearts , then the smoothest words floate in their mouthes , as no faces looke lovelyer then the painted . Now this kind of undermining they have borrowed from Satan , that old Serpent , and arch-polititian , who in the beginning useth this complement to our first Parents , Ye shall be as gods : when his drift was , to have them devils , Gen. 3.5 . Yea , he sets them on worke , who never ceaseth , either by himselfe , or by his servants to tempt and undermine the people of God , 1 Pet. 5.8 . especially at such times , as they are , or should be addressing themselves to some notable workes in performing the will of God , as we may see , Ier 1.6 . Ezek. 3.14 , 15. Nehe. 2.48.19 . & 6.5 , 6 , 7 , 10. Acts 6.9 , 10. Matth. 4.1 . But beware we trust them not , for these Hypocrites never wound so deadly , as when they stroak us with a silken ●and being like the mistaken Lanthorne in Eighty eight ; for under pretence of guiding , they will draw us into hazzard and losse among our enemies ; and whosoever puts confidence in their words , shall finde them to resemble sinking floores , which will then fail us , when our weight is on them . And so much of the Verbal properties of this enmitie . SECT . 37. Qu. IN the last place what are the Actuall Properties ? Answ. Thirdly , wicked men actually manifest their enmitie against the Religious in seven particulars : viz. 1. By scornefull gestures . 2. By withstanding their Doctrine . 3. By combining together against the Godly . 4. By imprisoning the Godly . 5. By striking the Godly . 6. By hurting the Godly . 7. By killing the Godly . First , by gesture , as Goliah against David , when he looked upon him with a disdainfull countenance , 1 Sam. 17.42 . Which is a kinde of brow-beating ; and other wicked ones , who made mowes , and nodded the head at him , Psalme 22.7 . Gaped upon him with their mouthes , as ramping and roaring Lions , verse 13. Gnashed their teeth at him , at publique meetings , Psal. 35.16 . Shaked their heads at him , Psal. 109.25 . Thus Iob complaines , That his enemies opened their mouthes against him , Iob 16.10 . And Isaiah , that the scoffing Idolaters gaped and thrust out their tongues against the godly , in his time , Isai 57.3 , 4. And the Labourers in the Parable are said to have an evil eye against the Master of the Vineyard , because he was good , Matth. 20.15 . Many will speak , that dare not strike ; and some will make mouthes , that fear to speak . Now this of gesture is a silent foe ; yet upon inquisition made , I finde none more guilty of the Serpents enmitie , than he , who speakes with his brow , and striketh with his eyes ; who , because his tongue cannot us●ly condemn a man , he will leave him suspected of ill by silence , or some disdainfull gesture : For , as his Ma●estie said most aptly and elegantly , As the tongue speaketh to the ear ; so the gesture speaketh to the eye . And though such an one be silent for want of words , yet he is not so for want of malice , even scoffes and nick-names , slander and cur●ing stickes in his teeth , and onely dares not freely come forth , because he is guilty of his owne faultinesse : and were he not a monstrous coward , not daring to speak or act for fear of ●ustice , there would be no dealing with him : yet bad as he is , being dumbe , I finde him uncapable of a verdict , and so dismisse him to leade the Van , which is both a punishment to himselfe and those that follow . SECT . 38. 2. IT is their manner to withstand and contrary the Doctrine which they are commanded by God to deliver . Thus Zidkiah the false Prophet withstood and contraried Michaia's Doctrine , 1 Kings 22.24 . The Priests , Prophets , and all the people , Ieremiahs , saying , Why hast thou prophesied in the Name of the Lord , that this house shall be like Shilo , and this Citie shall be desolate , and without an inhabitant ? Ierem. 26.8 , 9. And thus Elimas the Sorcerer withstood and contraried Paul and Barnabas in their preaching , Acts. 13.8 . And this is still the manner of wicked men ( being better acquainted with wrangling than reasoning , and deeper in love with strife that truth ) even to cavill against the good Word of God , and oppose the messenger , and what they cannot maintain by reason , a feminine testinesse shall outwrangle . These night-birds know right well , that where the Sun shines , there is small place for them to appear : whence the Ministers preaching is as great a vexation to them , as their conversation is to him : and in case he hath a ●ire in his tongue kindled with a coal from the Altar , they have a sea of water in their hearts to quench it . But if some one be more specially gifted in convincing of sin , he is sure to have treble opposition : if he molest Satan , and dispossesse him of his strong holds , Satan will molest him with a powder ; all the Drunkards in that Parish shall fall about such a Ministers eares ; yea , perhaps some neighbour Ministers that pretend gravitie and good will to God , shall more than set them on : for vertue fares hardest oftentimes from such as should uphold her . When Henry Zu●phen was Preacher at Breame ; the Catholiques sent their Chaplaines to evey Sermon to trap him in his words : but the greater part of them that were sent to hearken , were thereby converted : and did openly witnesse for him to his Adversaries teeth , that they never in all their life had heard the like , at which the Monkes and Cardinals were mad . The case of our Prelates , during the time of their High Commission . None so deep in Hell , as knowing men : strong braines are commonly too wise to be saved by the foolishnesse of preaching . But Paul the babler must be both heard and admired , before heaven can be had : yea , great Doctors must acknowledge themselves but great Dunces , in comparison of meaner men ; speaking by the Spirit of God : as it fared with the Philosopher , when he read the fir●t Chapter of Saint Iohn's Gospel , who said , This Barbarian hath comprised more s●upendious stuffe in three lines , than we have done in all our voluminous Discourses . And indeed , The wisedom from above is gentle , easie to be perswaded ; when better , reason is alleadged , Iames 3.17 . as in Peter , Iohn 13.8 . First , peremptory , but after conviction pliable . An humble man will never be an Heretique : shew him his errour , he will soon retract it . Iohannes Bugenhagius a reverend Dutch Divine lighting upon Luthers Book , De captivitate Babylonicâ , and reading some few pages of it as he sate at supper , rashly pronounced him the most pestilent and pernitious Heretique that ever the Church had been troubled with since the times of Christ : but a few dayes after , having seriously read over the Book , and well weighed the matter , he returned to his Colegioners , and recanted what he had said , affirming and proving , that Luther onely was in the light , and all the world besides in grosse darknesse , so that many of them were converted by him , and won to imbrace the same truth . Thus Satan and his instruments deal like our Pirats , who will set upon rich laden ships , but passe by those that are empty . Nor are they to be appeased after they have once begun , for that which rashnesse and follie have brought forth , pride afterwards and contumacie shall maintain to the last gaspe . Usually , an ill cause once undertaken , shall be maintained , though with bloud . Nay , rather than want cause , they will now hate such a Minister , because they have formerly hurt him : as many husbands hate their wives , onely because themselves have wronged them , or at least love them the lesse for their owne faults : all which they will defend with their tongues , though they condemne it with their consciences . Which men are like those wicked Iewes , Acts 13 45. who would neither believe the Doctrine which Paul preacht , nor abide that the Gentiles should be brought to the Faith of Christ : For they not onely forbear to hear such a Mini●●er themselves , but will dehort all their familiars : in imitation of the high Prie●●s , Scribes , and Pharisees , who in their own opinion were too good , too wise , too holy to receive Christ into their companie ; and , not content to seque●●er themselves from Christ , they disdained also that he should be conversant with Publicans and sinners . Pride was ever envious and contumelious , thinking she addes so much to her own reputation , as she detracts from others : and indeed the twinckling starres at the approach of the Sun lose their light , and after regain it not , untill darknesse be upon the deep : yea , the whiter the Swan is the more black is the Crow that 's by her . SECT . 39. 3. THey will combine themselves together , and lay devilish plots to destroy the godly , as the new King of Egypt with his people did against the children of Israel , when they perceived them to multiply so fast , Exod. 1.9 , 10. Thus the hundred and twenty Governours combined together to worke Daniels overthrow , Dan. 6. And thus Demetrius the Silver-smith , and the rest of the crafts-men , which made gain by the silver Temples of Diana , combined themselves together , to conspire the death of Paul's companions , Acts 19. And when Paul was rescued by Lysias , the next day there were more than forty of the Iewes , which bound themselves by a curse , saying , They would neither eat nor drinke ▪ till they had killed Paul ; in which conspiracie the chief Priests and Elders were likewise assistants , Acts 23.10 , 14. The Apostle saith , If God be on our side , who can be against us ? But Saint Chrysostome , in opening of those words saith , Nay rather , Who is not against us , if God be with us ? For , they cast their heads together , saith David , with one consent , and are confederate against God , and his secret ones , imagining crafty counsel against them , saying , Come , Let us root them out , &c. Psal. 83.3 , 4 , 5. How wicked men agree in persecuting the truth , and professours thereof , we may see , Acts 4.26 , 27. & Mark 14. where even old Annas , and that wicked bench of grey-headed Scribes and Eld●rs , are content to break their sleep to do mischief , and make noon of midnight . As for the manner of their consultations , they are lively exprest by the Author of the Book of Wisdom , who bringeth them in , saying thus , one to another , Come , let us lie in wait for the righteous , because he is not for our turne , but is clean contrary to our doings : he upbraideth us with our offending the Law : he was made to reprove our thoughts : it grieveth us also to look upon him , for his life is not like other mens , his wayes are of another fashion , he vaunteth to have the knowledge of God , and counteth us as bastards ; he withdraweth himselfe from our wayes as from filthinesse ; he commendeth the latter end of the just , and boasteth that God is his Father . Wherefore let us see if his workes be true ; let us prove and examine him with rebukes and torments ; let us condemne him to a shamefull death . And then gives the reason : Such things do they imagine , for their own wickednesse hath blinded them , and they do n●t understand the mysteries of God , neither hope for the reward of righteousnesse , nor can discern the honour of the soules that are faultlesse , Wisd. 2.12 . to 23. Qu. I , but what have they whereupon to ground their accusations ? For the religious mans life is commonly like Paul's , Phil. 3.6 . unrebukable , and he walketh in all the Commandments and Ordinances of the Law , without reproof , as Zacharie and Elizabeth did , Luke 1.6 . Answ. He that studies quarrels will easily finde occasion . When the Governours were resolved that Daniel should die , they soon found pretences . As suppose it be a private Christian , they will lie in wait to finde faults in him , and turne good into evil , and are of so prying an observation , that they will look farther into his actions , than the best man would willingly have them search . Nor can you easely finde the man that is not quick-sighted in other mens faults , blinde to his own . But being disappointed of their hopes , hear what they say , We shall not finde an accusation against him , he is so faithfull , Except we finde it concerning the Law of his God , Dan. 6.5 . And his punctuall obedience to Gods Lawes , and ●●icking close to the word of truth , shall serve for a need . Or secondly , If he be a Minister , they will assemble together to hear him pray and preach , that so they may catch something out of his mouth , whereof they may accuse him , as the Scribes and Pharisees dealt with our Saviour , Luke 11.54 . And those Governours with Daniel , wherein he shall not be able to speak so warily , but they will finde matter enough to insnare him , as the words shall be wrested , though indeed , to have a great audience onely shall be made crime enough : you know when the Jewes saw that a great companie were at Paul's Sermon , they were filled with envie , and fell to contradiction and blasphemie , Acts 13.45 . And the high Priests and Pharisees , when our Saviour was so flocked after , said among themselves , Perceive ye not , Behold , the World goeth after him , and if we let him thus alone , all men will beleeve in him , Iohn 11.48 . and 12.19 . They were like the Dog in the manger , that will neither eat hay himselfe , nor suffer the Horse ; yet they had a reason for it , as these have : Rome thinkes that the Gospels rising , must needs be her falling , as when the day comes , the night must end . Indeed , opinion makes them coyn that for a reason , which others will not assent unto : yea , what is truth to these men , is errour to others more wise . And when once he is questioned , every one , like Iael to Sisera , will drive a nail , to keep him from rising again . O the wicked mindes that many go to Church withall , and the great dangers that Ministers are liable unto , did not God mightily support them ! many of their hearers being like that Lawyer , which stood up to tempt Christ ; for they come not to be taught by him , but to catch him . In which case , let him preach like an Angel , yea , like Christ himselfe , he shall speak to no more purpose than Beda did , when he preacheed to an heap of stones . It is well known , saith Erasmus , that many points are condemned as hereticall in Luthers books , which in Austens and Bernards books are received for good and orthodox . But what saith David ? Though they have conceived mischief , and do travail with wickednesse , yet they shall bring forth a lye , Psal. 7.14 . For , the Lord breaketh their counsels , and bringeth their devices to naught , Psal. 33.10 . Yea , while the ungodly are whetting a knife to cut our throats . God is whetting a sword to cut their throats . Shall the powder thinke to blow up the house , and scape it selfe from burning ? No , it is a true rule , that of evil premises doth not follow a good conclusion , but from evil seeds come evil plants . SECT . 40. 4. THey are very proan to imprison the godly , cause or no cause ; as Ahab commanded Michaiah to be put into the prison house , and sed with the bread of affliction , and with the water of affliction , 1 Kings 22.27 . Thus the malicious Priests procured Ieremiah to be shut up in prison , Ier. 36.5 . And thus our Saviour shewing what entertainment the faithfull should finde in the World , foretelleth that wicked men shall lay hands on them , and deliver them up to the Assemblies , and into prisons , bring them before Kings and Rulers , for his names sake , Luke 21.12 . As Iohn Baptist , Peter , Paul , and many other of the Apostles , were put into the common prison by Herod , and the Synod of Priests , when they preached in Christs Name , Acts 5.18 . and 12.4 . and 4.3 . and 22.25 . and 28.17 . and 2 Cor. 11.23 . And ● presume the common people were more glad of the Churches losse herein , than they would have been of their own gain . But why into prison ? Why not unto death ? No thankes to Satan , nor his seed , they would destroy all . Yea , Why are not our Sanctuaries turned into Shambles , and our beds made to swim with our blouds , but that the God of Israel hath crossed the confederacie of Balak , and their wickednesse doth not prosper , their studies are the plots of our ruine , and the best they intend , is the destruction and overthrow of Religion , or the religious , or both . Again , Why these , and a thousand more in all ages shut up in prison ? What was their delinquencie ? Even this . They were too good , too holy to be endured . What was it but Iosephs goodnesse , that brought him to the stockes and Irons ? And so of Michaiah , Ieremiah , the Apostles , and all the Saints in succeeding Ages . And to speak truly , this is a deep point of policie in our Adversaries : for when all their arguments faile , by this meanes they get the better , and withall prevent further dispute . In the mid● of their anger they use this discretion , Stand not to argue , le●● thou be overcome , and let the accused plead what he can for his owne innocencie : the Wolfe would answer the Lamb , Indeed thy cause is better then mine , but my teeth are better then thine , I will devour thee : So the Devill puts off the Fox , and puts on the Lyon. Againe , we know the Moone hath so much the lesse light , by how much it is neerer the Sun ; yea , so long as the Sun shines above the Horizon , the Moone is scarcely seene . And we use to say of Homer , that the dazling beames of his Sunne makes all other Poets , like little Stars , loose their light . This made Dionysius , when he could not equall Philoxenus in Poetry , nor match Plato in discourse , condemne the one to the stone-quarries , and sell the other as a slave into the I le of Agina . And out of like consideration , have the wicked alwayes dealt with the godly , even as Iulian the Apostate did by our Saviour , who tooke down his Image in contempt , that he might set up his owne in the same place , and have the people worship it , which he knew they would never doe , so long as the other was reverenc'd . SECT . 41. 5 THey often manifest their enmity against the Religious by striking them , as Zedikiah , the false Prophet , strook Michaiah on the cheek , 1 King. 22.24 . thus Pasher strooke Ieremiah , Ier. 20.2 . And the Princes also , Chap. 37.15 . And thus Ananias the high Priest caused Paul to be smitten on the mouth , Acts 23.2 . and the Iewes whipt him five times with forty stripes save one , and others beat him with rods , 2 Cor. 11.23 , 24 , 25. And thus our rough adversaries of Rome stopt our Martyrs mouthes , and refuted them , not with reasons , nor by Law ( for the Law hath no power to strike the vertuous ) but with fists . When Polititians Rhetorick failes , Carters Logick must do the feat . Their arguments are all Steel and Iron , they speake dagger points : As Ioab discoursed with Amaza in the fifth Rib. So Zedikiah disputed with the Prophet a word and a blow ; yea , a blow without a word ; for hee smote him first , and spake to him afterwards . Every false Prophet is like Iulius the second , who threw Saint Peters keyes into the river Tiber , protesting , that thenceforth he would use and helpe himselfe with Saint Pauls sword . And in case they cannot have their wills , they resemble Achillis , who is fained to eate his owne heart , because he might not be suffered to fight . SECT . 42. 6 IT is usuall with them to hurt and maime the godly : as the whole Congregation of the Children of Israel would have served those true hearted Spyes , for seeking to appease the tumult , and speaking well of the Land of Can●a● , had not the glory of the Lord appeared in the Tabernacle of the Congregation , Numb . 14.10 . Thus the Philistims put out Sampsons eyes , when they had bound him , Iudg. 16.21 . and thus the Iewes of An●iochia and Ico●●m hurt Paul , when they ●toned him , and drew him out of the City , supposing he had beene dead , Act. 14.19 . Neither have succeeding ages wanted Alexanders , who have done much hurt to Gods people : for not seldome when reason and railing failed , have they come to plow-mans Logick , Gun-powder arguments , open violence , taking up swords to strike , or stones to cast at us , though they incurre by it the danger of the Law. Whereas religion makes wild beasts civill ; Atheisme , and Impiety makes of wise meu beasts and ●ools . How many have been known , like him in Esop , who willingly lost one eye , that his fellow might loose both . Yea , whereas the drift of such an ones preaching , in case he be a minister , is to make them like him , in whose name they preach : contrarily , the very word of God , by accident , makes them degenerate into stockes and stones : for hearing but their sins layd open , and the judgement due thereunto , they become so stupid and in sensible of reason , that now , maugre all admonition , the quarrell must end in blood : Yea , away with such a fellow from the earth , for it is not meet that he should live , Acts 22.22 . SECT . 43. 7 ANd lastly , It is their manner out of Enmity to slay the godly , as Doeg slew Ahimeleck and the re●t of the Prie●s , even fourscore and five persons , and Nob the City of Priests , whom he smote with the edge of the sword , both man and woman , child and suckling , at Sauls command , 1 Sam. 22.19 . Thus Iezabel slew all the Prophets of the Lord she could finde , 1 Kings 18.4 . And Herod , all the male children that were in Bethlehem , and al the coasts thereof , from two years old and under , that hee might make sure worke with Christ , Matth. 2.16 . And thus the Inhabitants of Ierusalem , Gods owne people , chosen out of all the World , used to make such havock of their own Prophets , that out Saviour bemoaning her case , cryeth out , O Ierusalem , Ierusalem , which killest the Prophets , and stonest them which are sent unto thee , &c. Matth. 23.37 . And thus it fares with the Saints & servants of God at this day , in such places where wicked men may have their wills . Whereas those Romish Doctors are appointed for the saving of many , they are all for distruction : like rash Empiricks , they can cure no way ; but by letting of blood ; and hereupon they turn their Massing into massacring ; the School into a Camp ; Arguments , into Armes ; teaching all their Proselytes dismall conclusions : as it hath been no rare thing , for some of their Priests in Queen Maries reign , when in arguments they have found the weaknesse of their pens , to fall to their pen-knives : In●●ead of arguments they take up armes ; and instead of zeale and the spirituall word , they use fire and the sword ; yea , treasons , are their best reasons ; the Spanish Inquisition , is their Grammer ; fire and fagot their Rheitorick ; Fleete and fetters , their Log●ck ; The Canons roar , their Musick ; poysoning , their physick ; Yea , their very building of the Church , is by blowing up of common-wealths ; and instead of fighting for God , they fight against God and his Leivtenant . And if at this day they catch but a Protestant in their net , it is a miracle if ever he escapes death , without making shipwracke of faith and a good conscience . For if we will not obey them rather then God , they have a Law by which men ought to dye , a Law like Draco's , written with blood , and sealed with death . Of which their savage proceeding , there are many reasons to be rendered . First , they must doe the workes of their father the Devil : he is a murtherer , and so his children are given to blood , Iohn 8.44 . Secondly , that their deeds of darknesse may not come to light Vriah must be put to death , least Davids adultery bee discovered , and himselfe disgraced . A living Curre you know , will doe more harme then a dead Lion : and it is a sure rule , that of Egges fried in the Pan come no ill Chickens . Thirdly , the wicked through malice seek by all meanes to cut off the godly , because their sinfull and wicked lives are reproved by their godly conversation : neither can they follow their sinnes so freely as they would , nor so quietly , without detection or check . Now if Abels good works reprove Caines evill deeds , let Caine but take away the cause , kill Abel , and the effect shall not follow . Fourthly , whereas the godly are too hard for them in disputing : take Steven for an instance : they will be even with him , by casting of stones , stop his mouth with brick-bats , fetch arguments from the Shambles ; and this they are sure will doe , when all other hopes and helps fayle . So they make their party good , if not with arguments of reason , yet with arguments of steele , and Iron . But this is a very hard way of confuting . Fifthly , their glory and credit with the World is ecclipsed , by suffering these which excell in vertue , This made Adrian and Nero to kill all such as ecclipsed their glory by any demerit : and Mercine , you know , was murthered of her fellowes , because she did excell the rest in beauty . Thus Herod , thought he could not be King , if Christ should reigne . Yea , as though hee had beene of the race of the Ottamans , he thought hee could not reigne , except the first thing hee d●d , hee killed all the males in Bethlehe , m from two yeares old and under : and the Pharisees that they should be despised , if Christ were regarded . And so much of the actual properties of this Enmity . SECT . 44. Q. IN how many of these kindes did our Saviour himself suffer ( whose example hitherto you have omitted ) in his own person of the Jewes , his Countrey-men and Kinsfolke ; yea , of the Chief Priests , Scribes , and Pharisees , who were Teachers and Expounders of the Law , and which sate in Moses Chair ? Answ. In every one of the 22. for as touching the Mental Properties . 1 They Envied him , Matth. 26.15 . 2 They Contemned him , Matth. 12.24 . & 13.55 . 3 They Rejoyced at him in his miserie and distresse , Matth. 27.29 . 4 They Hated him , Iohn 7.7 . 2. Touching the Verbal . 1 They Murmured against him , Luke 15.2 . 2 They Misconstrued his actions and intentions , Matth. 11.19 . 3 They Carried tales of him , Mat. 12.14 4 They Gave devilish counsel against him , Matth. 27.20 . 5 They Scoft at him , Matth 27 42. 6 They Nick-named him , Matth. 13 55. 7 They Railed on him , Luke 23.39 . 8 They Slandered him , Matth. 28 13. 9 They Cursed him , Gal 3 13. 10 They Threatened him , Iohn 11.53 . 11 They Undermined him in talke , that they might accuse him , Matth. 22.15 . 3. Touching the Actual . 1 They Used disdainfull gestures before him , Matth. 2● . 29.39 . 2 They Withstood and contraried his Doctrine , Luke 5.21 . Matth. 9.34 . 3 They Combined together , and laid plots to destroy him , Matth. 12.14 . 4 They Took him prisoner , Mat. 26.57 . 5 They Smote him , Luke 22.64 . 6 They Hurt and wonnded him , Matth. 27.29 . Iohn 19 34. 7 They Put him to death , even that cursed death of the Crosse , Matth. 27 . 3● . That the Scriptures might be fulfilled which saith , And thou shalt bruise his hell ; for all that he suffered was but in his Humanity , and so no more than the bruising of his heel . And why all this ? Not for any evil they found in him ; for their own words are , He hath done all things well , Marke 7.37 . He hath done , such was his power ; all things , such was his wisedom : well , such was his goodnesse : and yet crucified , and abused every way he must be . It was indeed for his zeal , purity , and holinesse , and because his life and practice was clean contrary to theirs , his Doctrine too powerfull and pure for such carnal hearts to imbrace or endure . So that it is plain , and all men may see , who are not dead in sense , how it would fare with us , might our enemies , the same Seed of the Serpent have their wils . SECT . 45. Q WHat Uses may this serve for , which hath been spoken touching the properties of this enmity , and our Saviours suffering ? Answ. First , by this tast of it's fruits learne we to detest them all . Secondly , it may serve to informe every man , whether he be of the Serpents Seed , a childe of the Devil , as he came into the world , or regenerate , and so become of the Womans Seed , a Childe of God , and Member of Christ : for as our Saviour saith , speaking of false Prophets , By their fruits ye shall know them : so I of the Seed of the Serpent , and children of the Devil , By these 22 fruits of enmity you shall know them , as well as you shall know the life by breathing , or the day by it's light . Wherefore all ye that read , reflect and cast your eyes on these Examples , which are such lively Emblems and Representations of your selves , if you be the Serpent's Seed , and yet in your sinnes . Yea , let it make you tremble ; for know assuredly , that if this spawn of enmity , formerly spoken of , remain in you ; if any of these ●ayes you persecute Christ in his Members , or but hate the good , because they will not be so evil as you are , you have not cast off this serpentine quality , which you drew from the loines of old Adam ; but it is an infallible signe , that you are of the Serpents Seed , children of the Devil , enemies to God , and all goodnes , the brethren of Cain , yea , Cain himselfe in another person , and without repentance , your portion shall be with Cain , and the rest of that cursed Crue . On the other side , doth any conscionable Christian finde himselfe hated & persecuted by ungodly men for wel-doing , for Christ's sake , for Religion and righteousnesse sake ? Let him be comforted ; for it is a manifest signe , and a notable strong evidence , that he is of the Womans Seed , regenerate and borne a new , the Childe of God , a Member of Christ's mystical Bodie , and an Heir of eternal Life . Thirdly , these Examples being written to admonish us , upon whom the ends of the world are come , may informe the Godly what they are to expect from the world : Shall any hope to be free from suffering , or t●●●ke it a strange thing , when he doth suffer for wel-doing , when our Saviour Christ himselfe suffered so much as he did , being the onely begotten Son of God , full of grace and truth ? No , the Disciple is not above his Master , nor the Servant above his Lord : If they have persecuted Christ , they will persecute you also , Iohn 15.20 . If they have called the Master of the house Beelzebub , how much more them of his household ? Matth. 10.25 . Yea , senselesse were it once to thinke , that the same enmity which spared not to strike at the Head , will forbear the weakest and remotest Limbe . Wherefore arme thou us , O God , with an expectation of that evil which we cannot avoid , yea , make thou us as strong , as Satan and his instruments are malicious , and then let them do their worst . And so much of the Kindes and Properties of this enmity . SECT . 46. The Causes . Q WHat are the Causes , why wicked and ungodly men thus hate , and persecute the religious ? Answ. The Causes being divers , may yet be reduced to three Heads , for either they be Causes in regard of God his Justice . Mercy . Wisedom . Power . Satan his permitted Malice . Subtiltie . Strength . Men Wicked . Godly . And these we might further branch , subdivide and distribute into Cause● Internal , Material , Formal , Natural . Artificial . External , Efficient . Properly . Improperly , Meritorious . Instrumental . Final . And those are either 1. Next : or , Remote . 2. By themselves : or , By accident . 3. Sufficient : or , Insufficient . But the time would be too short , o● this Treatise too long , if I should speak of every one : yea , talking Fabius would be tyred , before he could relate halfe of what is requisite to be spoken of each ; for they require whole Volumes : besides , Instructions , if they exceed , are wont , as nailes , to drive out one another . Q1 . Then select out the Principal , I mean , such as in regard of our edification , are most behoovefull for us to know . And least the pages should still grow , as fish , into a multitude , garble your notions , and give us onely the marrow of the matter . Answ. The Causes best deserving our discovery , and the worlds notice , I take to be Eleaven 1. Contrariety , 2. Ignorance , 3. Separation , 4. Speaking of Truth , 5. Infidelity , 6. Example of the multitude , 7. The preaching of some Ministers , 8. The scandalous lives of some Professours , 9. Flocking after Sermons , 10. Misprision , 11. That they may have more company here in sin , and hereafter in torment . First , a main Cause why wicked men hate and persecute the godly , is the contrariety of their natures . Q1 . How contrary are they ? Answ. As contrary and opposite one to the other , as are God and the Devill ; for the one are Children of God , 2 Cor. 6.18 . Gal. 3.26 Iohn 1.12 . And partake of the Divine Nature , 2 Peter 1.4 Being begotten , Iames 1.18 . And borne a new of God , Iohn 1.13 . 1 Iohn 3.9 By the immortal seed of the Word , Iames 1.18 . And the Spirit 's powerfull working with it , Iohn 3.5 , 8. whereby they are become like God in holinesse , 1 Peter 1.15 . And not children onely , but heires also , even the heires of God , and heires annexed with Christ , Rom. 8.17 . being his brethren , Rom. 8.29 . Members of his B●dy , 1 Cor. 12.27 . Bone of his bone , and flesh of his flesh , Ephes. 5.30 . having his Spirit dwelling in them , Rom. 8.9 to witnesse with their spirits , that they are the Children of God , verse 16. And being Temples of the Holy Ghost . 1 Cor. 6.19 . And the other are the Seed of the Serpent , and Children of the Devil , and so partake of his nature , 1 Iohn 3.8 , 10 , 12 , 14 Acts 13.10 . Iohn 6.70 . and 8 . 4● . and 14.30 . and 16.11 . Matth. 13. 38 ▪ 39. 2 Cor 4 4. 2 Tim. 2.26 . Gen. 3 15. and 5.3 . Ephes. 2.1 . to the end , and 5.14 . 1 Cor. 15.22 . Rom. 5.12.18 . Titus 3.3 . to 8. 1 Peter 2.9 , 10 , 25. Iohn 3.3.5 6. which being so , they must needs be very contrary , and if contrary , no marvell they should so ill agree , although God had not proclaimed an enmity between them . For there can be no amity , where there is no sympathy ; no reconciling of the Wolfe and the Lambe ; the Windes and the Sea ; no neighbourhood , no alliance , no conjunction is able to make the cursed ▪ Seed of the Serpent , and the blessed seede of the Woman ever agree : for Fire and Water , Light and Darknesse , Heaven and Hell are not more contrary . One bloud , one belly , one house , one education could never make Cain and Abel accord , Iacob and Esau , Isack and Ishmael at one : yea , though they be Man and Wife , Parent and Childe , yet if they be not like , they will not like , 2 Cor. 6.14 , 15. And indeed , what is the corporal sympathy to the spiritual antipathy ? Can there be such a parity between the Parent and the Childe , the Husband and the Wife , as there is a disparity between God and Satan ? No certainly , SECT . 47. A Wicked man can agree with all that are wicked , be they Papists , or Turkes , or Atheists , profane and loose persons , civil or moral men , for all these agree with him in blindenesse and darknesse : as who feeles the smart of their tongues , or hands ? not the Idolater or vile person , not the professed Atheist , the Canker-fretting Arminian , or State-betraying Jesuite : for with all these they are Haile fellow , well met : but with sincere Christians and Practicers of piety , he can never agree : the religious shall be sure of opposition , because their light is contrary to his darknesse ; grace in the one is a secret disgrace to the other . Yea , let wicked men be at never so much odds one with another , yet they will concurre and joyne against the godly : as for Example , Edom and Ishmael , Moa● and the Hagarens , Gebal and Ammon , Amalek and the Philistims , the men of Tyre and Assur had each several gods ; yet all conspired against the true God Psal. 83 5. to 9. Manasses against Ephraim , and Ephraim against Manasses ; but both against Iudah . He●od and Pilate two Enemies , will agree , so it be against Christ : they will fall in one with another , to fall out with God. The Sadduces , Pharisees , and Herodians were Sectaries of divers and adverse Factions , all differing one from another ; and yet all these joyne together against our Saviour , Matth. 22. The Libertines , Cyrenians , Alexandrians , Cilicians and Asians , differ they never so much , will joyne in dispute against Stephen , Acts 6.9 . Herod neither loved the Iewes , nor the Iewes Herod , yet both are agreed to vex the Church . I cannot think of a sitter Emblem of a naturall man , than Lime , which agreeth well with all things that are dry , and of it's own nature ; but meeting with Water , a thing directly opposite , it breakes , burnes , ●welles , smokes , crackles , skips , and scatters : so Nature will give a man leave to be any thing , save a sound Christian , and agree with all others , ●e their conditions never so contrary , provided they agree in the main , are all Seed of the same Serpent . But let the natural man meet with one that is Spiritual , they agree lik heat and cold : if one stays , the other flies ; or if both stay , they agree like two Poysons in one stomacke , the one being ever sicke of the other , be they never so near allyed . As how many a Wife is so much the more hated , because a zealous Wife ? How many a Childe lesse beloved , because a religious Childe ? How many a Servant lesse respected , because a godly Servant ? And no marvell ; for though they dwell in the same house , yet they belong to two several Kingdomes ; and albeit they both remain upon earth , yet they are governed by two severall Lawes , the ones Burguship being in Heaven , Philip. 3.20 . And the other , being a Denizon , belonging to Hell : as Irish-men are Dwelle●s in Ireland , but Denizons of England , and governed by the Statutes of this Kingdome . SECT . 48. NEither is this of theirs an ordinary hatred , but the most bitter , exorbitant , unlimited , and unplacable of all others . No such concord , no such discord , faith one of the learned , as that which proceeds from Religion . My name , ●aith Luther , is more odious unto them , then any thiefe , or mur●herer : as Christ was more detestable to the Iewer then Barrabas . Behold , saith David , mine enemies , for they are many , and they ●ate me with a cruell hatred , Psal. 25.19 . yea , so cruell , that it makes their teeth gnash , and their hearts burst againe , Act. 7.54 . which made the Truths adversaries give Saint Paul stripes above measure , 2 Cor. 11.2 , 3. And the Heathen Emperours to devise such cruell tor●ures , for all those which but profest themselves Christians . Yea , agreement in some poynts , when there are differences in the maine , does but advance hatred the more : Witnesse the Reigne of Queen Mary , and the Butchery over al France of above two hundred thousand Protestants ; besides the many thousands of late yeares : Yea , aske from East to West , from one Pole to the other ; search all Records under Heaven , if ever there was the like of the intended Powder-Plot . You cannot anger a wicked man worse , than to do well : Yea , he hates you more bitterly for this , and the credit you gaine thereby , than if you had cheated him of his Patrimony , with your owne discredit . But that there is no hatred so virulent and bitter , as that which is occasioned by vertuous living , and professing of Christs Name ; our Saviour himselfe proves copiously , Matthew 10. Luke 21. SECT . 49. Quest. WHerein consists their unlikenesse and contrariety ? Answ. Chiefly , in foure particulars ; though indeed there bee more differences between the Children of God and the Children of the Devil , than there are betweene men and beasts . First , they exceedingly differ in their judgements touching Wisdome . 1 Cor. 1.18.20 , 23. and 2.14 . and 4.10 . Luke 6.27 . to 36. Acts 26.24 . Wisd. 5.4 . Gen. 41.8 . Iob 5.13 . Prov. 28.11 . Ier. 4.22 . 1 Cor. 3.19 . Exod. 1 10. Iosh. 9.4 . Titus 3 9. Prov. 10. ver . 18. Rom. 16. ver . 19. Happinesse , Luke 6.26 . and 8.13 . Ia. 4.4 . Mark. 16.16 . Iob. 3.16 , 18. and 8.34 , 36. Rom. 6.16.18.22 . Psal. 2.3 , 4. and 10.3 . and 21.4 . 2 Tim. 2.26 . Mal. 3.15 . Revel . 3.17 . 1 Thes. 5.3 . Fortitude , Prov. 28.1 , 2. Rev. 13.6 , 7. and 12 , 13 , 17 Mar. 13.9 . Acts 7.52 . Mat. 10.28 . Gal. 4 29. Ioh. 16.2 . Sinne , Luke 16.15 . Prov. 13.19 . Marke 7.5 , 11 , 12 , 13 , Luke 7.33 , 34. Matth. 7.14 . 1 Pet. 4 18 Psal. 35.13.16 . Holinesse , Acts 26.9 . Exod. 8.26 . 1 Cor. 4.10 . and 2.14 . Prov. 13.19 . Psal. 14.1 Ier. 44.16 . to 19. Yea , they are of a reprobate judgement touching actions and persons Isa. 5.20 . and so speak , thinke and doe all by contraries , like Heliogabalus who wore shooes of Gold , and Rings of Leather . Or the Black-moores who judge of beauty by contraries . Wherefore read their words as Scholars doe Hebrew , backward , and you have the meaning : for instance do they call thee Puritan as nothing more frequent in their mouths , understand by it Saint for a Christian indeed ( as thou art ) is a Puritan in the Devils language , and a Christian in name onely ( as such an one is ) is an Atheist in Gods language . Secondly , They no lesse differ in their Passions and affections of Love , Psalm , 119.57 , 72 , and 17 , 14. Feare , Prov. 28.1 , 2. 1 Tim 4.1 . Rom. 2.14 , 15. Anger , Acts 7.52 . to 60. and 5.30 . to 34. Prov. 12.10 . Rev. 18.19 , 20. Joy , 1 Pet. 2.7 , 8. Ioh. 3.15 . Mat. 11.19 . And the like , which for brevities sake I forbeare . Thirdly they differ no lesse in practice , & this breeds many quarrels : as what more common than for all sorts and kinds of men to hate , scorne , persetute , reproach , revile , accuse , slander and condemn the Religious , because their owne workes are evill and wicked , and the others good , holy , and righteous . Wherefore slew Caine his brother , saith Saint Iohn , but because his own Workes were evill , and his brothers good ? 1 Ioh. 3.12 . Why was Ioseph accused of his Mistris for an adulterer , and thereupon committed to prison , but because hee would not bee an Adulterer like her ? Genesis 39. Yea , it was his party-coloured Coat , composed of all kinds of graces and blessings that formerly procured his Brethrens hate . And what is it that Iobs Wife expostulates with him about , but his integrity ? As if shee tooke it ill , that he took it no worse : his patience made her impatient . Wherefore was holy David , as himself complaines , almost in every Psalme Had in derison , hated , slandered , reviled , contemned and made a proverbe and song of the Drunkards , and other wicked men which sate in the gate ? but because he followed the things which were good and pleasing unto God and in him part his trust ? Psal. 11.2 . and 22.6 , 7 , 8. and 37.14 . and 69.10 , 11 , 12. And lastly ( for I might bee endlesse in the prosecution of this . ) Why were all the just , in Solomons time , had in abhomination and mockt of the wicked , but because they were upright in their way , and holy in their conversation , Prov. 29.27 . Or those numberlesse Martyrs , whose soules Saint Iohn saw under the the Alter ( Rev. 6.9 . ) killed , but for the Word of God , and for the testimony which they maintained ? And the Master himselfe ? not for any evill as themselves are forced to confesse , Marke 7.37 . which examples sufficiently prove , that all wicked men are like the women of Lemnos , who when they had every one slaine their husbands and kinsmen , exiled Hypsipyle the Kings daughter , for that she alone saved her Father alive . That great Dragon the Devill , and these his Subjects , make warre and are wroth with none but the woman , and the remnant of her Seed , which keepe the Commandements of God and have the testimony of Iesus Christ , Revel . 12.17 . All was quiet at Ephesus before Saint Paul came thither : but then there arose no small strife about that way ▪ Acts. 19.23 . &c. A Wolfe flys not upon a painted sheepe ; we can with delight look upon the picture of a Toa●● It is your active christian , that is most spighted , and persecuted . SECT . 50. BUt to apply this to our selves . I would faine know , whether the power of godlinesse , the sincere profession of the name of Christ , according to the Vow which we made in Baptisme , all kind of purity and holinesse , doth not live in persecution among us , as Protestants doe in Spaine ? Is it not a capitall crime to bee vertuous ? Is not the name of an honest man , who makes conscience of his wayes , growne odious ? Is not circumspect walking , the zeale of Gods glory in promoting the best things , frequent hearing of Sermons , singing of Psalmes holy conference , brotherly admonition , &c. counted a vice , and that vice called Puritanisme ? And must not hee who is called a Puritan , be derided , hated , persecuted , slandered and laught to scorne ? how many may complaine with Ieremy , that because they live a godly life themselves , and call upon others to doe the same , they are cursed of everyone , and counted contentious ? Ier. 15.10 . It faring with Professors , as it did with Caius Selius : of whom the Heathen were wont to say , that hee was a good man , but he was a Christian. Yea , let but a sparke of fervent devotion breake out in a Family , all the rest are up in clamors ; as when Bels ring disorderly , every man is ready with his bucket to quench the fire ; disgraced he must be for a Puritan , but onely by Laodiceans . Indifferency strives to dash zeale out of countenance , The reason is , wheresoever Christ comes , there will be opposition . When Christ was borne , all Ierusalem was troubled , and Herod cut the throats of all the children in Bethlehem : so when Christ is borne in any man , the soule is in an uproare , and Satan with his instruments are ready to kill in him every good motion , though it be never so little a Babe . That which the Antients did cheifly admire ( goodnesse ) we do most of all contemne : for is not the godly man more dispised for his godlinesse , then the wicked for his wickednesse ? Are not the members of Christ more hated , and worse intreated by us , then the limbs of the Devill ? What suppressing and disgracing is there of Hels , and Romes cheifest adversaries , under the aspersion and pretence of Puritanisme . Whereas if the same men , would but beare them company in their sins , bee drunke , sweare , temporise , contemne holinesse , mispend their time , haunt Play-Houses and Tavernes , play the good fellows , and doe as the rest doe , they should have the approbation & good word of the greatest number ; yea , if they would not be precise in their actions , nor reprove others for their evill courses ; if they would not speake against pluralities , Non-residents , lazy and good-fellow Pastors , who either starve or quite neglect , or else mis-leade their flocks ; if they would but bee prophane and wicked , and make no bones of sinne , their malice would cease , and wee should not have a Puritan in all the World. SECT . 51. AS let mee appeale from their tongues to their hearts , and from their mouthes to their consciences , whether this be not the greatest cause of their quarrell , We refuse to pledge them in their wicked customes . Or we will not breake Gods Law , to conforme to theirs . It faring betweene us and our adversaries ; as betweene Socrates , and the Athenians : who said unto them in his apollogie , I love , and imbrace you , O Athenians ▪ but yet I will obey God rather than you . Yea , may not all see ( saving such as the P●ince of darknesse hath blinded ) that those for the most part , whom the World speakes so basely of , are before men , in respect of any scandalous offences or open crimes , unblamable , and may say with the Lamb , whom they follow , Which of you can rebuke me of sinne , though with Paul , 1 Tim. 1.15 . they think themselves the worst of sinners ? And doe not their adversaries know , that the men whom they terme Puritans , are honester men , and more righteous than themselves , as Pharoah was forc'd to confesse touching Moses ? Exod. 10.16 , 17. And Saul touching David ? 1 Sam. 26.21 . Yea , I know they are perswaded well of them , even when they speake most to the contrary , though I expect not they should use them thereafter . We know Pilate judged Christ guiltlesse , but yet he put him to death . And Festus acknowledged that Paul was without crime , yet he left him in prison . I dare say Tertullus knew that he lyed , when hee called Paul a Pestilent fellow : his conscience could not chuse but answer him , Thou lyest in thy throat Tertulus , Paul is an honester man than thy selfe . And must not these mens consciences tell them , that the same they accuse so , are in their lives the most unreproveable of the Land ? Yea , I will appeal to their greatest adversaries , whether the Protestant at large , or those who are called Puritans , be of the purest Religion , and most reformed to the Primitive Church ? For not seldome are wicked mens judgements forced to yeeld unto that truth , against which their affections maintaine a rebellion ▪ And yet , as if they would stamp Gods Image on the Devills drosse , and the Devills Image on Gods silver , they justifie those actions and persons , which God condemnes , and condemn those which he justifies . True these enemies to holines spare not to cast asper●●ions on us , else how should they worke their wills ? How should Naboth be cleanly put to death , if he be not first accused of blasphemy ? 1 Kin. 21.13 . and the like of Ioseph , Eliah , Ieremiah , Susanna , Paul , Stephen , and our Saviour Christ himself But if you marke it , they are as guilty of the crimes whereof they be accused , as Ioseph was , in forcing of his Mi●tris , or as Naboth and the rest were , of those things which were layd to their charge . I speak not of those monsters , those white Devills who make Religion a stalking Hor●e to villany . I know too many dishonour God , by wearing of his livery . But what was Satan to the children of God , Iob 1.6 . though hee thrust himselfe into their company ? Or what wise man will tax all the Apostles because one was a Iudas . To argue , because some are so and so , therefore the rest are alike , is a saplesse reason , only becomming a foole . An argument , that deserves rather laughter , than beleife . Yet most men are 〈◊〉 fooles , or rather brute beasts , led with sensuality , and made to be taken and destroyed , as Saint Peter speaks , who because they love to speake evill of the way of truth , 2 Pet. 2.2.12 . If they see but an hipocrite discover himselfe , they not onely harden themselves in their sinnes , and , as it were , breake their owne necks at this stumbling block , being Satans trap , set on purpose to catch their blinde soules in , but condemn all the rest of his profession to be such as he is , save that they dissemble their hypocrisie more closly & cunningly ; which is as equal and ●u●t , as it was for Simeon and Levi to murder all the Sechemites for the offence only of Hamors Son. But as all are not theeves that Dogs bark at ; so all are not hypocrites which they terme so . But admit there were more than there are : the faults of many , should not make us uncharitable to all : Nor the goodnesse of some , make us credulous of the rest . SECT . 52. INdeed , as all our enemies are not alike witty , so they are not alike malicious , for some transcend this way , as Doeg did the rest of Sauls servants another way , you shall know such an one by these few markes ; his hatred is so inveterate and universall , that hee spends all his wits in frothy scoffes , and invectives against the whole people of God ? and as if the door were not wide enough except he set open all the windows , and break downe the walls to let in this infectious ayre , his tongue scrues something against the religious into all discourses ; and when his owne invention failes , it shall be supplyed with what he hath heard : for as the Papists never found any error spued out by the Ancients , but they have licked it up , superstitiously to abuse the same : so he never heares of any scoffe , slander , or devillish invective formerly devised , but he licks it up , that he may spit it out againe in the face of some Professor , or on the other side poyson those with whom he doth converse ; being to his company like a mad dog , that so biteth every one he meets , that they become madde too , and as apt to bite others as himselfe ; or in case he meets with another like himselfe in wit and malice , it may bee said of them , as Diogenes spake of two ill conditioned women , when hee saw them talking , See how the viper and the Aspe are changing poyson . And nothing so tickles the spleen , or glads the heart of such , as that discourse which may most shame profession , disgrace Relion , and dishonour God. But , O that ever those tongues , which dare call God Father , should suffer them●elves thus to be moved and possessed by that uncleane spirit ! Or that ever the church should own such for her children . In the Primitive times , the Church would have denied her blessing to such a Sonne , that should have thought himselfe disparaged by serving Christ , and wearing of his livery , although hee had not scoft at others : yet this man flatters himself that he is a Christian ; yea , you cannot beat him from it , but that he is as good a Christian as the precisest , and shall goe to Heaven as soone . But let him that reads , consider whether it be not a fearefull thing , to lend to Satan the heart for devinng , the tongue for uttering , and the eare for hearing of calumnies , and all this to disgrace the grace of God in his children , and make it fruitlesse to themselves and others . O impiety to be abhorred : Such sport on earth is only sport for the Fiends in Hell , and let them look to it , for such joyes may chance to cost them eternall mourning ; yea , certainly , if the infernall Tophet be not for them ( in case they repent not ) it can challenge no guests ; for I may well say unto such an one , Many sinners have done wickly , but thou surpassest them al ; thine is such a superlative , such a soul murthering sin , that no other sin can paralel it . SECT . 53. BUt thou hast plenty of excuses to pacify thy blinded and benummed conscience : Yea , thou wantest not some carnall reasons to make it good , as an easie in●ention may put false matters into true Sylogismes : And amongst the rest , thou wouldest not have men singular : wherefore that they may have lesse zeale and more temper , thou seekest to allay their heat with frumps , and scoffes , and taunts , and jeeres ; as how often doe we hear remisse professors strive to choake all forward holinesse and zeale by commending the golden meane ? For carnall men ( who cleave as close to custome , and example of the greatest number , as clay to a Cart Wheele ) thinke every one exorbitant , that walketh not after their rule , 1 Pet. 4.4 . As the Sodomites thought of Lot , Gen. 19.9 . the hundred and twenty Governours of Daniel , Dan. 6.11 . and the Caldeans of Shadrach , Meshech , and Abednego , Dan. 3.10 . to 30. Daniel of all Darius his servants was so bold as to pray three times a day , not in contempt of the King of Babilons decree , but in zeale and obedience to the God of Heavens command : the Governours ●●ranging at it , accuse him , and say , this Daniel which is of the captivity , regardeth not thee O King , nor the Decree which thou hast signed ; but doth so and so : wherfore command we pray thee , that he be cast into the Lyons den , for no decree , nor statute which the King establisheth may be altered , Dan. 6. Again , what disorder is this that I heare of you , saith Nebuchadnezzer to Shadrach , Meshech , and Abednego : will you not serve my Gods , nor worship the golden Image that I have set up , Dan. 3.14 . who answered no , be it knowne unto thee O King , wee are not carefull to answer thee in this matter : they were all as stiffe as if they had eaten a stake , and they could not bow to an Idoll : as the godly have been in all ages , not being able to wheele with the times . Yea , they that truely fear God are usually as immoveable as the Sun in its course , because they thinke , and speak , and live by rule , and not by example , and hold themselves as fast tyed , as if they had the oath given them , which the 〈…〉 solemnly presented to their Judges , 〈◊〉 to sw●rve from t●eir consciences wh●●●●mmand soever they should 〈…〉 themselves to the contrary 〈…〉 strictnesse is a great eyesore 〈…〉 men : who hate singularity , almost as they doe sanctity , which makes them so cry it down . And no marvell , for these men , and so all Protestants at large , so scorne to be singular , that they will conform to any Religion the State shall establish : yea , should they be commanded to worship a Calfe with the Israelites , Exod. 32.4 . or a golden Image with the Chaldeans , Dan. 3.7 . They would instantly doe it ; as the times of Queene Mary , witnesse : Good honest men , let them injoy their communities ; peace , and plenty : any Religion shall serve their turne . They are as indifferent as Doctor Kitching , who being Abbot , was first the Popes sworne Servant : then an halfe Papist , King Henry having cast off the Pope : a Protestant under Edward the sixt : a downe right Papist with Queene Marie : And a Parliament Protestant againe , when hee tooke the Oath of Supremasy under Queene Elizabeth . Of whose faith I take most Protestants at large to be ; For let them hear of a change in Religion , it shall never a whit trouble them : What cares a stupified worldling , for the removall of our Candlestick ? What is it to him if the superstition , and blindnesse of Popery did over-shadow the Land ? and turne day into night : It is nothing to him , if he can but see to get money . Light or darknesse , Scripture or tradition , the King or the Pope , Christ or Antichrist , are all one to him ; to heare a Sermon , or see a Masse , he likes them both alike . Perhaps they may thinke better of themselves ; and untill they be put to it , resolve stoutly : but a temporaries Religion , and flashes are but like Conduites running with wine at the coronation : that will not hold , or like a land flood , that seemes to be a great Sea , but comes to nothing . Now these are the men ( if you observe them ) that cry out so against singularity : which imputation , together with their extolling the meane , is a cunning discouragement , but it is the Devils Sophistry ; for the meane of vertue , is between two kindes , not betweene two degrees : it is a meane grace , that loves a meane degree of grace . Yet this is the onely staffe , with which the World beates all that are better then themselves . What will you be singular ? Or are you wiser then all ? Or what is this but want of discretion ? And to speake truth , that which worldly men call discretion , eates up all true wisedome : Their discretion and moderate stayednesse , devoures all true honesty , and goodnesse . But shall Lot ▪ leave his righteousnesse for such an imputation of singularity ? Or shall he not depart Sodom , because the whole City thinkes it better to stay there still ? Shall Noah leave building the Arke , and so himselfe , and his whole houshould perish , because all the World else thinkes him haire-brained ? Or must the name of a Puritan , dishearten us from the service of God ? No , but as Saint Paul said in his Apollogy , Acts 24.14 . after the way which they call heresie , so worship I the God of my Fathers : so wee in this case , After the way which prophane men call Puritanisme , let my soule desire to serve Iesus Christ. SECT . 54. Ob. I Grant ( will the more moderate worldling say ) in such cases wherein the word of God is expresse , singularity is not lawfull onely , but laudable : But ( which makes my spleene rise ) they will not conforme to things indifferent Answ. A seduced heart deceives thee in so saying , why else doest thou cast the same aspersions , upon such as are conformable . But admit they onely are thornes in thine Eyes ▪ doest thou well to hate al that are not of thy own judgement , or that have tenderer consciences then thy selfe ? No , for honest and good men may differ in opinion , not only in things triviall , but in matters of great moment ; provided they agree in the fundamental articles of the Catholique faith , and yet may , and ought to continue brotherly love and communion , as members of the same mysticall body : as many examples witnesse , both of eminent Christians , and Fathers of the Church : as also our Saviours words , who speaking of the fundamentall poynts , penneth the league thus , He that is not with us , is against us , but o● poynts not fundamentall thus , He tha● is not against us , is with us . Wherea● these differ from thee ( if thou beest a true Protestant as thou wouldest bee thought to be ) in nothing materiall , for there is a vast difference , between another discipline , and another doctrine : and they little differ , that agree in matter . Only their consciences are not so large as thine : and thou thinkest those things indifferent , which they cannot assent unto though they take more paines to satisfie and informe themselves then thou doest . But admit they be things of an indifferent nature , even actions of indifferency , when once they are felt to trench upon the conscience , lay deep obligations upon the soul , even whiles they are most slighted by carelesse hearts : there being no lesse difference in consciences , then stomacks , of which some will digest the hardest meats , and turne over substances not in their nature edible , whiles others surfeite of the lightest food , and complaine even of dainties . And indeed , every gracious heart is in some measure scrupulous , and findes more safety in feare then in presumption : And certainely , in cases of a doubtfull and questionable nature , it is ever good to take the surest side , and which draws neerest to probability . Many things are of so questionable a nature , that much may be said on either side : Now if I chuse that side , on which I am sure I shal not sin , I deserve to be excused , rather then censured ; if I use them it is possible I may sin , it may be they are not sinfull : yet I am not so sure of it that I shall not sin if I use them , as I am sure I shall not sin , nor break any of Gods Commandments if I doe not use them . This I may be bold to build upon , He that sayles amongst Rocks , it is possible hee may escape splitting , but hee is not so sure to keep his Vessell safe , and whole , as he that sayles in a cleare Sea , where no Rocks are at all . SECT . 55. Qu. BVt to speak really , and as the truth is , why doe they use all these discouragements ? An. Their onely aime is , to make us square our lives according to their Rule ; as that Gya●t did proportion the bodies of all his guests , to the bed of his Harlot ; Yea , if they would give their tongues liberty to acquaint us with their hearts and consciences , they must needs confesse , that they use that odious nickname ( devised by Satan himselfe ) for no other end , but to slout men out of their faith and holy profession , and to bring the very truth of Religion , and power of godlinesse into contempt and scorn . And indeed , whom not heroicall in fortitude ( the case standing as it doth ) would it not discourage and beat back to the world ? But thanks be given to God , his Spirit herein so hardneth and steeleth his servants , that their faces are like flint , and themselves like brazen walls , and defenced Cities , though otherwise soft in affection , and true professors of meeknesse . Yea , undoubtedly , he must be more then man ( that is , more spirit then flesh ) that can contentedly make himself contemptible to follow Christ , be pointed at for singularity , endure so many base and vile nicknames , as are every where cast upon the conscionable ( for there is scarce a house , but is haunted with these kinde of spirits , familiars , visible and carnall Devills , soule-murtherers ) have his religion ●udged Hypocrisie ; his Christian prudence , cra●t and policy ; his godly simplicity , sillinesse his zeale , madnesse ▪ his punctuall obedience to Gods Laws , rebellion to Princes ▪ his contempt of the world , ignorance : his godly sorrow , dumpishnes , &c. For these and the like as unseasonable fro●s , nip all gracious offers and beginnings in the bud , and as much as in them lyeth , with Herod labour to kill Christ in young professors Yea , the censures and scoffs of these Atheists and Worldlings , like the blasts of Rams-hornes before the wals of Iericho , lay al the strength of a young beginners vertues levell at one utterance : yea , it is the only Remora & greatest cause of arrest , if any looke heaven-ward , that makes them recoyle . True , a wise man will not be scoft out of his money , nor a just man be flouted out of his faith ▪ Yea , like Iohn Baptist , hee will hold his profession , though hee loose his head for it . If Christ have but once possest the affections , there is no dis-possessing him againe . The league that Heaven hath made , Hell wants power to breake . If the sweet doctrine of Christ be once gotten into the heart , it cannot be got out againe by all the torments which wit and cruelty can devise , as we see in the Martyrs . Neither would hee ever endure a blow , who cannot concoct a foule word . Hee that is discouraged and made returne with an Ishmaelitish persecution of the tongue : how would hee endure a Spanish Inquisition , or those Marian times ? Hee that is so frighted with a squib , how would he endure the mouth of a Cannon ? But to proceed . For a man to bee scoft out of his goodnesse , by those that are lewd , is all one , as if a man that seeth should blind-fold himselfe , or put out his eyes , because some blind wretches revile and scoffe at him for seeing : or as if one that is sound of limbs , should limpe , or maime himselfe , to please the Criple , and avoid his taunts . For my part , I had rather live hated of all men for goodnes , then be beloved of al for vice ; and rather please one good man , then content a thousand bad ones ; his single authority being sufficient to countervaile the disdain of a whole Parish of sensualists . Yet experience shewes , That divers are content to be misled with the multitude , rather then be an obiect of their scorne and derision . Yea thousands hold it the best and safest way , in differences of religion , without further question , to take the stronger part ; that so doing as the most doe , they may have the fewest to finde fault with them , and al through base cowardlinesse . Which bashful devill never leaves a great many , so long as they live ; whereby with the rich man , Luke 16. they never thinke of heaven , till tormented in the flames of hell . Whereas Satan formerly assaulted the Church by violence , now he doth it by deceit : and certainly the devill gets more by such discouragements , and the reproaches that are cast upon religion , then he did formerly by fire and Faggot ; for then the blood of the Martyrs was found to be the seed of the Church , others ( Phoenix-like ) springing out of their ashes , wheras now multitudes of souls are scoft out of their religion by wicked men . But I grieve to see how they wrong themselves , in thus wronging others : for in that wicked men do so mock and deride such as are in love with heavenly things , it is hard to say whether they doe most offend in hindering the honor of God thereby , or their neighbours wel-fare , or their own salvation . Alas , some men will better abide a stake , then some others can a mocke . Zedikiah was willing to hearken to the Prophets councell , but that this lay in his way , the Chaldeans would mock him , Ier. 38.10 . it was death to him to bee mock'd . A generons nature is more wounded with the tongue , than with the hand : yea , above hell there is not a greater punishment , then to become a Sannio , a subject of scorne : as Sampson , I doubt not , found . Alcibiades did professe , That neither the proscription of his goods , nor his banishment , nor the wounds received in his body , were so grievous to him as one scornfull word of his enemy C●esiphon . Thou thinkest not tongue-taunts to be persecution , but thou shalt once hear it so pronounced in thy bill of inditement , Ishmael did but flout Isaack , yet Saint Paul saith , he persecuted him , Gal. 4.29 . God calls the scorning of his servants by no better a name , then persecution . And what ever thou conceivest of it , let this sault be as far from my soule , as my soule from hell . And thus you see , That nothing but goodnesse is the whet●●on of their malice ; which being so , are not we heathenish Christians ? What honour of Christ is there among us , wher Religion makes one contemptible ? Is this Christian-like ? Such men may bee Christians in shew , or name , but they are devills indeed ( however they flatter themselves ) resembling the high Priests , Scribes , & Pharisees , who called themselves the Church : while they went about to kill the head of the Church : who the same night that Christ instituted the Sacrament , and consulted how to save them , did consult how they might destroy him : yea , let any indifferent stander by , ●udge whether thou beest not bottomlessely ill , who doest malice goodnesse in others , who art displeased with us , because we please God , and murmurest like the Scribes and Pharisees at the same things , whereat the Angels rejoyce : for none but a Caine , or a Devill in condition , will envy , because his owne workes are evill , and his brothers good . They are desperately wicked , that cannot indure so much as the sight of godlinesse : as he was fearefully idle , that Seneca speaks of , whose sides would ake to see another worke : Neither couldest thou doe so if the Devill were not in thine heart . And so much touching the third difference betweene the seed of the Serpent , and the seed of the woman . SECT . 56 4 FOurthly , as they hate and persecute the godly , because they doe well : so likewise , because they fare well , and are accepted before them . As why was Caine wroth with his brother Abel , and after slew him , as affirmeth the holy Ghost , but because , The Lord had respect unto Abel , and to his offering : but unto Cain and his offering , he had no respect ? Gen. 4.4 , 5. Why did Esau hate Iacob , and purpose to kill him , but because of the blessing wherewith his father blessed him ? Gen 27.41 . Isaacs blessing bred Esaus hate . Again , Wherefore did the Philistines and Abimelek envy Isaac , stop up his wells , and banish him from them , but because the Lord so abundantly blessed Isaac , as appeares , Gen. 26 12. to 18. Wherefore did Iosephs brethren hate him , not being able to speake peaceably unto him , and after sell him into AEgypt , but because his father more favoured him , and they feared he should reigne over them ? Gen. 37.4 . If Ioseph be his fathers darling , he is his brethrens eye-sore . Wherefore did Saul persecute David , and pursue after him from place to place to take away his life , but because he was so praised and preferred of the people before himselfe , and , The Lord was with David , and prospered him in every thing he tooke in hand , 1 Sam. 18.12 , 13 , 28 , 29. Davids successe is Sauls vexation : yea , he findes not so much pleasure in his Kingdome , as vexation in the prosperity of David . And lastly , ( for I passe by the elder brothers envy in the Parable against his younger brother , when his father so royally entertained him at his return , Luk. 15.28 . which is meant of the Iewes envying the Gentiles conversion ; and many the like instances . ) Why was Eliab wroth with his younger brother , 1 Sam. 17.28 . but because he should bee more exalted ? And I doubt me , whether Davids brethren were more glad , that Goliah was slaine , or angry that hee was slaine by their brother : for envy is sicke , if her neighbour be well ; and the good mans honour , is the envious mans torment : as it fared between Haman & Mordecai as hereafter the glory of Christ shall adde to these reprobates confusion , when they are driven to confesse , This is he , whom we once had in derision . SECT . 57. BUt to apply what hath been collected out of the Word . See whether these examples sute not with some , and not a few in our times . As , First , why doe a sort of Ministers ( none of the best ) I meane such as live ill and viciously , or preach ill and unprofitably , or both live ill , and preach ill , maligne , hate and traduce , yea , promote against such as preach more faithfully and powerfully , and live more holily and unblameably , but because God honours their Ministery with the conversion of soules , and their words are with such power , that the people flocke after them , as they were wont after Christ ▪ while in the meane time themselves are neglected and dis-esteemed , being as they suppose far greater scholers ( for if a Minister preach profitably , they will give it out hee is no scholer , neither can they doe Satan a greater pleasure ) and their Sermons more elaborate , for they will be as long in the conception and breeding of them , as an Elephant is of her young ; which being borne onely amazeth the hearers , and makes them at their wits end with admiration , their owne bosomes will tell them , that I speake truth . Againe , why doe these men inveigh and preach against preaching ? As , what needs so much preaching , say they ( and all stupified sensualists ) it was never a good world , since so many Lectures were set up : there was more love , and charity , and plaine-dealing among our fore-fathers ( they meane in time of Popery ) who were only verst in the Lords Prayer , Creed , and ten Commandments ; one Sermon well remembred , and put in practise , is better then ten ; yea , quoth a Minister in the pulpit , that preacht ( himselfe ) once in six weekes , that hee might silence his Parishioners , who complained for want of their daily food , you will finde this Sermon more then you will be able to practise this two months ; and no question , spake out of feeling ; for he having lived already above five ages , could never yet put those five words of his text into practise , viz. Repent and beleeve the Gospel . But the reason of this their murmuring is easie : Carnall worldlings cry up practise , to cry downe knowledge , as you may see by their own practise : even as cunning Papists will extoll Saint Iames , onely to disparage Saint Paul. This point would be further applied , but let conscience doe it ; for it is a sore that will not endure rubbing : onely this , if any man be vexed at his brother , because he fares better , and is better accepted , because he is favoured and respected of God and good men , while himselfe is neglected and disesteemed of both ; much more , if hee belch out his spleene against the religious , because they are praised and preferred before himselfe ; let him know , that this could not be if hee were not full of the venome of the serpent , Psal. 112.10 . Pro. 14.30 . SECT . 58. SEcondly , this may be applied to people of the looser sort . As , why doe their hearts rise against every holy man they see ? as some stomacks , rise at sweet-meats . Why doe all drunkards and vicious livers hate the religious , and so belch out their enmity and spleene against them , in raising and spreading of slanders as they doe ; but although , partly to rescue themselves from contempt , and procure a contrary esteeme , by putting a foule and ugly vizard upon vertue , and decking up vice in a gorgeous and comely attire ; yet chiefly , because they are precious in Gods sight , his peculiar , and chosen people out of all the world , the children of God , and members of Christ , temples of the holy Ghost : yea , chiefly , because they partake of the Divine Nature , and are one with the Father and the Sonne ? Iohn 17.14 , 21 , 22. 2 Cor. 6.18 . This is the eye-sore of our enemies and let envy looke herselfe blinde . And so much of the first Cause . SECT . 59. Quest. WHat is the second Cause , why ungodly men hate and persecute the religious ? Answ. Their ignorance of God , of Christ , and the Scriptures . Quest. How is that proved ? Answ. By Testimonies , Examples , Reason , and our own Experience . 1. First , by Testimonies : They shall hate and persecute you , yea , they shall excommunicate and kill you for my Names sake , saith our Saviour to his Disciples , because they have not knowne the Father , nor me , John 16.2 , 3. and 15.21 . And again they are an offence unto us , because they understand not the things which are of God , but the things which are of men , Matth. 16.23 . And are deceived , because they know not the Scriptures , neither the power of God , Matth. 22.29 . Luke 19.42 . 2. Secondly , by Examples and Reason . This the Apostle confesseth to have been the cause of his persecuting the Church , 1 Tim. 1.13 . Who so soon as he was inlightned with the saving knowledge of the truth , changed his note , with his name , and preached that faith , which before be persecuted , It s worth the noting , how he was no sooner informed , but he was reformed . Now if we looke upon him as Saul , wee shall see what we are by generation ; if wee looke upon him as Paul , we shall see what we are , or should be , by regeneration . Neither is it strange , that the world through ignorance , should hate and persecute the members of Christ : for upon the same ground , they even crucified Christ himselfe , Father forgive them , saith he of his murtherers , for they know not what they doe . And why have the Kings of the earth , in all ages banded themselves together against the Lord , and against his Christ , Psal. 22. But because they knew him not . John 15.21 . For if the Princes of this world had knowne , they would not have crucified the Lord of glory , as the holy Ghost speakes , 1 Cor. 2.8 . Alas poore ignorant soules , they did but imitate Oedipus : who killed his Father Laius King of Thebes ; and thought he had killed his enemy . And what do the Cavaliers now , in killing the Saints ? But as if one with his Hatchet , should cut off the bough of a tree ; upon which hee standeth . For they are beholding to the Religious , for their very breath . Neither is their great plot , any other peece of policy ; then as if the Sodomites , should make hast to turne out Lot and his Family : that fire and brimstone may make hast , to destroy them . For as when Noah , and his Family were once entred the Arke , the Flood came and destroyed the first World , Gen. 7.11 , 13. So the number of Christs Church being accomplished fire shal come down to destroy the second World , at which time , the Devill and all Reprobates shall be laid up in hell . Oh the wickednesse , and witlesnesse of our Malignants ! Methinkes the Parliament , may justly twit their unnaturall Country : as Themistocles once did his Athenians , with these words : Are yee weary of receiving so many benifits by one Assembly . And certaynly if ever it shal be dissolved without their consent , ( which God forbid ) it would faire with the causers of it , ( mens eyes being opened ) as it did with the Authors of Socrates his death : which I finde thus reported . After that Socrates was put to death at Athens ; Arastophones rehearsed a Tragedy of his , concerning Palamides : at the hearing whereof , the people were so moved : that they presently fel upon the Authors of Socrates his death , and drew them forth to punishment . But to return , to what we intend : If we consider it rightly , we shall find , that ignorance is the cause of all sin . Sin indeed at the first was the cause of ignorance , but now ignorance is the cause of sin : Swearing , and lying , and killing , and stealing , and whoring abound , saith the Prophet , because there is no knowledge of God in the land , Hos. 4.1.2 . It is a people that doe erre in their hearts . saith God , why ? because they have not knowne my wayes , Psal. 95.10 . SECT . 60. 3 THirdly , Experience proves , that none are so farre transported with a mad and supertitious zeale against the religious , as the rude rabble who can yeeld no other reason , or confession of their faith , if they be asked , then this , that they are no Puritans , or that they hate a Puritan from their soules ; when as the devill himself , who hates the Puritan they mean , most of any , can make as good a confession of his faith as this . For who are the greatest censurers , and the violentest opposers of goodnesse , are not the ignorant fry , who have more rage than reason and the more fottish still , the more insolent . As reprove one of them for swearing , or drunkennesse , or unjust dealing , or for prophaning the Lords day , for Atheisme , and the like , you are sure to be branded with the odious title of Puritane , yea you are factious , and schismaticall , if ye will not be drunke , and every whit as lewd as they are . It is worth a large smile , to observe what a clamour the blundering rabble will make against the people of God , if one in their company but mention the word Puritane , or tell them how scrupulous and precise such an one is . O what a number of sharp and deadly arrows will each of them shoot , both at the good and goodnesse , maugre all admonition ! For each being stung with the Gad-slie of mis-governed zeale , as Paul was before hee knew Christ , they presume to affirm with incredible impudence , accompanied with invincible ignorance , that there are not worse men in the world then the religious . Wherein it is hard to say , whether ignorance or malice , doe more abound : whether it be more out of the strength of will , or weaknesse of judgement . It is the nature of ignorant and carnall men ( that walke after the flesh in the lusts of uncleannesse , whom Saint Peter calls bruit beasts , led with sensuality ) to speake evill of the things they understand not 2 Pet. 2.12 . Especially in judging acts of zeale and piety , their opinion still lights upon the worst sense , like them in the s●cond of the Acts , who mocked the Apostles when they were filled with the holy Ghost , and hearing them speak languages , which they understood not , cried out , These men are drunke with new wine . Untill we be borne againe , we are like Nicodemus who knew not what it was to be born again , Iohn 3.4 . Untill we become zealous our selves , wee are like Festus , who thought zeal madnesse , Acts 26.24 . Untill we be humble our selves , we are like Michal , who mocked David for his humility , and thought him a foole , for dancing before the Arke , 2 Sam. 6.16 . Yea , to such as shall perish , or are for the present in a perishing condition , all religion seemes foolishnesse , 1 Cor 1.18 . And thus you see in grosse , that Ignorance is a main cause of hatred and persecution . Wee shall more clearly discerne how it comes to be so , if we note The Root , Ignorance , The Stem , Suspition , or Iealousie , The Sap , Hatred , The Fruit , Persecution . severally , and apart ; for ignorance causeth . Suspition ; and Suspition , Hatred ; and Hatred , Persecution . But I cannot stand upon these . SECT . 61. Qu. IF Ignorance be such a generall cause of hatred and persecution , as you have shewre , What is the reason , that so many great Scholers and wise men do also hate and persecute the godly ? Ans. Great scholers they may bee , and wise men also , in the worlds esteeme , but in the maine , and in Gods account they are nothing so : for admit they have inlightned heads , sufficient to leave them without excuse , yet because they withhold the truth in unrighteousnesse , and doe not glorifie God with their knowledge , neither are thankfull , but become vain in their imaginations , their foolish hearts are darkned ; and so while they professe themselves to be wise , in changing the truth of God into a lie , they become fools , and expresse it , by thus hating God and his children , Romans 1.18.21.22.25.30 . So that Ignorance is the cause even in them also . And indeed if they were wise , they would foresee the torments of hell , and prevent them , as Bernard speakes . Or if they knew God , they would keep his commandments , for hereby , saith Saint Iohn , is it knowne that wee know God , if we keep his Commandements , 1 John 2.3 . but he that saith I know him , and yet keepeth not his Commandements , is a lyar , and there is no truth in him , Ver. 4. Yea these have sworne to keepe the commandements , and to deny the world , and yet are not content with their owne disobedience , unlesse they cast aspersions upon them that obey . Againe thirdly , if they knew Christ , they could not but love him ; and loving him , they must needs love his members , not persecute them ; for it is the very first part of our conversion , to love them that love God , 1 Joh. 3.14 . and 4.7.8 . and Joh. 13.35 . But so many as are enemies to the crosse of Christ , shew that they never knew God in Christ. As for their wisdome and learning ; you must know that men may be ●xquisitely wise , and incomparably learned in the worlds opinion , and yet very fooles in Gods account , 1 Cor. 3.19 . As sharp-eyed as Eagles in the things of the earth , and yet as blinde as Beetles in the matters of heaven . And knowledge consisteth not so much in the quantity , as in the quality : not in the greatnesse , but in the goodnesse of it . For as a little precious stone is of more worth then many other stones of greater bulke : so one drop of wisdome guided by the feare of God , is more worth then all humane learning . One sparke of spirituall , experimentiall and saving knowledge , is worth a whole flame of secular wisdome and learning . One scruple of holinesse , one dram of faith , one graine of grace , is more worth then many pounds of naturall parts . But learning and grace doe not alwayes keep company together . Yea , O Lord , how many are there , that have a depth of knowledge , yet are not soule-wise ! That have a Library of Divinity in their heads , and not so much as the least Catechisme in their consciences ? no rare thing for men to abound in speculation , and be bar●en in devotion : to have full braines , and empty hearts ; cleare judgements , and defiled affections ; fluent tongues ; and lame hands : Yea , you shall heare a flood in the tongue , when ye cannot see one drop in the life . For example , I might instance in Balaam , whom the holy Ghost stiles a foole , 2 Peter 2.16 . And Iudas Mat. 27.3 , 4 , 5. And Paul , before his conversion , who ( even while hee was a persecuter like these men ) was eminent among the Pharisees for wit and learning , but a very Ideot among the Apostles . And lastly , the Priests , Scribes and Pharisees , who were matchlesse for their wisdome and learning , as wanting nothing , that either nature or Art could inrich them withall : yea , and they were chiefly learned in the Scripture , Gods Oracles , which will make a man wise , or nothing : and yet our Saviour ( who could not bee deceived ) calls them foure times in one Chapter blinde , and twice fools , Mat. 23.16.17.19.24.26 . Because they wanted faith and holinesse , which are the sinewes and nerves , yea the soule of saving knowledge , inlivening , feeding and strengthening the same ; for in the dialect of the Scripture , a fool is a naturall man , and a wise man , a man sanctified . Alas ! God regards not lip-learning , and tongue-wisdome , and braine-knowledge , except it ceize upon the heart also , and lead captive the affections to the government of the Gospel , whereby wee are changed and transformed into new men , after the image of Christ , 1 Cor. 2.12 . Eph. 4.20 . to 25. Col. 3.10 . except we digest our knowledge into practise , and imploy our wisdome to his glory that gave it , our neighbours good , and the furthering of our owne salvation : For with him wickednes is folly , and the greatest sinner is the greatest foole : and he most wise , that is most religious , and that offends least , Prov. 1.7 . Iob. 28.28 . Prov. 9.10.12 . and 11.3 . Deut. 4.6 . Hosea 14.9 . Iames 3.13.17 . 2 Tim. 3.15 . And he that is truly wise , thinks that to be wisdome , and folly , which God thinks so . Neither is that worth the name of knowledge which may be heard only , and not seen . Good discourse , is but the froth of wisdome ; the pure and solid substance of it , is in well framed actions . What saith the Scripture ? Keepe the Commandements of God , and doe them , for this is your wisdome and understanding before God and men , Deut. 4 6. And again , He that is a wise man and indued with knowledge , will shew it by his conversation in good works , Iames 3.13 . For , SECT . 62. RIghtly , a man knows no more then he practiseth . It is said of Christ , 2 Cor. 5 , 21. that he knew no sinne , because he did no sin : in which sense , hee knows no good , that doth no good . And certainly , they who wander in the by-paths of sin and errour , declare themselves ignorant of the right way of salvation , Rom. 3.17 . Saving knowledge of the truth works a love of the truth knowne ; it is an uniforme consent of knowledge and action , Iob 28.28 . He onely is wise , saith Solomon , that is wise for himself , Prov. 9.12 . He whose conscience pulleth all he hears and reads to his heart , and his heart to God ; who turneth his knowledge to faith , his faith to feeling , and all to walke worthy of his Redeemer he ; that subdues his sensuall desires and appetite to the more noble faculties of the soule , Reason , and Understanding , and makes that understanding of his serve him , by whom it is , and doth understand ; hee that subdues his lust to his will ; submits his will to reason , his reason to faith ; his faith , his reason , his will , himself , to the will of God , this is practicall , experimentall , and saving knowledge , to which the other is but a bare name or title . For , what is the notionall sweetnesse of honey , to the experimentall taste of it ? It is one thing to know what riches are , and where they bee ; and another thing to bee master of them . It is not the knowing , but the possessing of them , that makes rich . What saith one ? No more then the knowledge of goodnesse , maketh one to be named a good man ; no more doth the knowledge of wisdome only , cause any person properly to bee called a wiseman . And certainly , that wisdome and learning is little worth , which nothing profits the owner of it , either to vertue or happinesse . These things if ye know , happy are yee if yee doe them , Iohn 13.17 . So that he is the best Scholer , that learnes of Christ obedience , humility , &c. He the best Arithmetician , that can adde grace to grace . He the best learned , that knows how to be saved . Yea , all the Arts in the world are Artlesse Arts to this . But alas ! Naturall men are so farre from being thus learned , that not one of them doth really , and by his owne experience know the chiefe Points of Christian Religion ; such as are , Faith , Repentance , Regeneration , the Love of God , the Presence of the Spirit , the Remission of sinnes , the Effusion of Grace , the Possession of heavenly Comforts ; he knows not what the peace of Conscience , and joy in the holy Ghost is , nor what the communion of Saints means ; he knows not what it is to have a certaine and experimentall feeling , with a continuall proofe of Gods favour , in the whole passage of a mans life , and practise , &c. Prov. 24.7 . when every of these are easie and familiar to the meanest and simplest beleever . SECT . 63. Object . BUt the Word of God in divers places calls worldly men wise men ; yea ascribes the greatest wisdome and knowledge to the wicked . Answ. It s true , but in what sense ? Doe ye not perceive , that God either speaks it in a holy derision ? as , Gen. 3.22 . is to be understood : Or else hee speakes it in the person of the wicked , calling it wisdome , because worldly men deem it so : as in another place , he calls preaching , the foolishnes of preaching , because the wicked esteem preaching but foolishnesse : and as Christ calls the Pharisees just , because they justified themselves , Luke 15.7 . Or thirdly , he meanes the wisdome of the flesh , or of the world ; and that is as much , as if he had said in other words , foolishnesse : for the wisdome of the world is foolishnesse with God , and no lesse then twelve times infatuated by the wisdome of God in one Chapter , 1 Cor. 2. But to make it more plain , that no naturall man is a wise man , we must know that there is a speculative knowledge in the brain common to hypocrites with Gods children , Heb. 6.4 . And there is a spirituall and heavenly wisdom , a practicall , experimentall and saving knowledge in the heart , which keepes a man from every evill way , Prov. 2.12 . peculiar to the godly alone , Ephes. 4.8 . and 5.8 . The naturall man , saith Paul , perceiveth not the things of the Spirit of God , for they are foolishnesse unto him : but the spirituall , who have the mind of Christ , understand all things , even the deepe things of God , 1 Cor. 2.14 , 15 , 16. And again , We speake the wisdome of God in a mystery ; even the hid wisdome , which none of the princes of this world have knowne , 1 Cor. 2.7 , 8. See 1 Thess. 5.4 , 5. Whence it is , that naturall men are said to be in darknesse , Ephes. 5.8 . Matth. 4.16 . whereas the regenerate are called , Children of the light , and of the day , 1 Th●ss . 5.4 , 5. Luke 1.79 . Which comparison is very emphaticall . For as the Soule , is the lamp of the body ; and 〈◊〉 Reason , of the Soule ; and Religion , of Reason ; and Faith of Religion : so Christ is the light and life of faith . Whence it followes , that as meere sense is uncapable of the rules of reason : so reason is no lesse uncapable of the things which are supernaturall . And as to speake , is only proper to men : so to know the secrets of the kingdome of heaven is onely proper to beleevers . Sense is a meere beasts ; reason , a meere mans ; Divine knowledge is onely the Christians . Now if it be askt , Why a naturall man perceiveth not the things of the Spirit of God ? Saint Paul , in the place before quoted , answers ; He cannot know them , because they are spiritually discerned , 1 Cor. 2.14 . For if they be spiritually discerned , how should they discern them , that have not the Spirit ? For as no man can see the Sun , but by the light of the Sun : so no man can know the secrets of God , but by the revelation of God , 1 Cor. 12.8 . Mat. 16.17 . To know the mysteries of the kingdome of heaven , wee must have hearts ▪ eyes and eares sanctified from above , Deut. 29.2 , 3 , 4. Psal. 111.10 . Luk. 24.45 . Iohn 15.15 . Rom , 8.14 , 15. Neither is spiritual and ●●avenly wisdome the fruit of time and study , as the naturall is . It is not eloquence , nor Logicall demonstrations , that can make us capable of it . We cannot attaine to supernaturall and celestiall knowledge , by any naturall and terrestriall meanes . No learning , nor experience will serve to know that great mystery of godlinesse , and hid wisdome , spoken of , 1 Cor. 2.6 , 7 , 8 , 10 , &c. to know the riches of the glory of Gods inheritance in the Saints , to know the love of Christ , which passeth knowledge , &c. Ephes. 1.17 , 18. and 3.19 . Because this wisdome descendeth from above , Iames 3.17 . SECT . 64. 2 SEcondly , As none can attaine to this precious grace of saving knowledge , except it be given them from above : so , it is a jewell of such worth , that God gives it to none but his children the godly , and such as hee knows wil improve their knowledge to his glory . The servant ( saith Christ , meaning the ungodly man ) knoweth not his masters will , but I have called you friends ( speaking to his Apostles , and in them , to all that are converted ) for all things that I have heard of my Father , have I made knowne unto you , John 15.15 . Surely , saith Solomon , to a man that is good in his sight , God giveth wisdome and knowledge , Eccles. 2.26 . Intimating , that he doth not so to the evill man. The Wise , that is , the godly , saith Daniel , shall understand , but none of the wicked shall have understanding , Dan. 12.10 . A scorner seeketh wisdome , and findeth it not ; but knowledge is easie to him that wil understand . Pro. 14.6 . that is , to him that will be bettered by his understanding . Wicked men understand not judgement , but they that seeke the Lord , understand all things , Prov. 28.5 . and 3.32 . They which observe the Commandments , have a good understanding , saith David , Psal. 111.10 . the rest have an ill understanding , and a vain ; an understanding , like that of the Scribes and Pharisees , which was enough to condemn them , but not to save them . Such as are delivered up to councells , and brought before Rulers , and Kings in defence of the Gospell : are straitly charged by our Saviour , neither to premeditate , or take thought before hand how , or what to answer : because the holy Ghost shall teach them in that very houre ; what they ought to say , or rather , the holy Ghost shall speake in them , Mark. 13.9.11 . Luk. 12.11 , 12. And which of the Martyrs did not finde the same verified ? Alice Drivers , being a poore mans daughter ; and brought up at the Plow : in defence of Gods truth , and in the cause of Christ at her examination ; put all the Doctors to silence ; so that they had not a word to say , but one looked upon another . Indeed Bonner thought , hee had non-plust a plaine fellow with his Sophistry about the reall presence : But he answered him to the purpose , My Lord ( quoth he ) I cannot so well dispute for the truth , as you can against it : but I can burne for the truth , which you will never doe . And did it , a good argument to prove , that he knew truth from falshood , better than the Bishop . Thus as no man can see God , and live : so no man can see Christ , who is God , sitting at the right hand of his Father in heaven , so long as hee lives a meer naturall man , 1 Cor. 2.14 . God will not powre new wine , but into new vessells , Matth. 9.17 . Christ is said to have expounded all things to his Disciples apart , to shew , that if we will have Christ to teach us , wee must goe apart from the world . If any will doe Gods will , saith our Saviour , he shall know the Doctrine , whether it be of God , or no , Iohn 7.17 . So that no man can learne this doctrine , but he that doth it : as no man could learn the Virgins song , but they that sang it , Revel . 14.3 . Yea , if the feare of the Lord , as Solomon speakes , is the beginning of wisdome , how should they have wisdome , that have not the feare of the Lord ? All unrepentant sinners are enemies to God , servants to Satan : now we men , doe not tell our secrets to enemies ; neither will an Artificer teach another mans servant his trade : but the righteous are Christs friends , and brethren , and sisters , and father , and mother , between whom there is a kinde of familiarity , so that he makes them of his counsell , His secrets , saith Solomon , are with the righteous , Pro. 3.32 . And again , Psal. ●● . 14 . The secrets of the Lord are revealed to them that fear him , and his Covenant is to give them understanding . See this in Abrahams example , Shall I hide from Abraham that thing which I do ? saith God , Gen. 18.17 . As if this were an offence in God , if he should tell the righteous no more then he tells the wicked . Be●ides , What should he doe with a talent , that will not improve it ? And let a wicked man know never so much he is resolved to be never the better man. And they that are unwilling to obey , God thinkes unworthy to know : which is but equity . Indeed , if they will put off , concerning their former conversation , the old man , with his corruptions , and deceiveable lusts , and be changed , by the renewing of their mindes and by putting on the new man , which after God is treated in righteousnesse and true holinesse , Ephe. 4.20 . to 25. Col. 3.10 . 2 Cor. 5.17 . 1 Joh. 4.7 . Then they shall see what the good and acceptable , and perfect will of God is , as Saint Paul , and our Saviour Christ shews , Rom. 12.2 . Matth. 5.8 . For God in the person of wisdome hath made a generall promise to all that will serve him , Prov. 1. If thou wilt turne , saith God , at my correction , I will powre out my heart unto thee , and make thee understand my words , Verse 23. But else , they shall blindly goe on in persecuting Christ and his members , perhaps to the killing of his Prophets , and thinke also that they doe God good service , Iohn 16.2.3 . For as they like not to retaine God in their knowledge , saith the Apostle , so God shall give them over to vile affections , and to a reprobate minde , Rom. 1.28 . And because they will not receive the truth in love , that they might be saved , therefore God shall send them strong delusions , that they might beleeve lyes : that all they might bee damned , which beleeve not the truth , but had pleasure in unrighteousnesse , 2 Thes. 2.10.11.12 . And is it not iust with God , to say , they would none of Christ , let them welcome Sathan and Antichrist ? SECT . 65. Quest. WHat instruction from the premisses ? Ans. As it ought to stop all wicked mens mouthes : so it may both serve for direction and comfort to the godly , and to informe all . First , If it be so , that all naturall men are uncapable of divine and supernaturall knowledge , that they are blinde touching spirituall things : let not any carnall wretch hereafter dare to speake evill of the things , actions and persons , which are out of the reach of his capasity , but silently suspend his judgement , untill he is better informed . For as it pertaineth not to the rusticke to judge of Letters , so it belongeth not to naturall men to judge of spirituall things . And in matters of sensure , nothing but a certaine knowledge should make us give a certain judgement ; & in the mean time , confesse , that Ioseph may know his brethren although they know not him . He which is spirituall , discerneth all things ; yet he himselfe is Iudged of no man , 1 Cor. 2.14 . that is , of no naturall man. 2. Let those that have used to speake evill of the way of truth , learne to kicke no more against the pricks , lest they bring the same curse upon themselves , that those did , which brought up an evill report of the holy Land , viz. that , As they never entred into the terrestriall Canaan : So these never enter into the Celestiall . Yea , put case they shall think to doe God good service in it : for there is a way . saith Solomon , that seemeth right to a man , but the issues thereof are the wayes of death Pro. 14.22 . As many shall thinke , they doe God good service , in putting his children so death , Ioh. 16.2 . even that Monke thought no lesse , who poysoned Henry the seventh Emperor of Germany with the sacramentall bread . And so did the Powder Traytors , intending to blow up the whole State. Maximinian thought , the blood of christians would be an acceptable sacrifice to his Gods. So Francis the second of France ; And Phillip the second of Spaine : thought of the Lutherans blood in their dominions . In the sixth councell of Toledo it was inacted ; that the King of Spaine , should suffer none to live in his dominions that professed not the Roman Catholique Religion : Whereupon King Philip having hardly escaped shipwrack , as he returned from the Low Countries said : he was delivered by the singular providence of God , to root out Lutheranisme ; which he presently began to doe ; prosessing that he had rather have no Subjects then such . In which opinion many depart : But as men go to a Lottery , with heads full of hopes : but returne with hearts full of blankes ; so will it one day fare with these men . 3 If all who deride and persecute the godly , are ignorant persons , as hath been proved : then let not Gods children be discouraged , maugre all slander and opposition ; nor thinke the worse of themselves , if such reproach them never so . The Corinthians exceedingly slighted Paul , he was this and he was that ; But what saith Pa●l ? With me it is a very small thing , that I sh●uld be judged of you , 1 Cor. 43.3 , 4 ▪ Alasse ! the best of them ●aw no more than Saint Pauls outside ; the grace of his heart , the raptures of his soule , the ravishing delights of the inward man , and the like spirituall priviledges , more glorious than the states of Kingdomes , were to these sensualists as a covered messe . And indeed , naturall men are as ●it to judge of spirituall matters , as ●●●nd men are fit to judge of colours . We know Litle child●ē will often laugh at wise men when they are about serious & necessary affairs & busines , which notwithstanding is not an argument of the unworthines of the things they laugh at , but of the folly of them which laugh . Wil the Merchāt be discouraged , because his wine pleaseth not a sick mans palat ; when those that are in health commend it , and himselfe knowes it to be good ? Much lesse cause have we to be discouraged , having more certainety to rely upon . Our enemies have Sense , Reason , and Experience to confirme their judgements ; but we have them , with an advantage of three infalliable witnesses , Gods word , and Spirit , and Faith. Wherefore henceforward let us take our Saviours Councell , and seeke to justifie our judgements to the children of Wisdome , of whom she is justified ; and not to fooles , by whom shee is daily crucified . Neither let any thinke the better of such whom they extoll , for the blinde eate many a flye . 4 This shews that they suspect much , because they know little , as Children in the darke suppose they see , what they see not . They complaine , like the Owle , of the glory of the Sun , when the fault is in their own eyes , They are blind , yet the misery is , they see not that they are blinde ; and therefore believing that they see , they accuse others of schisme , when indeed themselves are only guilty of prejudice ; as a blinde man running against one that seeth , calls him blinde that did not shunne him . They are like Harpast , a blinde woman in Seneca's family , who would not be perswaded that shee was blinde ; but found fault with the house wherein she was , as being over darke . 5. If none are truly wise , but such as have past the second birth , it gives us to understand that the regenerate ( for the most part ) sleep nigh halfe their time in ignorance , that the wicked are never awake . And if this Wisedome commeth downe from the Father of lights , and that we cannot have it , except God vouchsafe to give it us ; It may teach us to be humble , Ioh. 42.6 . And not like the Ape , that is proud of his Masters Jacket . Heavenly notions grow not in us , we spin them not out of our owne breasts : And thankfull ; for it they be given , let us not forget the giver . 6. If all naturall men are like blinde Sampson without his guide , not able without the Holy ●hosts direction to finde out the pillars of the house , the principles of faith , let us not wonder that they swerve so much from the godly , in their judgements and practice . Is it any strange thing , to see a blinde man stumble and fall ? Yea , let us condole all their disasters , and drop some teares , in pity and compassion for their great and grievous misery . 7. And lastly , If with God one sparke of spirituall experimentall and saving knowledge be of more worth than all secular Wisdome , and Learning ; then strive we for that knowledge which will make the knower blessed . Let us so be learned ; that we may bee saved . Let us not in our hearing , and reading , and communication , doe as little children , that looke only upon the Babyes in a booke , without regard to the matter therein contained : but like men in years , have more respect to the pith and solidity of the matter , than to the phrase ; and to the profit of our soules than the pleasing of our senses . And so much of the second cause . SECT . 66. Quest. WHat is the third cause , why ungodly men hate and persecute the Religious ? Answ. Their infidelity and unbeliefe . Quest. How doth that appeare ? Answ. I will demonstrate it beyond deniall . Why doe the Heathen rage , saith David , and the people murmure , the Kings of the Earth band themselves , and the Rulers take counsell together , against the Lord , and against his Anointed , saying , Let us breake their bands , &c. Psalm . 2.1 . to 4. but this they thinke alwayes , there is no God , God is not in all their thoughts , Psal. 10.4 . And againe , They breake in peeces thy people , O Lord , and afflict thine ●eritage , &c. the reason followes , they say the Lord shall not see , neither shall the God of Jacob regard it , Psalm . 94.5 , 6 , 7. And what saith our Saviour to the Iewes , Ye seeke to kill me , because my Word hath no place in you , John 8.37 . that is , they beleeved not what he● spake , nor the Scriptures which testified of him . If yee will see it in Examples , look 2 King. 18.35 . Dan. 3.15 . Exod. 5.2 . Or if in the New Testament , see Acts 17. where the Holy Ghost makes a decision between such as did , and such as did not beleeve ; Paul , when in the Synagogue he disputed with them , by the Scriptures , opening and alleadging that Christ must have suffered , risen againe , &c. for saith the Text , So many of the Jewes as beleeved , and of the Grecians and chiefe women as feared God , joyned themselves in company with Paul and Silas . But those that beleeved not , mooved with envy , tooke unto them certaine Vagabonds , and wicked fellowes , with the multitude , and made a tumult in the City , and assaulted the house of Jason , drawing out him , and as many of the brethren as they could finde , and brought them before the people , and the heads of the City , crying ; These are they which have subverted the State of the world , and they all doe against the decrees of Caesar , &c. And lastly , looke but 1 Tim. 1. you shall heare Saint Paul most ingenuously confessing , I was a blasphemer , a persecuter , and an opposer of Christ , and his members ; but I did it ignorantly , through unbelie●e , v. 13. Now they which thinke , all whatsoever is written in Scripture , of God , of Christ , and of His Kingdome of Grace here , and glory hereafter , to be but a fable : as that impious Pope did , who was not ashamed blasphemously to boast what he had gained by Fabula de Christo : And all Machivillian Atheists , who thinke Religion to be but a Politicke device , to keep men in awe , do ; whose number is greater than is supposed . These , I say , must needs think them madde and foolish , who lose thereby either profit , or pleasure , and use them accordingly . SECT . 67. TRue , this might seeme an absurd position , if I should presume upon an Appeale to their owne blinded consciences ; for they thinke , they believe in God , and the Scriptures , as wel as the precisest : and so did those Iews , Iohn 5. which persecuted Iesus , and sought to slay him , thinke they beleeved Moses writings : but it is plain , they did not , by Christ's answer to them , who knew their hearts better than themselves : his words are , Had ye beleeved Moses , yee would have beleeved me , for he wrote of me : but if yee beleeve not his writings , how should ye beleeve my words ? ver . 46 , 47 , And againe , Ye have not my Fathers Word abiding in you , for whom he hath sent , him yee beleeve not , Ver. 38 , 39. So bring these , that persecute any of Gods Children for well doing , to the tryal , and their owne consciences shall testifie before God , that they neither beleeve the Old Testament nor the New. For did they beleeve that the godly are unto God as the Signet upon his right hand , Jer. 22.24 . Zach. 2.24 . Yea , as the Apple of his owne eye . Zach. 2.8 . and that whatsoever wrongs and contumelies are done to his Children , he accounts as done to himselfe , Psalm . 44.22 . and 69.7 , and 74.4 , 10 , 18 , 22 , 23 , and 83.2 , 5 , 6 , and 89 , 50 , 51 , and 139 , 20. Prov. 19.3 . Rom. 1.30 and 9.20 , Matth. 10.22 . and 25.45 . Luk. 21.17 . 1 Sam. 17.45 . Esay 37.4.22 , 23.28 . and 45.9 . and 54 , 17. Act. 5.39 . and 9.4 , 5. Iob 9.4 . 1 Thess , 4.8 . Iohn 15.18 , 20 , 21 , 23 , 24 , 25. Num. 16.11 . 1 Sam. 8.7 . They durst not hate , revile , slander , deride , nicke-name and persecute them , as they doe . More particularly , did they really and indeed beleive God , when he saith in his word , that whosoever shal offend one of those little ones , that beleeve in him , it were better for him rather that a Milston were hung about his neck , & that he wer cast into the sea , Marke 9 42. That he will destroy them for ever , and roote them out of the Land of the living , whose tongues imagine mischeife , and are like a sharpe Razer , that cutteth deceitfully , loving to speake evill , more than good , Psalm . 52.2 . to 5. That hee will confound such as persecute his Children , and destroy them with a double destruction , Jer. 17.18 ▪ Yea , that he will render unto their enemies seaven fold into their bosome , their reproach , wherewith they have reproached the Lord , Psalm . 79.12 . In fine , that he will rayne upon them snares of five and brimston , with storms and tempests , Psal. 11.6 . and after all , cast them into a furnace of fire , where shall be wailing and guashing of teeth , for evermore : when the just , whom they now dispise , shall shine as the Sun in the Kingdome of their Father : They durst not doe as they doe to the godly . Yea , if they did beleeve but that one place , 2 Kings 2.24 . Where God caused two and forty little Children to be devoured of wild Beares , onely for nick-naming Elisha , they durst not nick-name the religious as they doe . Indeed God doth not alwaies , nor often so eminently punish Persecutors in this life as here it fared with these children : or as it did with Lucian , who for barking against religion like a dog ; was by the just judgement of God devoured of dogges , Or as it did with Nighti●gall , parson of Crondall in Kent : who was strook dead in the Pulpit , while he was belching out his spleen against Religion and Goodnesse . Or as it did with Stephen Gardiner : who would not sit downe to dinner , till the newes came of the good Bishops burnt at Oxford . But then came out rejoycing , and saying to the Duke of Norfolk ; Now let us goe to dinner : but it was the last that ever he are , for it . Or as it fared with Arundal Arch-Bishop of Canterburys : and Stephen Gardiner Bishop of Winchester in their times : who putting to silence , both the word of God and those that purely preached it : were themselves put to silence , and so smitten in their tongues that they could not swallow their meat , nor speak for a good space before they died . True some flagitious persons God punisheth here : least his providence ; but not all , least his patience , and promise of a generall judgement should bee called in question . But , alasse ! they are so farre from beleeving wha● God threatens in his word , against these sinnes ; that they blesse themselves in their hearts , saying , we shall have peace , we shall speed as well as the best , although we walke according to the stubburnnesse of our own wills ; so adding drunkennesse to thirst , Deut. 29.19 . Yea , they preferre their condition before other mens , who are so abstemious , and make Conscience of their wayes ; even thinking , that their God deceiveth them with needlesse feares and scruples , as once Rabshekab would have perswaded the Iewes , touching their trust and considenec , 2 Kings 18.22 , 25 , 30 , 32 33 35. Yea , how ●'st possible , that any wicked man should beleive what is written of God in the Scripture , especially touching his justice , and severity in punishing sin , with eternall destruction of body and soule ? For did they really and indeed beleive God , when he saith , that his curse shall never depart from the house of the swearer , Zac. 5. They durst not sweare , yea and forsweare as they doe ; much lesse durst they take a pride inoathing of it , resembling Ballio the baud in Plautus , who was not ashamed , but even proud of Carting . Yea , which is worse , reprove a swearer , and hee will sweare the more to spite you : Which were not possible ; if beleeving God , they did not , what in them lies , give themselves over to the Devill . Againe , did they beleeve , that neither fornicacors , nor Idolaters , nor adulterers , nor theeves , nor murtherers , nor drunkards , nor swearers , nor raylours , nor lyers , nor covetous persons , nor extortioners , nor unbelevers , nor no unrighteous men shall inherit the Kingdom of Heaven ; but shall have their part in that lake which burneth with fire and brimstone , which is the second death , 1 Cor. 6 9 , 10. Revel . 21.8 they durst not continue in the practice of these sinnes , without feare , or remorse , or care of amendment . Did they beleeve that except their righteousnesse doe exceed the righteousnesse of the Scribes and Pharisees , they shall in no case enter into the Kingdome of Heaven , Matth. 5.20 . And that without holinesse no man shall see the Lord , Heb. 12.14 . with many the like , it were impossible they should live as they doe . Yea , if they did in good earnest beleeve , that there is either God , or Devill , Heaven , or Hell , or that they have immortal soules , which shall everlastingly live in blisse , or wo , and receive according to that they have done in their bodies , whether it be good or evill , 2 Cor. 5.10 . they could not but live thereafter , and make it their principall care , how to be saved . But , alasse ! they beleeve what they see , and feel , and know ; they beleeve the Lawes of the Land , that there are places and kindes of punishment here below , and that they have bodies to suffer temporall smart , if they transgresse ; and this makes them abstaine from murther , felony , and the like : but they beleeve not things invisible , and to come ; for if they did , they would as well , yea , much more , feare him that hath power to cast both body and soul into hell , as they doe the temporall Magistrate , that hath onely power to kill the body : They would think it a very hard bargaine , to win the whole world , and lose their owne soules , Luk. 9.25 . But , alasse ! if visible powers were not more feared than the invi●ble GOD , and the Halter more than Hell ( naturall men being like beasts , that are more sensible of the flash of powder , than of the Bullet ) the World would be over-runne with outrage : Whereas now , even the worst of the Serpents seed , by reason of Authority , are kept in a meane between Devils & Christians ; so living like beasts because they think they shall die like beasts , without any answer for ought they have either acted , or left undone . SECT . 68. TRue , they doe not alwayes , nor at any time altogether , think there is no GOD , or judgement to come . Not alwayes , for though at present they thinke their villany is uns●ene , because it is unpunished , according to that in the Psalmes , The wicked thinketh there is no Go● , and the reason followes , his wayes alway prosper , Psalm . 10 4 , 5 yet none as Plato speakes , are so confirmed in Atheisme , but some great danger will make them fly to the aide of a Divine power . Extremity of distresse will send the prophanest to God : as the drowning man stretcheth out his hand to that bough , which he contemned whiles he stood safe on shore : Even Sardanapalus who for all his bould denying of God , at every hearing of thunder was wont to hide his head in a hole . Yea , in their greatest jollity , even the most secure heart in the world hath some flashes of feare , that seaze on them like an Arrest of Treason ; for conscience cannot but sometimes looke out of it selfe , and see what it would not . At least , on their death beds they would give all the world to bee sure what the Scripture speakes of Hell were not true ; though all their life they supposed it but a fable . How oft doe those ruffians , that deny God at the Tap-house , preach him at the Gallowes : and confesse that in sobriety of spirit , which they oppugned in wantonnesse . And not seldome are the most lethargized consciences so awakened ere they goe to Hell , that , Spira-like , they depart desolate and desperate in , and into hellish horrors . Prosperity doth so tympanize mens soules , and entranse them from themselves , that they forget they had a Maker . Who is God ? saith Pharoah . There is no God , saith Nebuchadnezar . What God can deliver out of my hand ? saith Rabshakeh . I am God , saies Alexander . But Nebuchadnezer found there was a God. Pharaoh found what that God was . Rabshakeh found , to his cost , that there was an Almighty God , able to deliver in the Valleys ▪ as well as on the hills . Alexander found hee was not as hee supposed , and confest that hee knew himselfe mortall by two things , viz. Sleepe ▪ and Lust. And so it shall fare with these in the end . They that would stultizare in culpa , shall be forced sapere in poena . Vengeance shall make them wise , whom sinne hath made , and left foolish . At least , in hell they shall know there is a righteous Judge , that will reward every man according to his deeds ▪ & confesse , that what they once vainly imagined , was but imagined . There may bee Atheists on earth , there are none in hell . A Pope of Rome being on his death bed , said , Now comes three things to tryall , which all my life I have made doubt of : Whether there be a God , a Devill , and whether the soule be immortall : It was not long ere hee was fully resolved with a vengeance . And so shall you , O yee fools , when that houre comes , though yee flatter your selves for the present , like that desperate Pirate , who when ( ransacking and rifling a bottom ) he was told by the Master , that though no Law co●ld touch him for the present , he should answer it at the day of judgement ; replyed , Nay , If I may stay so long ere I come to it , I will take thee , and thy Vessell too . Nothing more certain than death . Amongst Lawes , some are antiquated , as that of divorce : some changed , as that of Circumcision : some dispensed withall , as that of the Sabbath ( in cases of necessity , Matth. 12.1 . to 14. ) but this statutum est , that all shall dye , and come to judgement , it is neither antiquated nor changed , nor dispensed withall . And as nothing is more certain than death : so nothing more uncertaine than the houre thereof : thy pulse may leave beating , before thou canst fetch thy breath . Wherefore thinke not , as Lot's Sons in Law , that we speake in jest : least you feel the fire & wrath of God in earnest . SECT . 69. 2 SEcondly , nor at any time doe they altogether thinke there is no God , &c. For as the best faith is but like the twilight , mixed with some degree of darknesse and infidelity : so the most grounded Atheisme , is mixed with some degree , either of beleife or doubting . What saith David , The foole hath said in his heart there is no God : in his heart he hath said it , but in his heart hee never beleeved it : No foole ever thought it peremptorily ; he would fain have it so : he cannot beleive it so : it is an opiniō which he suggests to his heart , not which his heart suggests to him : and this makes him fearful to dye , & to dye fearfully . Tully speaking of Metrodorus , an Atheist in his time , saith , Nec quemquam vidi , qui magis ea timeret , quae timenda esse negaret . They that make a flout of Hell , Affirmant mihi & tibi , non sibi ; noctu , non interdiu ; their mouthes tell us so , their hearts doe not tell their mouths so . No hell I dare say , if there were a generall collection made throughout the whole world , that there might bee no judgement day , these men would be none of the backwardest . Yea , if they had as many Provinces , as Ahasuerus had , they would give an hundred and six and twenty of them to bee sure of it . The consciences even of wicked men can never bee so charmed , or over-ruled , either by arguments , or the temptations of Sathan , that they can let goe the sense of a God-head . We are all borne Idolaters , and chuse rather to adore the Sunne , the Moone , yea the meanest of all creatures , rather than not acknowledge a Deity . You may sooner get a Conscience to beleeve all the fables in the Popish legend , or Turkish Alcaro● , than that this universall frame is without a minde . — Prima est haec ultio , quod , se Iudice , nemo nocens absolvitur — So that to say truely , they doe not , and yet they do beleive there is a God , and a Hell : for when they admit conscience into their councell , they doe beleeve : but because they would rather not beleeve it , they stifle Conscience , stop their owne eares , and flatter their hearts with the contrary opinion : Like as it fared with the Philistims of Ashdod , 1 Sam. 6. who when they had stood out that sore judgement seven months , and brought upon their god Dagon , and the whole Countrey , a very great destruction , and perceived , that all which were guilty of keeping and prophaning the Arke , suffered in the judgement , and onely they ; at last could bring forth this conclusion , Peradventure it is God's hand that smote us ; yet , it may bee , it is but a chance that hath hapened unto us , Ver. 9. Wherein it is evident , they did half beleeve , and no more ; Their consciences told their hearts there was a powerfull God , to revenge the prophaning of his Arke ; but their hearts were very loth to give assent thereunto : and so fares it with these , when they wrong and persecute his Children , Or they may be likened to those untoward Israelites , Exod. 16. Who did in part beleeve God , when hee told them , If they reserved of the Manna untill morning , it should stinke ; and that if they went to gather it on the Sabbath , they should finde none , who would have thought it foule scorne , if one should have told them , they beleeved no such thing : for all they had seene so many Miracles , yet t is apparent , they did but halfe beleeve him : for what else made them try whether hee spake true or no , after they were flatly forbidden ? ver . 20. or , Lastly , they are like the unbeleeving Iewes , who considering the Oracles that CHRIST spake , and the Miracles which he wrought , were forced to testifie both these of him ( for all they hated him ) never man spake as this man doth ; and We never saw it on this fashion : yet this have yee seen , and beleeve not , saith our SAVIOUR Iohn 6. 36. They saw , they heard , they wondered , they were convinced , yet they beleeved not : therfore their own eyes in seeing ; their own eares , in hearing ; their own hearts , in wondring ; their own convicted reasons shall but witnesse against their unbeleefe , Ioh. 16.9 . And indeed , if they did not in some part beleeve a Judgement to come , they should be worse than the very Devills themselves : there is no Hell , Quis Daemonum hoc asseret ? What Devill will so affirme ? They know it , and feele it , Why ( say the Legion to Christ ) art thou come to torment us before the time , Matth. 8.29 . And shall not men tremble to deny , what the Devils confesse ? sayes Chrysostome . Wherefore beleeve it peremptorily , ● ye fooles & mad men ; yea believe it , & avoid it , & by beleeving to purpose , ye shall avoyd it : otherwise , if ye will give more credit to your deceitful hearts , than to what the Word speaks as Eve beleeved the word of the Serpent , Adam the word of Eve , both before the Word of God , God will leave you to be confuted by fire & brimston ; if you wil not beleive what is written , you shall feele what is written . SECT . 70. Ob. BUT here it will be objected , That the wickedest man that lives , presumes upon Gods mercy in Christ , and thinkes he shall be saved , as well as the ●heife upon the Crosse ; yea , hee will prove by Scripture , that at what time soever h● repents , his sinnes shall be pardoned , Ezech. 18.21 , 22. Yea , there is scarce a man on earth , but hee thinkes to goe to Heaven . Answ. True , the flesh prophesies prosperity to sin ; yea life , and salvation , as the Pope promised the Powder Traytors ; ●nd to this the Devill sets his s●ale : whe●●upon while prosperity lasteth , they can turne the grace of God into want●n●esse , and even apply Christ's Passion , as a warrant for their licenciousnesse ; and take his death , as a licence to sin ; his Crosse , as a Letters Pattent to doe mischeife . Yea , the Devill and sinne so infatuates and besots them , that they thinke to have part in that merit , which in every pa●t they have so abused ; to be purged by that blood which now they take al occasions to disgrace ; to be saved by the same wounds , which they swear by , and so often swear away ; to have Christ an Advocate for them in the next life , when they are Advocates against Christ in this ; and that Heaven will meet them at their last hour , when all their life long they have galloped in the beaten road toward Hell. The Devil makes large promises , and perswades his , they shall have what they desire ; yet ever disappoints them of their hopes , as he did our first Parents : Diabolus mentitur , ut fallet ; vitam pollicetur , ut perimat , saith Saint Cyprian . But all one , their carnall hearts shall be flint unto God , wax to the Devil , who blowes this presumption into them ; whereby they believe the promises , let go the threatnings : You shall die , saith God , is heard , but You shall not die , saith the Devil , is believed , as it fared with Eve , when she eat the forbidden fruit . Yea , they believe the promises , that they shall have them ; but they believe not the precepts , to do them ; nor the threatnings , that they shall suffer them , for their not believing and disobedience ; which shewes , that they truly believe neither . Yea , this makes it plain , that either they believe there is no God at all , or else that God is not just , and true , nor speakes as he meanes in his word ; which is worse : or if they do believe that he is a just and true God , they believe also that they shall be punished ( as he threatens ) for their provoking of him ; and they provoke him , that they may be punished ; which is worst of all . So that take them in the best sense , they are but like David's fool , which saith in his heart there is no God , and lives thereafter : which is never a whit strange , for it is usuall with them to thinke there is no God , for whom it would make that there were none : what we would have to be , we are apt to believe . I confesse , it is hard for men to believe their own unbelief in this case : they that be most dangerously sicke , are least sensible of their own sicknesse ; much more hard to make them confesse it ; for he whose heart speakes Atheisme , will confesse with his tongue , that he believes there is a God , and that he is just , and true , and that every tittle of his Word is equally ●rue : which being granted , this must necessarily follow , that God will as well punish the disobedient , as reward the obedient ; which in another fit they are apt enough , yea too forward to believe . For it is Satan's method , first to make men so senselesse , as not to feel their sinnes at all ; and then so desperate , that they feel them too much : in the first fit men live as if there were no Hell : in the last they die as if there were no Heaven ; for wicked men are altogether in extremes ; at first they make question whether this or that be a sin , at last they apprehend it such a sin , that they make question whether it can be forgiven : either God is so mercifull , that they may live how they list ; or so just , that he will not pardon them upon their repentance . SECT . 71. BUt to prevent after claps , let this point be argued in the Court of thy Conscience : say , whether thou art guilty , or not guilty . He that believes the promises of God , to be true , believes also the commands and threatnings , and thereupon feares God , and makes conscience of sin ; otherwise , if thou beest as it were a dead man , continuing under the burthen of notorious crimes , without sorrow , or fear , or remorse , or care of amendment , Ephes. 2 1. If thou art of a reprobate judgement touching actions , and persons , esteeming good evil , and evil good , if the Devil hath so bewitched thee , that thou preferrest Hell to Heaven , and blamest those that do otherwise : if , Ishmael-like , thou mockest ; or , Cham-like , thou scoffest at the religious , or usest bitter jests against them , Psal. 1.1 . Ephes. 5.4 . If thou raisest slanders of them , or furtherest them being raised , Psal. 4.2 & 31.18 & 35.20 . As the Red Dragon , Rev. 12. cast a floud of water out of his mouth , after the Woman , when he could not reach her with his clawes , verse 15. Or any way opposest them ; for the opposition of goodnesse , gives thee the title of wickednesse , which alone is the enemy thereof , and shewes that thou art a Souldier of the great Dragon , who goes out to make War with that blessed Seed , which keep the Commandments of God , Rev. 12.17 . These or any one of these , shew that thou hast neither part nor fellowship in the Christian beliefe ▪ that thou art an Infidell , yea an Atheist , which is a higher degree of infidelity , and that thou doest no way differ from an Heathen , but onely in the saying of a Pater noster , a Creed , and , it may be , the ten Commandments : neither hast thou any more of a conscience , than fear , which fear also arises more from the power of the Magistrate , than from the Omnipotency of a God. But to make thy selfe confesse this , examine thy beliefe by thy life ; for infidelity is the bitter root of all wickednesse , and a lively Faith the true Mother of all goodnesse . Indeed if pride , sw●aring , prophaning of the Lords Day , drunkennesse , adultery , contempt of Religion and all goodnesse were fruits of Faith , then the World were full of Believers ; but Faith purifieth the Heart , Acts 15.9 . and worketh by love , Gal 5.6 . Consumes our natural unnatural corruptions , and sanctifieth the whole man th●oughout , 1 Thes. 5.23 . Acts 26.18 So that our Faith to God is seen in our faithfulnesse to men : Shew me thy faith by thy workes , saith S. Iames , that is , thy invisible beliefe , by thy visible life : for the hand is the best Commentary of the heart . What a man does , I am sure he thinkes : not alwayes what he speakes . Men may say they believe the Word , but certainly they would never speak as they speak , thinke as they thinke , do as they do , if they thought that their thoughts , words and deeds , should ever come to judgement . If men believed that Heaven were so sweet , and Hell so intolerable , as the word makes them , they would be more obedient upon earth ; the voluptuous would not say , with Esau , Give me the pottage of pleasure , take who will the Birth-right of grace here , and glory hereafter ; the Covetous would not say , Take you Heaven , let us have money . I le clear it by a similitude . If a Physician should say unto his Patient , here stands a Cordial , which if you take will cure you ; but touch not this other Vial , for that is deadly Poyson , and he refuseth the Cordial , to take the Poyson ; in this case , who can chuse but conclude , that either he believed not his Physician , or preferred death before life ? But go on . If men but believed , that God alwayes beholds them , they durst not sin . No Thiefe was ever so impudent , as to steale in the very face of the Judge . O God , let me see my selfe seen by thee , and I shall not dare to offend thee . Againe , if men believed , that there is a place of Darknesse , they would fear the workes of Darknesse . If Lot's sonnes-in-Law had believed their father , when he told them the Citie should suddenly be destroyed with fire and brimstone , and that by flying they might escape it , they would have obeyed his counsel . If the old World had believed , that God would indeed , and in good earnest bring such a Floud upon them , as he threatned , they would not have neglected the opportunity of entring the Arke , before it was shut up , and the windowes of Heaven opened : much lesse would they have scofft and flouted at Noah , while he was building it : so if you did firmely believe what the Scripture speaks of Hell , you would need no intreaties to avoid it : yea , cast but your eyes upon that fiery gulf with a full perswasion of it , and sin if you dare ▪ You love your selves well enough to avoid a knowne paine , wee know that there are Stocks and Bridewells , and Goales , and Dungeons , and Racks , and Gibbits for Malefactors , and our very feare keeps us innocent : were your hearts equally assured of those hellish torments , ye could not , yee durst not continue in those sinnes , for which they are prepared : yea , if you did truly beleeve a hell , there would bee more danger of your dispaire , than of your security . Yea , had you but so much of an historicall faith , as to beleeve the Scriptures , touching what God hath already inflicted upon sinners ; as , upon the Angells , the old world , Sod●me and Gomorrah , Pharoah and the Egyptians , Nadab and Abihu , Chora , D●than , and Abyram , with their 250 Captaines , and many thousands of the Children of Israel , together with the whole Nation of the Iewes , Hammon and Balaam , Saul and Doeg , Absolon and Achytophell , Ahab and Iesabell , Senacherib and Nebuc●adnezar , the two Captaines and their fifties , Herod and Iudas , Annanias and Saphirah , with a world of others . Much more , if you did beleeve how severely he hath dealt with his owne Children , when they sinned against him . viz. with Moses , & Aaron , and Eli , which were in singular favour with him ; yea , with David , a man after his own heart , and that after his sin was remitted ; it were impossible but you woulde feare to offend so Jealous a God : for thus you woulde argue , If God be so just and severe to his owne children , who were so good and gracious ; how shall I , a wicked and ungracious servant , that never did him a peece of good service all my dayes , looke to be dispensed withall ? If the godly suffer so many , and grievous afflictions here ; what shall his adversaries suffer in hell ? If Sampson be thus punished , shal the Philistims escape ? If the righteous shall scarcely be saved , were shall the ungodly and sinner appeare ? as the Scripture speakes : 1 Pet. 4.18 . For thou canst not Imagine , that he will deale after a new and extraordinary way with thee , and so breake the Course of his so Just , and so long continued proceedings . SECT . 72. WHerefore dally no longer with your owne soules . Are ye Christians in earnest ? Doe yee beleeve the word ? or do you not ? if ye do not ye are worse than the Devill : f●r the Devills bel●eve and tremble ; they have both faith and feare , whereas thou hast neither feare nor faith . If you be Christians , there is an hell in your Creed : if there be an hell , How dare you teare Heaven with your bla●phemies , and bandie the dreadfull Name of God in your impure mouthes , by your bloody o●thes and execrations ? How dare you ex●rcise your saucy wits in prophane s●offes at religion , and disgrace that blood , whereof hereafter you would give a thousand worlds for one drop ? It is no light or sleight offence , to contemne the brethren of the Son of God : but thou fightest against the very graces of Gods Spirit , where-ever they appeare ? and notwithstanding thou didst vow in thy baptisme , to fight under Christs banner , against the world the fl●sh and the Devill , and to continue his faith●ull souldier and servant unto thy lives end ▪ as good reason , since he laid downe his life to redeeme thee , and hath ever since protected and provided for thee ; for a very Dog will fight for his master that feeds him : thou contrarily takest part with the world , the flesh and the Devill , his mortall enemies , and takest up armes to fight against Christ. Againe , if there be an hell , and but a tithe of them Christians , who call themselves so ; what meanes our grinding of faces , like edged tooles , and our spilling of blood , like water ? What meanes our racking of rents , our detention of wages , our incredible cruelty to servants , our inclosing of Commons , ingrossing of commodities , our griping exactions , with streining the advantages of greatnesse , our inequall levies of legal payments , our spightfull suites , griping usury , our bouzing and quaffing , our bribery , perjury , partiallity , our sacriledge , simonaicall contracts , and soule-murther , our scurr● prophanesse , cousoning in bargaines , breaking of promises , perfidious underminings , pride , luxury , wantonnesse , contempt of Gods Messengers , neglect of his Ordinances , violation of his dayes , & c ? When if the Word of God be true , we need no other ground of our last and heaviest doom , than ye have not given , ye have not visited &c. Mat. 25.41 . to 46 ▪ Certainely , if the tythe of us be Christians , which call our selvrs so , there are abundance of Christians in hell : For what eyes can but runne over , to see for the most part , what lives men leade ? There was a woman much spoken of in some parts of this Land , that lived in a professed doubt of the D●ity , yea , even after Illumination and Repentance , she could hardly be comforted ; she often protested , that the vicious and offencive life of a great learned man , in the Towne where she dwelt , did occasion those damned doubts in her minde . And we reade that Linacre reading upon the New Testament the fif●h sixth and seaventh Chapters of Saint Matthews Gospell , and comparing those rules with Christians lives , hee threw downe the booke , and burst forth into this protestation , Either this is not God's Gospell , or we are not Christians . Let any man looke upon the lives of most men , and then say , whether the argument be not without all exceptions . Or let any compare Christians , that live now under Christian Governours : with those that lived formerly , under Heathan Persecutors ; and it will force them to confesse the same . Athenagoras told the Emperor , in the Primitive times : that there was not one of the Christians evill manured ; unlesse it were such as dissembled themselves Christians for some by , and sinister ends . And Tertullian saith of the Christians in his time : non aliunde noscibiles quam de emendatione vitiorum . And Chrisostome speaketh of many in his daies , whose lives were angelicall , they so walked up to their principles . It is the abstract of Religion , to imitate him whom we worship : neither are we worthy to be called Christians , except wee be like him in workes : Wee are not like Christ , except we doe whatsoever God commands , and suffer whatsoever he inflicts : Now we are naught at doing , but when it comes to suffering , we are gone : it is the happinesse of these cold times , that wee are not put to the hot fire , for tryall of our faith and love : if the Wheele should turne , which the mercy of God forbid , how many would turne from Christ , rather than burne for him ? Alasse ! the greatest number are like Orbilius the Grammarian , who not onely forgot the Letters of his Book , but even his own name : for they not only forget what is written in Christ's Gospell , but they forget also that they are Christians , & can be of any religiō , for a need which shewes their hearts are truely of none . True , Gods seede is sowne , but the Devills fruit comes up : and , like the Iewes we bring Christ Vinegar , when he thirsts for Wine . But what a shame ? What a prodigy is this ? We are bound to praise GOD above any Nation whatsoever , ( for what Nation under Heaven in●oyes so much light , or so many blessings as we ? ) above any creature , for all the creatures were ordained for our sakes : and yet Heaven , Earth and Sea , all the Elements , all the Creatures obey the Word of God ; onely men , for whom they were all made , ingratefully rebell against it . The which , as it mightily aggravates our unthankfulnesse ; so when time comes , it will gall our Consciences to death . Yea , when we shall consider , that Christ hath removed so many evils from us , and conferred so many good things upon us , that they are beyond thought , or imagination ; and that our recompence of his love , hath been onely to do that which he hates , and hate those whom he loves : it will make us speechlesse ( like him in the Gospel , who wanted his wedding Garment ) as neither expecting mercy , nor daring to aske it : for know this , that thy own Conscience will once sting thee , like an Adder , to thinke what Christ hath given , and what he would have forgiven thee , if thou would'st but have repented : to thinke how often thou hast been invited to Heaven , how easily thou mightest have escaped Hell , how often Christ by his Embassadours offered thee remission of sinnes , and the Kingdom of Heaven freely , if thou wouldest but believe and repent , and how easily thou mightest have obtained mercy in those dayes , how near thou wast many times to have repented , and yet didst suffer the Devil and the World to keep thee still impenitent , and how the day of mercy is then past , and will never dawn again . For the same Devil that now shuts your eyes , and labours to keep you blinde , during the presumption of your Life , will open them in the desperation , that shall wait on you at death , or in Hell : as it fared with the rich man , who when he was in Hell , lift up his eyes to Heaven ; but never before , Luke 16.23 . Those scorching flames opened them to purpose : sinne shuts up mens eyes , but punishment opens them . Satan seldome lets us see our folly , till we be plunged into some deep extremity ; but then he writes it in capital Letters , and pines it on our foreheads ; like one riding to the Pillory : especially on our death-beds , hee shewes us all our sinnes , in multiplying glasses . That subtil Syren , with Orphean a●ers ; and dexterous warbles : leads us to the flames of hell , and then derides us with contempt , and triumph . Like a cunning courtezan ; that dallies the Ruffian to undoe himselfe ; and then paies him with a fleere and scorne . SECT . 73. BUT I hope I have said enough , and that thou art convinc'd in thine own Conscience , that hitherto thou hast been a meer Atheist , and that through Atheisme , thou hast hated , reviled , and persecuted the godly : If not , Truth is as much Truth , when it is not acknowledged , as when it is . Now if thou dost confidently , and without peradventure beleeve what the Scripture speaks of God , Heaven , Hell , &c. If thou beleevest the threatnings and precepts , as well as the promises , and if thou bearest any love to thine owne soule , Break off thy sins by repentance , and oppose the good no longer : give no credit to the flesh , or the Devill , which prophe●●e prosperity to sinne ; but beleeve God and the Scripture , which manifestly proves , that every man shall bee judged according to his works , Revel . 12.13 . & 22.12 . Make not Christ a boulster for sin , nor Gods mercy a warrant for thy continuance in an evill course . Bee not therefore evill , because hee is good , least like the foolish builder , thou commest short of thy reckoning ; for Christ came to destroy the workes of the Devill , Iohn 3.3.8 , 9 , 10. And not to be a Patron of sin ; and there is mercy with God that hee might be feared , not that he might be despised , blasphemed , &c. Psalm . 130.4 . Yea , know this and write it in the Table-booke of thy memory , and on the table of thine heart , that if God's bountifullnesse and long suffering towards thee , does not leade thee to repentance ; it will double thy doome , and increase the pile of thy torments : for every day , which does not abate of thy reckoning , will increase it , Qui numerat dotes , numerat dies ; and thou by thy hardnesse and impenitency , shalt but treasure up unto thy selfe wrath against the day of wrath , and the declaration of the ●ust judgement of God , Romans 2 ▪ 4 , 5 , 6. And so much of the third Cause . SECT . 74. THere are Eight other Causes ( as they make them ) why they thus hate and persecute us . The first is , Speaking of Truth , for which see 1 King. 22.8.17.23 , 24.26.27 . Ier. 11.19 . and 26.8 , 9.11 . and 36.23.26 . and 38.4 , 5 , 6. Amos 5.10 . Mark 6.16 . to 29. Act. 16.19 . to 25. and 17.5.6.7.13 . and 18.11.12 , 13. and 19.26 . to 34. and 21.27 , 28.30.31 . and 22.22 , 23. and 23.1 , 2.12 , 13.14 . Gal. 4.16 . The second is , Misprision , for which see Act. 24.14 . and 26.9.10.11.24 . 1 King. 18.17 , 18. Psalm . 14. 1 Ier. 44.17 , 18 , 19. Wisd. 5.4 . Matth. 7.14 . and 13.55 , 56 , 57. and 28 , 15. Mark. 5.39.40 . and 7 , 5 , 8.9 . Iohn 2.19 , 20.21 . and 3.3.4 . and 7.15.23 , 24. and 8.15.57 , 58 , 59. & 9.16 & 16.2 . Act. 2.13 . 2 Thess. 2.10.11 , 12 , Rom. 8.5 , 6 , 7 , 8. 1 Corinth . 1.18 . to 29. and 2.7 , 8 , 10 , 11.12 , 13 , 14 , 15 , 16. and 3.18 , 19 , 20. 2 Timothy 2.26 . 1 Pet. 2.7 , 8. Revel . 3.17 . The third is , Example of the multitude , touching which read Gen. 19.4 . to 12. Numb . 14.2 , 3 , 10. and 16.1 , to 4. Matth. 27.20.25 , 27 , 39 , 49. Act. 19.24 to 30. The fourth is , Separation , for which looke Gen. 39.12 . to 21. Psal. 26.4.5 . and 101.7 . and 119.63.115 . Prov. 5.8 . and 23.20 . Ier. 15.19 . Wisd. 2.16 . Ioh , 15.19 1 Cor. 5.11 . 2 Cor. 6.17 . Ephes. 5.7 . 2 Thess. 3.6.14 . 1 Pet. 4.4 . Rev. 18.4 . The fifth is , The preaching of some Ministers , for which see Ier. 5.31 . and 8.11 . and 23.13.14 , 15 , 16 , 17.21 , 22 , 26 , 27.31 , 32. Ezek. 22.25 , 26 , 28. Mat. 9.34 . Mar. 13.22 . Ioh. 5.43 . Act. 13.8 . and 20.29.30 . Romans 16.17 , 18. 2 Cor. 2.17 . and 11.13.14.15 . 1 Tim. 4.1 , 2 , 3. 2 Tim. 3.8 . 2 Pet. 2. ch . and 3.3 . The sixth is , The scandalous lives of some Professors , for which see Gen. 9.21.22 . and 12 , 18 , 19. and 19.33 , 35 , 36. and 20.2.12.16 . and 34.13 , 14 , 15 , 16.25 , 26. to 31. 1 Sam. 2.12 . to 18. 2 Sam. 12.14 . Mat. 7.15 . and 18.7 . and 23.3.14 23 , 24 , 25 , 27. and 26.14 , 15 , 16.70.72.74 . and 27.5 . The seventh is , Flocking after Sermons for which looke Ioh. 11.48 . and 12.19 . and 6 , 2. & Acts 13.45 . Matth. 4.24 , 25. and 15 , 30. Mar. 3.10 . and 8.1 . and 10.1 , 2. Luke 5.15 . and 6.17 , 18 , 19. Eightly , the finall Cause is , that they may have more company here in sinne , and hereafter in torments . For which turne to , Psal. 35.4 , 7 , 12. & 40.14 . & 56.6 & 59.2 , 3. Matth. 23.13 , 15. Luke 11.52 . Iohn 11.48 . and 12 , 10 , 11. and 15.19 . Act. 26.11 . 1 Pet 4.4 . Revel . 12.17 . and 13 , 15. But they are all so prolix , and yet so unmeete to be abbreviated , that if I should handle them , and make of all but one Volume , they would so swel the heape , that not a few would bee deprived of the whole . Hee will buy a Manuall , or Enchiridion , that will not buy , a Commentary : and hee will read a Curranto , that will not reade a Chronicle History . Yea , it may happen to meet with Patients so desperate : that although they acknowledge it is of absolute necessity for them to be informed touching these things , yet having Queasie stomacks ; if they see their Potion bigge , aswell as bitter : will resolve to suffer , yea , to dye rather than take it . That will bee swallowed by morsells , and easily disgested : which being taken all at once , will not only cloy , but surfeit . Wherefore I have devided the whole into parts ; of which five are already published Viz. The Cure of Misprision Compleat Armory against evill society Characters of the kinds of Preaching . Sin Stigmatized . The Victory of Patience . FINIS . Imprimatur , John Downeham . Notes, typically marginal, from the original text Notes for div A67743-e10 * of Gen. 3.15 . Notes for div A67743-e340 what chiefly concerns our selves , we apply to others . and this makes all meanes to prove ineffectuall . Sufficient hath beene spoken to convince the most malitious . The reason why so few are converted . Al scoffers as bad as Cain , Ishmael , &c. No expecting a voice from heaven , as Saul had . and yet if so , it would not p●evail with them The worst think well of themselves . The most prophane can apply the promises which belong not to th●m . hard to say whether their applying the promises , or not applying the precepts and threats most occasions their impenitency . Salvation not more promised to the penitent , then damnation threatned to the impenitent . If we will not heare Christ now , he will not heare us hereafter . Christ came not to be a patron for sin but to sanctifie as well as to save us . If Christians we wil imitate Christ , if Gods servants , we will obey him . But scoffers are Satans servants . The great evill that scoffers do Satan the god , king , and father of all unbelievers . Satan speakes in and by scoffers but they know it not . Of which many examples . 1 Tim. 6. ●4 , Five main reasons why they fight under Sathans banner , and yet thinke themselves Gods servants . 1 Their ignorance of spirituall things . 2 the commonnesse of this sin hath taken away the sense of it . This counted no sin and yet worse then all his fellows 3 They reject all meanes of being bettered ▪ 4 Because they will not imbrace the truth they are given up to beleeve lyes . 5 The Prince of darkenesse blindes them . Satan prevailes most by desception of our reason . We mistake good for evill and evill for good . Sathan desires no more then to beheard speake . He will put a faire coulour upon the foulest sin and make the best action odious . He hath perswaded millions that they doe wel in persecuting the saitus . If Sathan shewed the hooke as well as the b●ite his Kingdom would not be so populous . Sathan more servants here then God. Few compared with the multitude shall be saved . The difficulty of entring the strait gate . 1 Pet. 4.18 . Yet most live as if they had no soules . The foolish ingratitude of ungodly men . Want of application on the cause of al impiety . All performances abominable except they proceed from right ends and a heart sanctified Tryall of a Christian by the fruites of his faith . Morrall men count zeal madnesse , and Religion foolishnes They so hate holinesse that they will hate men for it . They persecute us out of zeal Which is the case of not a few . All hated for religion , or haters of reigion . They have so hardened their hearts that we were as good admonish a stone . The reason why al are not beaten off by their s●offes . How to have our ●udgments cleared and our prejudice cured . Occasion of writing upon this subject . All ineffectual except God give a blessing Notes for div A67743-e19130 The religious hated , and spoken against of all , and every where . A secret enmity & antipathy betweene the wicked and Godly . Millions beaten off , from being religious : by the scoffs , & reproaches of wicked men . The mise●●ble ●ondition of cowardly Christians A remarkable example . The contempt of Religion makes many resolve against goodness . They will make an evill construction of what soever we do , or speak . No reclayming such , as are forestaled with preiudice . Meanes to cleare our Iudgments touching the worlds hatred . Religion most opposed , by formall professors . Christ & his crosse inseparable . All the saints have been hated and persecuted . Meanes to confirme comfort , & strengthen us against the worlds hatred . Their malice a good signe we belong to God. The originall of the worlds hatred . Gen. 3 15 opened & explained . An enmity proclaimed , and what it is . The Author proclaiming . The Captaines and Souldiers between whom , All wicked men are the Serpents seed . What is meant by the Woeman and her seed . Severall uses of instruction . 1. Vse . 2 Use 3 Use The certainty of this War. Lessons of Instruction from hence . 1 Lesson . 2 Lesson . 3 Lesson 4 Lesson Originall sin the orig●nall of this dis●cord . The end why ●hreefo●d , God the Author without being the Author of sin . 1. Reason . 2 Reason . The same further cleared . The distinction of adversi●ties . The time when this warr was proclaimed . 2. The time that it is to continue . 3. The time more strictly in regard of the subiect and obiect . A Vse of comfort . The manner of their venting this enmity The circumstance of place three-forld . What will be the issue & who shall get the Victory . What is meant by brusing the head . What by bruising the Heele . This text an epitomy of the whole Bible . Order and distribution of the whole booke . The continuance of it in all Ages . 1 It was before the Flood . 2 After the Flood before the Law. 3 After the Law before Christ. 4 In the time of Christ and his Apostles . What a multitude have suffered for professing Christ. 5. After the Apostles in the time of the tenne Persecutions . 6 From the primitive times hitherto . Formall Christians the greatest persecutors of true Christians . 7 In the times wherein we live . A holy life cannot escape persecution . This enmity makes them forget all ●●turall affection . 8 It will continue so long as time continues . Application of the point . Twenty two signes or properties of this enmity . 1 They envy the Godly . Envy the Devills cogni●ance as love is Christs . 2 They contemne them which is not for 〈◊〉 of ignorance 3 they reioyce at our supposed evill estate . But most if they see us sin . 4 They hate the godly . Their hatred extends to the whole generation of the Godly . But they have not so much authority as malice . Though their punishment shall be never the lesse . 5 They murmure against the godly and God himselfe . For being better then them selves . They have a great advantage of the godly . Their miserable condition . 6 They sensure our actions and mis-consture our inteutions Preiudice blindes them . They traduce whō they cannot seduce They condemne others , that thems●lves may be justified . They iudge others by themselves 7 They carry tales of us to the Rulers . Charge us with many things but proove nothing They passe over our good partes They will coyne matter to accuse us . How to heare the tale-bearer . No musick so sweet as to heare well of themselves ill of the religious . The tale-bearers end . 3 They give divelish councel against us . They dazell mens eyes with false accutions . Their matchlesse malice in slandering us . The Prelates more ready to yeeld their ayd then the rude rabble to aske it . 9. They flout and scoffe at the godly . They so hate righteousnesse , that they hate men for it . They think us mad , we know them to be mad . They are zealous against all that are zealous . They scoff at us , God laughes at them . Their punishments . No greater Argument of a foule soule 10. They use to nick-name the godly . It is the Devill that speakes in and by them . Nothig hath proved more successfull to Satan , then lies . Wicked men think to grace themselves by disgracing the godly . 11 They revile and raile on the godly . Because the Law bindes their hands they smit with their tongues . They speak evill of us because they cannot do evil to us . How fitly they are termed dogs . Their words are to bee ●lighted . Foule m●uthed men and women are devills in the Scripture phrase . Satans heart in their lips . 12. They raise slanders of the godly . Evill reports both make and increase iealousies , and disable us from discerning the truth . Slanderers Satans best servants Great wits not apter to raise slanders then othes to beleeve them . A slander once raised never dyes . At least it leaves a scar of suspition behinde . Wise men will examine before they beleeve . Their policy in slandering us . The theef most forward to cry stop theefe . 13. They will curse the godly . Wicked men lye when they speake the truth . As they belong to hell , so th●y speak the language . They that curse us would kill us if they durst . They curse those that least of all deserve it . They curse us that they may discourage us . Though they curse , yet God will blesse . How miserably cursers shall be cursed . 14. They use to threaten the godly . No living for the godly if their enemies hands were alowed to be as bloody as their hearts Well for the innocent that the wicked cannot keep their own councell . They are forced to give us warning that wee may prevent them . 15. They will undermine us in talke that they may betray us . Their cunning in this case . And dissimulation They have borrowed this craft from Satan who sets them on worke . B●ware we trust them not . 16 They manifest their enmitie against the religious by their gestu●e . As the tongue speaketh to the ear , so the gesture speaketh to the eye . 17 They will withstand and contrary the truth by us delivered . They will cavill against the very word and oppose the messengers . They fly the light . A powerfull Minister most opposed . Strong braines too wise to be saved . An humble man will never be an here●ique . Nor will they be appeased . They will hate us because they have hurt us . They neither hear him themselves nor suffer others . They adde to their own reputation by det●acting from others . 18 They combine together , and lay devilish plots to destroy the godly . The manner of their consultations . They will easily finde occasion . For our serving of God shall be sufficient . Or saving of soules . They com not to be caught by a Minister but to catch him . But are taken in the snare they spread for others . 19 They are proane to imprison the godly . Not for any crime . But to prevent further dispute . And other the like reasons . 20 Their usuall way of confuting is with fists . Their Arguments are all steel and iron . 21 They will hurt & maime the godly Their malice makes them like beasts or ●●ocks 22 usuall with them to murther the Saints . Instead of arguments they take up armes . They are savage and bloody . Of which five reasons . 1 Reaso● . 2 Reason . 3 Reason . 4 Reason . 5 Reason . Our Saviour suffered two & twenty wayes of ungodly men . 4 Mental Properties 11 verball Properties . 7 Actuall Properties . It was for his zaale purity and holinesse . Severall uses of their enmity . 1 Use. 2 Use. To informe us whether we be children of the devill or members of Christ. Comfort for such as suffer . 3 Use. Let non look to fare better than Christ. 11 Cause● . 1 The contrariety of their natures . All true beleevers ▪ the children of God. All natural men children of the Devill . Impossible the good and bad should agree . Naturall men can agree with any so they be not Religious . Yea differ they in other thngs they will joyne against the Godly . Many Wives , Children and Servants hated for being religious . Hatred fo● religion , the most bitter and implacable agreement in some points does but advance hatred the more . We cannot anger them worse then to doe wel Wherein this contrariety consists . They differ in their judgements . 1 Touching Wisdome . 2 Touching happinesse . 3 touching fortitude . 4 touching sin . 5 touching holinesse . Secondly ▪ they differ in their passions & affections . Thirdly , they differ in their practice . Wicked men persecute the godly for being better then they . Of which many examples . The same applyed . Where Christ comes ther will be opposition . Nothing more contemned then goodnesse . Would we accompany them in evill , their malice would cease . We may appeale to them●elves who are the honester men . They think not as they speak . They asperse us out of policy . To tax all for the faults of a few , is only the art of a fool . Most m●n fooles and beasts . The Character of a malicious scoffer . How strangely wicked men gull themselves Some of the● excuses . Singularity our great and grevious crime . To obey God rather than men great disorders Common protestants can be of any religion . Yet none think better of them selves . How Satan playes the S●phister . Discresion eates up devotion . Goodmen may differ in many things ; yet agree in the main , A vast difference between another discipline , and another Doctrine . That indifferent to one , that is not so to another , ●o be scrupulous 〈◊〉 ill signe . In cases of a doubtfull nature , we should take the surest side . they woul●●●our us ou● of our faith And effect the same did not God support us , To be a Christian requires fortitude . Good men will hold their profession though they lose their lives . If we cannot concoct evill words , we would nev●r endure blowes . To be scoft out of our goodnesse how rediculous The most will doe as he most to , Satan gets more by subtilty than by violence . Some will better abide a stake than others a mock . Tongue-taunts in G●ds account is per●ecution . None but the desperately wicked wil malice an other for goodnesse . 4 They are wroth with us becu●se we fare better then they Of which many examples . The good mans honour , the envious mans torment . Application first to unhollowed Ministers . They cry up practise to cry down preaching This sore will not endure rubbing . Application thereof to the rabble . A second cause is ignorance Proved 1. by testimonies . 2 By examples . Wicked beholding to the godly for their lives . Malignants as witlesse as wicked . 3 By experience . The more ignorant the more malicious . They allwaies make the worst construction of things ignorance causeth su●pition su●pition hatred , &c. Ob. That great scholers and wisemen doe the same , answered . Their actions prove them ignorant . The first part of conversion is to love them that love God. Many that have a depth of knowledge are not soule-wise . Examples of many wise in the worlds esteem , but fools in Gods account . With God the greatest sinner is the greatest fool , and he most wise , that is most religious . God regards not braine knowledge , except it seize on the heart also . Rightly a man knows no more then hee practiseth . Saving knowledge described . That the meanest beleever knows more then the profoundest naturian . In what sense the word ca● worldly men wisemen . What knowledg ! is peculiar to the godly , and what common to them with Hipocrits . Naturall men want both the light of the spirit , and the eye of faith . No attaining supernatuaral kuowledg by any natural means . Saving knowledg given to none but good men . Of which many instances . Divine assistance in time of tryall . The same further amplified . They that would have this talent must resolve to improve it The way to obtaine true wisdome . Instruction from the premises . 1. For all naturall men . 2 For such as speake evill of the way of truth , When they doe worst they think they doe well . 3 For Gods people . A fourth Use. A fifth use . A sixt use . A seventh use . The third cause is unbeleefe . Prov●d , 1 By testimonys . 2. By examples . Men think they beleeve , but doe not . Evidences of mens unbeleife . The woful reward of Persecutors . Why Persecutors are not punished here But they blesse themselves and think to speed as well as others . Did men beleeve the word they durst not live as they doe . Natural men feare visible powers but not the invisible God. None so confirmed in Atheisme but feare in time of danger . At least on their death beds they con●esse a God. Vengance makes wi●e whom sin makes foolish . Atheists on earth but none in hell . To consider before it prove too late . The most grounded Atheisme h●th a m●xture o● bele●fe . Atheists would give all they have to be sure there were no hell . They doe and yet do not beleive a God , &c. Their convicted consciences shal but witnesse against their unbeleefe . Men may doubt , but the devils beleeve a judgement to come . Fire and b●imstone shall confute all Athe●sts . They that beleeve not the threa●s can yet pre●ume upon Gods mercy . The devill and sin do infatuate and besot the wicked . A carnall heart is flint to God , wax to the Devil . Carnall men believe the promises but not the precepts nor threats Hard for men to believe their own unbeliefe . Wicked men either presume or despaire . Notes of triall touching beliefe and unbeliefe . H●w men may examine themselves Men would never do as they do if they thought they shold be called to an account . Most men beleive not an hell proved undeniably . Did men beleeve what God hath already inflicted on the Angels old World Sodom &c. they would not live as they doe . Admonition to bew●r before it proves too late . Fruits of Atheisme wherewith the land abounds . If a tithe of us are Christians then there are milions of Christians in hell . How far we come short of Primative Christians Most men can be of any religion which proves they are truly of none . How Gods goodnesse aggravates our wickednesse . Mens eyes will be opened on their death-beds or in hell . Good councell for Scoffers . eight other causes of hatred and persecution . 1 Speaking of truth . 2 misprision 3 Example of the multitude . 4 seperation . 5 The preaching of some Ministers . 6 The scandalous lives of some professors , 7 Flocking after sermons . That they may have more company here in sin , and hereafter in torment Conclusion . 
A67778	----	A sovereign antidote against all grief extracted out of the choisest authors, ancient and modern both holy and humane : necessary to be read of all that any way suffer tribulation / by R. Younge ... Younge, Richard. 1654 Approx. 332 KB of XML-encoded text transcribed from 49 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A67778 Wing Y190 ESTC R483498 12529685 ocm 12529685 62748 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67778) Transcribed from: (Early English Books Online ; image set 62748) Images scanned from microfilm: (Early English books, 1641-1700 ; 952:36) A sovereign antidote against all grief extracted out of the choisest authors, ancient and modern both holy and humane : necessary to be read of all that any way suffer tribulation / by R. Younge ... Younge, Richard. The fourth impression. 161-256 p. Printed by R. &. W. Lebourn for J. Crump, [London : 1654.] Reproduction of original in Union Theological Seminary Library, New York. Caption title. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Early works to 1800. Calvinism -- Great Britain. 2002-11 TCP Assigned for keying and markup 2003-02 Apex CoVantage Keyed and coded from ProQuest page images 2003-03 John Latta Sampled and proofread 2003-03 John Latta Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion A SOVEREIGN ANTIDOTE against all Grief . Extracted out of the choisest Authors , Ancient and Modern , both Holy and Humane . Necessary to be read of all that any way suffer Tribulation . The Fourth Impression . By R. YOUNGE , Florilegus . Imprimatur Thomas Gataker . CHAP. 33. Use and Application of the former Reasons . Use 1. THese latter Reasons being dispatcht , return we to make use of the former ; for I may seem to have left them , and be gone quite out of sight : though indeed it cannot properly be call'd a digression , seeing the last of the former reasons , was ; That God suffers his Children to be persecuted and afflicted for the increase of their Patience . First , if God sends these afflictions , either for our Instruction , or Reformation , to scoure away the rust of corruption , or to try the truth of our sanctification , either for the increase of our patience , or the exercise of our saith , or the improvement of our zeal , or to provoke our importunity , or for the doubling of our Obligation : seeing true gold flies not the touchstone ; Let us examine whether we have thus husbanded our affliction to his glory , and our own spiritual and everlasting good . I know Gods fatherly chastisements for the time , seem grievous to the best of his Children ; Yea , at first they come upon us , like Samsons Lion , look terrible in shew ; as if they would devoure us ; and as Children are afraid of their friends when they see them masked , so are we . But tell me , hath not this roaring Lion prevailed against thy best part ? Hast thou kept thy head whole ? ( I mean ) thy soul ; free ? For as Fencers will seem to fetch a blow at the leg , when they intend it at the head ; so doth the Devil , though he strike at thy name , his aim is to slay thy soul. Now instead of being overcome doest thou overcome ? Hath this Lion yielded thee any Honey of Instruction , or Reformation ? Hath thy sin died with thy fame , or with thy health , or with thy peace , or with thy outward estate ? Doest thou perceive the graces of Gods Spirit , to come up , and flourish so much the more in the spring of thy recovery , by how much more hard and bitter thy winter of adversity hath been ? Then thou hast approved thy self Christs faithful Souldier , and a Citizen of that Jerusalem , which is above : Yea , I dare boldly say of thee , as Saint Paul of himself , That no●…hing shall be able to separate thee from the love of God , which is in Christ Jesus our Lord , Rom. 8. 39. To finde this Honey in the Lion , more then makes amends for all former fear and grief : and in case any man , by his humiliation under the hand of God , is grown more faithful and conscionable : there is Honey out of the Lion : or is any man by his temptation or fall , become more circumspect after it ? There is also Honey out of the Lion , &c. For there is no Samson , to whom every Lion doth not yield some Honey ; for as affliction sanctified , ever leaves some blessing behinde it , like the River Nilus , which , by overflowing the Land of Egypt , fattens , and fils it , with flowers and fruits ; so a fine wit , and a Christian will , makes use of any thing : like the little Bee , which will not off the meanest flower , till she hath made somewhat of it . Even Sauls malice shall serve to enhance Davids zeal : and the likelihood of losing Isaac , shall both evidence and improve Abrahams love to God : or , Hath the Lord made Hannah barren ? And doth her adversary vex her sore , year by year ; and grievously upbraid her for it , so that she is troubled in her minde ? why even that shall make her pray , and weep sore unto the Lord , and make vows : yea , and when God gives Samuel to her , she will give Samuel back again to God. Lastly , Saint Paul in this School of Affliction , will learn in what estate soever he is , ( prosperous , or adverse , ) therewith to be content : Phil. 4. 11. And thou mayest fouly suspect thy self , if thou beest not the better for thy being the worse . He is no true born Christian who is not the better for his evils , whatsoever they be ; no price can buy of the true believer , the gain of his sins . Yea , Satan himself , in his exercise of Gods Children , advantageth them . And look to it , if the malice and enmity of wicked men hath beaten thee off from thy profession , thou wert at the best but a counterfeit , and none of Christs own Band. A little faith , even so much as a grain of Mustard-seed , would be able to remove greater mountains of fear and distrust out of thy soul ; then these : for know this , that Good men are like Diamonds , which will shine in the dirt : yea , they resemble Glow-wormes , which shine most in the dark ; or Juniper , which smels sweetest in the fire ; or Pomander , which becomes more fragrant by chasing ; or Roses which are sweeter in the Still , then on the stalk . Use 2. 2 If the malice of our enemies , as it is husbanded to our thrist ( by a divine and supream providence ) doth make so much for our advantage and benefit here , and hereafter ; as namely , that it opens our eyes no less then peace and prosperity had formerly shut them ; that nothing doth so powerfully call home the conscience , as affliction ; and that we need no other art of memory for sin , besides misery ; It commonly we are at variance with God , when we are at pe●…ce with our enemies , and that it is both hard and happy , not to be the worse with liberty , as the sedentary life is most subject to diseases : if vigour of body , and infirmity of minde , do for the most part lodge under one roof , and that a wearish outside be a strong motive to mortification : if God , the All-wise Physician , knows this the fittest medicine for our souls sickness , and that we cannot otherwise be cured ; if our pride forceth God to do by us , as S●…rtorius did by his Army , who perceiving his Souldiers puft up through many Victories , and hearing them boast of their many Conquests , led them of purpose into the lap of their Enemies , to the end that stripes might learn them moderation . If this above all will make us pray unto him with heat and fervency : As whither should we flie but to our Joshua , when the powers of darkness , like mighty Aramites , have besieged us ? If ever we will send up our prayers to him , it will be when we are beleagur'd with evils . If true , and saving joy be onely the daughter of sorrow , if the security of any people be the cause of their corruption , as no so●…ner doth the Holy Ghost in sundry places say , Israel had rest ; but it is added , They committed wickedness : Even as standing waters soon grow noisome , and Vines that grow out at large , become wilde and fruitless in a small time : if it weans us from the love of worldly things ; and makes us no less enamoured with heavenly : as Zeno , having but one flie-boat les●… him , hearing news that both it and all therein was cast away , said , O Fortune , thou hast done well to send me again to our School of Philosophy : whereas if we finde but a little pleasure in our life ; we are ready to do at upon it . Every small contentment glues our affections to that we like , neither can we so heartily think of our home above , whilest we are furnished with these worldly contentments : But when God strips us of them , straightways our minde is homeward . If this world may be compared to Athens , of which a Philosopher said , that it was a pleasant City to travel through , but not safe to dwell in : If by smarting in our bodies , states , or names , we are saved from smarting in our souls : If it was good for Naaman , that he was a Leper ; good for David that he was in trouble ; good for Bartimeus that he was blinde ; if with that Athenian Captain , we should have perished for ever , in case we had not thus perished for a while ; if our peace would have lost us , in case we had not a little lost our peace : Then refuse not the chastening of the Lord , neither be grieved with his correction , as Solomon adviseth , Prov. 3. 11. And so much the rather , 1 First , because our strugling may aggravate , cannot redress our miseries . 2 Secondly , because the Lord will be sanctified either of us , or on us ; one of the two , as Saint Anstine speaks . 3 Thirdly , because that is little which thou sufferest in comparison of what thou deservest to suffer ; for thou hast deserved to be destroyed : and he that hath deserved hanging , may be glad if he scape with whipping . Besides , as David told Saul , he could as easily have cut his throat , as he had , his coat : or as Caesar boasted to Metellus , he could as soon make him hop headlesse , as bid it be done : so the Lord may expostulate with thee , and much more . Wherefore be patient , I say , but not without sense ; be not of those Stoicks , ( stocks rather you may stile them ) who like beasts , or rather like blocks , lie under their burthen , and account it greatest valour to make least ado , and lay it as little as may be to heart : For if you mean to be the Kings sonnes , you must bring him the fore-skins of an hundred Philistines : shew him the fruit of your former sufferings . But above all , let us not resemble the wicked ; who if affliction comes to them , receive the curse with cursing ; and if the Devil throw but one cross●… to them , they will take their souls and throw them again to him , for they presently break out , either into some cursed rage , or into the rage of cursing , or into some cursed action . An usual thing , when men are crossed by the creatures ( I might say , their own husbands or children ) to fall a cursing , and blaspheming them , to whom we may say , as the Prophet did to Sennacherib : 2 Kings 19. 22. Whom hast thou blasphemed ? And against whom hast thou exalted thy self ? Even against the Holy One of Israel . Whom are you angry withal ? Doth the rain and waters , or any other creature displease you ? Alas , they are but servants , if their Master bid smite , they must not forbear : they may say truly what Rabshakeh usurped , Are we come without the Lord ? Isai. 36. 10. Yea , are we not sent of the Lord in love , and to do you good , and to give you occasion of rejoycing afterward , if you bear the Cross patiently , and make that use of it which others do , and the Lord intends ? Yea , Saint Paul could rejoyce even in tribulation . But alas , these are so far from rejoycing with that blessed Apostle , that they rave in tribulation ; and like some beasts , grow mad with baiting ; or like frantick men wounded , who finding ingredients prepared to dress them , tear them all in pieces . But let us not be like them , if Satan robs us of a bag of silver , let not us call after him , and bid him take a bag of gold also : If he afflict thee outwardly , yet surrender not to him the inward ; rail not at the Hangman , but run to the Judge ; fret not with Joash , 2 Kings 6. 33. but submit with Hezekiah : Isai. 39. 8. When Gods hand is on thy back , let thy hand be on thy mouth : If thou beest wronged , call not thine adversary to account , but thy self , and let it trouble thee more to do ill , then to hear of it ; be more sorry that it is true , then that it is known . Yea , neither rage at the Chirurgion , as mad-men , nor swoun under his hand , as Milk-sops ; but consider with whom thou hast to do : The Lord , the Lord strong , merciful , and gracious , slow to anger , and abundant in goodness and truth , reserving mercy for thousands , forgiving iniquity , transgression , and sin ; and that will by no means clear the guilty , but visit the iniquity of the fathers upon the children , and upon childrens children , unto the third and fourth generation : Exod. 34. 6 , 7. And this ( if any thing ) will do : It was before the Lord , saith David , and therefore I will be yet more vile . Reproach in Gods service , is our best preferment : the Lord so noble ; the servant cannot be too bumble : even Bucephalus , that disdained any other rider , in all his trappings would kneel down to his Master Alexander , and go away Proud of his burthen . Yea , to go yet further , let us with good old Eli , ( who was a good son to God , though he had been an ill Father to his sons ) even kiss the very rod we smart withall ; and say , It is the Lord , let him do what seemeth him good : for whatsoever seemeth good to him , cannot but be good , howsoever it seems to us . Yea , let us receive his stripes with all humility , patience , piety , and thankfulness ; resolving as that holy Martyr , John Bradford , who said to the Queen ( how much more did he mean it to the great King of Heaven and Earth ) If the Queen will give me life , I will thank her ; if she will banish me , I will thank her ; if she will burn me , I will thank her ; if she will condemn me to perpetual imprisonment , I will thank her . A man will easily swallow a bitter Pil , to gain health . The stomach that is purged , must be content to part with some good nourishment , that it may deliver it self of more evil humours : and the Physician knows what is best for the Patient : the Nurse better then the Infant , what is good and fit for it . Now the Tenant is more noble then the House ; therefore why are we not more joyed in this , then dejected in the other ? since the least grain of the increase of grace , is more worth , then can be equalled with whole pounds of bodily vexation . Yea , let us take them as tokens and pledges of Gods love and favour , who loves his Children so , as not to make wantons of them . They that would tame pamper'd Horses , do add to their travel , and abate of their provender , as Pharaoh served the Children of Israel . Which of us shall see pieces of Timber cut and squared , and plained by the Carpenter , or Stones hewn and polished by the Mason , but will collect and gather , that these are Stones and Timber which the Master would employ in some building ? If I suffer , it is that I may reign . And how profitable is that affliction , which carrieth me to Heaven ? Oh , it is a good change , to have the fire of affliction for the fire of Hell : Who would not rather smart for a while , then for ever ? It 's true , these Waspes , wicked men , sting shrewdly , but the Hornet , Sathan , would sting worse a great deal . And not seldome doth the infliction of a lesse punishment , avoid a greater . Neither must any man think to be alwayes free from censures , aspersions , and wrongs , nor sometimes from faults : The very Heathen could say , It is for none but God to feele or want nothing . Indeed , many are too apt to expect it , and therefore can bear nothing , like Minderides ; the Sybarite , who was grieved for that some of the Rose-leaves which he lay upon , were rumpled together : But this is to vilipend , and undervalue his kindnesse ; to make no rep●te , nor reckoning of his deepest indulgencies , whereas the contrary , approves our sincerity beyond all exceptions . Every man can open his hand to God while he blesses , but to expose our selves willingly to the afflicting hand of our Maker , and to kneele to him while he scourges us , is peculiar to the faithfull . 3. Use. 3. Thirdly , if the sharp sufferings , and bitter conflicts , and sore travels of Gods children , are usually the forerunners of a ioyfull issue ; even the happy birth of saving repentance : & that the sharp pain of the Chirurgions 〈◊〉 them , is only to ease them of a more durable and dangerous , yea , a far heavier pain , the stone of the heart : If while their enemies go about to rob them , they do but inrich them ; As that Sexton , who in the night went to rob a Gentlewoman , that had been buried the day before , with a 〈◊〉 〈◊〉 , and having opened the coffin , loosed the sheet , and chafed 〈◊〉 〈◊〉 to get it off , she having been but in a swoone before : her spirits 〈◊〉 , she revived , and for many years after lived comfortably . If they may be resembled to the five loaves in the Gospel , which by a strange Arithmatick , were multiplied by Division , and augmented by Substraction ; then let none dare to flatter , or flesh themselves , because their estate is prosperous ; especially in an evil way : As it fared with Leah , whō we may hear thus chanting her happines : God , saith she , hath given me my reward , because I have given my maid to my husband : Gen. 30. 18. when she should rather have repented then rejoyced . And the like with Micah , Judg. 17. 13. and Saul , 1 Sam. 23. 7. and Dionysius , when he found the windes favourable in his navigation , after he had despoiled the Temple of all the gold therein . Neither let such as suffer not , censure their brethren that do , as those three mis-judged of Iob , that he was an hypocrite , and a greater sinner then others , and God had cast him off , or else it could not go so ill with him . Or as the Jews censured our Saviour , Isa. 53. 3 , 4. And those Barbarians , Saint Paul , Acts 28. 4. which is to condemne the generation of Gods children , Psal. 73. 15. But rather mistrust themselves , which was the use our Saviour warned those to make of it , who told him of the Galileans , whose blood Pilate had mingled with their sacrifices , Luke 13. 1 , to 6. And indeed , he is blinde that judgeth of mans felicity by his outward prosperity , or concludes of ones misery from his calamity : Eccles. 9. 1 , 2. The Sun of prosperity shines no lesse upon brambles in the wilderness , then fruitfull trees in the Orchard . The cold frost and snow of adversity , lights upon Gardens , aswell as the wilde waste . Ahabs and Josiahs end , concur in the very circumstances , the one destroyeth Religion . the other restoreth it : yet both shot with an Arrow . Saul and Ionathan , though different in dispositions , yet in their deaths they were not divided : Zedekiah a wicked man , had his eyes put out : so had Samson , the valiant Judge of Israel , and Type of Christ. Moses and Aaron , both were shut out of Canaan , aswel as the malignant spies : so that if we judge of mens persons by their outward conditions , we must needs erre . Yea , usually God doth most afflict those , whom he best affecteth ; dealing with his children , as the good husband deals with his Trees ; those in the Garden he is ever and anon medling with them , either lopping off the superfluous branches , or scraping oft the mosse , or paring of the root , or digging and dunging them ; so using all good means to make them fruitfull : whereas he lets them alone which grow in the Hedg-row , or Forrest , till at length he comes with his Axe , and cuts them down for the fire . He was not the best Disciple that had the bag : and fatted ware , you know is but fitted for the shambles . God puts money indeed ( as some Hoorders do ) into these earthen boxes , that have only one chinke to let in , but none to loc out , with purpose to break them when they are full . What was Haman the better for his honour , while the King frowned on him ; or the happier for being lift up the ladder , when he was to come down again with a rope ? And for ought thou knowest , ( at least , if thou takest not heed , for prosperity is the more dangerous enemy of the two , and skilfull to destroy , ) thy preservation is but a reservation ; as it fared with Sodome and her sisters , which were preserved from the slaughter of the four Kings , that God might rain down Hell from Heaven upon them . And Sennacherib , who escaped the stroak of the destroying Angel , that he might fall by the sword of his own sons , Isa. 37. 37 , 38. Say then , one wo , the wo of adversity , ( as thou accountest it ) hath passed thee , perhaps there is a second , and a third , worse ; behinde : Revel . 9. 12 , and 8. 13. The Philosopher would see a mans end before he pronounc'd him happy . Yea , it may be , that which thou account'st thy primest priviledge , may prove to thee a snare , and may be granted thee rather out of anger then love , as the Devil left Jobs tongue un-touched of all the rest , but why ? in hope that therewith he would have cursed God ; or charged him with folly and cruelty : so that we may say of prosperity , as Antigonus did of his garment ; O noble , rather then happie priviledge ! but of adversity , O happy rather then noble favour ! 4 Use. 4. Fourthly , if Affliction be so profitable , and prosperity so dangerous as hath been shewn ; if it be our Isaacs use , first to feel us by tribulation , and then to blesse us ; then away with those foolish queries , Why doth God this , and why that ? why doth he punish the innocent , and acquit the peccant ? why doth he permit so many , and such notorious crimes ? why is he so severe towards his own ; so gentle to others ? Ask not ( saith Salvianus ) why one is greater , another less ; one wretched , another happy ? I know not Gods intent , but it is sufficient satisfaction to me , that this is done by God. Why doth a Physician give more Wormwood , or Hellebore to this sick party , then to that ? even because , either his disease , or his constitution so requires it . Neither let us value things as they seem , or according to sense ; but rather when we are best pleased let us be most suspicious : let us desire and chuse blessings , as he chose his friend ; not him that would be plausible to his humour for a day , but him that should be profitable to his minde during life . Let us imitate Bees that pass over Roses and Violets , to set upon Thyme : If crosses are not tooth some ; let it suffice that they are wholesome : 'T is not required in Physick that it should please , but heal : unless we esteem our pleasure above our health . Experience tells us , that those things ( for the most part ) which are least pleasing , are most wholesome : Rue is an herb most bitter to the taste , yet in regard of the vertue , which is in it , we call ; Hearb of Grace : And Mithridate , though of all other Electuaries it be most distastful ; yet of all others , it is the most wholesome . The world hates thee , and deals most spitefully with thee ; a good sign : It hath always been the portion of good men , to suffer at the hands of evil men ; as appears both by holy , and humane Writers : as for Divine Authority , you know how it fared with the Prophets , Apostles , and our Saviour Christ himself , whose whole life , by reason of spiteful enemies , was but one continued cross . And as touching secular ; examples are infinite ; whereof a few : In Athens , we read of wise Socrates , good Phocion , just Aristides , victorious Milliades ; but how unworthily were they dealt withall ? At Rome they had Marcus Cato , the pattern of a wise and prudent man , a lively emblem of Vertue ; how was he hated , thrust down , spit upon , stript both of his Senatorship , and Pratorship , cast into prison , &c. Rutilius and Camillus were both exiled . Pompeus and Cicero both yielded their necks to their Clients : Who so often curst by the Popes , with Bell , Book , and Candle , as Queen Elizabeth of blessed memory ? though she out-liv'd seven of them . But to leave examples ; and come to reason : Is it not an evident sign , that if the world hates thee , thou art none of the World ? yea , therefore it hates thee , because thy practice shames the world ; and because thou discoverest , and opposest her treasons and deceits . Wicked men are like dogs , in condition , who will let a man amble a fair pace , quietly : but if he gallop through the Town , though his errand be of importance , and to the King , perhaps , they will bark and flie at him , which is a token to them , of perdition , but to thee of salvation : Phil. 1. 28. yea , it is an evident sign , that they are of the stock of Ishmael , and not the seed of Israel . I finde many acts of deception in the Saints ; I finde infirmity in those acts , but that any one of them hath scoft at , and hated another for goodness ; I finde not : or that have used to dispute against it : Gregory Nazianzen , ( I pray minde it seriously ) told his friends ; that Julian would prove a notorious wicked man : he took such delight in disputing against that which was good . Much less that any after regeneration , have in this case been cruel . If we would know ( saith Chrysostome ) a Wolf from a Sheep ( since their cloathing is alike ) look to their fangs , and their mouth , if they be bloody : for who ever saw the lips of a Sheep besmeared with blood ? which being so ; No matter though the gate be strait , and the way narrow , if the end to which it leadeth be everlasting life . 5 Use. 5 Fiftly , if in conclusion the most malicious and damnable practices of our worst and greatest enemies prove no other in effect to us , then did the malice of Josephs brethren , Mistress , and Lord to him : the first , in selling of him ; the second , in falsly accusing him ; the third , in imprisoning him ; ( all which made for his inestimable good and benefit ; ) then the malice of Haman to Mordecai , and the Jews ; whose bloody decree obtein'd against them , procured them exceeding much joy and peace : then Balaacs malice to the children of Israel , whose desire of cursing them , caused the Lord so much the more to bless them , Numbers 23. Then the Devils spite to Job , who pleasured him more by his sore afflicting him , then any thing else could possibly have done , whether we regard his name , children , substance , or soul ; then Judas his treason against the Lord of life , whose detestable fact served not only to accomplish his will , but the means also of all their salvations , that either befōre or after should believe in him : this should move wonder , to astonishment , and cause us to cry out with the Apostle ; O the deepness of the riches both of the wisdome and knowledge of God! How unsearchable are his judgements , and his wayes past finding out ! Rom. 11. 33. O the wonderful and sovereign goodness of our God! that turns all our Poisons into Cordials ; that can change our terrours into pleasures ; and makes the greatest evils beneficial unto us , for they are evil in their own nature , and strong temptations to sin : James 1. 2. also fruits of sin , and part of the curse , and work those former good effects , not properly by themselves , but by accident ; as they are so disposed by the infinite wisdom , goodness , and power of God , who is able to bring light out of darkness , and good out of evil : yea , this should tutour us to love our enemies . ( We love the medicine , nor for its own sake , but for the health it brings us ) and to suffer chearfully whatsoever is laid upon us : for how can Gods Church in general , or any member in particular but fare wel , since the very malice of their enemies benefits them ? How can we but say , Let the World frown , and all things in it run cross to the grain of our mindes ? Yet , With thee , ô Lord , is mercy , and plenteous redemption : thou makest us better , by their making us , worse . Objection . But perhaps thou hast not proved the truth of this by thy own knowledge ; and particular experience . Answer . If thou hast not ; thou shalt in due time : the end shall prove it : stay but till the conclusion , and thou shalt see that there is no cross , no enemy , no evils can happen unto thee , that shall not be turned to good , by him that dwelleth in thee . Will you take Saint Panls word for it , or rather Gods own word , who is Truth it self , and cannot lie ? His words are , We know that all things work together for the best , unto them that love God ; even to them that are called of his purpose , Rom. 8. 28. And in Verse 35 , 36. after he hath declared that Gods chosen people shall suffer tribulation , and anguish , and persecution , and famine , and nakedness , peril , sword , &c. be killed all the day long , and counted as sheep for the slaughter ; he concludeth with , Nevertheless , in all these things we are more then conquerours , through him that loved us : and so goeth on , even to a challenge of our worst enemies , Death , Angels , Principalities and Powers , things present , and to come ; height , depth , and what other creature besides , should stand in opposition . What voluminous waves be here , for number , and Power , and terrour ! yet they shall not separate the Ark from Christ , nor a soul from the Ark , nor a body from the soul , nor an hair from the body , to do us hurt . What saith David ? Mark the upright man , and behold the just ; for the end of that man is peace : Psal. 37. 37. Mark him in his setting out , he hath many oppositions ; mark him in the journey , he is full of tribulations ; but mark him in the conclusion , and the end of that man is peace . In Christ all things are ours , 1 Cor. 3. 22. How is that ? Why , we have all things , because we have the Haver of all things . And if we love Christ , all things work together for our good ; yea , for the best : Rom. 8. 28. And if all things , ( quoth Luther ) then ; even sin it self . And indeed , how many have we known the better for their sin ? Mary Magdalen had never loved so much , if she had not so much sinned : had not the incestuous person sinned so notoriously , he had never been so happy . God took the advantage of his humiliation , for his conversion . Had not one foot slipt into the mouth of Hell , he had never been in this forwardness to Heaven : Sin first wrought sorrow ( saith Saint Augustine ) and now godly sorrow kills sin ; the daughter destroyes the mother : neither do our own sins onely advantage us , but other mens sins work for our good also . Objection . But may some say , Can any good come out of such a Nazarite ? Answer . Yes , The advantage we have by Christ , is more then the loss we had by Adam . If Arrius had not held a Trinity of Substances , with a Trinity of Persons ; and Sabellius an Unity of Persons , with an Unity of Essences ; the Mysteries of the Trinity had not been so clearly expl●…ned by those great Lights of the Church . If Rome had not so violently obtruded her Merits ; the doctrine of Justification onely by faith in Christ , might have been less digested into mens hearts . We may say here , as Saint Augustine doth of Carthage and Rome ; if some enemies had not contested against the Church , it might have gone worse with the Church . Lastly suppose our enemies should kil us , they shall not hurt , but pleasure 〈◊〉 yea , even death it self shall work our good . That Red-sea shall put us over to the Land of Promise : and we shall say to the praise of God , we are delivered , we are the better for our enemies , the better for our sins , the better for death ; yea , better for the Davil : and to think otherwise , even for the present ; were not onely to derogate from the wisdom , power , and goodness of God , but it would be against reason ; for in reason , if he hath vouchsafed us that great mercy to make us his own , he hath given the whole army of afflictions , a more inviolable charge , concerning us , then David gave his Host , concerning Absalom ; See ye do the youngman , my son Absalom no harm . Now , if for the present thou lackest faith , patience , wisdom , and true judgement how to bear , and make this gain of the cross ; Ask it of God , who giveth to all men liberally , and reproache●…h no man , and it shall be given thee , Jam. 1. 5. For every good giving , and every perfect gift , is from above ; and commeth down from the Father of lights : Verse 17. 6 use . 6 Sixthly , ( for this point calling more for practice then proof , it behoves us to be larger here , briefer there ) If that which is one mans meat , proves another mans poison ; let it be acknowledged , that the fault is not in the meat , but in the stomach : and that it is the wickedness of our hearts , & want of a sincere endevour , to make good use of Gods corrections , which causeth him to withdraw his blessing from them . Wherefore let it provoke us as we love our selves , as we love our souls , through all the transitory , temporary , moment any passages of this World ; first , to strive after , and then to preserve the life of our lives , and soul of our souls , sincerity , and integrity . Again , if afflictions ( which are in their own nature , evil , and unto others , strong temptations to sin ) by the goodness of God , do make so much for our advantage , and benefit here , and hereafter : If our Heavenly Father turns all things , even the malice of Satan , and wicked men , yea , our own sins to our good : Rom. 8. 28. If for our sakes , and for his Names sake , he even changeth the nature and property of each creature , rather then they shall hurt us ; as it is the nature and property of fire to burn , yet that vehement fire in Nebuchadnezzars Furnace , did not burn the three servants of God. It is proper to the Sea to drown those that be cast into it ; yet it did not drown the Prophet , in the very depth of it . It is proper for hungry ravenous Lions to kill , and devoure , yet they did Daniel no harm . And the like , when we need their help . It is proper for the Sun to move , yet it stood still at the prayer of Joshua : proper for it to go from East to West ; yet for Hezekiahs confirmation , it went from West to East : It is proper for Iron to sink in the water , yet it swom when the children of the Prophets 〈◊〉 need of it . In like manner ; It is proper for affliction to harden , and 〈◊〉 worse , as well as for riches and prosperity to ensnare : But as some Simples are by Art , made medicinable , which are by nature , poisonable : So afflictions which are in nature destructive ; by grace , become preservative . And as evil waters when the Unicorns born hath been in them , are no longer poisonable , but healthful ; or as a Wasp when her sting is out , may awaken us by buzzing , but cannot hurt us by stinging . so fares it with affliction , when God pleaseth to sanctifie the same , as he doth to all that love him , Rom. 8. 28. For of God it is , ( without thanks to Affliction , or our selves , or our sins ) that we are bettered by them : All the work is thine , let thine be the glory . But lastly , ( for though we can never be thankful enough for this , yet this is not all ) that we should finde him a Saviour , whom our enemies sinde a just revenger ; That we should be loosed from the chains of our sins , and they delivered into the chains of Plagues ; That the same Christ should with his precious blood free us , that shall with his Word sentence them . Again , if we were by nature the Seed of the Serpent , children of the Devil , and Subjects to that Prince which ruleth in the air , even that spirit which now worketh in the children of disobedience , Ephes. 2. 2. We may learn by it , to be humble and thankful , if changed to be the womans seed , children of God , and members of Christ : since we were once in so v●…le a condition ; for God found nothing in us but Enmity , 1 Cor. 15. 10. Rom. 7. 18 , 25. We are not born , but new-born Christians : And whereas he might have left us in that perishing condition ( being bound to none ) and have chosen others ; he hath of his free grace adopted us , and left others . What 's the reason ? surely no reason can be given , but O the depth ! only this I am sure of , it is a mercy beyond all expression ! O my soul , thou hast not room enough for thankfulness . Wherefore let it provoke us so to love him , that we shew forth the ●…tues , and fruits of him that hath called us , and done all this for us , 1 ●…ter 2. 9. But I fear we sorseit many of Gods favours , for not paying that easie rent of thankfulness . For conclusion , If we be the seed of the Woman , and our enemies , the Seed of the Serpent ; let us go before them in goodness , as far as God hath preferred us before them in mercy : let us be able to say of our enemies , as Job of his , I have not suffered my mouth to sin , by wishing a curse unto his soul , Job 31. 30. Yea , let us send down water from our compassionate eyes , and weep for them by whom we bleed . In brief , let us hate their opinions , strive against their practice , pitty their misguidings , neglect their censures , labour their recovery , and pray for their salvation . CHAP. 34. That though God disposeth of all their malice to his Childrens greater good , yet they shall be rewarded according to their mischievous intentions . Ob. IF it be so , that the malice of wicked men makes so much for the behoof of Gods people ; and that whatsoever they do unto us , is but the execution of Gods will , and full accomplishment of his just decree ; it may seem to make on their side , and not only extenuate their evil , but give them occasion of boasting . Ans. Although God disposeth it to the good of his children , that he may bring about all things to make for his own glory ; yet they intend onely evill in it , as namely ; the Dishonour of God , the ruine of mens souls ( as I have proved in the Drunkards Character ) and the satisfying of their own serpentine enmity , and thirst of revenge . We must therefore learn to distinguish betwixt the act of God and of an enemy , as indeed Gods people do ; When ye thought evil against me ( saith Joseph to his brethren ) God disposed it to good , that he might bring to passe as it is this day , and save much people alive , Gen. 50. 20. God had no hand in doing the evil , but God will have a hand in the disposing of it : When Satan and wicked men have their wills , even therein also is Gods will fulfilled , for Gods will is the highest cause of all things , Psal. 115. 3 , 4. Yea , the holy God challengeth to himself whatsoever is done in the City , Amos 3. 6. but so , as neither wicked mens sins shall taint him , nor his decree justifie them : the sin is their own , the good which comes of it is Gods , the benefit ours ; He doth well , in suffering to be done , whatsoever is evil done , saith Saint Augustine , and is just in their injustice . God wils the same action , as it is a blessing , triall , or chastisement of his children , which he ●…es as the wickednesse of the agent : because in dhe same thing which they did , there was not the same cause for which they did it . The lewd tongue , hand , or heart , moves from God , it moves lewdly from Satan : wicked men are never the freer from guilt and punishment , for that hand which the holy God hath in their offensive actions . To instance in some examples ; Satan did nought touching Job , but what the Lord upon his request gave him leave to do ; what then ? Did God and Belial joyn in fu filling the same act ? No : sooner shall Stygian darknesse blend with light , the frost with fire , day with night : true , God and Satan will'd the self-same thing ; but God intended good , Satan ill ; Satan aimed at Jobs , and God at his confusion . God used the malice of Pharaoh and Shimei unto good ; what then ? God afflicted his people with another minde then Pharaoh , did ; God , to increase them , Pharaoh , to suppresse them . The sin of Shimeis curse was his own , the smart of the curse was Gods ; God wills that as Davids chastisement , which he hates as Shimeis wickednesse . God owed a revenge to the house of Eli , and by the delation of Doeg , he took occasion to pay it , when the Priests were slain : It was just in God , which in Doeg , was most unjust : Sauls cruelty , and the treachery of Doeg , do not lose one dram of their guilt , by the counsel of God : Neither doth the holy counsel of God , gather any blemish by their wickednesse : If it had pleased God , to inflict death upon them sooner , without any pretence of occasion ; his justice had been clear from all imputations . Now if Saul or Doeg be instead of a Pestilence or Feaver ; who can cavil ? The judgements of God are not ever manifest , but are alwayes just . Again , the curse of the Serpent bestowed blessednesse on Man ; yea , our first Parents had been lesse glorious , if they had not wanted a Saviour . What then ? Doth Satan merit thanks ? No , but the contrary ; for he onely intended the final ruine and destruction of them and all mankinde , with the dishonour of their Maker . Lastly , the Devil does us good in this particular case , for while he assaults us with temptations , and afflicts us with crosses , he in effect helps us to Crowns . Yet still no thanks to Satan , for to be charitable is more then his meaning ; it is that Divine and over-ruling Providence of God , which we are beholding unto , and to him give we the thanks . But above all , our Saviours example will most excellently distinguish the ends of God , Satan , and wicked Men ; for if we observe , Judas delivered him to death for gain , the Jewes for envy , Pilate for fear ; the Devil provoked each of them through this enmity ; Christ himself , to obey his Fathers will , God the Father in love to sinners , and for their Redemption : each furthered one and the same thing , but to contrary ends : so when this enmity breaks forth in the wicked , Satan hath a hand in it as a malicious authour ; as when he entred into Judas , and made him betray Christ , Luke 22. 3. Man himself as a voluntary instrument , as when Pharaoh hardened his own heart against the children of Israel , Exod. 9. 34. God as a most righteous Judge , and avenger , as when he also hardened Pharoahs heart , so punishing his former hardnesse , with further obduration , Exod. 9. 12. But how in this case ? Even by permitting the seed of the Serpent , from their own malicious inclination , to hate the seed of the Woman , not by infusing this malice , but by with-drawing his grace when he sees it abused : he doth not infuse corruption , he doth not with-hold the occasion ; as when the Rider gives his horse the raines , we say he puts him on . Whence that distinction of adversities , as they come from Satan , they are usually called temptations ; as they come from Men , persecutions ; as from God , afflictions . Now as God turned the treachery of Judas , not onely to the praise of his justice , mercy , wisdom , power , &c. but to the good of all believers : so he turnes this enmity of Satan and wicked men , to his childrens great advantage ( in stopping them in their courses of sin and keeping them in exercise ) and his own glory : And well may he work good by evil instruments , when every Prince and Magistrate hath the seàt to make profitable instruments , aswell of evil persons , as of good : yea , when there is nothing in the world , be it gall it self ; yea , the excrement of a Dog , or the poison of a Serpent , but mans shallow invention can finde it is good for something : neither do two contrary poisons mingled together prove mortal . And thus you see that the will of God may be done thanklessely , when in fulfilling the substance , we fail in the intentions , and erre in circumstances . Now see with the like patience , how it will fare with these men in the end . Pomponius Atticus being destin'd to famishment , & receiving no manner of sustenance for many dayes ; contrary to the intention ; was freed by means of that abstinence from a violent pain , & recovered of a disease ; which otherwise had cost him his life . Prometheus being run in with a Rapier , and Jason receiving a great blow on the brest , each was restored to health , from dangerous and deadly impostumes , which otherwise were thought ineurable . And this is our case , for even as that cured them , which their enemies intended should have killed them ; so this enmity of the Serpent and his Seed , c●…res our souls , and makes us everlastingly happie . Yet they intending onely evil in it , or at least the satisfying of their own wicked wills , ( as they know better then I , wherein they imitate the Weesel , which doth a man pleasure in destroying of Vermine , yet only intends the satisfying of her own hunger , not his good that keeps the house ) can no way assume the least praise to themselves , nor expect the more favour . That which is ill of it self is not to be ventured on for the good which commeth by accident . It is no priviledge to be an instrument of good by evil meanes : Nor can you expect to fare better without a healing of your errours , then the Worme in the stomack , which , when it hath devoured all the matter proper for it , dies it self : or Heleborus , which after it hath wrought the cure within the body , is cast up again , together with the Malady . The Lord doth often good to his Church , even by those Instruments whom for their sins he means to cast into Hell-fire . Ashur was his Rod to scourge Israel ; that done , they fell under a sharper lash themselves : Those Nations , saith God , shall serve the King of Babel seventy years , and when the seventy years are accomplished , I will visit the King of Babel and that Nation for their iniquities , and will make it a perpetual desolation , &c. Jer. 25. 11 , 12. and 30 , 16. even the greater sinners may punish the lesse , and prosper for a time , Ezekiel 7. I will bring the most wicked of the Heathen , and they shall possesse their Houses , vers . 24. When iniquity hath plaid her part , vengeance leaps upon the Stage ; the Comedy is short , but the Tragedy is longer . We use rubbish to scoure our vessels , when those vessels are cleared , we fling away the rubbish . Bridges that help men over the stream , at last themselves rot and sink in . When Balaams Asse had done speaking , humana voce , she lived an Asse , and died an Asse : So when God hath sufficiently afflicted the righteous , by the rod of the wicked , he will fling the Rod into the fire which is unquenchable , Isa. 33. 1. And it stands with the strength of reason , for if God , saith Saint Gregory , strike so smartly those whom he spareth ; how heavie will his blows be on them whom he condemneth ; and with what severity shall Castawayes be punished , when his own children are so visited and afflicted . If Gods own Children , who are as dear and near to him , as the Apple of his eye , or the signet on his right hand , suffer so many and grievous afflictions here ; what shall his adversaries suffer in Hell ? undo●…btedly , when the Patient is made whole , he shall be preserved ; but the Plaister shall be thrown away : For as God doth turn evil to good to them that love him ; so he turnes good to evil to those that hate him . Again secondly , if the wicked are punished for doing wrong to the wicked , much more for wronging the just , and innocent : But wee have many examples of the former , as that of Adonibezeck , who having cut off the Thumbs and great Toes of Seventy Kings that were wicked like himself , had also his his own Thumbs and Toes cut off ; Judg. 1. 〈◊〉 . 7. And Moab , of whom the Lord saith , hee hath burnt the bones of the King of Edo●… into lime , therefore will I send a fire upon Moab●… and it shall devour , &c. Amos 2. 1 , 2. If the greater Serpent devours the less , there is a Dragon to devour him , therefore the enemies of Gods Church , have no hope to escape . The everlasting punishments of the ungodly are deferred , not remitted . But all the evill thou doest to the godly , is with thy tongue ? Answ. That 's bad enough , the Serpents hissing betrays his malice ; and Ishmael's tongue made him a Persecuter , as well as Doeg's hands ; hee did but flout Isaac , yet Saint Paul saith , hee persecuted him Gal. 4. 29. C ham onely scoft at Noah , yet it brought upon him his Fathers curse , and Gods upon that . The Athenians but scoft once at Silla's wife , and it had well nigh co●…t the razing of their City , he was so provoked with the indignity . And whatever thou conceivest of it , let this fault bee as far from my soul , as my soul from Hell. For assuredly , God will one day laugh you to scorn , for laughing his to scorn : and at last despise you , that have despised him in us . CHAP. 35. Other grounds of comfort to support a Christian in his sufferings . And first , that God is specially present with his servants in their afflictions , takes notice of their sufferings , and allayes their grief . THis rub being removed , and the passage made clear , proceed wee to other grounds of comfort which the Word of God affords in this case , for the better upholding , and strenghtening of a weak Christian in his sufferings : Wherein , that wee may not exceed , I will select out onely five , because instructions , if they exceed , are wont , like nails , to drive out one another . First , wee shall bear the Cross with the more patience and comfort ; if wee consider , that God is specially present with his servants in their afflictions ; takes notice of their sufferings , and allays their grief . The troubles of a Christian are very great for number , variety , and bitterness ; yet there is o●… ingredient that sweetens them all , the promise of God , I will bee with thee introuble , and deliver thee , Psal. 91. 15. And tho●… shalt not bee tempted above thy strength , 1 Cor. 10. 13. Again , fear not ; for when thou passest through the water , I will bee with thee ; and through the floods , that they do not over-flow thee : When thou walkest through the fire , thou shalt not bee butnt , neither shall the flame kindle upon thee , Isa. 43. 1 , 2. Lo , here are promises like Flaggons of Wine , to comfort the distressed soul. Wherefore as Caesar said to the trembling Marriner , Bee not afraid ; for thou carriest Caesar ; so , O Christian ! bee not afraid , for hee that is in thee , for thee , with thee , that guides thee , that will save thee , is the invincible King Jehova . And upon this ground David was so comforted and refreshed in his soul , Psal. 94. 19. that hee was able to say , Though I should walk through the valley of the shadow of death , I will fear no evill : Why ? For thou art with mee , thy Rod and thy Staffe shall comfort mee , Psal. 23. 4. Yea , our Enemies can no sooner assault us with their tongues , but God come in to our rescue . If yee bee railed upon for the name of Christ , ( saith Saint Peter ) blessed are yee , for the Spirit of God resteth upon you , 1 Pet. 4. 14. God is never so much injoyed of us , as when we are in the deep , with David , Psal. 130. 1. and when wee are worst of all bestead with Jehosaphat , 2 Chron. 20. 12. When did Jacob see a Vision of Angels ? but when hee fled for his life , making the cold earth his bed , and a stone his pillow ; or when was his heart so full of joy , as now that his head lay hardest ? When was Paul wrapp'd into the third heaven to hear words from Christ not fit to bee uttered , 2 Cor. 12. 2. 4. but as some of the learned conceive , when hee was bereaved of his sight . Stephen saw great happiness by Christ , in his peace : but under that shower of stones , hee saw heaven it self open , Act. 7. When wee are slain all the day long for his sake , with the Martyrs , then wee are given to see him with our eyes , as Job did , who till that time had onely heard of him by the hearing of the ear . Then wee come to know that the Lord , hee is God , with Manasses 2 Chron. 33. 13. and that he is our hope and strength and refuge , and a very present help in troubles , ready to bee found of all that seek to him , 2 Chron. 15. 4. 15. Psal 9. 9 , 10 , and 46. 1. The Israelites never fared so well , as when they lived at Gods immediate finding , and at night expected their morrows break-fast from the clouds : When they did daily ask and daily receive , their daily hread . Yea , even when they were wandering in a forlorn wilderness , how did God as it were attend upon them in their distress , to supply their wants ? They have no guide , therefore God himself goes before them in a piller of fire ; they have no shelter , the Lord spreads a Cloud over them for a Canopy ; are they at a stand , and want way ; the Sea shall part and give them passage ; do they lack bread ? Heaven it self shall power down the food of Angels ; have they no meat to their bread ? a wind shall send them innumerable Quails ; do they yet want drink , behold a hard rock smitten with a little wand , shall powr them out water in abundance ; have they no supply of Apparell , their Garments shall not wax old on their backs ; bee their Enemies too strong for them for want of Engines , the Walls of Jericho shall fall down before them ; are their enemies yet too many and potent , hail-stones shall fall and brain them : Lamps , Pitchers , and Dreams shall get them Victory , the Sun shall stand still in Gibeon , and the Moon in the valley of Ajalon : lack they yet a Land to inhabite , the Lord will cast out all the inhabitants , and give them a Land which flows with milk and honey , &c. Afflictions have this advantage , that they occasion God to shew that mercy to us , whereof the prosperous are uncapable ; as wee further see in Hagar , Gen. 21. 17 , 18 , 19. And Manoah's Wife , Judg. 13. 3. to whom the Angel of the Covenant had not been sent , if they had not been in distress . It would not become a mother to bee so indulgent to an healthfull child , ss to a sick : and in deed some have found their outward castigations so sweetned with the inward consolations of Gods Spirit , that they have sonud and confessed their receipts of joy and comfort , to bee an hundred sold more than their payments , even in this present life according to that promise of our Saviour , Mark. 10. 29 , 30. So that a Christian is still a gainer in all his losses ; yea , hee gains by his losses . Now if wee could but remember and lay to heart these promises , thus back'd with examples ; when wee feel the greatest assaults or pangs , how could wee want courage ? But alass , most of us are like the Prophets servant , 2 King. 6. who saw his foes , but not his friends : we are like Josephs brethren , who saw him , converst with him , were fed by him , yet knew him not . Like Peter , who when the Angell brought him out of prison , and went before him ; wist not that it was so , but thought hee saw a vision , Act. 12. 9. Christ at his Resurrection was so changed , that his own Disciples knew him not ; much more since his ascention may hee pass by us , as hee did by Job , Chap. 9. 11. or meet us as hee did Saul in the way to Damascus ; or walk and talk with us , as hee did with the two Disciples in the way to Emaus , Luk. 24. 16. or stand by us while wee are seeking him , as hee did by Mary in the Garden , Joh. 20. 1●… . and yet wee bee ignorant that it is hee . Yea , hee may bee in us by his spirit ; even whil'st wee seel him not . Jacob saw him both asleep and awake , yet ( saith hee ) the Lord was in this place , and I was not aware of it , Gen. 28 , 16. at least wee are apt to thinke , that God is removed from us , when wee any way suffer calamity ; as the Israelites do but want water , and presently they cry , Is the Lord among us , or no ? Exod. 17. 7. as if God could not bee with them , and they a thirst ; either hee must humour carnall minds , or bee distrusted . But both his presence and love , is the same in adversity , as it is in prosperity ; our sence onely makes the difference , even as a Church , Castle , or Town , is unmoveable , and keepeth one place ; though to us it may seem somtime on our right hand , other while on our left : as wee change our standing , sitting , or walking . Yet if some unusuall crosses disturb our peace , presently there breaks out a voice mix'd with mur●…uring , and despair , God hath forsaken us . It was a common complain●… with David . The Lord hath forsaken us ; thou hast cast off , and abhorred us : why hast thou forsaken mee & c. ? Yea , the onely Son of God came to this , My God , my God , why hast thou forsaken mee ? Yet consider , did God forsake either of them ? hee might bee angry with David , more angry with Christ , for the fins of all the world : and in their present sence , that anger might work in them an apprehension of his forsaking them : but hee did not forsake them , nor will hee forsake thee , if thou dost not first forsake him . Thou maist think so , but God will not do so ; but in the mean time , how can this bee well taken ? wee see our wretchedness , wee do not see our blessedness : No talk of his presence , of his absence wee complain . Our cowardly spirits give him for quite gone ; yet hee is not far from every one of us , Act. 17. 27. Yea , this confession could Seneca make , ( but like a Divine ) God is near unto thee , hee is with thee , hee is within thee : and surely if hee had not been with these Israelites , they had not lived ; if hee had been in them , they had not murmured . Wee can think him absent in our want , and cannot see him absent in our sin ; yet , wickedness , not affliction , argues him gone : yea , hee is then most present , when hee most chastiseth ; for as the sufferings of Christ abound in us , so our consolations abound through Christ , 2 Cor. 1. 5. Again , God may bee present with us , and yet wee not bee pleased ; as the Israelites repined for a King , when the Lord was their King : or Christ may bee with us , and yet wee want somthing that wee desire . Christ was in the Ship , and yet ( say the Apostles ) wee have no bread . Jesus was at the Marriage , yet saith his Mother , they have no Wine , Joh. 2. 3. Wee may want Bread and Wine , and yet have Christ's company : but if food fail , it is because Manna is to come ; if Wine bee absent , yet grace and salvation is present : if God takes away flesh , and gives Manna ; deny Sun and Moon , and gives himself ; hee doth us no wrong . Now why doth God by his promise tye himself to bee present with us ; more especially in affliction ? but that hee may resist our enemies , sustain us when wee faint , and crown us when wee overcome ; but that hee may bee exact in taking notice of our particular sufferings , and as David saith , Count our wandrings , put our tears into his bottle , and enter all into his Register , Psal. 56. 8. 9. All our afflictions are more noted by that God that sends them , than of the patient that suffers them ; every pang , and stitch , and gird , is first felt of him that sends it : could wee bee miserable unseen , wee had reason to bee heartless : but how can it bee but less possible to indure any thing that hee knows not , than that hee inflicted not ? As hee said to Manoah by an Angell , Thou art barren , Judg. 13. 3. so hee saith to one , thou art sick , to another , thou art poor , to a third , thou art defamed ; thou art oppressed to another ; that all-seeing eye takes notice from heaven of every mans condition , no less than if hee should send an Angell to tell us hee knew it : and his knowledge compared with his mercy , is the just comfort of all our sufferings . O God! wee are many times miserable , and feel it not ; thou knowest even those sorrows which we might have , thou knowest what thou hast done , do what thou pleasest . CHAP. 36. That all afflictions , from the least to the greatest , do come to pass , not by accident , chance or fortune , but by the especiall providence of God. Section 1. 2. WEe shall bear the cross with more patience and comfort . If wee consider , that all afflictions , from the least to the greatest , do come to pass , not by accident , chance , or fortune , but by the speciall providence of God ; who not onely decreeth and fore-appointeth every particular cross , Eccles. 3. 1. Rom. 8. 28. 29. but even effecteth them , and brings them into execution , as they are crosses , corrections , trialls , and chastisements : Isa. 45. 7. Amos 3. 6. and also ordereth and disposeth them ; that is , limiteth and appointeth the beginning , the end , the measure , the quality , and the continuance thereof : yea , hee ordereth them to their right ends ; namely , his own glory , the good of his servants , and the benefit of his Church : Jer. 30. 11. Gen. 50. 19 , 20. 2 Sam. 16. 10. Psal. 39. 9. God useth them but as instruments , wherewith to Work his good pleasure upon us . As what are our enemies , but God's Axes to cut us down , not for the fire , but for the God's Masons to ●…ew us here in the Mountain , that wee may bee as the pollished corner stones of the Temple , Psal. 144. 12. Or admit the Mason pulls down the House , it is not with an intent to destroy it , but to re-edifie it ; and raise it up again in better form and fashion . Gods scullions to scowre up the vessell of his House , that they may bee meet for the Masters use . If then they bee but as instruments , and tools in the hand of the workman ; wee must not so much look to the instrument , as to the Author , Gen. 45. 5. and 50 20. Well may the Priests of the Philistims doubt whether their plague bee from God , or by fortune , 1 Sam. 6. 2 , 9. but let a Joseph bee sold into Egypt , he will say to his enemies , Yee sent not mee hither , but God ; when yee thought evill against mee , God disposed it to good , that bee might bring to pass as it is this day ; and save much people alive : Or let a David bee railed upon by any cursed Shimei , hee will answer , Let him alone , for hee curseth , even because the Lord hath bid him curse David : who dare then say , wherefore hast thou done so ? 2 Sam 16. 10. Or let a Micha bee trodden upon , and insulted over by his enemie , his answer will bee no other than this . I will bear the wrath of the Lord , because I have sinned against him , untill he plead my cause , and execute judgment for mee : Micha 7. 9. The believer that is conversant in God's book , knows that his adversaries are in the hands of God , as a hammer , ax , or rod , in the hand of a smiter ; and therefore as the hammer , ax , or rod , of it self can do nothing , any further than the force of the hand using it , gives strength 〈◊〉 to it : so no more can they do any thing at all unto him , further than it is given them from above ; as our Saviour told Pilate : Job . 19. 11. See this in some examples ; you have Laban following Jacob with one troop , Esau meeting him with another , both with hostile intentions ; both go on till the uttermost point of their execution , both are prevented ere the execution : for stay but a while , and you shall see Laban leave him with a kiss , Esau meet him with a kiss ; of the one hee hath an oath , tears of the other , peace with both . God makes fools of the enemies of his Church , hee lets them proceed that they may bee frustrate ; and when they are gone to the uttermost reach of their teather , hee pulls them back to the stake with shame . Again , you have Senacherib let loose upon Hezekiah and his people , who insults over them intolerably : 2 Kings 18. Oh! the lamentable and ( in sight ) desperate condition of distressed Jerusalem ; wealth it had none , strength it had but a little , all the countrey round about was subdued unto the Assyrian : that proud victor hath begirt the walls of it with an innumerable army , scorning that such a shovell-full of earth should stand out but one day : yet poor Jerusalem stands alone , block'd up with a world of enemies , helpless , friendless , comfortless , looking for the worst of an hostile fury ; and on a sudden , before an Arrow is shot into the City , a hundred fourscore and five thousand of their enemies were slain , and the rest run away , 〈◊〉 Kings 19. 35 , 36. God laughs in heaven at the plots of Tyrants , and befools them in their deepest projects . If hee undertake to protect a people , in vain shall earth , and hell conspire against them . Nothing can bee accomplished in the Lower House of this world , but first it is decreed in the Upper Court of heaven ; as for example , what did the Jews ever do to our Saviour Christ , that was not first both decreed by the Father of Spirits , and registred in the Scriptures for our notice and comfort ? They could not so much as throw the Dice for his Coat , but it was prophesied : Psal. 22. 18. and in Psal. 69. 21. It is fore-told that they should give him gall in his meat , and in his thirst , vinegar to drink ; the very quality and kind of his drink is prophesied : yea , his face could not be spit upon without a prophesie ; those filthy excrements of his enemies fell not upon his face , without God's decree , and the Prophets relation : Isa. 50. 6. Yea , let the Kings of the earth bee assembled , and the Rulers come together ; Let Herod and Pontius Pilate , with the Gentiles and the people of Israel , gather themselvs in one league against him , it is in vain ; for they can do nothing , but what the hand of God and his Counsell hath before determined to bee done : as Peter and John affirmed to the rest of the Disciples , for their better confirmation and comfort : Act. 4. 26. to 29. No , notwithstanding the Devill raged , the Pharisees stormed , Herod and Pilate vexed , Caiaphas prophesied , all combined , and often sought to take him : yet no man-laid hands on him ( untill his hour was come that God had appointed ) : so that by all their plots , they were never able to do him any more hurt , than onely to shew their teeth , Joh. 7. 30. If wee are in league with God , wee need not fear the greatest of men . Indeed , it was Pilates brag to Christ , knowest thou not that I have power to crucifie thee ? Joh. 19. 10. And Labans to Jacob , Gen. 31. 29. I am able to do you hurt ; but they were vain cracks : for doth not Pharaohs overthrow tell all boasting Champions , that an Host is nothing without the God of Hosts . Yea , Satan himself was fain to say unto God in Job's case , stretch out now thine hand , &c. Job 1. 11. and 2. 5. True as Themistocles once said of his son ; this boy can do more than any man in all Greece : for the Athenians command the Grecians , and I command the Athenians , and my wife commands , mee , and my son commands my wife : so the Churches adversaries in some places , may boast what their Father the Devill can do : for hee commands the Pope , and the Pope commands the Jesuites , and the Jesuites command such a King , or Emperour , Rev. 17. ver . 12. 13. and that Emperour , or King , commands his Officers of State ; and they command the common people . And yet to speak rightly , even all these can do just nothing of themselvs , for hee that sits in the heavens laughing them to scorn , commands all . Now it must needs comfort and support us exceedingly , if in all cases wee do but duly consider , that inequality is the ground of order , that superiour causes guide the subordinate , that this sublunary Globe depends on the celestiall ; as the lesser wheels in a Clock do on the great one , which I finde thus expressed : As in a Clock one motion doth convay , And carry diverse wheels a severall way ; Yet altogether by the great wheels sarce , Direct the hand unto his proper course . Who is hee that saith , and it cometh to pass , when the Lordcommandeth it not ? Lamenta . 3. 37. Suppose the Legions of hell should combine with the Potentates of the earth to do their worst , they are all nothing without God : as in Arithmetick , put never so many Cyphers together , one before another , and they make nothing ; but let one figure bee added , it makes them infinite . So is it with men and Devills ; if God bee not with them , they are all but Cyphers : And yet for the praise of his glory , and the good of his Church , these enemies of his , whether they rise or sit still , shall by an insensible ordination performe that will of the Almighty , which they least think of , and most oppose : The inhabitants of Jerusalem , and their Rulers , ( because they knew him not , nor yet the words of the Prophets which are read every Sabbath day ) have fulfilled them in condemning him , Act. 13. 27. so that as Saint Austin speaks , by resisting the will of God , they do fulfill it : and his will is done by and upon them , even in that they do against his will. That even Satan himself is limited , and can go no further than his chain will reach , wee may see Rev. 20. 2. More particularly ; hee could not touch so much as Job's body or substance , no not one of his servants , nor one limb of their bodies , nor one hair of their heads , nor one beast of their heards , but hee must first beg leave of God , Job 2. 6. Nay Satan is so far from having power over us living , that hee cannot touch our bodies being dead ; yea , hee cannot find them when God will conceal them , ( witness the body of Moses ) : and I doubt not , but as the Angells did wait at the Sepu●…chre of their and our Lord : so for his sake , they also watch 〈◊〉 our graves : he could not seduce a false prophet , nor enter into a Hog without licence ; the whole Legion sue to Christ for a sufferance , not daring other than to 〈◊〉 , that without his permission they could not hurt a very Swine . And when he hath leave from God , what can hee do ? hee cannot go one hairs breadth beyond his commission : being permitted , hee could bring Christ himself , and set him on the Pinacle of the Temple , but hee could not throw him down ; which even a little child might have done with permission . As the Lyon , 1 King. 13 , killed the Prophet , but neither touched the Ass whereon hee road , no●… yet the dead carkas contrary to his nature . True Satan could boast even to Christ himself , that all the world was his , and all the Kingdoms thereof , but when it came to the push , he could not enter into a very Hog , without asking him leave , and having leave given him , hee presently carryed the whole heard headlong into the Sea : Why did hee not so to the man possessed ? no thanks to him , hee had leave for the one , not so for the other , and therefore a whole Legion of them were not able to destroy one poor simple man , Matth. 8. ver . 31. 32. So that all our enemies are curbed and restrained by the divine providence of our heavenly Father : Satan may bee his Executioner , but God is the Judge , and the Executioner cannot lay on a stroke more than the Judge appoints , I confess Satan is so strong comparatively , and withall so crafty and malicious , that wee may with reverence and love , wonder at the mercy of God in our delivery : But this is our comfort , first , that Spirit ( as wee have shewn ) can do nothing without the God of Spirits . Secondly , wee have the Angells aid , as the Prophet Elisha against that bloody King , 2 King. 6. 17. Lot against the Sodomites , Gen. 19. 10. Jacob against the fear of Esau , Gen. 32. ver . 24. 28. Hezekiah against Senacherib , Isa. 37. 36. and England against that invicible Navie of the Spaniards in Eighty eight . True , they appear not ordinarily , what then ? no more do the evill Angels , but the Word of God assures us it is so , the Angel of the Lord pitcheth round about them that fear him , and delivereth them , Psal. 34. 7. And do but thou get spirituall eyes , whereby thou mai'st see , as with Moses , the invisible God , so the invisible Angels : do but pray as Elisha for his servant , that thine eyes may bee opened , and then thou shalt see more with thee , than against thee 2 King. 6. 16. 17. Yea , had wicked men their eyes opened , as Ba●…aam once had , they would at every torn see an Angel stand in their way , ready to resist what they go about , as hee did : for this is one of the noble imploiments of those ▪ glorious spi●…its , to give a strong , though invisible opposition to lewd enterprises : Many a treacherous act have they hindred , without the knowledge of the Traytor . Yea , O! God , many are the dangers which wee see , and fear ; innumerable , those wee neither see nor fear , Therefore to take away all attribution to our selvs , even when wee know not thou do'st deliver us . Now if it bee fearfull to think how great things evill spirits can do with permission ; it is comfortable to think how they can do nothing without permission : for if God must give him leave , hee will never give him leave to do any harm to his chosen , bee will never give him leave to do the least hurt to our souls . Now as by way of concession , every greater includes the less , hee that can lift a Talent , can easily lift a Pound ; so by way of denyall , every greater excludes the less . If Satan himself cannot hurt ●…s , much less his instruments , weak men : but for proof of this , see also an instance or two : that a sparrow cannot fall to the ground without our heavenly Father ; and that without leave from him , our enemies cannot diminish one hair of our heads ; wee have our Saviour's express testimony , Matth. 10. 29. 30. Let the Powder-Traytors plot and contrive the ●…uine of our state never so cunningly and closey , let them go on to the utmost , ( as there wanted nothing but an actor to bring on that Catholick dooms-day ) yet before the match could bee brought to the Powder , their artificiall fire-works were discovered , their projection , prodition , deperdition , all disclosed , and seasonably returned on their own heads : And the like of their invincible Navie . And of Pope Alexander the sixth , who prepared a feast for diverse Cardinalls and Senators , purposing to poyson them : but by the providence of God , they escaped ; and hee alone was poysoned . Let Jezabel fret her heart out , and swear by her gods , that Eliah shall die , yet shee shall bee frustrate ; Eliah shall bee safe . Let the red Dragon spout forth floods of venom against the Church , the Church shall have wings given her to flie away , she shal be delivered , Rev. 12. Let the Scribes and Pharisces , with their many false witnesses accuse Christ never so , yet in spite of malice , innocency shall find abbottors : and rather than hee shall want witnesses , the mouth of Pi●…ate shall bee opened to his justification . Yea , let Jo●…as through frailty run away from the execution and embassage of God's charge , and thereupon bee cast into the Sea , though the waves require him of the Ship , and the Fish require him of the waves , yet the Lord will require him of the Fish : even the Sea , and the Fish , had as great a charge for the Prophet , as the Prophet had a charge for Niniveh : for this is a sure rule , if in case God gives any of the creatures leave to afflict us , yet hee will be sure to lay no more upon us than we are able , or he will make ●…s able to bear : yea , than shall make for our good , and his glory . Hee hath a provident care over all the Creatures , even Beasts and Plants : and certainly wee are more precious than Fowls and Flowers ; yet the Lord cares for them . Will the House-holder take care to water the herbs of his Garden , or to fodder his Cattell , and suffer his Men and Maids to famish through hunger and thirst ? Or wil hee provide for his Men and Maids , and let his own children starve ? Surely , if a man provide not for his own , Hee hath denyed the faith , and is worse than an Infidell : 1 Tim. 5. 8. Far bee it then from the great Hous-holder , and Judge of allthe earth , not to provide for his dear Children and Servants , what shall bee most necessary for them : indeed wee may fear our own flesh , as Saint Paul did ; but God is faithfull , and will not suffer us to bee tempted above our strength , but will even give the issue with the temptation , and in the mean time support us with his grace , 2 Cor. 12. 9. You have an excellent place to this purpose , Jer. 15. 20 , 21. Section . 2. Objection . But wee see by experience , that God gives wicked men power often times to take away the very lives of the godly . Answ. What then ? If wee lose the lives of our bodies , it is , that wee may save the lives of our souls ; and attain the greater degree of glory , Luk. 9. 24. and so wee are made gainers even by that loss . Now if God takes away temporall , and gives eternall life for it , there is no hurt done us : hee that promiseth ten pieces of silver , and gives ten pieces of gold , breaks no promise . Peace bee unto this house , was the Apostles salutation , but it was not meant of an outward peace with men of the world : and Christ faith , you shall have rest , Matth. 11. 28. but it is rest unto your souls . Again , thou hast merited a three-fold death : if thou bee'st freed from the two worser , spirituall , and eternall ; and God deal favourably with thee touching thy naturall death , hee is mercifull : if not , thou must not think him unjust . Though the Devill and the world can hurt us , aswell as other men , in our outward and bodily estates : as the Devill had power over Job in his Ulcers , over his children in their death , over Mary Magdalen that was possessed , and over that daughter of Abrahams , Luk , 13. whom hee kept bound 18. years , ver . 16. yet they can do us no hurt , nor indanger our souls ; they shall lose nothing but their dross , as in Zachary 13. 9. Isa. 12. Let them sluce out our blood , our souls they cannot so much as strike ; let wild beasts tear the body from the soul , yet neither body , nor soul are thereby severed from Christ. Yea , they can neither deprive us of our spirituall treasure here , nor eternall hereafter ; which makes our Saviour say , Fear yee not them which kill the body , but are not able to kill the soul : but rather fear him which is able to destroy both soul and body in Helt , Matth. 10. 28. The body is but the Bark , Cabinet , Case , or Instrument , of the soul ; and say it falls in pieces , there is but a pitcher broken ; the soul a glorious Ruby , held more fit to bee set in the crown of glory , than here to bee troden under foot by dirtie swine ; and therefore so soon as separated , the Angels convey her hence to the place of everlasting bliss . Alas , what can they do ? they cannot separate us from the love of God in Christ Jesus , Rom , 8. 38. 39. Yea , they are so far from doing us harm , as that contrariwise wee are much the better for them ; In all these these things wee are more than conquerours , through him that loved us : ver . 37. Whatsoever then becoms of goods , or lives , happie are wee so long as ( like wise Souldiers ) wee guard the vitall parts , while the soul is kept sound from impatience , from distrust , &c. Our enemie may afflict us , hee cannot hurt us . Objection . Nevertheless , that which I suffer , is exceeding grievous . Answer . Not so grievous as it might have been , for hee that hath afflicted thee for a time , could have held thee longer ; hee that toucheth thee in part , could have stricken thee in whole ; hee that laid this upon thy body , hath power to lay a greater Rod both upon thy body and soul. Again , there is no chastisement not grievous ; the bone that was dis-jointed , cannot bee set right without pain ; no potion can cure us , if it work not ; and it works not , except it make us sick : Nay , my very disease is not so painfull for the time , as my remedy : how doth it turn the stomack , and wring the in trails , and work a worse distemper than that whereof I formerly complained ? neither could it bee so wholesome , if it were less unpleasing , neither could it make mee whole , if it did not first make mee sick . But wee are contented with that sickness which is the way to health . There is a vexation without hurt , such is this : wee are afflicted ; not overpressed : needy ; not desperate : persecuted , not forsaken : ca●…t down , but perish not , how should wee ? when all the evill in a City , coms from the providence of a good God , which can neither bee impotent , nor unme cifull ? It is the Lord , let him do what hee will. Woe worth us ! if evills could come by chance , or were let loose to light where they l●…st ; now they are over-ruled , wee are safe . In the name of God then , let not the tall stature of the Anakims , nor the combination of the Edomites , nor the politick counsels of all the Achitopels and Machivillians , nor the proud looks not the big words of all the Amaziahs , combining themselvs together , deter or dismay you . Let not the over-topping growth of the sons of Zerviah seem too hard for you ; for God is infinitely more strong and mighty to save us , than all our enemies are todestroy us : and he hath his Oar in their Boat , he hath a speciall stroke in all actions whatsoever , and can easily over-reach , and make stark fools of the wisest ; by making their own counsels and endeavours like Hushai's , to overthrow those intentions which they seem to support . As touching the continuance of afflictions , God so ordereth and tempereth the same , in his merciful wisdom ; that either they be tolerable , or short ; either our sorrows shall not be violent , or they shal not last ; if they be not light , they shal not be long : grievous and sore trialls last but for a season , Pet. 1. 6. A little while , Joh. 16. 16. Yea , but a moment , 2 Cor. 4. 17. Hee endureth but a while in his anger , ( saith the Psalmist ) but in his favour is life ; weeping may abide for a night , but joy cometh in the morning , Psal. 30. 5. And this had hee good experience of ; for if we mark it , all those Psalms whose first lines contain sighs and broken complaints , do end with delight and contentment ; he began them in fear , but they end in joy : you shal see terrible anguish fitting in the door , irremediable sorrow looking in at the window , despair bordering in the margent , and offering to creep into the text ; yet after a sharp conflict , nothing appears but joy and comfort . God loves to send relief , when wee least look for it ; as Elisha sent to the King of Israel , when he was rending his cloaths , 2 Kings 5. 8. Hear what the Lord thy Redeemer saith by Isaiah , For a moment in mine anger , I hid my face from thee for a a little season , but with everlasting mercy have I had compassion on thee : Isa. 54. 8. It is but a little , for a moment that his anger lasts , his mercy is everlasting : and I hid my face , never turn'd my heart from thee : Ioseph when hee lay down to sleep , was full of care about his Wives being with child ; Matt. 1. 20. but hee awakened well satisfied : ver . 24 , To day a measure of fine flower , is lower rated in Samaria , than yesterday of dung . Although Christ's Star left the wise-men for a time , yet instantly it appeared again , and forsook them not till they had found Christ ; which was the mark they aimed at , Matt. 2. 9. Afflictions are like running waters , which make many grounds fruitfull , but tarry with none of them . Yea , it is a rule in nature , that violent things cannot last long : The Philosophers could observe , that no motion violent is wont to bee permanent ; and Seneca concludes , That if the sickness bee tedious and lasting , the pai●… is tolerable ; but if violent , short : and so of spirituall temptations , the which were so vehement upon Luther , that the very venom of them drank up his spirits ; and his body seemed dead ; so that neither speech , sence , blood , or heat , appeared in him ; but this sharp fit lasted but for one day : so if wee suffer much , it shall not bee long ; if wee suffer long , it shall not bee much . Some misery is like a Consumption , gentle , but of long continuance ; other like a Fever , violent , but soon over . If our sorrows be long , they are the lighter ; if sharper , the shorter . The sharp North-East wind ( saith the Astronomer ) never lasteth three days , and thunder , the more violent the less permanent . Wherefore cheer up thou drooping soul , if the Sun of comfort ●…ee for the present clouded ; it will ere long shine forth bright again : if now with the Moon thou art in the wane , stay but a little , thou shalt as much increase ; for as days succeed nights , Summer , Winter ; and rest travell ; so undoubtedly , joy shall succeed , and exceed , thy sorrow . Thy grief shall dissolve , or bee dissolved ; yea , it is in some measure dissolved by hope for the present . The Portugals w●…ll rejoyce in soul weather why ? because they know , fair will follow ; and so may the believer , in his greatest exigents ; because God will shortly tread Satan under our feet , Rom. 16. 20. Here also the distressed soul may raise comfort to himself out of former experience ; who is hee that hath not been delivered out of some miserable exigent ? which if thou hast , thou maist well say unto God with the Psalmist , Thou hast shewed mee great troubles and adversities , but thou will return and revive mee , and wilt come again , and take mee up from the depth of the earth , and comfort mee Psal. 71. 20. 21. God's former actions are patterns of his future ; hee teacheth you what hee will do , by what he hath done : and nothing more raiseth up the heart in present affia●…ce , than the recognition of favours , or wonders passed : he that hath found God present in one extremity , may trust him in the next : every sensible favour of the Almighty , invites both his gifts and our trust . Objection . But thou will say with the Psalmist , thine e●…emies have long prevailed against thee , and God seemeth altogether to ●…de his face , and to have clean forgotten thee : and so thou fearest hee will for ever , Psal. 13. 1 , 2. Answer . It is but so in thy apprehension , as it was with him ; Gods deliverance may over-stay thy expectation , it cannot , the due period of his own counsels : for know first , that Gods works are not to bee judged of , untill the fifth act . The case deplorable and desperate in outward appearance , may with one smile from heaven find a blessed issue : Dotham is besieged , and the Prophets servant distressed , they are in a grievous case ( as they think ) ; yet a very apparition in the clouds shall secure them : not a squadron shall bee raised , and yet the enemie is surprised : 2 Kings 6. here was no slackness . The Midianites invade Israel , and are suddainly confounded by a dream , Judg. 7. Mistris Honywood , that Religious Gentlewoman , famous for her virtues , after shee had been distressed in her mind thirty years , without feeling the least comfort , not being able to hold out any longer , ( as a wounded spirit who can bear ) ? flung a Venice-glass against the ground , and said to a grave Divine that sought to comfort her , I am as sure to bee damned , as this glass is to bee broken ; but what followed ? the glass was not broken , but rebounded and stood upright : at the sight whereof , shee was so confirmed , that ever after to her dying day , shee lived most comfortably : much like that of Apelles , who striving to paint a drop of foam falling from a Horse mouth , after long study how to express it , even dispairing , flung away his Pencill , and that throw did it . How opportunely doth God provide succours to our distresses ? It is his glory to help at a pinch , to begin where wee have given over ; that our relief might bee so much the more welcome , by how much it is less looked for : superfluous aid can neither bee heartily desired , nor earnestly looked for , nor thankfully received from the hands of mercy . Besides our infirmitie best sets off the glory of his strength , 2 Cor. 12. 9. Spirituall consolations are commonly late and suddain ; long before they come , and speedy when they do come , even preventing expectation : and our last conflicts have wont ever to be the forest , as when after some dripping rain , it powres down most vehemently , wee think the weather is changing . When hee means to ease us of our burthen , hee seems to lay on heavier ; wherefore trust in God killing , and l●…ve God chiding , it is a good signe of our recovery . Section 3. Again , in the next place thou must know , that man's extremity is Gods opportunity ; well may hee forbear , so long as wee have have any thing else to rely upon : but wee are sure to find him in our greatest exigents , who loves to give comfort to those that are forsaken of their hopes , as abundance of examples witness . When had the Children of Israel the greatest victories , but when they feared most to bee overcome ? 2 King. 19. 35. Exod. 14. ver . 28 , 29. When was Hagar comforted of the Angell , but when her child was neer fanished , and shee had east it under a Tree for dead ? Gen. 21. 15. to 20. When was Eliah comforted and relieved by an Angel , with a Cake baked on the coals , and a Cruise of Water , but when hee was utterly forsaken of his hopes ? 1 Kings 19. 4. to 7. When was the Sareptan relieved ? it was high time for the Prophet to visit her : poor soul shee was now making her last meal : after one mean morsell , shee was yielding her self over to death . As long as Egypts flower lasted , Manna was not rained . When did God answer the hopes of Sarah , Rebeccah , Rachel , the wife of Manoah , and Elisabeth , touching their long and much desired issues ? but when they were barren , and past hope of children , by reason of age , Gen. 18. Judges 13 , Luke 1. 6. 7. When did our Saviour heal the woman of her bloody issue ? but after the Physitians had given her over , and shee becoming much worse , had given them over , when shee had spent all shee had upon them : for to mend the matter , poverty , which is another disease was super-added , to make her compleatly miserable . When mans help fails , then Gods begins . When did Moses find succour , but when his Mother could no longer hide him , and hee was put into the River among the Bull-rushes ? shee would have given all shee was worth to save him , and now shee hath wages to nurse him : shee doth but change the name of mother into nurse , and shee hath her son without fear , not without great reward . When Israel was in so hard a straight , as either to bee drowned in the Sea , or slain by the Sword ; how miraculously did God provide an evasion by dividing the waters ? When Rochel , like Samaria , had a strong enemy without , and a sore famine within ; how miraculously did God provide an evasion , by making the tyde their Purveyor , to bring them in an Ocean of Shel-fish ? the like of which was never known before , nor since . Wee read how Merline , during the Massacre at Paris , was for a fortnight together , nourished with one egge a day , laid by a hen , that came constantly to a hay-mow , where hee lay hid in that danger , When the English had lest Cales , and the Spainard was again repossest of it ; by some neglect or oversight , there was an English man left behinde : but how did God provide for his escape ? it's worth the remembring , hee was no sooner crept into a hole under a pair of stairs , but instantly a Spider weavs a web over the hole , and this diverted them ; for when one of them said , here is surely some of them hid , another replyes , What a fool art thou , doest thou not see , it 's covered with a firm cob-web : and so past him , that in the night hee ascaped . O! Saviour , our extremities are the seasons of thy aid : even when Faux was giving sire to the match , that should have given fire to the Powder , which should have blown up Men and Monuments , even the whole State together ; thou that never sleepest didst prevent him , and disclose the whole design : yea , thou didst turn our intended Funerall into a Festivall . And why doth the goodness of our God pick out the most needfull times for our relief and comfort ? but because our extremities drive us to him that is omnipotent ; there is no fear , no danger , but in our own insensibleness : but because when wee are forsaken of all succours and hopes ; wee are fittest for his redress , and never are wee nearer to help : than when wee despair of help ; but because our extremities give him the most glory , and our comfort is the greater , when the deliverance is seen before it is expected . His wisdom knows when aid will bee most seasonable , most welcome : which hee then loves to give , when hee finds us left of all other props . That mercifull hand is reserved for a dead list , and then hee falls us not ; as when Abraham had given Isaac , and Isaac had given himself for dead ; then God interposeth himself ; When the knife is falling upon his throat , then , then coms the deliverance by an Angell , calling , forbidding , commending him . When things are desperate , then look most for God's help ; for then is the time , Psal. 119. 126. Isa. 33. 9. 10. And indeed , our faith is most commendable in the last act ; it is no praise to hold out untill wee bee hard driven , but when wee are forsaken of means , then to live by faith in our God , is thought worthy of a Crown . O! wretched Saul , hadst thou held out never so little longer without offering , and without distrust , Samuel had come , and thou hadst kept the favour of God , whereas now for thy unbelief , thou art cast off for ever , 1 Sam. 13. 10. to 15. To shut up all in a word , were thy soul in such a straight , as Israel was between the Red Sea and the Egyptians ; the spirits of vengeance , ( like those enemies ) pursuing thee behindo ; Hell and death ( like that Read Sea ) ready to ingulf thee before ; yet would I speak to thee in the confidence of Moses , Exod. 14. ver . 13. Stand still and see the salvation of the Lord. Thy Word O! God , made all , thy Word shall repair all : hence all yee diffident fears , hee whom I trust is omnipotent Again Secondly , thou must know that God in his wisdome hath set down a certain period of time , within which hee will exercise his children more or less ; and at the end whereof , and not before , hee will relleve and comfort them again . As wee may perceive by Eccles. 3. 1. Act. 7. 25. Exod. 12. 41. Gen. 15. 13. Dan. 12. 1. 4. 11. Jer. 25. 11. Gen. 6. 3. Four hundred years hee appointed to Abraham and his seed , that they should bee Sojourners in a strange land , where they should bee kept in bondage , and evill intreated , Gen. 15. At the end of which time , even the self same day , they returned from the land of Egypt : that was the precise time appointed , and the selfsame day it was accomplish'd : and till then Moses undertook it in vain . Why were they so long kept from it ? the land was their own before , they were the right heirs to it , lineally descended from him who was the first possessor of it after the flood : God will do all in due time , that is , in his time , not in ours ; if at any time the Lord deliver us , it is more than hee owes us . Let him ( saith Saint Augustine ) choose his own opportunity , that so freely grants the mercy . Again , hee appointed that the Jews should serve the King of Babylon seventy years ; not a day , not an hour to bee abated , Jer 25. 11. but at the end thereof , even that very night , Dan. 9. it was accomplished ; neither did Daniel , ( who knew the determinate time ) once pray for deliverance , till just upon the expiration . Thirty eight years hee appointed the sick man at Bethesda's Pool , Joh. 5. 5. Eighteen years to that daughter of Abraham , whom Christ loosed from her disease , Luk. 13. 16. Twelve years to the woman with the bloody issue , Matth. 9. 20. Three months to Moses , Exod. 2. 2. Ten days tribulation to the Angell of the Church of Smy●…na , Apocal. 2. 10. Three days plague to David , 2 Sam. 24. 13. Each of these groaned for a time , under the like burden as thou doest ; But when their time which God had appointed , was come , they were delivered from all their miseries , troubles , and calamities ; and so likewise ere long , if thou wilt patiently tarry the Lord's leasure , thou shalt also bee delivered from thy affliction and sorrow , either in the Morning of thy trouble , with David , Psal. 30. 5. or at the Noon of thy life , with Job , Chap. 42. 10 to 17. or toward the Evening , with Mr Glover , that holy Martyr , who could have no comfortable feeling , till hee came to the sight of the stake : but then hee cryed out and clap'd his hands for joy to his friend , saying , O! Austin , hee is come , hee is come , meaning the feeling joy of faith , and the Holy Ghost : Acts and monuments , Fol. 1555. Or at night with Lazarus , at one hour or another thou art sure to bee delivered , as time will determine . Many were the troubles of Abraham , but the Lord delivered him out of all . Many were the troubles of David , but the Lord delivered him out of all . Many were the troubles of Joseph , but the Lord delivered him out of all . Many were the troubles of Job , but the Lord delivered him out of all : therefore hee can and will deliver thee out of all . But if hee do not , ( saith Shadrach , Meshach and Abednego ) yet wee will not do evill to escape danger ; because Christ hath suffered more for us : therefore if I perish , I perish , saith Hester . Bee our troubles many in number , strange in nature , heavy in measure , much in ●…urthen , and long in continuance ; yet God's mercies are more numerous , his wisdom more wondrous , his power more miraculous ; he will deliver us out of all : Many are the troubles of the righteous . Yea , hee riseth higher , and calls them millions , for so the words may bee rendered ; but the Lord delivereth them out of all : Psal. 34. 19. How many ? or how great soever they bee ? or how long soever they continue ? yet an end they shall all have : For the Lord either taketh troubles from them , or takes them from troubles , by receiving them into his heavenly rest ; where they shall acknowledge , that God hath rewarded them as far beyond their expectation , as hee had formerly punished them less than they did deserve . Objection . Oh! but my condition is so desperate , and irrecoverable , that it 's impossible I should ever get out of it . Answ. There is no impossibility ( saith Ambrose ) where God is pleased to give a dispensation : But bethink thy self , is it worse with thee than it was with those before-mentioned ? and yet they were delivered ; Or is thy case worse than that of Jonas in the Sea , yea , in the Whales belly ? and yet hee was delivered : Worse than Nebuchadnezzars grazing in the Forrest among beasts , even untill his hairs were grown to bee like Eagles feathers , ●…nd his nails like birds claws ? Dan. 4. 31. to 36. and yet hee again reigned in Babell . Worse than Josephs ? when hee was thrown into a Pit , and left hopeless ; or when sold to the Ishmaelitish Merchants , and then cast into prison ? yet after all this , his said brethren were fain to become petitioners to him : Worse than Job when hee sate scraping his soars on the dunghill , had all his houses burnt , all his cattell stollen , and his children slain ? yet hee was far richer afterwards , than before . How rashly then hast thou judged of thy Makers dealing with thee ? It were more agreeable to reason and religion , to conclude the contrary ; for both experience , and reason teacheth , that violent pressures , like violent motions , are weakest at the furthest . When the morning is darkest , then coms day : yea , usually after the lowest ebbe , follows the highest ●…ingtyde : And religion teaches , that if wee love God , all things , even the worst of afflictions shall so concurre , and co-operate to our good , that we would not have wanted them for any good . Wherefore hold but fast to God , and my soul sor thine , neither affliction , nor ought else shall hurt thee . You know , while Adam was at peace with God , all things were at peace with Adam . Now this doctrine well digested will breed good blood in our souls , and is especially usefull to bound our desires of release ; for though wee may bee importunate , impatient wee may not bee ; stay hee never so long , patience must not bee an inch shorter than affliction : If the bridge reach but halfe way over the brook , wee shall have but an ill favoured passage . Wee are taught in Scripture to praise patience , as wee do a fair day at night ; Hee that indureth to the end shall bee saved Matth. 24 13. Whereas coming but a foot short , may make us miss the prize , and loose the wager wee runsor : and then as good never have set foot out of doors . Much the better for that light which will not bring us to bed ! perseverance is a kind of all in all , continuance is the Crown of all other graces ; and heaven shall bee the Crown of continuance . But not ●…ldom doth the Lord only release his children out of extreme adversity here , but withall makes their latter end so much the more prosperous , by how much the more their former time hath been miserable and adverse . Wee have experience in Job , You have heard , saith Saint James of the patience of Job , and what end the Lord made with him . What end is that ? the holy Ghost tells you ▪ That the Lo●…d blessed his latter end , more th●…n his beginning ; and gave him twice as much as hee had before : for whereas at first hee had 7000 Sheep , 3000 Camels , 500 yoak of ●…xen , and 5●…0 : shee Asses : after his reparation he had 14000 Sheep , 6000 Camels , 1000 yoak of Oxen and 1000 shee Asses , every one double : and whereas the number of his children remained the same they were before ▪ namely seven Sons , and three Daughters , the number of them were also doubled ▪ as the learned observ : for whereas his Beasts , according to the condition of Beasts utterly perished ; the souls of his Children were saved : so that hee had twice so many children also , whereof ten were wit●… him on earth , and the other ten with God in heaven . Job 42. 10 , to 14. And in Joseph , who was bred up in the school of affliction from his infancy ; yet when his turn was come , one hour changes his setters of Iron into chains of Gold ; his rags into Robes , his stocks into a Chariot , his prison into a Palace , the noyse of his Gyves into a brooch ; and whereas he was thirty years kept under , hee ruled in the height and lustre of all honour and glory the space of eighty years . And one minute made in Lazarus a far greater chang●… , and preferment . And in David , who for a long time was in such fear of Saul , that hee was forc'd to flie for his life , first to Samuel , where Saul pursued him ; then to Ionathan , where his grief is doubled , then to Ahimele●…k , where is Doeg to betray him ; after that hee flieth to Achish , King of Gath ; where being discovered , hee is in greatest fear of all , lest the King should take away his life ; and lastly , when hee returns to his own Ziklag , hee finds it smitten , and burnt with fire , and his wives take●… prisoners ▪ and in the mid'st of all his grief , when hee had wept untill hee could weep no more ; the people being vexed , intend to stone him ; so that , as hee had long before complained , there was but a s●…ep between him and death ; but mark the issue , though his heart were now not onely brimfull , but ran over with grief : yet within two days the Cr●…n of Israel is brought unto him , and hee is anointed King , 2 Sam. 1. and for the present hee was able to comfort himself in the Lord his God , 1 Sam. 30. 6. Yea , after th●…s , when by that foul sin of Adultery and Murther , hee had brought more enemies about his ea●…s , ( God , and men , and Devills ) having once repented his fault , hee was able to say with confidence , O God! thou hast shewed mee great troubles and adversities , but thou wilt take mee up from the depth of the earth , and increase my honour , Psal. 71. 20 , 21. He kn●…w well enough that it is Gods use to bring comfort out of sorrow , as hee brought water out of the rock , and that cherishing was wont to follow stripes : And indeed , how oft hath a Tragick entrance had a happy end ? Like that wee read of Michael , who was condemned to death by the Emperour Leo , upon a false accusation ; but before the execution , the Emperour died , and Michael was chosen in his stead . And of Mordecay , who being in the fore-noon appointed to the Gibbet , was in the after-noon advanced next of all to the throne , And Queen Elisabeth of blessed memory , who reigned at the same time that shee expected to suffer , and was Crowned , when shee looked to bee beheaded . God loves to do by his children , as Ioseph did by his Father ; first , wee must have our beloved Ioseph a long time derained from us , then hee robbes us of Simeon ; after that , sends for our best beloved Benjamin , and makes us beleeve hee will rob us of all our children at once , all the things that are dear to us : But why is it ? even that when wee thinke to have lost all , hee might return himself , and all again with the greater interest of joy and felicity . The Lord , saith Hanna , killeth and maketh alive ; first , killeth , and then maketh alive ; bringeth down to the grave , and raiseth up : The Lord maketh poor , and maketh rich ; bringeth low , and exalteth ; hee raiseth the poor out of the dust , and lifteth up the begger from the Dunghill ; to set them among Princes , and to make them inherit the seat of glory : 1 Sam. 2. 6 , 7 , 8. And why all this ? but that in his own might , no man might bee strong . ver . 9. That which Plutaroh reports of Dionysius , ( how hee took away from one of his Nobles , almost his whole estate , and seeing him nevertheless continue as jocund and well contented as ever , hee gave him that again , and as much more ) is a common thing with the Lord : and thousands can witness , that though they went weeping under the burthen , when they first carried the precious s●…ed of repentance ; yet they still returned with joy , and brought their sheaves with them , Psal. 〈◊〉 . 26. 5. 6. Objection . But thou thinkest thou shalt not hold out , if God should long delay thee . Answer . If hee delay thee never so long , hee will bee sure to support thee 〈◊〉 long , 1 Cor. 10. 13. which is much at one upon the matter . If hee suffer thee to bee sorely tempted , hee will not suffer thee to be tempted above thy strength : 2 Cor. 4. 8 , 9 , 16. His grace shall bee sufficient for thee at the least , 2 Cor. 12. 6. Phil. 1. 29. which was Pauls answer , and it may suffice all suitors ; the measure of our patience shall be proportionable to our ●…ings , and our strength equalled to our temptations , 1 Cor. 1●… . ver . 13. Now if God do either take away our 〈◊〉 , or give us 〈◊〉 , it is enough . True , a Ship of never so great a burthen , may bee over-laden till it sink again ; or if wee shall wear away all the steel with whetting ; the Tool is left unprofitable . But my thoughts ( saith God ) are not as your thoughts , nor my ways as your ways , Isa. 55. 8. God is n●… Tyrant to afflict th●…e unmeasurably , neither will he draw a sword to kill flie●… ; or call for Scorpions , when a rod is too much . Hee that made the vessell , knows her burthen , and how to ballace her ; yea , hee that made all things , very good , cannot b●…t do a●…l things very well . Indeed , God seemeth to w●…astle with us , as he did with Iacob ; but bee supplies us with hidden strength at length to get the better : And grace to stand i●… affliction , and to gain by it , is better than freedom or deliverance . The Bush which was a Type of the Church , consumed not all the while it burned with fire ; because God was in the midst of it . The Ship at Anchor is shrewdly tossed to and fro , but cannot be carried away , either by waves , wind , or weather : Sin , Satan , and the world may disturbus , but they can never destroy us : Our head Christ being above , wee cannot bee drowned . There can bee no dis●…nction , unless wee could bee pluck'd from his arms , that is Almighty ; for our life is hid with Christ in God , Colos. 3. 3. Hee doth not trust us with our own souls life , but ▪ hides it in his Son Jesus : because if it were in our own hands , we should easily bee tempted to sell it , as Adam did for an Apple , and Esau for 〈◊〉 mess of Pottage : Whereas now wee are safe , for to pluck us out of his hands that is Almighty , requires an adversary stronger than himself . Neither wants hee ca●…e ; hee that numbers our very hairs , what account doth hee make of our souls ? Nor love , for if hee hath bought us with his blood , and given us himself , will hee deny us any thing that is good for us ? Wherefore silence your reason , and exalt your saith , ( how pressing , or peircing so ever you●… sufferings bee ) which pulls off the vizard from his face , and sees a loving heart , under contrary appearances . Trust the mercy of God , which is of infinite perfection ; and the merits of Christ , which are of perfect satisfaction : and then hope will bear up thy heavie heart , as bladders do an unskilfull swimmer : Otherwise , if thou shalt walke by sence , and not by faith , 2 Cor. 5. 7. fear will no less multiply evills , th●…n saith would diminish them : and thou shalt resemble 〈◊〉 , who was not afraid of his burthen , the shadow onely frighted him . Section 4. Objection . Although Christ in the Gospel hath made many large and precious promises , yet there are none so generall which are not limited with the condition of faith , and the 〈◊〉 thereof , ●…ained Repentance : and each of them are so tied ▪ and enrayled , that none can lay claim to them but true beleevers which 〈◊〉 , and turn from all their sins to serve him in holines●… , without whi●… 〈◊〉 man shall see the Lord : Heb. 12. 14. Isa. 59. 20. But I want there 〈◊〉 without which , how 〈◊〉 I expect supportation in my su●…erings ; or an happy deliverance o●…t of them ? however it fares with beleevers , whom Christ hath undertaken for : yea , I have such a wicked heart , and my sins are so many , and great ; that these comforts nothing concerne mee : for they that pl●…w iniquity , and sow wickedness , shall ●…eap the same , Joh. 4. 8. Answer . So our 〈◊〉 bee not wilfull , though they be many and great ; yet they cannot hinder our interest in the promises of God. Admit thou art a great sinner , what then ? art thou a greater sinner than Matthew , or Z●…cheus , who wer●… sinfull 〈◊〉 ; and got their livings by pilling , and polling , oppression , and 〈◊〉 ? than Mary Magdulen , a common strumpet ; possest of many Devills ? than Paul , a bloody pers●…cutor of Christ and his Church ? than the Theef upon the Cross , who had spent his whole life to the last hour in abominable wickedness ? than Manasses , that out-rageous sinner , and most wicked wretch that ever was ▪ an Idolater , a malitious Perseculo●… of the truth , a d●…filer of Gods holy Temple , a sacrficer of his own chil●…ren unto Idols , that is , Devills ; a notable wi●…ch , and wicked sorcerer ; a bloody murtherer of exceeding many of the dear Saints , and true Prophets of the Lord ; and one who did not run headlong alone into all hellish impiety , but led the people also out of the way to do more wickedly than did the Heathen , whom the Lord ca●… out and destroyed ? I am sure thou wilt not say thou art more wicked , th●… hee was ; and yet this Manasses , this wretch , more like a Devill 〈◊〉 , than a Saint of God , repented him of his sins from the bottome of his heart , was received , ( I cannot speak it without ravishing wonder of Gods bottomless and never sufficiently admired mercy ) was received , I say to grace , and obtained the pardon of all his horrible sins , and most abo●…nable wickedne●… And are not these ; and many the like examples , written for our learning ; and recorded by the holy ghost , to the end that wee may gather unto our selvs assurance of the same pardon , for the same sins , upon the same repentance , and beleeving . Are thy sins great ? his mercies are infinite ; hadst thou committed all the sins that ever were committed , yet in comparison of Gods mercy , they are less than a more in the Sun to all the world , or a drop of water to the whole Ocean : for the Sea though great , yet may bee measured ; but God's mercy cannot bee circumscribed : and hee both can and will , 〈◊〉 easily forgive us the debt of ten thousand millions of pounds , as one penny ; and assoon pardon the sins of a wicked Manasses , a●… of a righteous ▪ Abraham , if wee come unto him by unfaigned repentance , and earnestly desire and implore his grace and mercy , Rom. 5. 20. The Tenure of our salvation is not by a covenant of works , but by a covenant of grace ; founded not on our worthines●…s , but on the free mercy ●…d good pleasure of God ; and therefore the Prophet well annexeth blessedness to the remission of sins ; Blessed is bee whose transgression is forgiven , Psal. 32. 1. Yea , the more miserable , wretched , and sinfull wee are , the more fit objects wee are , whereupon hee may exercise , and shew the infinite riches of his bounty , mercy , virtue , and all-sufficiency . And this our spirituall Physitian can aswell , and easily cure desperate diseases , even the remediless Consumption , the dead Apoplex , and the filthy : L●…prosie of the soul , as the smallest malady , or least faintness . Yea , hee can aswell raise the dead , as cure the sick , and aswell of Stones as of Jews , make Abrahams : children . Did hee not without the Sun at the Creation , cause light to shine forth ; and without rain , at the same time , make the earth fruitfull ? why then should you give your self over , where your Physitian doth not ? Besides : what sin is there whereof wee can despair o●…●…e remission , when wee hear our Saviour pray for the forgiveness of his m●…rtherers , and blasphemers ? And indeed , despair is a sin which never knew Jesus . It was a sweet saying of one at his death , When mine iniquity is greater than thy mercy O God , then will I fear and despair ; but that can never bee : considering our sins bee the sins of men , his mercy the mercy of an infinite God. Yea , his mercies are so great , that among the thirteen properties of God mentioned Exod. 34. almost all of them appertain to his mercy , whereas one onely concerns his might , and onely two , his justice . Again , shall it ever enter into our hearts , to think that God gives us rules to keep , and yet break them himsef ? Now his rule is this , Though thy brother sin against thee seven times in a day , and seven times in a day turn again to thee , saying , it repenteth mee ; thou shalt forgive him . The son angers his father , he doth not straight dis-inherit him , but Gods love to his people , exceeds a fathers love to his son , Matth. 7. 11. and a mothers too , Isa. 49. 1●… . I hear many menaces and threats for sin , but I read as many promises of mercy , and all they indefinite , excluding none whose impenitency and infidelity excludeth not themselvs : every sin deservs damnation , but no sin shall condemn , but the lying and continuing in it . Wherefore if our clamorous conscience , like some sharp fang'd officer , arrests us at Gods suit , let us put in bail , two subsidue virtues , Faith , and Repentance ; and so stand the triall : the Law is on our side , the Law of gr●…ce is with us , and this Law is his that is our Advocate ; and he is our Advocate , that is our Judge ; and hee is our Judge , that is our Saviour ; even the head of our selvs , Jesus Christ. For the first of these ; do but repent , and God will pardon thee , hee thy sins never so many , and innumerable for multitude , never so hainous for quality and magnitude , Isa. 55. 7. Ezek. 18. & 33. 17. Yea , sins upon Repentance are so re●…itred , as if they had never been committed : I have put away thy transgressions as a cloud , and thy sins as a mist ; Isa. 44. 22. and what by corruption hath been done , by repentance is undone , as the former examples , and many other , witness . Come and let us reason together , saith the Lord : though your sins be as scarlet , they shall be as white as snow , Isa. 1. 18. yea whiter ; for the Prophet David laying open his blood-guiltiness , and his originall impurity , useth these words : Purge me with Hyssop , and I shall be clean ; wash me , and I shall be whiter than Snow , Psal. 51. 7. And in reason ; did hee come to call sinners to repentance , and shall he not shew mercy to the penitent ? Or , who would nor cast his burthen upon him , that doth desire to give ease ? As I live , saith the Lord , I would not the death of a sinner , Ezek. 18. 32. and 33. 11. Section 5. Ojection . Yea , but I cannot Repent . Answer . In time of temtation , a man is not a competent Judge in his own case : In humane Laws , there is a nullity held of words and actions exto●…ted , and wrung from men by fear : because in such cases , a man is held not to bee a free-man , 〈◊〉 to have power or command in some sort , of himself . A troubled soul 〈◊〉 like troubled waters , wee can discern nothing clearly in it ; wherefore ( if thou canst ) lay aside prejudice , and tell mee in cold blood , how it fares with thee at other times , though indeed thy words at present are enough to convince thee : For first , thou findest sin a burthen too heavy for thee to bear , which thou didst not formerly ; what 's the reason ? are thy sins more and greater ? No , but the contrary : for though they appear more , yet they are less ; for sin , thé more it is seen and felt , the more it is hated ; and thereupon is the less . Motes are in a room , before the Sun shines , but they appear onely then . Again secondly , the very complaint of sin , springing from a displeasure against it , shews that there is somthing in thee opposite to sin : viz. that thou art penitent in affection , though not yet in action , even as a child is rationall in power , though not in act . Yea more , thou accusest , and condemnest thy selfe for thy sins ; and by accusing our selvs , wee prevent Satan ; by judging our selvs , wee prevent God. Neither was the Centurion ever so worthy , as when hee thought himself most unworthy : for all our worthiness is in a capable misery ; nor does God ever thinke well of him , that thinkes so of himself . But to let this passe . Are not your failings , your grief ? are they not besides your will ? are they not contrary to the current of your desires , and the main bent of your resolutions , and indeavours ? Dost thou determine to continue in the practice of any one sin ? Yea , dost thou not make conscience of all Gods Commandements , one aswell as another ; the first table , aswell as the second , and the second , aswell as the first , Matt. 5. 19. Dost thou not grieve for sins of all sorts , secret aswell as known , originall , aswell as actuall , of emission , aswell as commission , lesser , ( viz thoughts ) aswell as greater : ye●… ▪ aswell for the evill which cleavs to thy best works , as for the evill works , Rom. 7. 21. and as heartily and unfaignedly desire that thou maist never commit it , as that God should never impute it ? 2 Tim. 〈◊〉 . 19. Dost thou not fear to displease him , not so much because , hee is just to punish , as for his mercy and goodness sake ; and more fear the breach of the Law , than the curse ? Dost thou not love rather to bee , than seem or bee thought good ; and seek more the power of godliness , than the shew of it ? Ioh 1. 1. If so , well may Satan , and thine own conscience accuse thee of impenitency , and unbelief ; but Christ thy Iudge never . Yea , then , notwithstanding your failings , you may say with David , I have kept thy Word , Psal. 18. 21. 22. 23. for though this bee not such a measure of keeping as the Law requireth ; yet it is such a keeping , as God in Christ accepteth : for suppose thy knowledge is still small , thy saith weak , thy charity cold , thy heart dull , and hard , thy good works few and imperfect , and all thy zealous resolutions easily hindred and quite overthrown with every small temtation : yet God that worketh in us both the wil and the work , wil accept the wil for the work ; and that which is wanting in us , Christ will supply with his own righteousness : Hee respecteth not what wee can do , so much as what wee would do ; and that which wee would performe , and cannot , hee esteemeth it as though it were performed : whereas , take away the will , and all acts ( in God's sight ) are equall . As the wicked sin more than they sin , in their desire , so the righteous do more good than they do , in their will to do it . If there bee a paratum cor , though there bee not a perforatum cor ; a profer of blood , though no expence of blood for the honour of Christ , it is taken for Martyrdom , as Origen testified of one : Non ille Martyrio , sed Martyrium illi defuit . I know thy poverty , but thou art rich , saith the Spirit to the Church of Smyrna : poor in thy condition , rich in thy affection to goodness : Facultas secundum voluntatem , non voluntas secundum facultatem estimanda est ; God esteems our charitable beneficence , not onely secundum quod habemus , but secundùm quod tribuere velimus . Wee are charged to forsake all houses , lands , friends , liberties , lives , for Christ ; yet many dy with houses , lands , and riches , in their possession , whom Christ receives and Crowns in Heaven , because they did part with all secundùm animae preparationem : What wee would have done , shall bee reckoned to us , as done ; wee do it quoad conatum , though non quoad effectum ? In like manner God taketh a heart desirous to repent and believe , for a penitent and beleeving heart ; volens & dolens , The vehement desire of godly sorrow , or a sorrow because we cannot sorrow , goes for godly sorrow with God : so that to sigh and grieve for what wee cannot do , is to come short , and yet to do it too : for God likes the will so wel , that in his Son what we would do , is in acceptance done , 2 Cor. 8. 12. which textone brings in thus : O! what an unspeakable comfort was this cordiall verse to my afflicted soul ; And well it might : for if wee hate our corruptions , and strive against them , they shall not bee counted o●… . It is not I ( saith Paul ) but sin that dwelleth in mee : Rom. 7. 20 for what displeaseth us , shall never hurt us ; and wee shall bee esteemed of God , to bee what wee love , and desire , and labour to bee . The comfort of this doctrine is intended , and belongs to troubled consciences , and those that would fain do better : but let no presumptuous sinners meddle with it ; for what hast thou to do to take ( I say not the childrens bread to eat . Matth. 15. 26. but even ) the least parcell of Gods Word into thy mouth ? seeing thou hatest to bee reformed , Psal. 50. 16. 17. But if thou beest a weary and heavy laden sinner : thou maist comfort thy self thus : I do hatefull things , but I hate that I do ; I break the Law , but yet I love the Law , as holy , just , and good : Flesh is in mee , but I am not in the Flesh : I must not fix mine eyes onely upon mine own resistance , or failings , but on God's assistance and acceptance in his Son , by which I shall bee able to leap over all walls and impediments , Psal. 18. 29. The Law is given , that Grace may bee required ; Grace is given , that the Law may bee sulfilled : by us , evangelically , for us , by Christ ( whose righteousnesse is ours ) perfectly , as Saint Augustin speakes . The Law is a glass to shew us our spots , the Gospell a fountain to wash them away . Wherefore cast not both thine eyes upon thy sin , but reserve one , to behold the remedy : look upon the Law to keep thee from presumption , and upon the Gospel , to keep thee from despair . Canst thou not aggravate thine own sins , but thou must 〈◊〉 , and call in question Gods mercy , and Christs all-sufficiency , spoil him of his power and glory ? Though the grievousness of our sins should increase our repentance , yet they should not diminish our faith , and assurance of pardon , and forgiveness . As the plaister must not be less than the sore , so the tent must not bee bigger than the wound . It was a sweet and even co●…rs which Saint Paul took , who when hee would comfort himself against corruption , and evill actions , Rom. 〈◊〉 . 20. then ; not I , but sin dwelling in mee : when he would humble himself , notwithstanding his graces , then ; not I , but the grace of God in mee , 1 Cor. 15. 10. Section 6. Objection . But I am not worthy the least mercy , I have so of●…en abused it , and so little profited by the meanes of grace . Answer . I think so too , for if thou refusest the offer of mercy until thou deservest it , wo bee to thee : But if thou wilt take the right course ; renounce the broken reed of thine own free will , which hath so often deceived thee ; and put all thy trust in the grace of Christ : The way to bee strong in the Lord , is to bee weak in thy sels , bee weak in thy self , and strong in the Lord , and through faith thou shalt bee more than a Conquerour . Leav tugging and strugling with thy sin , and fall with Jacob to wrestle w●…th Christ for a blessing ; and though thy self go limping away , yet shalt thou bee a Prince with God , and bee delivered from Esau's bondage . But thou stand●…st upon thine own feet , and therefore fallest so foully : thou wilt like a child , go alone , and of thy self , and therefore gettest so many knocks . And thou wouldest accept of a pardon too , if thou mightest pay for it : but Gods mercies are free , and hee bids thee come and buy without silver , and without price ; or else he says , thou and thy money perish . Thou wouldest go the naturall Way to work , What shall I do to inherit eternall life ? but it is impossible to inherit it by any thing that wee can do ; for all our righteousnesses are as filthy ragges , Isa. 64. 6. Yea , if our doings could have done it , Christ dyed in vain ; whereas , if Christ had not died , wee had perished , every mothers child of us , 1 Cor. 15. 22. and 2 Cor. 5. 14 , 15. Ephes. 2. 1. Colos. 2. 13. Ezek. 18. 4. Job . 11. 50. Rom. 5. 6. 8. and 14. 9. 1 Cor. 15. 3. Matth. 18. 11. O fool ? dost thou not know that our sins are his sins , and his righteousness , our righteousness : Jer. 23. 6. Psal. 4. 1. and that God esteems of Faith above all other graces , deeds , or acts of thine ? as what did our Saviour answer , when the people asked him , What shall wee do that wee might work the works of God ? The work of God is , that yee beleeve on him whom hee hath sent , Joh. 6. 28 , 29. and yet thou talkest of thy worthiness , and thou takest this for humility too , but it is pride ; for if thou wouldest deny thy self , and bee nothing in thine own eyes , renounce thine own righteousness , and wholly and onely rest on thy Saviour Jesus Christ for thy salvation ; thou wouldest not hope the more in regard of thine own worthiness , nor yet doubt in respect of thine own unworthiness : But thou wouldest first bee worthy , and deserve of God ; and then accept of Christ , and deserve Christ at Gods hands , by thy good works , and graces : which pride of thine , and opinion of merit , is a greater sin then all thy other sins which thou complainest of : and except you do abandon it , and wholly r●…ly upon the grace , and free mercy of God for salvation , Christ shall profit you nothing , Gal. 2. 16. and 5. 1. to 7. Colos. 3. 11. for nothing is available to salvation , but faith , which worketh by love , Gal. 5. 6. whence it is called righteousness through faith , ver . 5. Faith is the staffe , whereupon wee stay our selvs , in life and death ; by saith wee are blessed , Gal. 3. 9. by faith wee rejoice in tribulation , Rom. 5. 2. by faith wee have access unto God , Ephes. 3. 12. by faith we overcome the world , 1 Joh. 5. 4. the flesh , Gal. 5. 24. and this is the shield whereby wee quench the fiery darts of Satan , and resist his power , Ephes. 6. 16. Yea , whosoever seeks to bee justified by the Law , they are abolished from Christ , and ●…aln from grace , Gal 5. 4. Stand fast therefore in the liberty , wherewith Christ hath made us free , and bee not tangled again with the yoke of bondage . And say , Lord wee are not worthy to bee servants , and thou makest us sons ; nay , heirs , and co-heirs with thee , of everlasting glory . Objection . I grant the Lord is mercifull and gracious , slow to anger , and abundant in goodness and truth , forgiving iniquity , transgression , and sin : but hee is just , aswell as mercifull , and therefore hee will not acquit the wicked Exod. 34. 6. 7. but reward them according to their works , Revel . 20. 12. 13. and 22. 12. Answer . Hee will therefore pardon all thy sins , ( if thou unfainedly . ●…pent and wholly rely upon Christ for thy salvation by a lively saith ) because hee is just : for as the Lord cannot in justice let sin go unpunished ( for the wages of sin is death Rom. 6. 23. Death in the person , if not in the surety ; and therefore hath punished the sins of all men , either in his Son , or will throughly punish them in the parties themselvs ) so the same justice will not admit , that the same fins should be twice punished ; once in our Saviour and again , in the faithful : or that a debt once paid , should be required the second time , 1 Joh. 1. 9. Now that Christ hath sufficiently satisfied for all the sins of the faithful , and paid our debt even to the utmost farthing , it is evident by many places of Scripture , as Isa. 53. 4. 5. 2 Cor. 5. 21. Heb. 9. 26. 1 Pet. 2. 24. Rom. 3. 25. 26. 1 Joh. 1. 7. 9. and sundry others . Are we bound to perform perfect obedience to the Law ? hee performed it for us : were wee for disobedience subject to the sentence of condemnation , the curse of the Law , and death of body and soul ? hee was condemned for us , and bore the curse of the law ; hee died in our stead an ignominious death ; did wee deserve the anger of God ? hee indured his fathers wrathfull displeasure , that so he might reconcile us to his father , and set us at liberty . Hee that deserved no sorrow felt much , that wee who deserved much might feel none : and by his wounds wee are healed , Isa. 53. 5. Adam eat the Apple , Christ paid the price . In a word , whatsoever wee owed , Christ discharged ; whatsoever we deserved , he suffered ; if not in the self same punishments : ( for hee being God could not suffer the eternall torments of Hell ) yet in proportion , the dignity of his person ( being God and Man ) giving value unto his temporary punishments , and making them of more value and worth , than if all the world should have suffered the eternall torments of Hell : for it is more for one that is eternall to die , than for others to die eternall . Therefore was the Son of God made the Son of man , that the Sons of men might bee made the Sons of God ; and therefore was hee both God and man : lest being in every respect God , he had been too great to suffer for man ; or being in every respect man , hee had been too weak to satisfie God. Seeing therefore our Saviour Christ hath fully discharged our debt , and made full satisfaction to his Fathers justice : God cannot in equity exact of us a second paiment , no more than the Creditor may justly require that his debt should bee twice paid ; once by the Surety , and again , by the Principall . Again secondly , it is the Lords Covenant made with his Church , and committed to writing , Jer. 31. 34. Heb. 10. 16 , 17. Psal. 32. 10 Isa. 55. 7. Ezek. 18. 21 , 22 , 23. and 33. 11. Mal. 3. 17. Confirmed and ratified by his seals , the Sacraments ; together with his Oath , that there might be no place left for doubting : for , God willing more abundantly to shew unto the Heirs of promise , the stableness of his counsell ; bound himself by an oath , that by two immutable things , wherein it is impossible that God should lie , we might have strong consolation , as the Apostle speaks , Heb. 6. 17. 18. And ●…est the aff●…icted conscience should object , that hee entred into covenant , and made these promises to the Prophets , Apostles , and holy men of God ; but not to such hainous and rebellious sinners , who have most justly deserved , that God should pour out upon them the Vialls of his wrath , and those fearfull punishments threatned in the Law : All the promises made in the Gospel are generall , indefinite , and universall , excluding none that turn from their fins by unfained repentance , and beleeve in Christ Jesus , resting on him alone for their salvation , as appears , Isa. 55. 1. Ezek. 33. 11. Mark. 16. 16. Joh. 3. 14 , 15 , 16. 36. and 6. 37. 40. Act. 10. 43. 1 Joh. 2. 1. Neither is there any limitation or exception of this or that sin ; for bee they never so grievous and manifold , yet if wee perform the condition of faith and repentance , they cannot debar us from receiving the benefit of God's mercy , and Christ's merits , as appears , Isa. 1. 18. Titus 2. 14. 1 Joh. 1. 7. 9. And therefore unless thou conceivest of God , that hee is unjust in his dealing , untrue in his Word , a covenant-breaker ; yea , a perjured person ▪ ( which were most horrible blasphemy once to imagine , ) thou must undoubtedly assure thy self , that hee will pardon and forgive thee all thy sins , bee they in number never so many and innumerable ; or in nature and quality never so hainous and damnable : if thou turnest unto him by unfained repentance , and laiest hold upon Christ by a true and lively faith . For consider , doth the Lord say hee will extend his mercie unto all that come unto him ? doth hee invite every one ? doth hee say I would have all men saved , and none to perish ? and dost thou say , nay , but hee will not extend his mercy unto mee , hee will have mee to perish , because I am a grievous sinner ? What is this but in effect , and at a distance to contradict the Lord , and give the lye to truth it self . Indeed God says not , Beleeve thou John , or Thomas , and thou shalt bee saved ; but hee says , Whosoever beleeveth , and is baptized , shall bee saved , which is as good . And yet thou exceptest thy self , hee excludes none ; and dost thou exclude one , and that one thy self ? Hee would have all men saved , and thou comest in with thy exceptive , All but mee ; Why thee ? a precious singularity , but beware of it : For whereas others that beleeve not the threatnings , flatter away their souls in a presumptuous confidence ; thou by not beleeving the promises , wilt cast away thine , in a sullen prodigious desperateness , if thou take not heed . For infidelity on both sides is the cause of all , of presumption in them , of despair in thee , of impiety in every one . But bee better advised , beleeve the Lord who never brake his Word with any soul. Thou wilt give credit to an honest man's bare word , and hast thou no affiance in the mercifull promises of God , past to thee by Word , Oath , Seals , Scriptures , Sacraments , the death of his own Son , and ( I presume ) the Spirits testimony , if not now , yet at other times : take heed what thou dost , for certainly nothing offends God more , then the not taking of his Word . Section 7. Objection . I know well that Christ is the end of the Law for righteousness , unto every one that beleeveth , Rom. 10. 4. But I want faith . Answer . This is the objection I expected : ( for the true Christian is as fearfull to entertain a good opinion of himself , as the false is unwilling to bee driven from it ) But is it so ? or doth Satan onely tell thee so ? I know it is not so , I know that thou beleevest with some mixture of unbelief , and that this is but a slander of Satans ; for as Satan slandereth us to God , Iob 1. 9. and God to us , Gen. 3. 4. 5. so hee slandereth us to our selvs , Iob 16. 9. But least thou shouldest think I slander Satan ; know , that you beleeve , even whiles you complain of unbelief : for as there could bee no shadow , if there were no light , so there cannot bee this fear , where there is no faith . They that know not Christ , think it no such great matter to loose him . But if God once say , this is my Son , Satan will say , if thou bee the Son of God , Matth. 3. 17. and 4. 3. That Divine testimony did not allay his malice , but exasperate it . Neither can the happy building of , Lord I beleeve , stand without that columne to under-prop it , Help thou mine unbelief . And he that doubts not of his estate , his estate is much to be doubted of ; doubting and resolution are not meet touch-stones of our success : a presumptuous confidence commonly goes bleeding home , when an humble fear returns in triumph . As it fared between the Philistims and Israel , 1 Sam. 17. 10. 11. The Philistims and Goliah were exceeding confident of the victory , but Saul , and all Israel much discouraged , and greatly afraid : yet Israel got the victory , and the Philistims with their great Goliah were overcome , ver . 51. 52. They that are proudly secure of their going to heaven , do not so frequently come thither , as they that are afraid of their going to hell . As it is in this world for temporall things , so for the World to come in spirituall things ; Cantant pauperes , lugent divites ; poor men sing , and rich men cry . Who is so melancholly , as the rich worldling ? and who sings so merry a note , as hee that cannot change a groat ? so they that have store of grace , mourn for want of it ; and they that indeed want it , chant their abundance . But the hopes of the wicked fail them when they are at highest , whereas Gods Children had those comforts in extremity ; which they durst not expect . As there is nothing more usuall , than for a secure conscience to excuse when it is guilty : so nothing more common than for an afflicted conscience to accuse , when it is innocent ; and to lay an heavie burthen upon it self , where the Lord giveth a plain discharge : but a bleeding wound is better than that which bleeds not . Some men go crying to heaven , some go laughing and sleeping to hell . Some consciences aswell as men , lie speechless before departure : they spend their days in a dream , and go from earth to hell , as Ionas from Israel towards Tarshish , fast a sleep . And the reason is , they dream their case is passing good , like a man which dreams in his sleep that hee is rich and honorable , and it joyes him very much , but awaking , all is vanish'd like smoak . Yea , they hope undoubtedly to go to heaven , as all that came out of Egypt hoped to go into Canaan , and inherit the blessed promises : when onely Caleb and Ioshua did enter , who provoked not the Lord. And the reason of this reason is , whereas indeed they are Wol●… , the Devill and their own credulity perswades them that they are Lambs . The Philosopher tells us , that those Creatures which have the greatest hearts , as the Stag , the Doe , the Hare , the ●…oney , and the Mouse , are the most fearfull : and therefore it may bee ; God refusing Lyons , and Eagles , the King of Beasts , and Queen of Birds ; appointed the gentle Lamb , the fearfull Dove for his sacrifices . A broken and contrite heart O God thou wilt not despise , Psal. ●…1 17. And sure I am Christ calls to his ; onely w●…ary , and heavy-laden sinners , Matth. 11. 28. not such as feel no want of him , Mark , 2. 17. and will fill onely such with comfort , as hunger and thirst after : righteousness ; not such as are in their conceit righteous enough witho●… him , Luk. 1. 53. Matth. 15. 24. And yet it is strange , ( yea , a wonder ) to see how many truly humbled sinners , who have so tender conscience●… , that they dare not yield to the least evill , for the worlds goods , and refuse no means of being made better ; turn every 〈◊〉 into reprobation , every dejection into rejection , and if they bee cast down , they cry out , they are cast away : who may fitly bee compared to Ar●…emon in Plutarch , who when ever hee went abroad , had his Iervants to carry a Canopy over his head , least the heavens should fall and crush him : or to a certain foolish melancholly Bird , which ( as some tell ) stands always but upon one leg ; least her own weight should sink her into the Center of the Earth ; holding the other over her head , least the Heavens should fall . Yet bee not offended , I cannot think the worse of thee ; for good is that fear which hinders us from evill acts , and makes us the more circumspect . And God hath his end in it , who would have the sins to dye , but the sinner to live . Yea , in some respect thou art the better to bee thought of , or at least the less to bee feared , for this thy fear : for no man so truly loves , as hee that fears to offend ; as Salvianus glo●…es upon those words , Blossed is 〈◊〉 man that feareth alway : And which is worth the observing , this fear i●… a commendation often remembred in holy Scripture , as a speciall and infallible mark of God's Children : as for example ; Iob ( saith the holy Ghost ) was a just man , and one that feared God , Job . 1. 1. Simeon a just many and one that feared God , Luk , 2. 25. Corne●…us a devout man , and one that feared God , Acts 10. 2. And so of Father Abraham , a man that feared God , Gen. 22. 12. Ioseph a man who feared God , Gen. 42. 18. The Mid-wives in Egypt feared God , Exod. 1. 17. So that evermore , the fearing of God ( as being the beginning of wisdom ) is mentioned as the 〈◊〉 note , which is as much as to say , if the fearing of God once go before ; working of righteousness will instantly follow after , according to that of the wise man : Hee that feareth the Lord , will do good . And this for thy comfort , when Mary Magdalen sorrowed , and wept for her sins , Luke 7 , 50. Christ tells her , Thy faith hath made the whole : intimating ; that this weeping , this repenting saith , is faith indeed : And the like to the Woman with the bloody issue , who presuming but to touch the hem of his garment , fell down before him with fear and trembling , Mark 5. 27 to 35. And that humble Canaani●…e , Matth , 15. 22. to 29. And that importunate blind man , Luke 18. 38. to 43. As if this humble , this praying saith ; were onely the saving faith . Neither can thy estate bee bad , for as Saint Ambrose told Monica weeping for her seduced Son , Fieri non potest , ut filius istarum lachrymarum pereat : It cannot bee , that the son of those tears should ever perish . Wherefore lift up thy self thou timorous fainting heart , and do not suspect every spot for a plague token ; do not dye of a meer conceit : for as the end of all motion is rest , so the end of all thy troubles shall bee peace : even where the days are perpetiall Sabbaths , and the diet undisturbed feasts . But as an empty vessell bung'd up close , though you throw it in to the mid'st of the Sea , will receive no water , so all pleas are in vain to them that are deas'ned with their own fears : for as Mary would not bee comforted with the ●…ight and speech of Angels , no not with the sight : and speech of Jesus himself , till hee made her know that hee was Jesus ; so untill the holy Spirit sprinkleth the conscience with the blood of Christ , and sheddeth his love into the heart , nothing will do . No creature can take off wrath from the conscience , but hee that set it on . Wherefore , the God of peace give you the peace of God which passeth all understanding . Yea , O Lord , speak thou Musick to the wounded conscience , Thunder , to the feared ; that thy justice may reclaim the one , thy mercy relieve the other , and thy favour comfort us all , with peace and salvation in Jesus Christ. Section 8. But secondly , if this will not satisfie , call to thy remembrance the time past , and how it hath been with thee formerly , as David did in thy very case , Psalm 77. 2. to 12. And likewise Joh , Chapter 13. for as still waters represent any object in their bottome clearly , so those that are troubled , or agitated , do it but dimly , and imperfectly . But if ever thou hadst true faith begotten in thy heart , Joh. 1. 13. by the ministry of the Word , Romans 10. 17. Jam. 1. 18. 21. and the Spirits powerfull working with it , Joh. 3 , 3 , 5 , 8. whereby thine heart was drawn to take Christ , and apply him a Saviour to thine own soul ; so that then wert forced to go out of thy self , and rely wholly and onely on his merits : and that it further manifested it self by working a hatred of sin , and an apparent change in thy whole life , by dying unto sin , and living unto righteousness ; and that thou hast not since , returned to thine old sins , like the Dog to his vomit : if it hath somtime brought forth in thee , the sweet friat of heavenly and spirituall joy ; if it hath purified thine heart in some measure from noysome lusts and affections ; as secret pride , self-love , hypocrisie , carnall confidence , wrath , malice , and the like : so that the spirit within thee fighteth against the flesh . If thou canst now say , I love the godly , because they are godly , 1 Joh. 3. 14. and hast an hungring after Christ , and after a greater measure of heavenly and spirituall graces , and more lively tokens of his love and favour communicated unto thee : My soul for thine , thou hast given false evidence against thy self ; for as in a gloomy day there is so much light whereby wee may know it to bee day , and not ●…ight ; so there is something in a Christian under a cloud , whereby hee may bee discerned to bee a true beleever , and not , an hypocrite . But , to make it manifest to thy self , that thou art so . Know , first , that where there is any one grace in truth , there is every one in their measure . If thou art sure thou hast love , I am sure thou hast faith : for they are as inseparable , as fire and heat , life and motion , the root and the sap , the Sun and its light : and so of other graces . Or , dost thou feel that Christ is thy greatest joy , sin thy greatest sorrow ; that when thou canst not feel the presence of the spirit in thy heart , thou goest mourning , notwithstanding all other comforts ? Assuredly as that holy Martyr said , if thou were not a wedding Child , thou couldest never so heartily mourn for the absence of the Bridegroom . Thus I might go on , but a few Grapes will shew that the Plant is a Vine , and not a Thorn. Take but notice of this , and severall graces will one strengthen another , as stones in an Arch. As for example , Master Peacock , Fellow of a House , being afflicted in conscience , ( as thou art ) and at the point of despair ; when some Ministers ask'd whether they should pray for him , answered , By no means do no so dishonour God , as to pray for such a Reprobate as I am : but his young Pupill standing by , said , ( with tears in his eyes ) Certainly a Reprobate could never bee so tender of Gods dishonour ; which hee well considering , was thereby comforted and restored : when neither hee with his learning , nor any other Ministers with their sage advice , could do any good . Again secondly , if ever thou hadst true faith wrought in thy heart , bee not discouraged ; for as the former graces shew , that thou hast with Mary made choice of that better part , which shall never bee taken from thee : So this grace of faith is Christ's wedding Ring , and to whomsoever hee gives it , hee gives himselfe with it ; wee may lose the sence , but never the essence of it : It may bee eclipsed , not extinguished : Fides concussa , non excussa : The gifts and calling of God are without repentance : as it is , Rom. 11. 29. Friends are unconstant , riches , honours , pleasures , are unconstant ; the world is unconstant , and life it self is unconstant ; but. I the Lord change not , Malachi . 3. 6. In a swound the soul doth not excercise her functions ; a man neither hears , nor sees , nor feels , yet shee is still in the body . The Frantick man in his mad fits , doth not exercise reason ; yet hee hath it : ●…e loseth the use for a time , not the habit . Yea , a sober man hath not always the use of his sences , reason , and understanding , as in his sleep : shal we therefore conclude that this man is senceless , unreasonable , and without understanding ? it were most absurd : for if we have patience but a while , our argument will appear manifestly false . Trees ( and so wee are fitly called ) bee not dead in Winter , ( which resembles the time of adversity ) because the sap is shut up in the root ; and confined thither by the cold frosts , that they cannot shew themselvs in the production of leavs and fruits : for by experience wee know , that for the present they live , and secretly su●… nourishment out of the earth ; which maketh them spring and revive again , when Summer coms : Yea , even whiles they are grievously sha●…on with the winds , and nipped with cold frosts , they are not hurt thereby ; but contrarily they take deeper root , have their worms and cankers kill'd by it ; and so are prepared , & made fit to bring forth more fruit , when the comfortable Spring approaches , and the sweet showres , and warm Sun-beams fall and descend upon them . Elementary bodies , lighten and darken , cool and warm , die and revive , as the Sun presents , or absents it self from them , And is not Christ to our souls the onely Sun of reghteousness , and 〈◊〉 of all comfort ? so that if hee withdraw himself but a little , wee become like plants in the Winter , quite withered ; yea , in appearance stark dead 〈◊〉 or like Trees void both of leavs and fruits though even then there remains faith in the heart , as sap in the root , or as pre raked up in the ashes . Which faith , though it bee not the ●…ie strong , yet it is the like precious faith to that of Abrahams : whereby to lay hold , and put on the perfect righteousness of Christ. The Woman that was diseased with an issue , did but touch , and with a trembling hand , and but the hem of his garment , and yet went away both healed , and comforted . Well might I doubt of my salvation , says Bradford , feeling the weakness of my faith , love , hope , &c. if these were the causes of my salvation : but there is no other cause of it ; or , of his mercy , but his mercy . Wherefore hast thou but a touch of sorrow for sin , a spark of hope , a grain of faith in thy heart ? thou art safe enough . The Anchor lyeth deep , and is not seen , yet is the stay of all . The Bladder blown , may float upon the flood , But cannot sink , nor stick in fi lt by mud . But thou dreamest of a saith without doubling , which some doungly boast they have : but as no righteousness can bee perfect without sin ; so no assurance can bee perfect without doubting : Take the evenest ballances , and the most equall weights ; yet at the first putting in ; there will bee some in-equality ; though presently after they settle themselvs in a just poyse . Sin is a cloud that often hinders the Sun from our eyes , yet it is still a Sun ; the vision or feeling of this comfort may bee somtime suspended , the Union with Christ is never dissolved . An usuall thing with beleevers to have their ebbing and flowing , waxing and waning , Summer and Winter ; to bee somtimes so comfortable and couragious , that wee can say with David , Though I were in the valley of death , yet would I fear none ill , Psal. ●…3 . 4. otherwhiles again so deaded and dejected in our spirits , that wee are like him when hee said , One day I shall die by the hand of Saul , 1 Sam. 27. 1. Somtimes so strong in faith , that wee can overcome the greatest assaults ; and with Peter , can walk upon the swelling waves : by and by so faint , and brought to so low an ebbe , that wee fall down even in far less dangers , as Peter began to 〈◊〉 at the rising of the winde , Matth. 14. 29. 30. And indeed , if the wings of our faith bee clipp'd , either by our own sins , or Satans temptations , how should not our spirits lye groveling on the ground ? Sect. 9. But thirdly and lastly , ( for I hasten ) suppose thou art at the last cast , even at the very brink of despair ; and that thy conscience speaks nothing but bitter things , of Gods Wrath , bell and damnation ; and that thou hast no feeling of faith , or grace ; yet know that it is Gods use ( and I wish wee could all take notice of it ) to worke in , and by contraries : For instance , in creating of the world , hee brought light out of darkness , and made all things not of somthing , but of nothing ; clean contrary to the course of Nature . In his preserving of it , hee hath given us the Rain-bow , which is a signe of rain , as a certain pledge that the world shall never the second time bee drowned . Hee caused Elias his sacrifice to burn in the mid'st of water : and fetcheth hard stones out of the mid'st of thin vapours . When he meant to blesse Jacob , hee wrestled with him as an Adversary , even till he ●…amed him : When he meant to preferr Joseph to the Throne , hee threw him down into the Dungeon ; and to a golden chaine about his neck , he laded him with ●…on ones about his legges , Thus Christ opened the eyes of the blind , by annointing them with clay and 〈◊〉 ; more likely to put them out : And would not cure Laxarus till after hee was dead , buried , and stunk again ; no question , to reach us , that wee must bee cast down by the Law , before wee can bee raised up by the Gospell : that wee must dye unto sin , before wee can live unto righteousness : and become fools , before wee can bee truly wise . In the work of Redemption , hee gives life , not by life , but by death , and that a most cursed death ; making that the best instrument of life , which was the worst kind of death : Optimum fecit instrumentum vitae , quod erat pessimum mortis genus . In our effectuall vocation , hee calls us by the Gospell , unto the Jews , a stumbling-block , and unto the world meer foolishness : And when it is his pleasure that any should depend upon his goodness , and providence , hee makes them feel his anger , and to bee nothing in themselvs ; that they may rely altogether upon him . Thus God works joy out of fear , light out of darkness ; and brings us to the Kingdom of heaven , by the Gates of hell : according to that 1 Sam. 2. ver 6. 7. And wherein does thy case differ ? Hee sends his Serjeant 〈◊〉 arrest thee for thy debt ; commands thee and all thou hast to bee 〈◊〉 But why ? onely to shew thee thy misery without Christ , that so 〈◊〉 maist seek to him for merby : for although hee hides his fatherly 〈◊〉 as Joseph onoe did his brotherly , his meaning is in conclusion to forgive thee every farthing , Matth. 18. 26 , 27. And dost thou make thy slight sufferings an argument of his displeasure ? for shame mutter not at the matter , but bee silent : It is not said , God will not suffer us to bee tempted at all , but that wee shall not bee tempted above that wee are able to bear , 1 Cor. 10. 13. And assure thy self , what ever thy sufferings bee , thy saith shall not fail to get the victory ; as oil over-swims the greatest quantity of water you can powr upon it . True , let none presume ; ( no not the most righteous ) for hee shall scarcely bee saved , 1 Pet. 4. 18. yet let him not despair , for hee shall bee saved , Rom. 8. 35. Onely accept with all thankfulness the mercy offered , and apply the promises to thine own soul : for the benefit of a good thing , is in the use ; wisdom is good , but not to us , if it bee not exercised ; cloth is good , but not to us , except it be worn ; the light is comfortable , but not to him that will live in darkness : a preservative in our pocket , never taken , cannot yield us health , nor baggs of money being ever sealed up , do us any pleasure ; no more will the promises , ( no nor Christ himself , that onely summum bonum ) except they are applied : Yea , better there were no promises , than not applied . The Physician is more offended at the contempt of his Physick in the Patient , than with the loathsomness of the disease . And this I can assure thee , if the blood of Christ bee applied to thy soul , it will soon stanch the blood of thy conscience ; and keep thee from bleeding to death , 1 Joh. 1. 7. But secondly , instead of mourning continually as the tempter bids thee ; rather rejoice continually as the Apostle bids thee , 1 Thes. 5. 16. Neither think it an indifferent thing , to rejoice , or not to rejoice ; but know that we are commanded to rejoice , to shew that wee break a commandement if wee rejoice not : Yea , wee cannot beleeve if wee rejoice not ; for faith , in the commandements breeds obedience ; in the threatnings , fear ; in the promises , comfort . True , thou thinkest thou dost well to mourn continually ; yea , it is the common disease of the innocentest souls : but thou dost very ill in it : for , when you forget to rejoice in the Lord , then you begin to must , and after to fear , and after to distrust , and at last to despair : and then every thought seems to be a sin against the holy Ghost . Yea , howmany sins doth the afflicted conscience record against it selfe ; repenting for breaking this commandement , and that commandement ; and never repenteth for breaking this commandement , rejoice evermore . But what 's the reason ? Ignorance : thou thinkest thy self poor and miserable , and onely therefore thinkest so , because thou knowest not thy riches and happiness in Christ : for else thou wouldest say with the Prophet Habbakuck , in the want of all other things , I will rejoice in the Lord , I will joy in the God of my salvation , Habbak . 3. 17 , 18. Thou wouldest rejoice that thy name is written in the book of life , as our Saviour injoines , Luk. 10. 20. though thou hadst nothing else to rejoice in . But it is nothing to be blessed , untill we understand ourselvs to be so ; wherefore Thirdly , wait Gods leisure with patience , and hold fast to him in all pressures : Time ( saith Seneca ) is the best Physick for most diseases , for the body , and so likewise for the soul : if it bee an afflicted conscience , waiting Gods leisure for the assurance of his love , is the best remedy : and so in all other cases . Section . 10. Ob. But when will there bee an end of this long disease ? this tedious affliction ? this heavie yoake of bondage ? &c. Answ. It is a signe of cold love , scarce to have begun to suffer for Christ and presently to gape for an end : It was a far better speech of one , Lord , give mee what thou wilt , as much as thou wilt , when thou wilt . Thou art Gods Patient , prescribe not thy Physi●…ian . It is the Gold-Smiths skill to know how long his gold must bee in the Crusible , neither takes hee it out of that hot bath , till it bee sufficiently purified . What if the Lord for a time forbear coming , as Samuel did to Saul ; that hee may try what is in thee ? and what thou wilt do , or suffer for him , that hath done and suffered so much for thee ? as why did God set Noah about building the Ark an hundred and twenty years , when a small time might have finished it ? It was for the triall of his patience . Thus hee led the Israelites in the desarts of Arabia forty years ; whereas a man may travell from Ramesis in Egypt , to any part of Canaan in forty days : this God did to prove them , that hee might know what was in their hearts , Deu. 8. 2. Hee promised Abraham a son in whom hee should bee blessed ; this hee performed not , in thirty years after . Hee gave David the Kingdom , and anointed him by Samuel , yet was hee not possessed of it in many years : in so much that hee said , Mine eyes fail for thy Word , Psal. 119. 123. Joseph hath a promise that the Sun and Moon should do him reverence , but first hee must bee bound in the Dungeon . This God doth to try us , for in these exigents we shew our selvs , and our dispositions . What saith God to his people in their misery ? Psal. 75. When I see convenient time , I will execute judgment , ver . 2. hee doth not say , when you think the time convenient . Let us tarry a little the Lords leisure , deliverance will come , peace will come , joy will com ; in mean while to 〈◊〉 ●…nt in misery , makes misery no misery . Again secondly , hee may delay his coming for other ends of greater consequence , Martha and Mary send to Christ , as desiring him to come and restore Lazarus their sick brother to health , Joh. 11. 3. expecting him without delay ; now hee loved both Martha and her Sister , and Lazarus , ver . 5. yet hee neglects coming for many days , lets him die , bee put in the grave untill hee stank ; but what of all this ? he that would not restore sick Lazarus to health , restored dead Lazarus to life ; which was a greater mercy than they either did , or drst ask . Neither did this onely increase their joy , and thankfulness , give them occasion ever after to believe , and hope above and against all hope : but it made many of the Jews believe 〈◊〉 him , which before did not , ver . 45. Thirdly and lastly ; hee delaies thee the longer , that when hee coms , he may bring with him the greater recompence of reward : for bee will comfort us according to the days wee have been afflicted , and according to the years that we have seen evill , Psal. 90. 15. Neither will hee stay over-long , for behold , saith he , I come quickly , and my reward is with me ; to give every man according as his works shall bee , Rev. 22. 12. and suffering is accounted none of the meanest works . So that the harder the conflict , the more glorious the conquest . Wherefore hold out yet a little , and help shall not bee wanting to the combatants ; not a crown to the conquerours . Yea , fight to the last minute , for the eye of thy Saviour is upon the ; if thou faint , to cheer thee ; if thou stand to it , to second thee ; if thou conquer , to crown thee ; whereas no combate , no conquest ; no conquest , no triumph . Object . But my sufferings are so great , that if they continue , I shall never bee able ●…o hold out . Answ. True , if thou trustest ●…o thine own strength ; for perseverance is the gift of God ; yea , it is hee that worketh in us both to will and to do at his good pleasure , Phil. 2. 13. For first , mans will is a fugitive Onesimus , and God must call home that runagate , subdue that rebell , befor●… wee can chuse that which is good . Neither when wee have begun , can we continue : perficit qui efficit , Hee that begun a good work in us , will perform 〈◊〉 , Phil. 1. 6. Jesus is the founder and finisher of our faith , Heb. 12. 2 Neither can wee of our selvs suffer for him : Datur pati , it is given to us to suffer for his sake , Phil. 1. 29. Without mee yee can do nothimg , Joh. 15. 5. not parum , but nihil ; But in him , and through him , all things . I can do all things through him that strengthens mee , Phil. 4. 13. In our selvs wee are weak Captives , in him wee are more than Conquerours , Rom. 8. 37. Whence it is , many sick men undergo patiently such pressures , as when they were in health , they would not have beleeved they could have born . The truth of grace ( bee the measure never so small ) is always blest with perseverance ; because that little is sed with an everlasting spring . Yea , if grace but conquer us first , wee by it shall conquer all things else , whether it bee corruptions within us , or temtations without us : for as ●…he fire which came down from heaven in Elias time , licked up all the water , to shew that it came from God ; so will this fire spend all our corruptions : No affliction without , or corruption within , shall quench it . Wherefore do but thy endeavour to hold out , I mean with patience ; ( for that Spirit which came in the likeness of a Dove , will not com but upon a Dove , ) and pray for divine assistance , this sadness shall end in gladness , this sorrow , in singing . But above all ; pray unto God , for Praier is the key of heaven , as Saint Austin tearms it ; and the hand of a Christian , which is able to reach from Earth to Heaven , and to take forth every manner of good gift out of the Lords Treasury . Did not Elias by turning this Key one way , lock up the whole Heaven from raining for three years and six months ; and another while by turning the same Key of prayer , as much another way , in the turning of a hand , unlock all the doors and windows of heaven , and set them wide open , that it rained , and the earth brought forth her ●…uit . Yea , as all Samsons strength lay in his hair , so all our strength lyeth in Praier : Praiers and tears are the Churches Armour , Praiers and patience her weapo●…s ; and therefore when Pe●…er was imprisoned by cruel Herod , the congregation joined their forces to pray for him ; and so brake his chains , blew open the Iron Gates , and fetch'd him ou●…t , Act. 12. 4. to 18. Arm●… Christianorum in adversis , alia esse non debent quàm patientia , & precatio saith Salmeron . Yea , praier is so powerfull , that it commandeth all things in Heaven and Earth : It commandeth all the four Elements , Air , Iam. 5. 17. 18. Fire , Ecclesiasticus 48. 3. Dan. 3. 27. ●…ater , Exod. 14. 21. and 15. 25. Earth , Num. 16. 31. 32. 33. Nay , the Praier of one devou●… man , is able to conquer an host of enemies in battell , Exod. 17. 11. What shall I say ? it hath made the Sua stand still in the Firmament one while , go back another ; fetch fire and hait-stones from heaven , thrown down the walls of Iericho , subdued Kingdoms , stopt the mouths of Lyons quencht the violence of fire , &c. Yea , Praier is so potent , that it raised●… the dead , 1 King. 17. 21. overcometh Angels , Gen. 19. 22. casteth out Devills , Matth. 17. 21. and that which is yet more wonderfull , overcometh him that cannot be overcome ; and mastereth even God himself ; for doth not the Lord say to Moses , ●…et mee alone ? And Moses would not let him alone , till he had obtained his petition , Exod. 32. 10. 14. And again to Iacob , wrestling with him , let mee go : and Jacob would not let him go , untill he had prevailed , Gen. 32. 16. Wherefore , Pray upon all occasions and that without doubting : say not to God , as the Leper said to Christ , If , thou wilt , thou canst make me clean : for hee both can , and will , as that very text , Matth. 8. 2 , 3. proves . Yea , I would to God wee were but so willing , as hee is , for hee desires to bee desired : Neither hath hee his own will , except wee have ours . Christ doth ask no more of us , but onely that wee would vouchsafe to ask him ▪ True , the fainting heart that hath waited some time , may with the Psalmist mutter out some such speech , as this , Hath God forgotten to bee gracious ? Psal. 77. 9. But if hee forgets any of his , he hath lost his old wont ; for who can no●…inate one that ever came to Christ with any lawfull suit , that received a repulse ? Who ever asked any thing of him which was profitable for him to receive , and did not obtain his suit ? Did not the sick ever receive their health ? The lame , their limbes ? the blind their sight ? Did ever any sinner implore the forgiveness of his sins , which did not receiv full remission and pardon ? Yea , did not this our gracious King and Redeemer , prevent his poor miserable subjects with his grace , in giving , before they had the grace to ask ; or more then they desired ? The sick of the Palsie asking but cure of his disease , received not onely that , but the remission of his sins also , Matth. 9. Zacheus desired but to see his face , he became his guest ; and gave him salvation to boot , Luk. 19. The Woman of Samaria requested but elementary and common water , hee offered unto her the water of life , Joh. 4. The people followed him to bee fed by miracle with corporall food , hee offered unto them the bread of life , Joh. 7. The poor blind man desired but his bodily sight , Christ illuminated the eye of his soul , Joh. 9. Neither hath honours changed manners with him , as is usuall amongst men ; for hee is a God immutable in goodness , and without change , or shadow of turning , Jam. 1 17. so that if thou speak , hee will hear ; and answer thy suit in supporting thee : so that thou shalt bee sure to persevere , and hold out unto the end . Section 11. Object . But I have no evidence of divine assistance , nor can I pray for it to purpose . Answ. Wee have the presence of Gods Spirit , and grace many times , and feel it not ; yea , when we complain for want of i●… , ( as Pilate asked Christ what was truth , when the truth stood before him ) . The stomach findes the best digestion , even in sleep , when wee least perceive it ; and whiles wee are most awake , this power worketh in us , either to further strength , or disease , without our knowledge of what is done within ; and on the other side , that man is most dangerously sick , in whom nature decays without his feeling , without his complaint . To know our selvs happy is good ; but woe were to us Christians , if wee could not bee happy , and ●…now it not . As touching Praier , every one is not so happy as Steven was , to bee most servent when they are most in pain ; yea , many in time of sickness ( by reason of the extremity of pain ) can hardly pray at all : whence Saint James wisheth us in affliction , to pray our selvs ; but in case of sickness , to send for the Elders : that they may , as those in the Gospell , offer up the sick person to God in their praiers , beeing unable to present their own case , Jam. 5. 13. 14. 15. Yea , it were miserable for the best Christian , if all his former Praiers and Meditations did not serve to aid him in his last straights , and meet together in the Center of his extremity ; yielding , though not sensible relief , yet secret benefit to the soul : whereas the worldly man in this case , having not layed up for this hour , hath no comfort from God , or from others , or from himself . Besides , thou art happy in this , there is not the poorest and meanest of Gods Children , but as hee hath the benefit of Christs intercession in heaven , Rom. 8. 34. Joh. 16. 26. so hath hee also the benefit of the Praiers of all the Saints on Earth : wee have the graces and gifts , each of other in common . Yet , because thine own Praier is most proper ; and seeing it is the mi●…des Embassadour to God , and never saileth of success , if it bee fervent , ( as if our prayers want success , they want heart , their blessing is according to their vigor ) pray that thou mayest pray better : If thy Leg bee benum●…d , go upon it a little , and it will come to it self again . To which if thou ●…in fasting , thou shalt do well ; for prayers are made sat with fasting , as Tertullian speaks : Yea , pray ●…ft , though thy prayers bee the shorter ; weak stom●…s which cannot digest large meals , seed oft , and little . O! ( saith holy Bernard most sweetly ) , How oft hast thou ( meaning praier ) sound ●…ee lamenting , and despairing ; and lest mee rejoycing , and triumphing ! And what though thou canst not powr out thy soul in a flood of words ? The Woman diseased with an issue of blood , said but within her self , shee did not speak to bee heard of others , and yet Christ heard her , and answered her request , Matth : 9. 21. 22. The Lord esteemeth the will for the deed , and the affection for the action ; Man sees the countenance , God the heart ; man the deeds , but God the meaning . Hast thou but thoughts and desires , and canst thou onely express them with sighs and groans ? these speechless words , or rather no words , but a few poor thoughts , conceived aright , pass all the flowing eloquence of Demosthenes and Tully , yea , Tertullus and all the Orators that ever were in the world ; for this matter is not expressed with words , but with groanings ; and these groanings are from the blessed Spirit . A Father delights more in the stammering of his little Child , than in the eloquence of the best Orator . Neither is hearty prayer in our own power , but it is the gift of God , which at somtimes in plentifull measure hee bestoweth upon his children , and at other times again hee pulleth back his liberall hand : that by the want thereof , wee may leern ●…o ascribe the glory and praise of this grace to the giver , who worketh in us the will and the deed : which praise otherwise , in pride of heart , wee would arrogate unto our selvs , as beeing in our own power . Also that wee may more highly esteem it , and with more joy and diligence use it , when we have it bestowed on us . If it bee asked why God reckons so highly of a sew sighs and groans ? and why the prayers of the faithfull are so powerfull ? it is , because they bee not ours , but the intercession of Gods own Spirit in us , powred out in the name of Christ , his own Son , in whom hee is ever well pleased : for , as for us , wee know not what to pray as wee ought , but the Spirit it solf maketh request for us , with sighs which cannot bee expressed , Rom. 8. 26. It is the Spirit whereby wee cry Abba Father , ver . 15. Gal. 4. 6. Now if thou wouldest have the Spirits assistance , and bee heard of God , when thou makest supplication to him ; do not ( as too many do ) fall into prayer without preparation , and utter a number of words without devotion , or affection : for no marvell , if we ask and miss , when we thus ask amiss , Jam. 4. 3. Neither do as Children , which never look after their Arrow ; but like Daniel , Dan. 9. take notice of thine inlargements in prayer , and of thy success after . Nor onely pray , and no more ; for to pray , and to do nothing else , is in effect to do nothing less . But let your Prayers be ushered in , by Meditation , and attend by zealous devotion , and then beleeving that you sh●…ll receie whatsoever you ask in Christs name , and according to his will , 1 John 5. 14. John 16. 23. God will bee sure to give you that you desire , 1 John 5. 14. 15. Mark 11. 23. 24. or that which is better for you , Deut. 34. 4 , 5. And suppose thou art not presently heard : yet continue asking stil , as Peter continued knocking till the door was opened : for after an ill harvest wee must sow , and after d●…ls woe must wo●… God. Yea , if it bee possible with the Woman of Canaan , let delays , and seeming denialls encrease the strength of thy cries . And commonly they bee earnest suits which issue from a troubled soul , like strong streams in narrow straights , which bear down all that stands in their way . Nothing so strong as the Lyon of the Tribe of Judah , ●…or it overcame the roaring Lyon ; yet the Praier of Faith , from the knees of humility , and a broken heart , will conquer even that Conquerour , Matth. 15. 28. And thus you see that nothing can befall us without the speciall appointment of our good God , who not only takes notice of our sufferings , but sweetneth them with his presence , takes our part , stints our enemies , and so ordereth the whole , that our grief is either short or tolerable ; and that though hee is oftentimes harsh , in the beginning , and progress , and late in coming ; yet hee coms on the sudden , and is always comfortable , in the conclusion . And lastly , that if hee deser his help , it is on purpose that our trialls may bee perfect , our deliverance welcome ; our recompence glorious . And may not this comfort thee ? CHAP. 37. That stripes from the Almighty , are speciall tokens and pledges of his adoption and love . 3 WEe shall bear the Cross with more patience and comfort ; if wee consider , that stripes from the Almighty are so far from arguing his displeasure , that contrarily there are no better rokens and pledges of his Adoption and love : As many ( saith God ) as I love , I rebuke , and chasten , Rev. 3. 19. My Son ( saith the Author to the Hebrews , out of Solomons Proverbs ) Despise not the chastening of the Lord , neither faint when thou a●…t rebuked of him : for whom the Lord loveth , bee chasteneth ; and hee scourgeth every son whom hee receiveth . If you endure chastening , God offereth himself unto you , as unto sons : for what son is it whom the Father chastenith not ? If therefore yee bee without correction , whereof all are partakers ; then are yee bastards , and not so●…s , Heb. 12. 5. to 13. Prov. 3. 11. 12. Hee is a Thistle , and not good Corn , that cometh not under the ●…ail . Yea , what use of the grain it self , if it pass not the edg of the sickle , the stroak of the ●…ail , the wind of the Fan , the weight of the ●…ilstone , the heat of the oven . Many a mans fellicity driveth him from God ; and where happiness domi●…eereth , virtue is commonly banished . And doth not experience shew , that fear and joy , sweet and sowr , sharp and flat , one with another , do better than either alone : for if you bee too 〈◊〉 , you make the child a fool ; if ●…oo fond . a wanton . The ●…ridle governs the horse , the spur quickens , him ; the weight upon the line makes the Jack go , the oil upon the wheel makes it go glib , and ●…imble : The sayls give the speed , the ballast steadiness to the motion of the shhip . And hereupon God weighs out to us our favours and crosses in an equall ballance ; and so tempers our sorrows , that they may not oppress ; and our joys , that they may not transport us . Each one hath some matter of envie to others , and of grief to himself . Thou dealest mercifully with us , lest wee should fall from thee , and despair ; thou beatest us , lest wee should forget thee , and so perish , ( saith Saint Austin : ) Hee that knows our frame , knows wee are best when wee are worst , and live holiest when wee are miserablest : wherefore by affliction hee separates the sin , that hee hates , from the sinner , whom hee loves ; and wee are by much the better for this scouring . It is the wont of Fathers to hold in their Children , when they suffer the children of bond-men to go at large , and do as they list ; yea , when diverse children are playing the wantons , if wee see a man take one from the rest , and whip him soundly ; we conclude that alone to be his Child . Yea , wise and discreet Fathers will force their Children earnestly to apply themselvs to their study , or labour ; and will not let them bee idle , although it bee holy-day : yea , constrain them to sweat , and ostentimes ●…o weep , when their Mothers would set them on their laps , and keep them at home all day in the shadow , for burning their white . Jacob is bound Apprentice , while prophane Esau rides a hunting : of Elkanah his two wives , Hanna was in more esteem with God , yet barren , and Peninnah less , yet shee was fruitfull 1 Sam. 1. They were all gross inconsequences ; for Gedeon to argue Gods absence by affliction , his presence by deliverances , and the unlikely-hood of success , by his own disability , Judg. 6. 13. 15. ( It is no argument , that Christ is not in the Ship : because tempests , and storms arise . ) The valiant man was here weak ; weak in saith , weak in discourse ; for rather should hee have inferred Gods presence upon their correction ; for wheresoever God chastiseth , there hee is ; yea , there hee is in mercy ; nothing more proves us his , than his stripes ; hee will not bestow whipping , where hee loves not : fond nature indeed , thinks God should not suffer the wind to blow upon his dear ones , because her self makes this use of her own indulgence ; but none ( out of the place of torment ) have suffered so much , as his dear Children . If hee had said wee are Idolaters , therefore the Lord hath forsaken us , because wee have forsaken him ; instead of , the Lord hath delivered us unto the ●…ianites , therefore hee hath forsaken us ; the sequell had been as good , as now it 's faulty ; for sins , not afflictions , argue God absent : Yea , commonly , the measure of our sufferings is according to the measure of grace in us , and Gods love to us ; Hee is a chosen vessell unto mee ( saith God to Ananias touching Paul ; ) therefore hee must suffer great things for my sake , Act. 9. 15. 16. Job , for a righteous and upright man , had no fellow ; by the testimony of God himself , Job 1. 8. Yet the next news we hear of him , Job is afflicted in his Sons , in his substance , in his body ; from the crown of the head , to the soal of the foot . Saint Austin , when God called him , was far more assaulted by Satan , than Alippius ; because God had endued him with greater learning and gifts , and intended him an instrument of bringing more glory to his Name . And lastly , as Christ was annointed with the oil of gladness above his sellows , Psal. 45. 7. so hee was annointed with the oil os sadness above his fellows : as was his back , so was his burthen , ; as were his parts , so were his passions , and his stroaks , answerable to his strength . Never any have had so bitter draughts upon earth , as those he loves best : and that of Saint Austin , is a sure rule , whom God smites not , hee loves not : If hee do not think thee worthy of his Rod , he will never think thee worthy of his Crown . Yea , where he uses not the Rod , he means to use the Sword. Never was Jerusalems condition so desperate , as when God said unto her , My fury shall depart from thee , I will bee quiet , and no more angry , Ezek , 16. 42. Thus not to bee angry , was the greatest anger of all . Never were the Jews more to bee pitied , than when their Prophet delivered these words from the Lord , why should yee bee stricken any more ? Isa. 1. 5. Not to be afflicted , is to be sorsaken : And as the sick man is in small hope of his life , when the Physitian giveth him over ; so his soul is in a desperare case , whom God forbeareth to chastise for his sins . As many there be , who never knew what any sorrow meant●…nless it were such as Amnons , such as Ahabs , when they are crossed in their corruptions , curbed in their lewd courses , or restrained of their wicked wills . But let them take it for a fearfull signe of som sore judgement to come : Saint Ambrose , Bishop of Millain , as Paulinus relates , took into a Rich mans house as hee travelled , who , that he might bid him throughly welcom , entertained him both with great cheer , and curteons discourses : and amongst other matters , told of his continued happiness , and that hee never suffered any ill all his days , but had all things as hee would ; and happiness so flowing in upon him , that hee knew not what calamity meant : which conference did so startle Saint Ambrose , that presently hee took his leave , telling his company that hee feared to stay in that place , which never felt any disaster ; and was no sooner gon thence , but suddenly the house fell down , and proved a grave to all her inhabitants . Polycrates , King of the Samians , never felt any ill all his life , his hopes never fell short of his expectation , he could not wish for the thing which was not fulfilled ; what hee willed , hee did : Yea , having but once a Ring of excellent rarity that fell into the water , this loss was recovered ; for the Fish was taken which had swallowed it , and was presented to Polycratus : but at length all this his happiness epilogized in a gallo●…es . None more happy than great Pompey all his life , yet at last hee was made to drink his own blood by the hands of the Executioner . Who but Andronic●…s , Emperour of the East for many years ? but at length hee was see upon a scabbed Chamell , with a Crown of Onions platted on his head , and in great mockery car●…ed in triumph through the City . And does nor sacred Writ certifie , how Haman , whose command ere while almost reached to Heaven , was instantly adjudged by the King to the Gibbet ; while Mordecai who was condemned to the balter , was all of a suddain made second in the Kingdom . Nevertheless , as Haman rejoiced in his preserment to the Queens Banquet , which was the path way to his destruction : so , many think it the onely argument of Gods love , and that they are in favour with him , because they prosper in all their ways : which would m●…e a wise man the more suspicious , for , ( as Seneca that wise Roman saith ) he that hath been longest happy , shall at length have his portion of misery ; and who so seemeth to bee dismissed . is but deferred . And commonly their change is not more dolefull , than sudden ; for as it often hapneth , that in very fair weather a storm doth arise : and as I have read of certain Trees , which on Munday have been growing in the Forrest , and before Sunday following , under sail on the Sea : so the same hour hath seen the knee bowing to the head ; and again , the head stooping , and doing reverence to the knee , as every age gives instance : for else I might muster up a multitude of examples for proof of the point . Or in case it seems better , yet it is worse with them when their life and happiness shall end together : as it fared with Belshazzar , who was sitting at a Feast merry , while on a sudden , Death came like a Voyder to take him away . And Pope Adrian , who when hee was to dye ; brake out into this expression : Oh my soul , whither art thou going ? thou shalt never bee merry again . Neither are men of this world , whose bellies God filleth with his hid treasure , upon occasion of their outward prosperity , onely apt to bee brought into a fools Paradise , of thinking themselvs to bee the speciall darlings of God : but even the godly themselvs have oftentimes their eyes so dazled , with the outward glittering and flourishing estate of the wicked , that thereupon they are ready to say of them , The generation of Gods children , as it fared with David , Psal. 73. 15. But these are not sober thoughts , yea , they are rather the dreams of men , drunk with the love of the World : for although it bee as common a phrase , as it is foolish , when any great matter falls to a man , O he is made ! yet experience proves , that it rather marrs than makes him ; for not seldom do men possess riches , as sick men do fevers , which indeed rather possess them . And certainly , if riches were such pearls , as most men esteem them , it is not likely the Lord would cast them to suh Swine , as mostly hee doth : If such happy things , hee would not throw them to such Dogs . As what saith Luther of the whole Turkish Empire ? it is but a crum of bread , which the master of the house , throweth to his Dogs . And the truth is , what men think most pleasing , ( viz. to have their wills , and their lusts granted ) is most plaguing , Psal. 81. 12. So I gave them up unto their own hearts lusts , and they walked in their own counsels ; so that the greatest temtation , is to bee without temtation : and the greatest affliction , not to be afflicted , 2 Cor. 12. 7. Wherefore lift up your hands which hang down , because of some sore affliction , and your weak knees , Heb. 12. 12. and know , that the worst of temporall afflictions , are an insufficient proof of divine displeasure : yea , that stripes from the Almighty , are tokens of his love , and seals of his Son-ship . Yea , fince hee that hath most grace , commonly complains of most discomfort , confess that the palate is but an ill Judge of the favours of God : as it is in great love no doubt , however it bee taken , that the tender Father medicines his Child for the ●…orms , gives him Alo●…s , or the like : the Child cries , and sputters , and keckes , as if it were poisoned , yet still the Fathers love is never the less : say it be bitter , yet bitter potions bring sweet health , and who will not rather take a vomit , then hazard life ? In the Sweating sickness in England , their friends would stand by them and strike them over the faces with sprigs of Rosemary , to keep them awake : the poor souls faint , and full of pain , would cry out you kill mee , but yet they must do it , or else they kill'd them indeed : for all that slept , dyed . Look wee ( saith Saint Ambrose ) with the eyes of our body , upon Lazarus estate , and wee think it miserable ; but , if with the eyes of the mind , it will bee otherwise ; for how did the Angels do by him ? but as Nurses are wont to do by their little children , all the day long they carry them about in their arms , and at night they lay them down in their beds to rest . But the supernaturall works of God , when wee look upon them with our own eyes , are subject to a dangerous misprision ; the Sun-beams , 〈◊〉 whom wee are beholding for our ●…ight , if wee eye them directly , blind us . Miserable men ! we are ready to suspect truths , to run away from our safety , to bee afraid of our comforts , to mis-know our best friends . Wee usually think it a great signe of God displeasure , when hee ruines our estate , and brings us to nothing ; when hee in his wisdome knows , that these riches would shipwrack the soul , were they not cast over-board : and his love onely forces him to it . A Mother seeing her little So●… brustled at by Turcki-cocks catcheth him up , and strippeth him of his red coat , at which those ●…des are offended ; the child cries for his coat , but shee regarding his good , letteth him weep , but satisfieth him not . And the like of Enemies , wee think our selvs mightily wronged by them : But God finds it to fare with us , as it doth with the Oak , which gains by the maims and wounds given it , and thereupon spreadeth out thicker than before . Whence it is , God suffers them to live , and domineer , as some Countries suffer Ravens , enacting ●…aws to prohibit the killing of them ; that they may devour the Carrions , which else would corrupt the air . And so in all other trials : for , bee the root of this ●…ee never so bitter , yet the fruit is pleasant . Well may wee carch a maim as Jacob did , but such a blessing coms withall , that wee would not ( if wife ) bee without it . Say it bee a sore and fiery triall , yet better this fire to purge us , than Hell fire to burn us . But all the skill is in making men see this ; wherefore hee that opened the eyes of Paul , open ours . But furthermore , as not to bee afflicted , argues an absolute defect of goodness ; so if our troubles bee light and few , it is because wee are weak and tender , for therefore God imp●…th no more upon us , because hee sees wee can 〈◊〉 no more : The Physitian will not suffer a milke-sop to see his vein opened , but makes him wink or look another way : The Master giveth not to his sick servant strong meats , as hee doth to the rest , but more dainty fare ; not because hee is worthier than the rest , but because hee is weaker , and in greater need . The skilfull Armourer tryeth not an ordinary Peece with musket-shot . The wise Lapidary brings not his softer stones to the Stithy . So that freedom from affliction is not a signe of potency , but of impotency . Wherefore , when I am stronger , I will look for more ; when I am a vessell fit for this strong and new wine , I shall bee filled with it ; but not before , Mark 2. 22. Indeed , the calling of God never leavs a man unchanged , nor does hee imploy any in his service , whom hee does not enable to the work hee sets them about . Will any make choyce of a weak Champion ? no more will God : hee will either find us fit , or make us fit to discharge the place hee puts us in ; as when hee called Saul to bee a King , hee gave him a Kings bea rt , 1 Sam. 10. 9 And when hee called the Apostles to that function , hee gave them gifts answerable ; so when hee calls any to suffer for him , bee it Martyrdom ; hee giveth them the courage of Martyrs , as the times of Queen Mary , witness . But yet for the most part hee ●…rains us up by degrees ; ( as we eat diverse things by morsels , and easily digest them ; which if we should eat whole , would choak us ) and doth not make us fit to undergo great matters on a suddain . Wee must learn to fence in the School , before wee fight in the Field ; and with wooden weapons men learn to fight at the sharp : wee must encounter with some beasts or other , ( I mean unreasonable men ) before wee fight with that fearfull Goliah , death . And indeed , if wee do not learn to give entertainment to smaller crosses , the harbingers , messengers and servants of death ; how shall wee bee able to entertain the Lord and Master , when hee cometh ? Wherefore , as Jehoram said to Jebu , when hee marched furiously ; Comest thou peaceably ? As if hee should say , if thou comest peaceably , march as furiously as thou wilt : so let us say unto God , provided , thy afflictions and chastisements bee directed to us as messengers of peace , and love ; let them march towards us as furiously as thou pleasest , but in any case , let us not bee without correction : for as Mariners at Sea , find , that of all storms , a Calme is the greatest ; so wee ; that , to bee exempt from misery , is the most miserable condition of all other . Object . But thou fearest that God hath not pardoned thy sins , and this makes him so severe against thee . Answ. Many times after the remission of the sin , his very chastisements are deadly ; as is cleer by Davids example : and Lots , who had a sharp misery clap on the heels of a sweet mercy : for hee that was so beloved of God , that hee saved a whole City , could not save his own Spouse . When God delivers us from destruction , hee doth not secure us from all affiction . Grace was never given us for a Target against externall evills . Though wee ●…ee not condemned with the world , yet wee may bee chastened in the world . Neither the truth nor strength of Jobs saith could secure him from the outward and bodily vexations of Satan , against the inward and spirituall , they could , and did prevail : so no repentance can assure us that wee shall not smart with outward affliction ; that can prevent the eternall displeasure of God ; but still it may bee necessary , and good , wee should bee corrected : our care and suit must bee , that the evills which shall not bee averted , may bee sanctified . CHAP. 38. That Christ and all the Saints are our Partners , and partakers wito us in the Cross ; yea , our sufferings are nothing in comparison of theirs . 4 WEe shall bear the Cross with more patience and comfort , if wee consider that Christ and all the Saints are our partners , and partakers therein ; yea , thy sufferings are nothing in comparison of what others have suffered before thee . Look upon righteous Abel , thou shalt see his elder brother Cain had dominion and rule over him by Gods appointment , Gen. 4. 7. Yea , in the next ver . thou shalt see him slain by his brother : After him look upon Noab , a most calamitous person as ever lived , as the Chronologer computes him : as for Lot , hee had his righteous soul vexed from day to day . Look upon Job , thou shalt see that miseries do not stay for a mannerly succession to each other , but in a rude importunity throng in at once , to take away his children , substance , friends , credit , health , peace of conscience , &c. leaving him nothing but his wife , whom the Devill spared on purpose to vex him , as the Fathers think : so that in his own apprehension , God was his mortall enemy ; as hear how in the bitterness of his soul hee complains of his Maker , saying , Hee teareth mee in his wrath , hee hateth mee ; and gnasheth upon mee with his teeth , he hath broken mee asunder , taken mee by the neck , and shaken mee to pieces , and set mee lip for his mark : his Archers compass mee round about , he cleaeth my reins asunder , and doth not spare to pour out my gall upon the ground , he breaketh me with breach upon breach , and runneth upon me like a Giant , Job . 16. Now when so much was uttered , even by a none-such for his patience ; what may we think he did feel , and indure ? Look upon Abraham , thou shalt see him forced to forsake his Countrey , and Fathers house , to go to a place he knew not , to men that knew not him ; and after his many removes , he meets with a famine , and so is forced into AEgypt , which indeed gave relief to him , when Canaan could not ; shewing , that in outward things , Gods enemies may fare better than his friends : yet he goes not without great fear of his life , which made it but a dear purchase ; then he is forced to part from his brother Lot , by reason of strife and debate among their Heardsmen : after that ; Lot is taken prisoner , and he is constrained to wage Warre with sour Kings at once , to rescue his Brother ; then Sarah his wife is barren , and he must go childlesse , untill ( in reason ) he is past hope : when he hath a Son , it must not onely die , but himself must stay him . Now if that bosom wherein we all look to rest , was assaulted with so many sore trials , and so diverse difficulties , is it likely we should escape ? Look upon Jacob , you shall see Esau strive with him in the wombe , that no time might be lost ; after that you shall see him flie for his life from a cruel Brother , to a cruel Uncle ; with a staffe goes hee over Jordan , alone , doubtful , and comfortlosse ; not like the son of Isaac . In the way he hath no bed , but the cold earth ; no pillow , but the hard stones ; no sheet , but the moist air ; no Canopy , but the wide Heaven : at last he is come fat to finde out an hard friend , and of a Nephew becomes a servant ; aafter the service of an hard Appronticeship , hath earned her whom he loved ; his wife is changed , and he is not onely disappointed of his hopes ; but forced to marry another against his will , and now he must begin another Apprenticeship , and a new hope , where he made account of fruition : all which fourteen years he was consumed with heat in the day , with frost in the night : when he hath her whom he loves , she is barren : at last , being grown rich , chiefly in wives and children , accounting his charge , his wealth , he returns to his Fathers house , but with what comfort ? Behold , Laban follows him with one troop , Esau meets him with another ; both , with hosile intentions : not long after , Rachel , the comfort of his life , dieth ; his children , the staffe of his age , wound his soul to death : Rouben proves incestuous , Judah adulterous , Dina is ravished , Sime on and Lovi are murtherous , Er and Onan are stricken dead , Joseph is lost , Simeon imprisoned , Benjamin ( his right hand ) endangered , Himself driven by famine in his old age , to die among the AEgyptians ; a people that held it abomination to eat with him : And yet before he was born , it was , Jacob have I loved , and before any of this befell him , God said unto him , Bee not afraid , I am with thee , and will do thee good , Gen. 28. 15. And did so , even by these crosses , for that 's my good ( saith the Proverb ) that doth me good . Now what Son of Israel can hope for any good daies , when he heats his Fathers were so evill ? It is enough for us , if when we are dead , we can rest with him in the Land of Promise . Again , hear what David saith of himself ; Thy arrows stick fast in me , and thy hand presseth me sore , Psal. 38. 2. And see what cause he had so to say ; what were these Arrows ? To let passe those many that Saul shot at him , which were sharp and keen enough : and those other of Doeg , when he flew fourscore and five of the Priests , and the whole City of Nob , both man and woman , child and suckling , for shewing him kindness : Likewise Shimei's carriage towards him ; also his distresse at Ziglag , and those seventy thousand which perished by the Pestilence , upon his numbering the people , and the like . First , Nathan tells him from the Lord , that the sword should never depart from his house ; and that he would raise up evil against him out of his own loins : here were as many Arrows as words . Again , the child which he had by Bathsheba was no sooner born , but it died , there was another Arrow : Tamar his daughter being marriageable , was destowred by his own Son Amnon : there was two more : Amnon himself , being in drink ; was kill'd by Absalom at a Feast ; there was another : This Absalom proves rebellious , and riseth in Arms against his own Father , & makeshim fly beyond Jordan , there was one more : He lieth with his Fathers Concubines in the fight of all Israel , there was another : And how much do you think , did these Arrows wound the Kings heart , and pierce his very soul ? Lastly , look upon Lazarus , though Christs bosome friend ? Joh. 11. thou shalt see him labour under a mortaldisease , &c. though many souls were gained to the Gospel , and cured by his being sick : Si amatur ( saith Saint Austin ) quomodo infirinatur . Thus it were easie to shew the like of Joseph , Jeremy , Daniel , John Paptist , Peter , Paul , and all the generaton of Gods Children , and servants : For as the Apostle giveth a generall testimony of all the Saints in the Old Testament ; saying , That some endured the violence of fire , some were rack'd , others were tried by mockings and scourgings , bonds and imprsonments ; some stoned , some hewen in sunder , some slain with the sword , some wandred up and down in Sheep-skins , and Goat-skins , being destitute , afflicted , and tormented ; some forced to wander in Wildernesses , and Mountains , and hide themselvs in Dens , and Caves of the earth , being such as the world was not worthy of , Heb. 11. So Ecclesiasticall History gives the like generall testimony of all the Saints in the New Testament , and succeeding ages ; for we read that of all the Apostles , none dyed a naturall death save onely Saint John , and hee also was banished by Domitian to Pathmos : and at another time , thrust into a Tun of seething Oil at Rome ; as Tertullian , and Saint Jerome do report . As for other beleevers , there was such a multitude of them suffered Martyrdom for professing the Gospel ; whereof some were stoned , som crucisied , som beheaded , some thrust through with spears , some burnt with fire , and the like ; ( for wee read of twenty nine severall deaths they were put unto ) that Ecclesiasticall History makes mention of , two thousand which suffered the same day with Nicanor . And after that , in the time of the Ten persecutions , were such an innumerable company of innocent Christians put to death , and tormented ; that Saint Jerome , in his Epistle to Chromatius and Heliodorus , saith , There was not one day in the whole year , unto which the number of five thousand Martyrs might not bee ascribed ; except onely the first day of January , who were put to the most exquisite deaths and torments , that ever the wit or malice , of Men or Devills could invent to inflict upon them . Since which time , the Turke and the Pope have acted their parts in shedding the blood of the Saints , as well as the Jews and Roman Empeours , as appears in the Book of Acts and Monuments , and Rev. 17. where the holy Ghost hath foretold , that the Whore of Babylon should fight with the Lambe , and they that are on his side , called , and chosen , and faithfull , untill shee were even drunk with the blood of the Saints , and with the blood of the Martyrs of Jesus ; which in part was fulfilled in England , under the Raign of Queen Mary : when in one year a Hundred seventy six persons of quality were burnt for Religion , with many of the common sort , and in France , where before theselate bloody Massacres , there were two Hundred Thousand which suffered Martyrdone , about Transubstantiation . And it is well known , that our Saviour Christs whole life , even from his Cradle to his Grave , was nothing else but a continued act of suffering ; yea , hee was the person , upon whom , as upon one Center , all our sorrows met : Hee that had all , possessed nothing , except the punishment due to our sins , which lay so heavy upon him for satisfaction ; that it pressed his soul as it were to the nethermost Hell , and made him cry out in the anguish of his spirit , My God , My God , why hast thou sorsaken mee ? so that there is nothing befalls us , but hath befalne our betters before us : and to bee free from crosses and afflictions , is the priviledge onely of the Church triumphant . For , qui non est Crucianus , non est Christianus , saith Luther : there is not a Christian , that carries not his Cross. It is onely Heaven , that is above all windes , storms and tempests : Not hath God ( saith Bernard ) cast n●…n out of Paradice ; for him to think to find out another Paradice in this world . Now the way not to repine at those above us , is to look at those below us ; we seldom or never see any man served with simple favours . It is not for every one to have his soul suck'd out of his mouth with a kiss , as the Iews tell of Moses . It is a great word that Zazomen speak ; of Apollonius , that hee never asked any thing of God in all his life , that hee obtained not . This is not our Paradi●…e , but our Pargatory ; not a place of pleasure but a Pilgrimage ; not a Triumph , but a Warfare : Wee cannot say of this world as Tully reports of Siracuse in Sicily , and others of Rhodes , that not one day passeth in which the Sun shines dot cl●…arly on them . Yea , wee think hee speeds well , that lives as it were , under a perpetuall Equinoctiall , having night and day equall , good and ill success in the same measure : for these compositions make both our crosses tolerable , and our blessings wholesom●… Wee that know not the afflictions of others , call our own the heaviest ; every small current is a torrent , every brook , a River ; every River a Sea : wee make our selves more miserable than wee need , than wee should , by looking upon our miseries in a multiplying glass ; wee measure the length of time , by the sharpness of our afflictions , and so make minutes seem hours , and days months . If wee bee sick , and the Physician promises to visit us to morrow with his best relief ; with what a tedious longing do wee expect his presence ? Our imagination makes every day of our sorrows appear like Ioshua's day , when the Sun stood still in Gibeon . The Summer of our delights is too short : but the Winter of our affliction goes slowly off . Wee are so sensible of a present distress , and so ingratefull sor favours past , that wee remember not many years health so much , as one days sickness : it is true , former meals do not relieve our present hunger , but this cottage of ours ruins straight , if it be not new daubed every day , new repaired . What then ? shall to-days Ague , make us forget yesterdays health ? and all Gods former favours ? if hee do not answer us in every thing ; shall wee take pleasure in nothing ? Shall wee slight all his blessings , because in one thing hee crosseth us , whereas his least mercy is beyond our best merit ? But if wee think of our deliverance from the fire of Hell , this is cause enough to make us both patient and thankfull ; though the trifles wee delight in bee taken from us . Lord take away what thou pleasest for thy glory and my good , so long as thou savest mee from the fire of Hell , and thy everlasting wrath . Neither is there a better remedy for impatience , than to cast up our receipts , and to compare them with our deservings . If thou lookest upon thy sufferings , thou shalt find them far easier than thy fins have deserved ; nothing to what thy fellow Saints , and Christ , thy elder brother hath suffered before thee : at a Lyons den , or a fiery furnace ; not to turn taile , were a commendation worthy a Crown : do but compare thy own estate with theirs , and thou shalt find cause to bee thankfull that thou art above any , rather than of envy or malice , that any is above thee , to domineer and insult over thee . Yea , compare thine own estate with thine enemies , thou shalt see yet greater cause to bee thankfull ; for if these temporary dolors which God afflicts his people with , are so grievous to thee ; how shall thine and Gods enemies ( though they suggest to themselvs that God is all mercy , as if hee wanted the other hand of his justice ) endure that devouring fire , that everlasting burning ? Isa. 33. 14. Psal. 68. 21. Doth he make bloody wayls on the backs of his Children ? and shall bastards escape ? doth hee deal thus with his Sons ; what will hee do with his Slaves ? cannot all the obedience of his beloved ones bear out one fin against God , as wee see in Moses , David , Zachary , &c. Where will they appear that do evill , onely evil , and that continually ? The meditation whereof may bee of some use to thee : Thales beeing asked how adversity might best bee born ? answered , By seeing our Enemies in worse estate than our selves . CHAP. 39. That the more wee suffer here ( so it bee for righteousness sake ) the greater our reward shall be heareafter . 5 FIfthly , wee shall bear the Cross with more patience and comfort ; if , with Moses , wee shall have respect unto the recompence of reward , which is promised to all that ( notwithstanding what they shall suffer ) persevere in well doing . Great are our tryals , but salvation in heaven will one day make amends , when we shall have all tears wiped , from our eyes , when wee shall cease to grieve , cease to sorrow , cease to suffer , cease to sin ; when God shall turn all the water of our tears , into the wine of endless comfort ; Yea , when our reward shall bee so much the , more joyous , by how much more the course of our life hath been grievous . First , see what promises are made to suffering ; Blessed are they which mourn , saith our Saviour , for they shall bee comforted , Matth. 5. 4. Blessed are they which suffer persecution for righteousness , for theirs is , the Kingdom of heaven , ver . 10. They that suffer here for well-doing , shall bee Crowned hereafter for well-suffering . Blessed shall you bee when men revile you , and persecute you , and say all manner of evill against you for my sake , sasty . Rejoice and be glad , for great is your reward in heaven , ver . 11. 12. And nothing wee suffer here , can bee compared either with those woes wee have deserved in Hell , or those joyes wee are reserved to in Heaven . When Marcus Marcellus , who was the first that saw the back of Hanniball in the field , was asked how hee durst enter into battaile with him 〈◊〉 hee answered , I am a Romane born , and a Souldier , and by him I shall make my renown everlasting : How much more should the hope of life immortall , wihch is the life of our lives mortall , whe●… o●… ●…ude , and encourage us in the Christian warfare ? And so it hath done with thousands : Origen was so earnest to suffer with his Father , when hee was but sixteen years of age , that if his Mother had not kept his cloaths from him , hee would have run to the place where his Father suffered ; to profess himself a Christian , and to have suffered with him : which was a common thing with the Martyrs , making all hast , lest they should miss of that noble entertainment . Yea , it hath not onely been common for men in a bravado , to encounter death for a small flash of honour ; but you shall see a bired servant venture his life for his new master , that will scarce pay him his wages at the years end : And can wee suffer too much for our Lord and Master ? who giveth every one that serveth him , not ●…lds and 〈◊〉 Saul pretended , 1 Sam. 22. Nor Towns and Cities , is Cicero is pleased to bo●…st of 〈◊〉 : but even an hundred-fold more than wee part withall in this life , and 〈◊〉 mansions in Heaven , John 14. 2. Therefore Bazil , when hee was offered money and preferments to tempt him , answered : Can you give me money that can last for ever ? and glory that may eternally flourish ? And certainly nothing can bee too much to endure , for those pleasures which endure for ever . Yea , if the love of gain makes the Merchant refuse no adventures of Sea : if the sweetness of honey makes the Bears break in upon th●… ●…ves , contemning the stings ; Who would not get heaven at any rate , at any cost or trouble whatsoever ? But to go on , Behold , saith God , it shall come to pass , that the Devill shall cast some of you into prison , that yee may bee tried ; and yee shall have tribulation ten days , yet fear none of those things which thou shalt suffer . For be but thou faithfull unto death , and I will give th●… the Crown of life , Rev. 2. 10. And again , ●…ssed is the man that endureth temtatation ; for when hee is tried hee shall receive the Crow●… of life , Jam. 1. ver . 12. A Crown without cares , without rivals , without 〈◊〉 , without end . Now if you consider it , The gain with hardness makes it far less hard ; The dangers great , but so is the reward . The sight of glory future , mitigates the sence of misery pres●… : For if Jacob thought not his service tedious , because his beloved Rachell was in his eye ; what can be thought grievous to him , that hath Heaven in his eye ? Adrianus seeing the Martyrs suffer such grievous things : hee asked why they would endure such misery , when they might ( 〈◊〉 ●…ing ) free themselvs ? to which one of them aleadged that text , Eye hath not seen , nor ear beard , &c. the ●…eing whereof , and seeing them suffer so cheerfully , did so convert him ; that , afterwards hee became a Martyr ton●… . Lastly ( not to enlarge my self , as I might in promises of reward ) Whosoever shall forsake Houses , or Brethren , or Sisters , or Father , or Mother , or Wife , or Children , or Lands , for my name sake ; he shall receive an hundred-●…old more , and shall inherit everlasting life Matth. 19. 29. This is ●…reasure worthy our hearts , a purchase worth our lives . Wherefore , eye not the stream thou wadest through , but the firm Land thou tendest to . And indeed , who is there that shall hear these promises , and compare the seed-time with the Harvest ; look up from the root to the fruit , consider the recompence of the reward : 〈◊〉 will not choose rather to suffer adversity with the people of God , than to enjoy the pleasure of sin for a season , Heb. 11. 25. Who will not bee willing to suffer with Christ , that hee may also reign with him 3 2 Tim. 2. 12. Who will not suffer these light afflictions which are but for ●…ment , when they cause unto us a far more excellent and eternall weight of glory 3 2 Cor. 4. 16. 17. Was Lazarus for a time extream miserable ? hee is now in Abrahams bosom . Yea , blessed Lazarus , thy sores and sorrows 〈◊〉 ceased , but thy joies are everlasting . Now mee thinks if thou but considerest that thy pain will shortly pass , but thy joies shall never pass away ; it should prove a notable soveraign Cordiall to strengthen thee ; not onely against reproaches which attend thy profession , but even against fire and fagg●…t . Who would not bee a Philpot for a mo●…th , o●… a Lazarus for a day , or a Stephen for an hour , that he might be in Abrahams bosome for ever ? nothing can ●…ee too much to endure , for those pleasures which endure fore●…er ▪ It is true , if in this life onely ●…ce had hope in Christ , we ●…re of all men the most miserable , as the Apostle speaks , 1 Cor. 1●… . 1●… . But thou must consider , that as this life is our Hell , and ti●…e wickeds Heaven , Job . 16. 20. So the next life shall bee their Hell , and our Heaven , ver . 21. 33. Prov. 16 , 4. As Dives was in Abrahams bosome , when Lazarus was in torments ; so Lazarus was in Abrahams besome , when Dives was in torments , Luk. 16. ver . 23. 25. And herein wee ●…re no worse , than C●…st ; Did not his Spirit pass from the Cross , into Paradice ? Did not hee first descend into Hel , and then had his ascension ? Suppose thy sufferings bee great , what then ? Assure thy self , that every pang is a prevention of the pains of Hell , and every respite , an earnest of Heavens rest ; and how many stripes dost thou esteem Heaven worth ? It is true , flesh and blood is so sensual , that it feels a little pain in the finger , a great deal more than the health of the whole body . But let us better consider on it , and behold at once the whole state of a Christian , wee shall see his peace exceed his pain ; ye●… , wee shall see both the torments present , and the glory following . Hope makes absent jales , present , wants , plenitude●… , and beguiles calamity , as good company does , the way . The poor traveller , in thinking of his Inne , goes on more cheerfully , and the bond man , in calling to mind the year of Jubilee . When the Apprentice calls to ●…nd that his years of covenant will now shortly expire , and then hee shall have his freed●… confirmed ; the very ●…emembrance thereof ●…eth many labour some works seem more light , and less grievous unto him : neither doth hee afterwards repent it . Did it ever repent Jacob , when hee came to inherit his Fathers blessing , that hee had indured a long exile , and tedious bondage ? Or Joseph , when hee was once made Ruler in Egypt , that he had formerly been sold thither and there imprisoned ? and hee had never been a Courtier , if he had not f●…st been a prisoner : Or did it repent the Israelites when they came to inherit the Land of promise , that they had formerly been forty years passing through a forlorn wilderness . Or which of Gods servants did ever repent that they had passed the apprentiship of their service here , and were now gon to be made free in glory ? If so , let us do and fu●…er cheerfully , patiently , couragiously , what God imposeth upon us : knowing that after wee have swet and smarted but fix days at the utmost , then cometh our Sabbath of eternal rest , which will make a mends for all ; knowing that death ends our misery , and begins our glory , and a few groans are well bestowed for a Preface to an immortall joy . Let then our eyes hee continually on the joys which follow , and not on the pain which is present ; the pain neglected and unregarded cannot bee very discomfortable . But that there is reward promised to those which suffer in Christs cause , is not all , for our reward shall bee answerable to our sufferings : the greater our sufferings are here , the greater shall our reward ●…ee hereafter , Matth. 16. 27. The deluge of calamities may assault us , but they shall exalt us . By our crosses sanctified , weight is added to our Crown of Bliss , for according to the measure of our afflictions , God weigheth unto us of his graces , that wee may be able to bear them , and according to the measure of our graces , hee proportioneth our glory , and sature happiness . Suffering for the Gospell is no inferiour good work , and every one shall bee rewarded , though not . for , yet according to his works , Psal. 62. 12. Rom. 2. 6. Rev 22. ver . 12. The Apostles tell Christ , wee have left all and followed thee , Matt●… . 19. 27. Christ tels them , when I sit on my Throne , yee s●…ll sit on Thrones with mee , ver . 28. They that turn many unto righteousnes●… 〈◊〉 shine as the starrs in the Kingdom of heaven , Dan. 12. 3. And they ●…t suffer Martyrdom , shall bee cloathed with long white Robes , and have Palms in their hands , Rev. 6. 9 11. Now , there bee three sor●… of Martyrs , Re & intentione ; intentione , non re ; re , non intentione : in both deed and intention , as was Saint Steven ; in intention , not deed , as was Saint John ; in deed , not in intention , as were the innocents . But , where the conflict is more hard , the conquest obtained shall be more glorious : for as Chrysostom speaks , According to the tribulations laid upon , and born by us ; shall our retribution of glory be proportioned . And persecutors ( saith Bernard ) are but our Fathers Gold-smiths : working , to add pearls to the Crowns of the Saints . Yea , ever where more work is done , there more wages is given ; and when the fight , or conflict is sharper , and the victory harder , the glory of the triumph is greater , and the Crown of reward more glorious . Whence it was that those Saints in the Old Testament , which were racked and tortured , would not be delivered , or accept of their enemies fair offers , to the end they might receive a bet●…er resurrection , and a more glorious reward ; Heb. 11. 35. Neither would we wish our work easir ; or our burthen lighter , if we looked up to the recompence of reward : for it may be well applied here , which was misapplied in the triall of that holy man Job , We do not serve God for nothing . Though we must not serve him meerly for reward , as hir●…lings , nor for fear as servants ; but as children , for love . O that ( when we suffer most ) we would but meditate and look upon with the eie of faith , the fulnesse of those joies , and sweetnesse of those pleasures , which ( having once finished our course ) we shall enjoy at Gods righ●… hand for evermore : Psal. 16. 11. being such as eie hath not seen , nor ea●… heard , neither hath entered into the heart of man to conceive : 1 Cor. 2. 9. Fo●… certainly the remembrance thereof , would even raise up our souls from ou●… selves , and make us contemne ▪ and sleight what ever our enemies could do ; as it did our fore-fathers : much more to sleight reproaches , which are such hug-●…ears to a great many . And no marvel , if that which ha●… made so many contemne fire and saggot , make us contemne the blasts of mens breath . But I hope enough hath been said , in shewing that our enemies in stea●… of robbing , inrich us ; and in lieu of hurting , pleasure us ; sith they greate●… our graces , and augment our glory ; sith if the conflict be more sharp , th●… Crown will be more glorious . Wherefore if our trials be small , let us bear them with patience , which makes even great burthens easie ; if they bee great and grievous , let us bear them patiently too ; since great is the weight of glory that ensueth them : whereas no suffering , no reward ; yea , if wee be not chastned here , we shall be condemned hereafter , 1 Cor. 11. 32. And whether had you rather rejoice for one ●…it , or alwaies ? you would do both , which may not be ; you would be both Dives and Lazarus , have happinesse both here and hereafter : pardon me , it is a fond covetousn●…sse , a●… idle singularity to affect it : What , that you alone may fare better than 〈◊〉 Saints ? That God should strow Carpets for your feet onely , to walk 〈◊〉 your Heaven ; and make that way smooth for you , which all Patriarchs , Prophets , Evangelists , Confessers , and Christ himself have found rugged , and bloody ? Away with this self-love , and come down you ambitious sons of Zebedes ; and ere you think of sitting near the Throne , be contented to be called unto the Cup. Now is your trial : Let your Savio●…r see how much of his bitter potion you can pledge ; then shall you see ho●… much of his glory he can afford you . In all Feasts , the coursest meats are tasted first : be content to drink of his Vineger and Gall , and after you shall drink new wine with him in his Kingdome . Besides , without some kinde of suffering , how shall your sincerity be approved ? Even nature is j●…d and cheerful whiles it prospereth , but let God withdraw his hand ; no sight , no trust : The mother of Micha , while her wealth lasteth , can dedicate a good part of her silver to the Lord , but now she hath lost it , shee falls a cursing , Judg. 17. 1 , 2 , 3. Cataline , whiles poor , had many seeming virtues , but having feathered his nest , you could hardly say , whether he was most lavish of his money , or of his modesty . But to be equally good in a prosperous , and adverse condition , deservs praise : When our resolution and practice is like that Maids in Plutarch , who being set in the Market . to be sold , when a Chapman askt her , Wilt thou be faithful , if I buy thee●… said ; Yea , that I will , though you do not buy me . Wee all are never weary of receiving , soon weary of attending ; we are ready to shrink from Christ , so soon as our profits or pleasures shrink from us : But if with the Needle of the Compasse , in the midst of tempestuous weather , we remain alwaies unmoveable , and staied upon one point ; it is a signe the Loadstone of the Gospel hath changed our hearts ; and we are governed by Christ , as the Needle is by the North-Pole . Wherefore if God should not frame outward things to thy minde , do thou frame thy mind to endure with patience and comfort what he sends ; and this will be an Odour smelling sweet , a Sacrifice acceptable and pleasant to God : yea , herein thou shalt approve thy self with David , a man after God's own heart ; and you know , that as David was unto God according to his heart , so was God unto David according to his . CHAP. 40. Application of the former grounds . ANd so you have the residue of the grounds of comfort , it remains that I should apply them : For this Doctrine , though it be better ▪ understood then practised , as Cassandra was better known than trusted : yet being both known , applied , and duly trusted to , will ( like the Sun ) not onely delight our understandings with its contemplation , but also warm and quicken our affections . Wherefore , is there any weak Christian so white●…ver'd with Nicodemus , that the reproaches and Persecutions which attend his profession , make him ashamed of Christ , or cause him to think that it is in vain to serve the Lord : whereby he is frighted our of the narrow way that leadeth to life ? Let him draw near , for I chiefly direct my speech unto him : Are afflictions and persecutions so necessary and profitable , as hath been shewed ? Doth not God onely gain glory by our sufferings ? but do they also bring us to repentance , and amendment of l●…fe ? stir us up to praier , wean us from the love of the world , keep us alwaies prepared for our enemies assaults , discover whether we are sincere or no , make us humble , improve all Christian graces in us ? Is God more specially present with us in afflictions ? Cannot our enemies diminish one hair of our heads , without God's special leave and appointment ? Hath he promised that we shall not be tempted above our strength ? Are these stripes the chiefest tokens and pledges of God's love and adoption ? Were none of his children ever exempted from the like ? And lastly , shall our momentany sufferings be rewarded with everlasting glory ? Yea , shall our glory be increased , as our sufferings have been more ? Then let them serve as so many ●…estoratives to thy fainting spirit ; yea , Lift up thy hands which hang down , and strengthen thy weak knees , Heb. 12. 12. For , I suppose thy fainting and drooping is from fear , and thy fear from doubting , and thy doubting from unbelief , and thine unbelief chiefly from ignorance of these things : and whence is thine ignorance of these , but this ? Thou hast never been conversant in the book of God ; or if thou hast , thou didst never seriously ponder these Scriptures which have formerly been rehearsed : for hadst thou seriously considered them , thou wouldst not have dared to make that an occasion of grief and prejudice , which the Spirit of God maketh the greatest cause of joy and confirmation that can be . For , what can be spoken more expresse , direct , and significant ? What demonstrations can be given more sollid ? What Fortifications or Bulwarks so strong and safe agaiest the affronts of Satan , and the World ? Thou saiest thou art persecuted for well-doing , and therefore thinkest it a strange thing . God saith it is , and ever hath been common to all his children , not Christ himself excepted . Take notice of these things , ( for it is the God of all truth and blessednesse that speaks them ) and apply them to thy self , as if they were particularly spoken to thee by name ; even as when twenty be in a room , where is a fair well-drawn picture ; every one thinks the picture loo●… upon him : and have not more modestie or manners ( in leaving those dishes for thy betters ) than will do thee good . Be not like a Monkey which looking in a glasse , thinks he sees another Monkeys face , and not his own : And know withall , that it is no small sin even to doubt , when we have God's command and warrant to secure us . Thou thinkest thy self miserable ; God saith , thou art blessed : Thou saiest , thou art hated of the world ; God saith , thou art beloved of Christ ; who hath chosen thee out of the world : Thou thinkest it a shame to be reproached ; God saith , It is thy glory : Thou grievest at it ; God saith , thou hast great cause to rejoice ; for it sheweth thee to be born of God , thine enemies to be the seed of the Serpent . Thou saiest , that all things go crosse with thee ; God saith , That all things shall work together for the best ; it may be the increase of thy temporal happinesse : however , that it shall bee for the improvement of thy graces here , for the advancement of thy glory hereafter . Thou thinkest it a sign of displeasure ; God saith , it is to thy Enemies , a token of perdition , but to thee , of salvation : Thou thinkest thy self near forsaken ; God saith , The spirit of glory , and of God , resteth upon thee : Thou saiest , thou shalt one day perish ; God saith , that neither things present , nor things to come , shall ever ▪ be able to separate thee from the love of God , which is in Christ Jesus our Lord. Thou thinkest the Lord doth not hear thee , because he doth not presently answer thee in the things that thou requirest : I tell thee , it were ill jor the best of us , if we were permitted to be our own choosers : Let Peter have his desire , and his Master shall not die ; so Peter himself , and the whole world had been lost . In unfit supplications we are most heard , when we are repelled : our God often times doth answer our praiers with merciful denials , and most blesseth us in crossing our desires . We may ask either bad things to a good purpose ; or , good things to a bad purpose ; or , good things to a good purpose , but in an ill season . Now , if we ask what is either unfit to receive , or unlawful to beg , it is a great favour of our God to be denied : granting is not alwaies the effect of love ; if so , then had Paul been lesse loved then Satan : Satan begg'd but once , and had his paier granted , concerning Job : S. Paul begg'd thrice that he might not be buffeted , yet was denied : Satan beg'd his shame ; who envied his successe ? Saint Paul that freedom from temptation , which would have been worse had then wanted : yea , if granting were alwaies an effect of love ; then was our blessed Saviour lesse loved than Satan ; for the Lord would not let the Cup of his Passion passe from him upon his earnest praier , which he made as he was Man. But you must know , that denials in some cases are better than grants : the Lord will not take away the body of sin from us upon our earnest praiers , yet he granteth us that which is equivalent ; viz. Grace to subdue our corruptions ; and withall takes away the occasion of pride , which is better : for certainly he is more supported of God , that hath grace given him to conquer a temptation ; as had the Martyrs , in being able to suffer those tortures ; than another who is excused to fight . Again , we must not measure God's hearing of our suit , by his present answer ; or his present answer by our own sense : touching the first , Zachary a long time failed of a Son for all his Praier ; but when he had even forgot that Praier , he had a Son ; the Angel brings him good news , Luk. 1. 13. Thy Praier is heard : When did he make this Praier ? Not lately ; for then he was gr●…n old , and had given over all hope of a child : so that his request was past over many years , and no answer given . The like example we have in Hannah , who powring out her soul before the Lord , in the trouble of her spirit ; God did not immediately tell her by revelation that she should conceive a Son , but he gave her for the present , faith ; which did work in her joy , and peace of conscience : for ( saith the text ) she looked no more sad ; and when shee had waited his leisure a certain time , The Lord remembred her with a Son , 1 Sam. 1. There is nothing between God and thee , but time ; prescribe not his wisdom , hasten not his mercie , now his grace is enough for you , his glory shall be more than enough hereafter . Tarry a little the Lords leisure , deliverance will come , peace will come , joy will come : thy tears are reserved , thine hunger shall be satisfied , thy sorrow shall be comforted : In the mean while to be patient in misery , makes misery no misery : while we consider that when a little brunt is once past , troubles will cease , but joies shall never cease . Wherefore , let us never give over , but in our thoughts knit the beginning , progresse , and end together ; and then shall we see our selves in Heaven , out of the reach of all our enemies . 2. To prove that wee are not to judge of Gods answering our praiers , by our own sence ; I need but to instance the woman of Canaan , ( as what can speed well , if the praier of faith from the knees of humility succeed not ? ) and yet behold , the further she goes , the worse she fares ; her discouragement is doubled with her suit : It is not good ( saith our Saviour ) to take the childrens bread , and cast it to dogs ; here was cold comfort : yet stay but a while , he clears up his brows , and speaks to her so comfortably , that 't were able to secure any heart , to dispel any fears . O Saviour ! how different are thy waies from ours , when even thy severity argues favour ! The trial had not been so sharp , if thou hadst not found the saith so strong , if thou hadst not meant the issue so happie : It is no unusual thing for kindnesse to look sternly for the time , that it may indear it self more , when it lists to be discovered . It was cold comfort that the Cripple heard from Peter and John , when he begg'd of them an alms ; Silver and gold have I none : but the next clause , vise up and walk , made amends for all . O God! we may not alwaies measure thy meaning by thy semblance ; sometimes what thou most intendest , thou shewest least●… In our afflictions thou turn'st thy back upon us , and hidest thy face from us , when thou most mindest our distresses . So Jonathan shot the arrows beyond David , when he meant them to him : So , Joseph calls for Benjamin into bands , when his heart was bound to him in the strongest affection ; so , the tender mother makes as if she wou'd give away her crying-child , whom she hugps so much closer in her bosom . If thou passe by us whiles we are strugling with the tempest , we know it is not for want of mercie , thou can●…st not neglect us : Oh let not us distrust thee ! if thou comest , it is to relieve us ; if thou staiest , it is to trie us ; howsoever , thy purpose is to save us . Surely God will work done , and man must not be of his counsel . Wherefore many times he deals with wicked men , as Eutrapilus sometimes did with his subjects ; who when he was minded to do a poor man a mischief , would give him abundance of wealth ; whereas contrarily his children find themselvs crost with a blessing . Possidonius tells us of Austin , that when there was wait laid for his life ; through God's providence he mist his way ; whereby his life was preserved , and his adversaries disappointed . As when Isabel Queen of England was to repasse from Zealand into her own Kingdom , with an Army , in favor of her Son against her Husband , she had utterly been cast away , had she come unto the Port intended , being there expected by her enemies : but Providence , against her will , brought her to another place , where shee safely landed . Yea , this I have seen , two men striving for the way , one receiving a switch over the face , draws his Bapyer to kill the other ; but by a providence , in making the offer , his saddle swaied to the horse-belly ; whereby in all likelihood , the one was saved from killing , the other from hanging : for before he could make after him , he was rid a mile . And have not some been detained ( by a violent storme ) from coming home , whereby they have been exempt from seeling the down-fall of their house ? Sure I am the letting fall of my Glove in the dark , once proved a means of saving me from drowning ; while another stepping before me , found the danger to his cost . And indeed , how infinitely should we intangle our selves , if we could sit down and obtain our wishes ! Do we not often wish that , which we after see would be our confusion ; because we ignorantly follow the flesh , and blinded appetite , which looks on nothing but the shell and outside ; whereas God respecteth the soul , and distributeth his favour for the good of that , and his glory ? It is an argument of love in the Father , when he takes away the Childs knife , and gives him a book . Wee , crie for riches , or liberty , or peace ; they are knives to cut our fingers : wherefore God gives us his Word , the riches of verity , not of vanity : Hee gives us that glorious liberty to be the Sons of God , he gives us that peace which the world cannot give , nor take away : wherefore let the Christian understand , God his Physitian , Tribulation his physick ; being afflicted under the medicine , thou criest , the Physitian hears thee , not according to thy will , but thy weal ; thou canst not endure thy malady ; and wilt thou not be patient of the remedy ? No man would be more miserable , than he that should cull out his own waies : What a specious shew carried Midas his wish with it , and how did it pay him with ruine at last ? Surely I have seen matters fall out so unexpectedly , that they have tutered me in all affairs , neither to despair , nor to presume ; not to despair , for God can help mee ; not to presume , for God can crosse me : One day made Marius Emperour , the next saw him rule , and the third he was slain of his Souldiers . Well then , if with Paul thou hast besought the Lord often , that thy present affliction might depart from thee , and canst not be heard in the thing which thou desirest ; know that thou art heard in that which is more conducible to thy profit : and consequently rejoice more in that thy petition is denied , than if it had been granted . This was the use which Saint Paul made of Gods denial , and he knew what he did , though he had as much to boast , and rejoice of , as any one living : yet , saith he , of myself I will not rejoice , except it bee , of mine infirmities : that is , afflictions , reproaches , persecutions , inward temptations , fears , distrust , &c. But in these I will very gladly rejoice , Why ? That the power of Christ may dwell in me : Note his reason , he had heard God say , that his power was made perfect through weaknesse , 2 Cor. 12. 8 , 9. Neither had he onely cause to rejoice in his infirnities , but all God's people have the same cause to rejoice ; for , what the spirit of comfort speaks in this , and in all the former places recited , do equally belong to thee for thy consolation , with all the regenerate ; for whatsoever was written afore-time , was written for thy learning and mines that wee through patience , and comfort of the Scriptures might have hope , Rom. 15. 4. And accordingly , will a good hearer apply to himself whatsoever is written in the Word ; for as the stomach sends the strength of the meat into every , member of the body : so we should send to the eie , that which is spoken to the eie ; and to the ear , that which is spoken to the ear ; and to the tongue , that which is spoken to the tongue ; and to the hand , that which is spoken to the hand ; and so to the heart , and every faculty and member of soul and body : if we hear comfort , we should apply it to fear ; if wee hear a promise , we should apply that to our distrust ; if wee hear a threatning , we should apply that to our presumption ; and so fill up the gap still where the Devil would enter . And indeed , had it not been for this Aqua coelestis , David had surely fainted in his affliction , Psal. 27. ver . 13. & 119. 72. but this good Word from heaven fetch him again , when he was ready to sink : and indeed , if Moses and the Prophets , the Evangelists and Apostles will not comfort us in this case , then as Abraham told Dives in another ca●… nothing will perswade , nor prevail . Believest thou the former . Scriptures spoken by Christ , and his Apostles ? I know that thou believest , with some mixture of unbelief ; and art almost perswaded , not onely to do , but to suffer chearfully for well-doing . But why dost thou not altogether believe , that it is a blessed and happie thing thus to suffer ? Mat. 5. 10 , 11 , 12. That thou hast great cause to rejoice and be glad that thou art counted worthi to suffer shame for Christs name ? Acts 5. 41. Thou seest it is not for nothing that David acknowledgeth , It was good for him that be was afflicted , Psal. 119. 71. that Job blesseth the time that ever he was corrected , Job 42. That Jeremy praied for correction as a good thing , Jer. 10. 24. That a whole Church voted the same , Lam. 3. 27. It is not for nothing that Chr●…t saith , Blessed and happy are yee when men revile you , and persecute you : That Saint James saith , Count it exceeding joy , when yee fall into divers temptations , James 1. 2. It is not for nothing that Saint Paul saith , I take pleasure in infirmities , in reproaches , an ●…cessities , in persecutions , in anguish , for Christ's sake , &c. 2 Cor. 12. 10. That Peter and John , when they were beaten and imprisoned , departed from the Council , rejoicing that they were counted worthy to suffer rebuke for Christs name , Act. 5. 41. For , even bearing the Crosse with Christ , is as great a preserment in the Court of Heaven , as it is in an earthly Co●…t for the P●…nce to take off his own Roab , and put it on the back of one of his servants ; as you may perceive by the Lord's speech to Paul , Act. 9. 15 , 16. & 23. ver . 11. and our Saviour Christs words to his Apostles , Ast. 1. 8. yea , to suffer for Christ ( saith Father Latimer ) is the greatest privilege that God gives in this world : and the story of Job is a book-case to prove it : for did not God by him , as sometimes a Schoolmaster with his Pupill , who when he hath polished and perfected a good Scholar , brings him sorth , provokes adversaries to set upon him with hard questions , and takes a pride to see the fruit of his own labours . And in the warrs , to have the bottect and most dangerous services imposed upon them by their ●…eneral , is accounted the greatest honour : neither will he confer the same upon any , but the stoutest and most valiant . This Rod of the Lord ( like Abasuerus his Scepter ) is never stretcht forth toward any of his , but in great love and favour . It is like the kisse , which Cyrus , in Xenophon , gave to Chrysanthas , which was accounted a greater and more special favour , than the Cup of gold which he gave to Artabazus : Which being so , let us in this particular , imitate the Muscovitish women , who will not think their husbands love them , unlesse they chastise them ; and the Indians , who are ambitious to be burnt with them ; and the Thracians , who are proud to wear their scarrs . Moses esteemed the reproach of Christ greater riches than all the treasures of AEgypt , Heb. 11. 25 , 26. And the Apostles esteemed it a grace , to be disgraced for him : and shall we grumble , or think much at it ? No : in the greatest extremity of straights , let us acknowledge it a favour , and give him thanks : and so much the rather , for that it is more acceptable to God , to give him thanks once in adversity , then six hundred times in prosperity , as a grave Divine well observs : and indeed , it is the summe of all Religion to be thankful to God in the midst of miseriex . True , it is hard for Job , when the terrours of God fight against him , and the arrows of the Almighty stick so sast 〈◊〉 him , that the venome thereof hath drunk up his spirit , Job 6. 2 , 3 , 4. to think it a special favour and dignity , but so it was , being rightly considered . It was hard for Josephs br●…hren to hear him speak roughly unto them , take them for spies , accuse them of theft , and commit them to prison , Gen. 42. 30. and think , it is all out of love ; much more hard for 〈◊〉 to bee cull ▪ d cut from the rest , and committed to ward , while his brethren are set at libertie , Vers. 24. and yet it was so ; yea he loved him best , whom he seemed to favour least : yet , such is the 〈◊〉 of our nature ; that as weak eies are dazled with the ●…ght which should comfort them , so there is nothing more common with God's Children , than to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causes of 〈◊〉 joy , and 〈◊〉 with that which is intended for their confirmation . Even Manoah conceivs death in that vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 did consist : Judg. 13. 22. And the Shepherds , Luk. 2. who were sore afraid , when the Angel of the Lord came to bring them good tidings of great joy to all people ; viz. their Saviours Birth , which ●…as Christ the Lord , Vers. 9. 10. But what hath been the answer of GOD alwaies to his children , in such their extasies , but this ? Fear not , Gideon , Judg. 6. 23. Fear not , Joseph , Mat. 1. 20. Fear not Zachary , 〈◊〉 . 〈◊〉 . 13. Fear not Abraham , for I am thy shield , and thy exceeding great reward , Gen. 15. 1. Fear not , Paul , for I am with thee , and no man shall lay hands on thee to do thee hurt , &c. Acts. 18. 9. 10. the words are often repeated ( as Pharaohs dreams were doubled ) for the surenesse . Yea , to the end , that we should be fearlesse in all our sufferings , so long as we suffer not as evil doers , 1 Pet. 4. 15. Fear not , as one well notes , is the first word in the Annunciation of Christs Conception ; and the first word in the first An●…iation of his Birth : and the first word in the first Annuuntiation of his Resurrection , and almost the last words in his last exhortation , a little before his death , are , Let not your hearts be troubled , and be of good comfort , strengthening his followers , and sweet●…ing his Cross by diverse forcible reasons , 〈◊〉 21. Mark. 13. And the words of dying men have ever been most emphatical , most effectual . Nay , more than all this , if yet thou wilt not be comforted , look but Joh. 16. 20. and thou shalt have thy Saviour assure ●…hee by a double bond : His Word I say , Oath Ver●…ly , verily , I say unto you . that though for the present you do fear , and sorrow , and weep ; yet all shall be turned into joy , 〈◊〉 that joy shall no man be able to take from you , v. 22. And so much of the Patience of the Womans seed . Innocency Felicity If you will see the Malice of the Serpents seed : Subtilly Misery Read the three soregoing parts ; viz. The cause and cure of Ignorance Error . &c. The cure of Misprision . Characters of the kinds of preaching . The last where●… sold only by James Crump , in Little Bartholomews Well-yard . A two-fold PRAYER for the Morning and for the Evening , as also another to be said at any time . Jer. 1●… 25. Pour out thy fury upon them that know thee not , and upon the families that call not on thy name . Psal. 145. 18. Rom. 10. 12. The Lord is nigh and rich unto all that call upon him in truth . Isa. 65. 24. Before they call I will answer , and whiles they are yet speaking I will hear . Jer. 33. 3. Call unto me and I will answer thee , and shew thee great and mighty things , which thou knowest not . 1 Joh. 5. 14. If wee ask any thing according to his will , he heareth us . Joh. 16. 23. Mat. 21. 22. Whatsoever yee shall ask the Father in my Name , believing , he will give it you . Psal. 55. 17. Evening and Morning , and at Noon will I pray . A PRAYER for the Morning . O Lord prepare our hearts to Pray . O Most glorious LORD GOD , and in JESUS CHRIST our most merciful and loving Father ; in whom wee live , and move , and have our being ; in the multitude of thy mercies we desire to approach unto thee , from whom all good things do proceed ; who knowest our necessities before we ask , and our ignorance in asking . It is true , O Lord , if we should consider onely our own unworthiness , and how we have heretofore abused thy goodnesse and long-suffering towards us ; wee might rather despair with Judas , and like Adam run from thee , then dare to approach thy glorious presence . For we confesse , O Lord , to the shame and confusion of our own faces , that — — as we brought a world of sinne into the World with us , and deserved to dye so soon as wee began to live ; so ever since that thou hast spared us , we have done nothing but add sinne unto sinne , as thou hast added mercy to mercy : For we have been no lesse rebellious unto thee , then thou hast been beneficiall unto us . We do daily and hourely break all thy commandements , adding unto that our originall corruption which we were conceived and borne in , all manner of actuall transgressions , by sins of Omission , sins of Commission , sinnes of Ignorance , sinnes of Knowledg , sinnes against conscience ; yea , sinnes of Presumption and Will fulness , and that in thought , word , and deed . We have sinned against thy Law , and against thy Gospel , against thy mercies , and against thy judgments , against the many warnings , and the abundance of meanes , afforded by thee to reclaime us , against the spirit ●…of grace cotinually knocking at the doors of our hearts , with infinite checks and holy motions , — as our first Parents left us a large stock of sinne , so we have improved the same beyond measure ; O that we could have so improved that stock of grace which wee have received from thee ! But whereas thou gavest us as large a portion , we suddenly lost it . We were created indeed by thee , after thine own image , in righteousness , & holiness , & in knowledg of the Truth : But alas ! now our understandings are so darkned and dulled , our judgmēts so blinded , our wils so perverted , our affections so corrupted , our reason so exiled , our thoughts so surprised , our desires so entrapped , and a●…l the faculties and functions of our souls so disordered , that we are not sufficient of our selves to think , much lesse to speak , least of all to do ought that is good . And yet usually like Bladders , we are not more empty of grace , than we are blown up with pride : whereby with Laodicea , we not once see our own spiritual misery and nakednesse ; but think we are rich and good enough , as wanting nothing ; when as scarce Our eares have been alwaies open to the 〈◊〉 , sh●… unto thee ; we have abused our eyes to wantonnesse , our mouthes to filthynesse , and our feet have been swift to all evill , flow to ought that is good . any ●…ark of grace yet appears in us . Yea , so far have we been from loving and serving thee , that we have hated those that do it , and that for their so doing . And so far have we been from performing that vow which we made to Christ in our Baptism , when we took his presse-mony to be his Souldiers , and serve him in the field of this world , against his and our enemies ; that we have renounced our vow made ●…o him , ●…dd fled from his standard ; yea , fought for Satan and the World , seeking to win all we could from Christ , by tempting to sin , and by persecuting such as were better then ourselves ; so that all our recompence of thy love unto us , hath been to do that which thou hatest , and to hate those whom thou lovest . Yea , we cannot deny but we have persecuted thee with Paul , denied thee with Peter , betraied thee with Judas , and crucified thee with those cruel Jews . And as wee have committed one sinne on the neck of another , so we have multiplyed , and many times repeated them , by falling often into the same wickednesse , whereby our sinnes are become for number , as the sands of the Sea , and as the Stars of Heaven . Now Lord it being thus with us , how can we expect that thou shouldest hear our praiers , & grant our requests ? yea , how can wee look for other at thine hands , then great and grievous , yea , then double damnation ? as most justly we have deserved . Yet —   Yet most most merciful Father , being that thou hast given thy Son , and thy Son himself for the ransome of so many as shall truly repent , and unfainedly believ in him , who hath for our sakes fulfilled all righteousness ; yet , suffered on the Crosse , and there made full satisfaction for the sins of all thine Elect. And seeing thou hast appointed Praier , as one special means for the obtaining of thy grace , unto which thou hast annexed this comfortable promise , that where two or three be gathered together in thy Name , thou wilt be in the midst of them , and grant their requests ; and since our Redeemet hath assured 〈◊〉 , that And likewise knowing , that mercie pleaseath thee , and that the sole perfection of a Christian , is the imputation of Christs righteousnesse , and the not-imputation of his own unrighteousnesse : whatsoever we shall ask thee in his name , thou wilt give it us :   We are emboldened to sue unto thee our God for grace , that we may be able to repent and believe . Wherefore for thy promise sake , for thy Sons sake , and for thy great Names sake , we beseech thee send down thy holy Spirit into our souls , regenerate our hearts , change and purifie our natures , subdue our reason , rectifie our judgments , strengthen our wills , renew our affections , put a stop to our madding and straying fancies , beat down in us whatsoever stands in opposition to the Scepter of Jesus Christ ; and enable us in some measure , both to withstand that which is evil , and perform that which is good and pleasing in thy sight . Yea give us repentance never to be repented of , and possess our souls with such a dreadfull awe of thy Majesty , that we may fear as well to commit small sins as great ones , considering that the least sin is mortall without our repentance , & thy mercy : as wel fear to sin in secret as openly , since there is nothing hid from thee : as well condemne our selves for evill thoughts as evill deeds , considering that the Law is spirituall , binding the heart no lesse then the hands ; as well abstain from the occasions of fin , as sin it self ; and consider that it is not enough , to abstain from evill , unlesse wee hate it also , and do the contrary good . And because every day which does not abate of our reckoning , will increase it ; and that by procrastinating , we shall but heap unto our selves wrath against the day of wrath : Good Lord , suffer us not , we beseech thee , to defer our repentance , lest the custome of evill makes it altogether unalterable in us : or lest we dye before we begin to live : or lest thou resusest to hear us another day , calling upon thee for mercy : because we refuse to hear thee now , calling to us for repentance . And now O Lord , since thou hast safely brought us to the beginning of this day , we beseech the to defend , and dierct us in the same : and as thou hast blest us in our lying down , and in our rising up , so protect & prosper us in our going forth , & in our coming home : shield and deliver us from the snares of the Hunter , who lieth in waite for our souls ; and is continually labouring our everlasting destruction . And no lesse arm us against the allurements of the world , wherein we shall meet with many provocations , and temptations : and that 〈◊〉 may not lead ourselvs , nor be Wherefore if we be not yet converted , let this be the happy hour of our conversion ; that as our bodies are risen by thy power , and providence from sleep , so our soules may daily bee raised from the sleep of sin , and the darknesse of this world ; that so we may enjoy that everlasting light , which thou hast prepared for thine ; and purchased with the bloud of thy dear Son , our Saviour Jesus Christ.   Give unto us , we beseech thee , a true , lively , and justifying faith , whereby we may lay hold upon those gracious promises , which thou hast made unto us in him ; and wherewith we may vanquish all our spirituall adversaries . Seal up unto us the assurance of our salvation , by the testimony of thy blessed Spirit . Give to led into temtation ; give us wisdome to beware of men , even of associating our selves with the vitious , like Joseph : lest otherwise with David , we be drawn to dissemble : or with Peter , to deny thee : for sin is of a catching , and infectious quality : and our corrupt hearts are like tinder , which will kindle with the least spark : especially O Lord , keep us from yeelding to their solicitations , or following their customs , of drink ing , swearing , slandering , and making the worst construction of thin●…s : of mocking , and scoffing at religion , or the religious : let not custome and example any whit prevail with us , without , or against thy written Word ; lest we misse of the narrow way , which alone leadeth unto life : onely give us wisedome , and grace , to look upon thy Sons whole life : & see how he would speak , and do , before we speak or do anything , & then having thy word for our warrant , and thy glory for our aime ; let no censures , not flowts of anydiscourageus . us thy servants , that wisdome which descendeth from above , that we may be wise unto our eternall salvation : so shall our hearts ( instead of a Commentary ) help us to understand the Scriptures , and our lives be an Exposition of the inward man. Give us grace , to account all things in this world even as drosse , and dung , that we may win Christ Jesus ; and Heaven and happinesse by means of him . Give us single hearts , and spirits without guile , that wee may love goodnesse for it self , and more seek the power of godlinesse , then the shew of it ; and love the godly for thy sake : and because they are godly . Grant that in the whole course of our lives , we may doe unto all others , as we would that they should doe unto us : considering , that whether we do good or evill , unto any one of thy members , thou takest it as done unto thy self . Discover unto us all our own fins , that wee may not be so forward to censure others , as wee have been heretofore . Give us patience to beare thy Fatherly chastisements , which through thy grace sanctifying them to us , become both Medicines to cure us , and Antidotes to preserve us from the sicknesse of sin : considering , that all the afflictions of this life , are not worthy those joyes which shall be revealed unto us . Finally , good Father we beseech thee , inable us so to walk in thy fear ; that in mirth we be not vain , in knowledg we be not proud , in zeal we be not bitter ; instruct us by thy Word direct us by thy Spirit , mollifie us by thy grace , humbleus by thy , corrections , win us by thy benefits , reconcile our nature to thy wil , & teach us so to make profitofevery thing , that we may see thee in althings , & al things in thee . And as we are suiters unto thy Majesty , for these thy blessings spirituall : so likewise we humbly beg at thy mercifull hands , all necessaries appertaining to our temporall welfare : beseeching thee to blesse us in our persons , with health , strength , and liberty : in our estates , with sufficiency , and the right use of it ; cons●…dering that is wee spend what ●…ee And in these our prayers wee are not mindfull of our selves alone , but forasmuch as thou hast commanded us to pray one for another ; as being the members of one and the same mysticall body : wee beseech thee to blesse thy whole Church Universall , wheresoever dispersed , and howsoever   distressed , or despised , far and wide over the face of the whole earth : and vouchsafe unto thy Gospell such a free and effectuall passage , that it may sound throughout all Nations . Yea , wee humbly pray thee , let it convert and reclaim the Turks , Jews , Infidels , Indians , Atheists , Epicures , Hereticks , and Schismaticks . Prevent all plots , and projects against the Kingdome of thy Christ : let thy Word and Spirit alone , bear rule in all places . Extend thy tender mercy O Lord , to all Protestants beyond the Seas ; to all Christians under the Turks , or other Infidels : strengthen all such as suffer for thy cause , and let thy presence with them counterpoyse whatsoever is laid upon them , and inable them to continue constant in thy faith and truth to the end . More Particularly , be good unto that part of thy Church planted here amongst us , in this sinfull Land , and indue us with thy grace as thou hast already with other blessings ; that they may not rise up hereafter in judgment against us . be propitious to the Nobility , Gentry , and Communalty . Blesse the Tribe of Levi , all Ministers of thy Word and Sacraments ; let their lips , O God , preserve knolewdg , and their lives righteousnesse ; and for ever blesse thou their labours : increase the number of those that are saithfull and painfull ; and reform , or remove such as are either scandalous , or idle : and for a constant and continuall supply of their mortality , blesse all Schools of learning , and good literature ; especially the Universities . Remember in much mercy all that are afflicted , whether in body , or in mind , or in both ; whether in conscience , have upon our own lusts , we may ask , but wee shall nor receive : in our good names , with an 〈◊〉 report : and so , blesse and sanctifie unto us all the things of thislife , that they may be furtherances of us in the way to a better .   And seeing that it is in vain for us to labour , except thy blessing go along with it : neither can our endeavours succeed well except thou prosper them : bless every one of us in our several places and callings , and so direct us in all we shall take in hand , that whatsoever wee do , may tend to thy glory , the good of others , and the comfort of our own soules : when wee shall come to make our finall account unto thee sor them . groaning under fin ; or for a good conscience , because they will not fin : and as thou makest them examples to us , so teach us to take example by them , and learn wisdome by thy hand upon them .   These , and all things else which thou knowest we stand in need of , we humbly crave at thy mercifull hands , and that for the alone worthinesse , and satisfaction of thy son : and the honour of our onely Redeemer , and Advocate Jesus Christ : to whom with thee O Father , and thy blessed Spirit , be given as is most due , all praise , glory , and dominion , the residue of this day , and for evermore . Amen . A Praier for the Evening , which would be performed before Supper , and not when we are more prone to sleep , then to pray . O Eternal , Almighty , and incomprehensible Lord God ; who art great and terrible , of most glorious Majesty , and infinite purity : Creator , and Preserver of all things , and Guider , and Governour of them being created : who fillest Heaven and Earth with thy presence , and art every where at hand to receive , and hear the praiers of all that repair to thee in thy Christ. Thou hast of thy goodnesse bestowed so many , and so great mercies upon us , that wee know not how to expresse thy bounty herein . Yea , we can scarce think of any thing more to pray for , but that thou wouldest continue those which thou hast bestowed on us already : yet we covet still , as though we had nothing , and live as if we knew nothing of all this thy beneficence . Thy blessings are without number , yet our sins strive with them which shall be more : if we could count the numberless number of thy Creatures , they would not be answerable to the number of thy gifts ; yet the number of our offences which we return in lieu of them , are not much inferiour thereunto . Well may we confesse with Judas , we have sinned , and there stop ; but we cannot reckon their number , nor set forth their nature . We are bound to praise thee above any Nation We no sooner lived , then we de served to die ; neither need we any more to condemn us , then what we brought into the world with us : but thou hast spared us to this hour , to try if we would turn unto thee by repentance , as our first Parents , and wee have turned from thee by sin : yet thy mercy seems to have been in vain , and thy long-suffering to no end : For whereas many have been won by thy Word , wee would not suffer it to change us ; many have been reformed by the Grosse , but whatsoever : for what Nation under Heaven enjoys so much light , or so many blessings as we ? above any Creature , for all the Creatures were ordained for our sakes : and yet Heaven , Earth ; and Sea , all the Elements , all thy Creatures obey thy Word , and serve thee as they did at first : yea , call upon us to serve thee : onely men for whom they were all made , ingratefully rebell against thee . we would not suffer it to purge us ; many have been moved by thy benefits , but we would not suffer them to perswade us : yea , as if we had contracted with the Divel , that we would abuse all thy gifts so fast as they come : thy blessings make us proud , thy riches covetous , thy peace wanton , thy mea●…s intemperate , thy mercy secure ; and all thy benefits serve us but as weapons to rebell against thee . We have prophaned thy daies , contemned thy ordinances , resisted thy Word , grieved thy Spirit , misused thy Messengers , hated our Reprovers , slandered and persecured thy people , seduced our friends , given ill example to our Neighbours , opened the mouths of thine and our adversaries , to blaspheme that glorious Name after which we are named , and the truth we professe : whereas meaner mercies , and far weaker means , have provoked others no lesse to honour thee , and the Gospel ; who may justly rise up in judgme●…t against us . Besides , ( which makes our case far more miserable ) we can scarce resolve to amend ; or if we do , we put off our conversion to hereafter : when we were children , we deferred to repent till we were men : now we are men , we defer untill we be old men : and when we be old men we shall defer it until death , if thou prevent us not : and yet we look for as much at thine hands , as they which serve thee all their lives . Thou might'st have said before we were formed ; let them be Toads , Monsters , Infidels , Beggers , Cripples , or Bondslaves so long as they live , and after that , Cast-awaies for ever and ever : but thou hast made us to the best likenesse , and nursed us in the best Religion , and placed us in the best Land , and appointed us to the best and onely Inheritance , even to remain in blisse with thee for ever : so that thousands would think themselvs happy , if they had but a piece of ou●… happinesse . Perhaps we have a form of godlinesse , but thou who search●…st the heart , and triest the reins , knowest that too often we deny the power of it : and that our Religion is much of it hypocrisie , our zeal envie , our wisedom policie , our peace security , Why shouldest thou give us thy Son for a ransome , thy holy Spirit for a pledge , thy Word for a guide , thy Angels for our guard ; and reserve a Kingdom for our perpetual inheritance ? Why shouldest thou bestow health , wealth , rest , liberty , limbs , senses , food , raiment , friends , and the means of salvation upon us , more then upon others , whom thou hast denied these things unto ? We can give no reason for it , but that thou art merciful ; and if thou shouldest draw all back again , we had nothing to say but that thou wert just : which being considered , why should any serve thee more then we , who want nothing but thankfulnesse ? Why should we not hate the Way to Hell , as much as Hell it self ? and   why should we not make every cogitation , speech , and action of ours , as so many steps to Heaven ? yet 〈◊〉 tho● shouldst now ask us what lust is asswaged , what affection qualified , what passion expelled , what sin repented of , what good performed since we began to receive thy blessings to this day ? we must needs confesse against our selvs , that all our thoughts , words , and works , have been the service of the World , the Flesh , and the D●vel : yea , it hath been the course of our whole life , to leave that which thou commandest , and to do that which thou forbiddest : yet , m●serable wretches that we are , if we could give thee our bodies and souls , they should bee saved by it ; but thou wert never the richer for them . our life rebellion , our devotion dead●esse ; and that we live so securely , as if we had no souls to save . Thus while we look upon our selvs , we are ashamed to lift up our eies unto thee ; yea , we are ready to despair w●th Cain : yet when we think upon thy Son , and the rich promises of the Gospel , our fear is in some measure turned into joy : while we consider that his righteousnesse for us , is more then our wickednesse against our selvs ; onely give us faith we beseech thee , and settle it in thy beloved , that we may draw virtue from his death and resurrection , whereby we may be enabled to die unto sin , and live unto righteousnesse ; and it sufficeth for all our iniquities , necessities , and infirmities . Indeed , thy Word and Spirit may work in us some flashes of desire , and purposes of better obedience ; but we are constant in nothing , but in perpetual offending , onely therein we cease not : for when we are waking , our flesh tempts us to wickednesse ; if wee are sleeping , it sollicites us to filthinesse ; or perhaps when we have offended thee all the day , at night we pray unto thee : but what is the issue of our praying ? First we sin , and then we pray thee to forgive it ; and then return to our sins again ; as if we came to thee for no other end , but to crave leave to offend thee : Or , of thy granting our requests , we even dishonor thee , and blaspheme thy name , while thou do'st support and relieve us ; run from thee , while thou do'st call us ; and forget thee , while thou art feeding us : so thou sparest us , we sleep ; and to morrow we sin again . O how justly mightest thou forsake us , as we forsake thee ; and condemne us , whose consciences cannot but condemne our selvs ! But who can measure thy goodnesse , who givest all , and forgivest all ? Though we be sinful , yet thou lovest us ; though we be miserably ingrateful , yet thou most plentifully blessest us : What should we have , if we did serve thee , who hast done all these things for thine enemies ? O that thou who hast so indeared us to serve thee , wouldest also give us hearts and hands to serve thee with thine own gifts . It is true , O Lord , as wee were made after thine own Image ; so by sin we have turned that Image of thine , into the Image of Satan : but turn thou us again , and we shall bee turned into the Image and likenesse of thy Son : And what though our   sins be great , yet thy mercie is far greater then our sins either are , or can be : we cannot be so bad , as thou art good ; nor so infinite in sinning , as thou art in pardoning , if we repent . O that we could repent ! O that thou wouldest give us repentance ! for we are weak , O Lord , and can no more turn our selvs , then we could at first make our selvs : yea , we are altogether dead in sin , so that we cannot stir the least joint , no not so much as feel our deadnesse , nor desire life , except thou be pleased to raise and restore our souls from the death of sin , and grave of long custome , to the life of grace : Apt wee are to all evil , but reprobate and indisposed to all grace and goodnesse ; yea , to all the means thereof . Wee are altogether of our selvs unable to resist the force of our mighty adversaries , but do thou free our wills , and set to thy helping hand , in casting down by thy Spirit our raging lusts : and by thy grace subdue our untamed affections , and we shall henceforth as much honor thee , as by our wickednesse we have formerly dishonored thee .   Wherefore of thy goodnesse , and for thy great Names sake , we beseech thee take away our stony hearts , and give us hearts of flesh : enable us to repent what we have done , and never more to do what we have once repented , not fostering any one sin in our souls . Reform and change our minds , wills , and affections , which we have corrupted ; remove all impediments which hinder us from serving of thee , and direct all our thoughts , speeches , and actions to thy glory , as thou hast directed our eternal salvation thereunto . Let not Satan any longer prevail , in causing us to defer our repentance ; since we know , that late repentance is seldom sincere , and that sicknesse is no fit time for so And because infidelitie is the bitter root of all wickednesse , and a lively faith the true mother of all grace and goodnesse : nor are wee Christians indeed , except we imitate Christ , and square our lives according to the rule of thy Word : Give us that faith which manifesteth it self by a godly life ; which purifieth the heart , worketh by love , and sanctifieth the whole man throughout . Yea since , if our faith be true and great a work ; as many have found that are now in Hell : Neither is it reasonable , thou shouldest accept of our feeble and decrepit old age , when we have spent all the flower , and strength of our youth , in serving of Satan , not once minding to leave sin , until sin left us . saving , it can no more be severed from unfained repentance , and sanctification , then life can be without motion , or the sun without light : give us spiritual wisdom , to try and examine our selvs , whether we be in the faith or not : that so we may not be deluded with opinion onely , as thousands are . Yea , O Lord , give us firmly to resolve , speedily to begin , and continually to persevere , in doing and suffering thine holy will : Inform and reform us so , that we may neither mis-believe , nor mis-live : subdue our lusts to our wills , submit our wills to reason , our reason to faith ; our faith , our reason , our wills , our selvs , to thy blessed Word and Will. Dispell the thick mists and clouds of our sins , which corrupt our souls , and darken our understandings ; separate them from us , which would separate us from thee : Yea , remove them out of thy sight also , we most humbly beseech thee , as far as the East is from the West ; and in the merits of thy Son , pardon and forgive us all those evils , which either in thought , word , or deed , we have this day , or any time heretofore committed against thee : whether they be the sins of our youth , or of our age ; of omission , or commission ; whether committed of ignorance , of knowledge , or against conscience , and the many checks and motions of thy holy ●…pirit . Discover unto us the emptinesse , vanity and insufficiencie of the things here below , to do our poor souls the least good ; that so we may be induced to set an higher price upon Jesus Christ , who is the life of our lives , and the soul of our souls : considering , that if we have him , wee want nothing ; if we want him , wee have nothing . And now , O Lord , seeing th●… time approacheth which thou hast appointed for rest ; and because wee can neither wake nor sleep without thee , who hast made the day and night , and rulest both : therefore into thy hands we commend our souls and bodies , beseeching thee to watch over us this night , and preserve Finally , O Lord , give unto us , and increase in us all spiritual graces : inlighten our minds with the knowledge of thy truth , and inflame our hearts with the love of whatsoever i●… good ; that we may esteem it our meat and drink to do thy blessed will. Give us religious thoughts , godly desires , zealous affections , holy endeavours , assured perswasions of faith , stedfast waiting through hope , constancy in suffering through patience , and hearty rejoicing from love : regenerate our minds , purifie our natures , turn all our joies into the joy of the Holy Ghost ; and all our peace into the peace of conscience ; and all our fears into the fear of sin , that we may love righteousnesse , with as great good will , as ever we loved wickednesse ; and go before others in thankfulnesse towards thee , as far as thou goest in mercy towards us before them .   Give us victory in temptation , patience in sicknesse , contentment in poverty , joy in distresse , hope in us from all our spiritual , and bodily enemies ; from thievs , fire , and from all other dangers . troubles , confidence in the hour of death : give us alwaies to think and meditate of the hour of death , the day of judgment , the joies of heaven , and the pains of hell ; together with the ransome which thy Son paid , to redeem us from the one , and to purchase for us the other : so shall neither thy benefits , nor thy chastisements , nor thy Word return ineffectual : but accomplish that for which they were sent , until we be wholly renewed to the image of thy Son. These things we humbly beg at thy fatherly hands , and whatsoever else thou knowest in thy divine wisdome to be needful and necessary for our souls , or bodies , or estates , or names , or friends , or the whole Church , better then we ourselvs can either ask or think : and that for thy Names sake , for thy promise sake , for thy mercies sake , for thy Sons sake , who suffered for sin , and sinned not ; and whose righteousnesse pleadeth for our unrighteousnesse : in him it is that we come unto thee , in him we call upon thee , who is our Redeemer , our Preserver , and our Saviour ; to whom with Thee , and thy blessed Spirit , be ascribed as is most due , all honour , glory , praise , power , might , majesty , dominion , and hearty thanksgiving , the rest of this night following , and for evermore , Amen . A Praier to be used at any time . O Almighty , Eternall , most Glorious , and onely wise God ; giver to them which want , comforter of them which suffer , and forgiver of them that repent ; whom truly to know , is everlasting life : Wee thy poor creatures acknowledge and confess unto thee , who knowest the secrets and desires of all hearts : that — — of our selvs , we are not worthy to lift up our eyes to heaven , much less to present our selves before thy Majesty with the least confidence , that thou shouldest hear our praiers , or accept of our services : but rather that thou shouldest take these our confessions , and accordingly condemne us to the lowest place in Hell : for our continually — we have used all our wisedom , to commit the foolishness of sin : our whole conversation hath been to serv Satan , and fulfill the lusts of the flesh . Wee even suck in iniquity like water , and draw on sin as it were , with cart-ropes .   Neither is there any part , power , function , or faculty , either of our souls abusing thy mercy , and those many means of grace , which in ●…hy long suffering thou hast affoarded for our reclaiming . Wee are the cursed seed of rebellious Parents , wee were conceived in sin , and born the children of wrath : And whereas thou mightest have executed thy fierce displeasure upon us , so soon as thou gavest us being ; and so prevented our further dishonouring thee : wee have instead of humbling our selves before thee our God , and seeking reconciliation with thy Majestie : done nothing from our infancy , but added sin unto sin , in breaking every one of thine holy Laws , which thou hast given us as rules and directions to walk by , and to keep us from sinning . Yea , there is not one of thy righteous precepts , which we have not broken more times , and ways , then we can express : so far have wee been from a privative holiness , in reforming that which is evill : and a positive holiness in performing that which is good : which thou maist justly require of us , being wee had once ability so to do , if wee had not wilfully lost it : for thou did'st form us righteous and holy , had not wee deform'd our selves ; whereas now like Satan , wee can do nothing else but sin , and make others sin too , who would not so sin , but for us : for we have an army of unclean desires , that perpetually fight against our souls : whereby wee are continually tempted , drawn away , and enticed through our own concupiscence . Yea , thou knowest , that the heart of man is deceitfull above all things ; and that the imaginations thereof , are onely , and continually evill . O the infinitely intricate windings and turnings of the dark Labyri●…hs of mans heart ! who finds not or bodies , which is not become a ready instrument to dishonour thee : for as our heart is a root of all corruption , a seed-plot of all sin ; so our eyes , are eyes of vanitie ; our ears , ears of folly ; our mouthes , mouthes of deceit ; our hands , hands of iniquity : and every part doth dishonour thee , which yet would be glorified of thee . The understanding which was given us to learn virtue , is apt now to apprehend nothing but sin ; the will which was given us to affect righteousness , is apt now to love nothing but wickedness ; the memory which was given us to remember good things , is apt now to keep nothing but evill things : for sin ( like a spreading leprosie ) is so grown over us , that from the crown of our heads , to the soal of our seet , there is nothing whole th●…rein , but wounds , and swellings , and sores full of corruption . Yea , our souls and bodies are even a very sink of sin ; for like the common shoar , we have not refused to welcome any , the most loathsome pollutions , that either the world , our own corruption , or the Devill at any time hath offered unto us .   Or , admit we are exempt from som evills , wee may thank thee , and not our selves for it : for wee are ready without thy restraining grace , to run out into all manner of enormities whatsoever : we are swift to all evill , but to all good immoveable : when we do evill , we do it chearfully , and quickly , and easily ; but if we do any good , wee do it faintly , and ra●…ly , and slackly . When did we talk without vanity ? when did we give without hypocrisie ? when did wee bargain without deceit ? when did we reprove without anger , or envy ? when did in himself an indisposition of mind to all good , and an inclination to all evill ? we hear without wearysomness ? when did wee pray without tediousness ? such is our corruption , as if we were made to sin , in deed , in word , or in thought . O the pride , passion , lust , envy , ignorance , awkwardnesse , hypocrisie , infidelity , vain thoughts , unprofitableness , and the like ; which cleaves to our very best actions ! and how full of infirmity are our primest performances ! for we have not done any one action legally justifyable all our dayes : neither can ought we do , abide the examinatirn of thy strict justice , untill it he covered with thy Sons righteousness ; and the corruption thereof washed away in his most pretious blood . Yea , if thou shouldest behold these our praiers , as they bee in themselves , without having respect unto us in Christ Jesus ; they would appear no better in thy sight , then a menstruous cloth . And according to this our inclination , hath been our practice : wee have yielded our hearts as cages to entertain all manner of unclean spirits , when on the contrary wee have refused to yi●…ld them as Temples for thine holy Spirit to dwell in .   Yet , miserable wretches as wee are , wee like our own condition so well , that wee are not willing to go out of our selves unto thee ; who wouldest new make us , according to the Image of thy Son : for by long custom , wee have so turned delight into necessity , that we can as willingly leave to live , as leave our lusts : yea , wee love our sins so well , and so much above our souls , that ( except thou change our hearts ) wee shall chuse to go to Hell , rather then part with them . Thou hast used all manner of means to reclaim us , but nothing will serve ; neither the menaces and terrours of thy Law , nor the precepts and sweet promises of thy Gospell can do it : Wee are neither softned with benefits , nor broken with punishments ; thy severity will not terrifie us , nor thy kindness mollifie us . No , shouldest thou send an Angell from the dead to warn us , all perswasions would be in vain , since we hear Moses and the Prophets , Christ and his Apostles daily , and are never the better   True , O Lord , there is a main reason of it , which we cannot now help ; for naturally we have eyes and see not , ears and hear not , hearts and understand not . Yea , wee are quite dead in sin , untill thou doest boar our ears , soften our hearts , and break in upon our consciences by the irresistible power of thy Spirit , and by going along with thy Word , shall quicken our souls , and regenerate   the whole man anew : In the mean time wee are ready to receive all , and return nothing but sin and disobedience ; wherein wee more then abound : for wee have done more against thee this week , then wee have done for thee ever since we were born . And whereas the least of thy mercies , is greater then all the curtesies of men , wee are not so thankfull to thee for them all , as wee are to a friend for some one good turn .   Neither do wee alone lay the fault upon our inability , or want of supply from thee ; but upon our own perversnesse , and want of endeavour , and putting sorth that strength and ability , which thou hast given us : for how long hast thou ( O most gracious God ) stood at the doors of our hearts ; and how often hast thou knock'd , when we have refused to open , and let thee in ; And if at any time we have been over-ruled by the good motions of thy holy Spirit , yet have wee still returned ( with the Dog ) to our vomit , and ( with the Sow ) refused the clear streams of thy Commandements , to wallow in the myre of our filthy sins : whereby we have justly deserved , that thou shouldest have called us to an account in the dead of our sleep , and have judged us to eternall destruction ; and never have suffered us again to have seen the light of the Sun : the remembrance of which , together with our other rebellions , when we rightly consider them , makes us even speechless like him in the Gospell : as neither expecting mercy , nor daring to ask it .   Howbeit , when wee call to mind thy manisold mercies , shewed to Manasses , Paul , Mary Magdalen , the Thief , and the Prodigall Son , with many others ; who were no less vile then wee , and who notwithstanding found thee more ready to hear , then they were to ask ; and to give above what they durst presume to beg : wee stay our selves , and receive some incouragement from the application of the merits of Christ Jesus ; which thou hast promised , shall bee a sufficient satisfaction for all our sins : and the rather , for that then ca●…est all that are weary and heavie laden , with the burthen of their sins unto thee ; with promise that thou wilt ease them : and hast promised , that though our sins be as red as scarlet , thou wilt make them white as snow , and that thou wilt not the death of a sinner , but that he turn from his wickedness and live : and that if a sinner doth repent him of his sins , from the bottom of his heart , thou wilt blot out all his wickedness out of thy remembrance . And lest wee should yet be discouraged , thou who didst no less accept the will of David , then the act of Solomon , hast further promised , that if there be but first a willing mind , thou wilt accept of us according to that which we have , and not according to that which wee bave not . But forasmuch O Lord , as thou knowest , that is not in man to turn his own heart , unless thou dost first give him grace to convert ; for thou O Lord , must work in us both the will and the deed : and being that it is as easie with thee to make us righteous and holy , as to bid us bee such , O our God , give us ability , and willingness to do what thou commandest , and then command what tho●… wilt ; and thou shalt find us ready to do thy blessed will. Wherefore give to us , and increase in us all Christian graces , that wee may know , and believe , and repent , and amend , and persevere in well doing . Create in us O Lord , a new heart , and renew a right spirit within us : take away from us our greedy desire of committing sin , and enable us by the powerfull assistance of thy grace , more willingly to obey thee in every of thy commandements then ever wee have the contrary . Be favourable to thy people every where ; look down in much compassion upon thy Militant Church , and every severall member thereof : blesse it in all places with peace and truth , hedge it about with thy providence , defend it from the mischievous designs , and attempts of ●…hine , and her malitious enemie : let thy Gospell go on and conquer , maugre all opposition ; that Religion and uprightness of heart may bee highly set by with all , and all prophaneness may be trod under foot . More particularly , be mercifull to this sinfull Land ; the civill Magistrates , the painful Ministers , the two Universities ; those people that sit yet in darkness ; all the afflicted members of thy Son. Lord , comfort the comfortless , strengthen the weak , bind up the broken hearted , make the bed of the sick , be a father to the fatherless , and Yea , let thy Spirit bear such rule in every one of our hearts , that neither Satan that forrain enemy , and roaring Lyon , which seeketh to devour us , may invade us ; nor our own concupiscence , that home-bred traytor , may by conspiring with the world , work the ruine and overthrow of our poor souls : but that all our wills which have been altogether rebellious , our hearts which have been the receptacles of unclean spirits , & our affections which are altogether carnall ; may be wholyframed according to thy holy & heavenly will. and that we may the better know how to avoyd the evill , and do the good , let thy word as a light , discover unto us all the sleights and snares of our spirituall adversaries : yea , make it unto us as the Star which led unto Christ ; and thy benefits like the Pillar which brought to the Land of Promise ; and an husband to the widdow ; cloath the naked , feed the hungry , visit the prisoners , relieve the oppressed , sanctifie unto them all their afflictions , and turn all things to the best to them that fear thee . thy Cross like the Messenger , that compelled guests unto the Banquet . Prosper the Armies that fight thy battells , and shew a difference between thy servants , and thine enemies , as thou did'st between the Israelites and the Egyptians ; that the one may bee confirmed , and the other reclaimed . Give us , O Lord ; to consider , that although sin in the beginning seem never so sweet unto us , yet in the end it will prove the bane , and ruine both of body and soul : and so assist us with thy grace , that wee may willingly part with our right eyes of pleasure , and our right hands of profit , rather then sin against thee , and wrong our own consciences : considering that it would bee an hard bargain , for us to win the whole world , and lose our own souls . These , Blesse , preserve and keep us from all the temptations of Satan , the world , and our wicked hearts : from pride , that Lucifer-like sin , which is the fore-runner of destruction ; considering that thou resistest the proud , and givest grace to the humble : from covetousnesse , which is the root of all evil ; being taught out of thy word , that the love of money hath caused many to fall into diverse temptations , and snares , which drown them in perdition and destruction ; from cruelty , that infernal evil , of which thou hast said , that there shall be judgment mercilesse , to him that sheweth not mercie : from hypocrisie , that sin with two faces , whose reward is double damnation ; and the rather , because wickednesse doth most rankle the heart , when it is kept in , and dissembled ; and for that in all the Scriptures , we read not of an hypocrites repentance : from whoredom , which is a sin against a man's own body , and the most inexcusable : considering the remedy which thou hast appointed against it : for the punishment whereof , the Law ordained death , and the Gospel excludeth from the Kingdom of Heaven : from prophanation of thyday , considering thou hast said , that whosoever   sanctifieth it not , shall bee cut off from thy people ; and did'st command that he should be stoned to death who only gathered a sew sticks on that day : from swearing , which is the language of hell ; considering that because of oaths the Land doth mourn , and thou hast threatned that thy curse shall never depart from the house of the swearer : from drunkenness , that monster with many heads , and worse than beast like sin , which in thy Word hath many fearfull woes denounced against it : and the rather , for that it is a sin ( like the pit of Hell ) out of which there is small hope of redemption .   Finally , O Lord , give us strength to resist temptation , patience to endure affliction , and constancie to persevere unto the end in thy truth : that so having passed our pilgrimage here , according to thy will , we may be at rest with thee hereafter , both in the night of death , when our bodies shall sleep in the grave , and in the day of our resurrection ; when they shall awake 〈◊〉 judgment , and both bodies and souls enjoy everlasting blisse . These , and all other good things , which for our blindnesse we cannot ask , vouchsafe to give us thine unworthy servants , not for our sakes , but for thy mercies sake ; and for thy Son our Sa●…iour Jesus Christs sake , in whom thou art well-pleased ; and in whom thou wast fully satisfied upon the Crosse for our sins : who with thee and the Holy Ghost , liveth and reigneth ever one God , world without end . Let thy mighty hand , and out-stretched arm , O Lord , be still our defence ; thy mercie and loving kindnesse in Jesus Christ thy dear Son , ou●… salvation ; thy true and holy word our instruction ; thy grace and holy Spirit our comfort , consolation , illumination , and sanctification , now and for ever , Amen . A Thanksgiving to be brought in to any , or every one of them , next before the Conclusion , where the hand is placed . ANd as we pray unto thee , so we desire also to praise thee : rendring unto thy Majestie upon the bended knees of our hearts , all possible laud , and thinksgiving , for all thy mercies and favours , spiritual and corporal , temporal and eternal : For that thou hast freely elected us to salvation from all eternity ; when thou hast passed by many millions of others , both Men and Angels , whereas we deserved to perish no lesse then they ; and thou migh●…est justly have chosen them , and lest us : for that thou hast created us Men , and not Beasts ; in England , not in AEthiopia , or any other savage Nation : in this clear and bright time of the Gospel , not in the darknesse of Paganisme , or Popery . For thine unexpressible love , in redeeming us out of Hell , and from those unsufferable and endlesse torments , by the pretious blood of thy dear Son : who spared not himself , that thou mightest spare us . For calling us home to thee by the Ministry of thy Word , and the work of thy good Spiri●… . For the long continuance of thy Gospel with us , ( the best of blessings ) . For sparing us so long , and giving us so large a time of repentance . For justifying , and in some measure sanctifying us , and giving us ground for assured hope of being glorified in thy heavenly Kingdom . For preserving us from so infinite many perils and dangers , which might easily have befalne us every day , to the taking away of either our estates , our limbs , or our lives . For so plentifully and graciously blessing us all our life long , with many and manifold good things ; both for necessity and delight . For peace of conscience , and content of minde . For our health , wealth , limbs , senses , food , raiment , liberty , prosperity . For thy great mercie in correcting us , and turning thy corrections to our good . For preserving us in the night past from all dangers of body and soul ; and for infinite more mercies , of which we could not well want any one : and which are all greatned , by being bestowed upon us , who were so unworthy ; and have been so ungrateful for the same . O that we could answer thee in our thankfulnesse , and obedient walking , one for a thousand ! Neither are we unmindful of those national blessings , which thou hast vouchsafed unto our Land in general : as namely , that deliverance from the Spanish Invasion in 88 , and from that divelish design of the Gunpowder-Treason : for preserving us from the noisome , and devouring Plague and Pestilence . Lord grant , that our great unthankfulnesse for these thy mercies , may not cause thee to deliver us into the hands of our enemies : and although we have justly thereby deserved the same , yet we beseech thee , give us not up unto their wills , neither suffer Popery ever to bear rule over us ; nor thy blessed Word and Sacraments to be taken away from us ; but continue them unto us , and to our posterity after us , if it be thy good pleasure ; untill the coming of thy Christ. Babes that are inexpert in the Word of righteousnesse , use milk : but strong meat belongeth to them that are of full age , Heb. 5. 13 , 14. 
A38031	----	Sermons on special occasions and subjects ... by John Edwards ... Edwards, John, 1637-1716. 1698 Approx. 682 KB of XML-encoded text transcribed from 256 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A38031 Wing E211 ESTC R39657 18461187 ocm 18461187 107741 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A38031) Transcribed from: (Early English Books Online ; image set 107741) Images scanned from microfilm: (Early English books, 1641-1700 ; 1631:25) Sermons on special occasions and subjects ... by John Edwards ... Edwards, John, 1637-1716. [30], 442, [6] p. Printed for Jonathan Robinson ... and John Wyat ..., London : 1698. Advertisement: p. [1]-[6] at end. Errata: p. [30]. Imperfect: print show-through. Reproduction of original in the Union Theological Seminary Library. Includes bibliographical references. (from t.p.) An answer to Pilate's question, what is truth? -- Why rulers and judges are called gods -- That magistrates should be exemplary in their lives -- How ministers of the Gospel are to excel -- That decay of trade is the product of vice -- War lawful and necessary on just occasions -- The danger of intestine divisions -- The use and abuse of apparel -- That there are mysteries in Christianity, &c. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Sermons, English -- 17th century. 2002-06 TCP Assigned for keying and markup 2002-07 Aptara Keyed and coded from ProQuest page images 2002-08 Emma (Leeson) Huber Sampled and proofread 2003-02 Aptara Rekeyed and resubmitted 2003-03 Emma (Leeson) Huber Sampled and proofread 2003-03 Emma (Leeson) Huber Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion SERMONS On SPECIAL Occasions and Subjects , VIZ : An Answer to Pilate's Question , What is Truth ? Why Rulers and Judges are called Gods. That Magistrates should be Exemplary in their Lives . How Ministers of the Gospel are to Excel . That Decay of Trade is the Product of Vice. War Lawful and Necessary on just Occasions . The Danger of Intestine Divisions . The Use and Abuse of Apparel . That there are Mysteries in Christianity , &c. By IOHN EDWARDS , B. D. Sometime Fellow of St. Iohn's College , in Cambridge . LONDON : Printed for Ionathan Robinson , at the Golden Lion , and Iohn Wyat , at the Rose , in St. Paul's Church-yard . 1698. To the Right Honourable , EDWARD , Earl of ORFORD , Viscount BARFLEUR , Baron of SHINGEY , One of His MAJESTY'S most Honourable PRIVY-COUNCIL . My LORD , ALL true English men have their Eyes upon Your Lordship , as their Faithful Patriot and Protector , as a Firm Lover of their Religion and Country ; and they all pay a profound Respect to that Illustrious Name , in which the Welfare of the Nation is so much involv'd . We are every one of us sensible of those large and manifest demonstrations which You have given us of Your Concern for the Publick Good in the late Happy Revolution . Your Heroick Enterprizes , Your constant Fatigues , Difficulties and Perils undergone for the Service of Your Country , are the continual matter of our Admiration . We celebrate and applaud Your never to be forgotten Engaging the French Navy ; when their Admiral felt the destructive force of your Martial Thunder , which You poured out so fast upon him , and which produced a a Glorious Victory over the Insulting but Flying Foe : the remembrance of which Great and Noble Atchievement : Your Lordship bears in Your Honourable Title . Which way so ever we look , whether at Sea or Land , we find Your Lordship meriting in a most sig●al manner both of Church and State. And Your near relation to ●his Grace the Duke of Bedford ; whose Family hath been the Nursery of Patriots and Worthies , yea , and of Sufferers for the Publick Interest and Welfare , renders You a Person yet more Conspicuous in the world . And lastly , That High Degree of Honour which Your Prince hath advanced You to , and that Eminent and Honourable Post Your Lordship is now in , make You capable of being ( what is so much desired by You ) Beneficial not only to the County You have a more particular Concern in , but to the whole Kingdom . But I know Your Transcendent Modesty will scarcely suffer these things to be said , and therefore I dare add no more . The design of this present Address to Your Lordship , is , to express my Thankful and Dutiful Resentments of the undeserved Favours cast upon me by Your Lordship , and to offer my sincere Wishes and Prayers to Heaven for Your Health and Long Life , that You may live in the favour of the Most High , and be bless'd with His Divine Assistance , that Success may crown all Your Worthy Undertakings ; that You may continue to be Happy in the Embraces of so Excellent and Accomplish'd a Lady as Heaven hath bless'd You with ; that You may be as instrumental in Preserving the Church and State as You were in Restoring them , that You may long enjoy the Honour which Your Merits have advanc'd You to , and the Happiness You have of possessing His Majesty's Favour ; and ( in ● word ) that You may still be admired , honour'd and loved by all his Subjects that are Wise and Religious . And now , My Lord , permit me to beg an Extraordinary favour of You , but such as I know Your Generosity will not disdain to grant , viz. that I may have the honour to dedicate the following Papers to Your Lordship's Name : which as it will give a Glory to them , so it will remain a Testimony ( which is the thing I design ) of that Entire Service and Duty which I owe , and shall ever be owing to Your Lordship . I have had Your Lordship in my eye ever since I have begun to be a Writer , but I could not prevail with my self to make my Approaches of a sudden to so Great a Personage ; nor was I furnish'd with a Subject which was suitable to Your Lordship's Genius . I forbore to trouble You with Criticisms and Controversies , though of an important nature : but now when the Matters I treat of are agreeable to so Noble and Exalted a Mind , I take the confidence to make an Oblation of my Discourses to Your Lordship . And though You have sometimes intimated Your averseness to see Your Name in Print , yet I presume to prefix it to these Papers , which have the Sacred Writings ( for which Your Lordship hath so great an Esteem ) for their ground-work . On this account , I hope they will not be unacceptable , notwithstanding their Meanness and Faultiness otherwise . Finally , begging Your Lordship's Pardon for this Prolix Trouble , I lay this Offering , with my self , at Your Lordship's Feet , and crave the honour to be esteemed , My LORD , Your Lordship 's most Humble , Entire , and Devoted Servant , JOHN EDWARDS . THE PREFACE . SEveral Years ago I was solicited by some of my Brethren of the Clergy , and other Worthy Friends , who were pleas'd to entertain no ill opinion of some of my Discourses which were deliver'd from the Pulpit , to make them more Publick , and to expose them to the General View : but I was at that time furnish'd with such Reasons as would not permit me to give way to their importunity . But about half a Year ago , being solicited afresh , I began to relent , and to comply with such a Motion : For a Friend extorted these Papers from me by an Argument which I was not able to resist , he assuring me , that Printed Sermons , or Practical Discourses were call'd for by the generallity of Readers , and were in great Esteem with them : which I look'd upon as a Good Sign ( I wish it were an Infallible one ) that they were intent upon Practice . I was heartily glad to hear , that the World is in so good a temper , and thereupon I laid aside my former Resolution , ( for I had prepared Discourses of another nature for the Press ) and betook my self to the accommodating them with a Volume of Sermons , whilst they were in so good a Vein , and relish'd matters of a Religious and Practical nature . And I did this the rather , because having lately been employ'd in asserting some of the Chief Articles of the Christian Faith , and in animadverting on the Errors which are contrary to them , I was forc'd on that account to be ingaged in Cont●oversies and Debates : and therefore I take the first Opportunity to let the world see , that I take no pleasure in Contests , that I delight not in Insults and Philippicks , and that I prefer the Practical part of our Holy Religion to the Disputes of it . Having thus assigned the Occasion of my publishing these following Discourses , I will in the next place give you a brief Account of them . In the first I have endeavour'd to fix the Standards of Truth , and to shew how they are to be Applied , especially how the Scriptures ( which are the Chief Standard and Rule ) are to be made use of in the searches and enquiries about Divine Truths . This Discourse lays the Foundation for those which follow , for even the Sacred Verities and Principles of our Religion have a tendency to Practise . The second is of the Divine Authority of Rulers and Judges ; wherein I have endeavonr'd to Establish the Right and Iurisdiction of Civil Governours upon the sure basis of Reason and Scripture , and thereon have grounded our Obedience to them , which is an indispensable Law and Duty of the Christian Institution . But as we are to obey Magistrates , so they are to do Homage to the King of Kings , and Lord of Lords , and to give proof of this Reverence and Submission by their Religious and Holy Demeanour . Wherefore in the third place I have shew'd the absolute Necessity of their being Exemplary in their lives , and of their surpassing others in all Moral and Religious Actions . Next , I undertake to display th● Office of the Guides and Rulers of the Church , the Ministers of the Gospel , the Publick Instructors of Souls , and to shew what Excellencies and Perfections they ought to be Masters of , in order to their Edifying the Church of Christ. Then , I descend to the more Particular Cases and Conditions of persons , and shew how necessary Religion and Vertue are to men of Traffick and Business in the world , and that the Decay of Riches and Plenty in a Nation is to be attributed to their Vicious Practices . Afterwards , I represent to the Reader that Extravagant Pride and Vanity of Apparel which are so conspicuous in this Age , and with that Freedom which becomes a Dispenser of the Divine Oracles , I set before the offenders the Sinfulness and Mischief of this Excess . Again , I took occasion from the commencing of the late War to satisfie the Scrupulous about the Lawfulness , yea and Necessity in some cases of going to War. And soon after there was ground for another Discourse , viz. concerning the Causes of Ill Success in Martial Affairs . And because it was requisite that whilst we were engaging the Enemy abroad , there should be Peace at home , I impartially represented the Mischievous and Pernicious Consequences of Intestine Broils and Divisions in a Kingdom , and warmly Exhorted to Vnity and Concord . This is a brief View of Ten of the Sermons in this Volume : which are so mixed , that there is no Degree or Quality of persons but will find themselves concern'd in the Subjects here treated of . Princes and Monarchs , Inferiour Rulers and Magistrates , Ecclesia●tical persons , and all others , whether publick or private , Civil or Military , Wealthy or Indigent , of the Manly or of the Softer Sex , have their share in these Papers . As for the two last Sermons , they had their birth from the two much prevailing Opinion of those men who deny , that there are Mysteries in the Christian Religion . I strike only at that General Doctrine , and wave all Set Reflections on Particular Persons or their Attempts . The sum of my Vndertaking here is this , I give a particular account of the word Mystery as it is mention'd and understood in the New Testament : more especially , I settle the true notion of that Term as it peculiarly respects the present Case , and hath reference to Christianity . I shew upon what Reasons and Grounds this doctrine of Mysteries is founded ; I represent the notorious Blemishes of the Contrary Opinion ; and lastly , I intersperse such proper Inferences as are the natural result of the respective Particulars . Thus , though others have handled this Subject , I make it a Peculiar Province by the particular way of my undertaking and managing it : which , whether it be done aright , and to the satisfaction of the Learned and Pious , I leave to the Reader to judge . But this only I am able to say , and that most sincerely , that I design'd what I have here written for the Vindication of the Cause of Christianity , and for the Glory and Honour of its Divine Author . And this is the Design of all my Writings , of what Subject soever I have already treated , or shall hereafter treat . Some perhaps may think I pour them in too fast upon the Reader , and don 't keep a due distance ( such as they would have ) between one book and another . I am so Vncivil a Writer , that I will scarcely give the Reader time to breath . And besides , it is a blemish to my Reputation , that I hereby give occasion to some to censure me for being too Forward a man , and one that affects to appear often in publick view : and therefore they prudently advise to observe a Moderation , and , according to the Rule of Husbandry , to lie Fallow some time . I thank these Gentlemen for the care they pretend to have of the Reader and me : but I must tell them , this good Advice of theirs belongs to those Novices , who want Materials for a Scrible , though it be but a four-penny Cut ; or those poor starv'd souls that write for Bread , and clap all their Book , and sometimes more than is in it , into the Title Page . Here the Counsel would be seasonable , especially for the Readers Good , to be Temperate Writers . But if they will be so Civil as not to rank me in the number of those fore-mention'd persons , I think I have enough to plead in behalf of the Frequency of my Writing . I could support my self herein by very Good and Vnexceptionable Examples , half a douzen of the Best Penmen we have at this day among us , two of the Learnedest Prelates of our Church , who fail not every year to present the Learned with an Offering ; and their Teeming Thoughts are still designing to oblige the world in the same manner . But waving Precedents , especially those which are too High for me , I will justifie my practise from the Reason and Equity of the Thing it self . I hold it proper to offer s●me● Truths to the world now , whilst I am able to defend them against the Objections which some may think fit to make against them , as I have in some part found it necessary to be done already : and I know not why Truth may not be as Sharp as Error . Besides , some things are proper for this Peculiar Age ; and if they should be deferr'd , would prove Vnseasonable . I conceive our Sceptical Times require some such sort of Writings , as I have had occasion to publish , more than any that were before , or perhaps ever will be . Again , what I do is pursuant to my Character and Function , which exact a Publick Appearance , and an Open doing of good to mankind . For a Clergyman should give an account of his Time to the World , as well as to God. Wherefore being not engaged at present in the Employment of the Pulpit , I think my self obliged in Conscience to ●●eak to the world from the Press , and to let my Pen do the Office of my Tongue . And truly , why one should be a Crime , and not the other , is unaccountable . Or rather , it is not much to be doubted , that those men whom I have to do with at present , look upon both equally Culpable . Those that blame my Intemperance in Writing , if I were in a publick Station of the Ministry , would find fault with my Preaching too much . And Lastly , I desire to regulate my self and my undertakings by that Rule of the Royal Preacher , Eccles. 9. 10. What thy Hand findeth to do , do it with thy Might : The Reason of which follows , For there is no work , nor device , nor knowledge , nor wisdom in the grave whither thou goest . This Present World is the place of Action and Duty , and these are to be performed according to the particular Capacities and Abilities bestow'd upon us by our Great Benefactor . The Proper Concern and Business of our Lives , which we design to discharge , we must dispatch now , and that with our might and vigour . Accordingly I have taken up a Resolution , by the Divine Aid , to do what Good I can with my Pen whilst I can hold it , and make use of it . And surely this will not , this cannot be offensive to any Good and Vertuous men : and to such I desire to give an account of my Actions , and not to others . Wherefore I shall not be diverted by the little Suggestions and seemingly prudential exceptions of the foresaid Objections from a sedulous and continued applying my self to the fore-mention'd way of communicating my Thoughts to the world , which I hope will , through the Blessing of the Highest , prove someways serviceable towards the advancing of Truth and Piety in the minds and practices of men : though I am sufficiently apprehensive how Mean and Vnworthy my Labours are , and how much inferior to those of my Reverend Brethren , and other Excellent Writers of this Age. And , because I will be free and open with the Reader , I will give him his Bill of Fare for the time to come . I design , God willing , to entertain him next with a Large Discourse concerning the Different Dispensation of Religion , since the beginning of the World to the Consummation of all things . It is a Work that I have been designing for the Publick a considerable time , but have not yet had an Opportunity to send it abroad , by reason of some Other Treatises which were call'd for . It is a Work , if I mistake not , that is exceeding necessary for the right understanding the Books of the Holy Scripture , for apprehending the True Scope and Design of them , for the discovering of the Grounds and Reasons of God's Various Administrations to the World , and for the fully evincing of his Peculiar Care of his Church in all Ages . I have also ventured to make a Modest Enquiry into the Future State and Circumstances of the Church here on Earth ; but I have all along built my Assertions on the Discoveries which the Sacred Writings have furnish'd me with ; for it is certain , that the Great and Wonderful things which are yet to come , and which are more Glorious than ever yet appear'd on the Stage , are predicted in the Inspired Volume , though the Texts which speak of them have through prejudice and prepossession been unhappily misinterpreted . This and some other Treatises , as an Impartial Enquiry after Truth , and the Right Methods of finding it , &c. I intend as Preliminary to a Body of Divinity : for that is the Vndertaking I have been accomplishing some years , and I have made some Progress in it . I purpose that the Several Parts , of which it is composed , shall contain Particular and Distinct Discourses on all the Articles of the Apostles Creed , on every one of the Ten Commandments , on the seve●eral Petitions of the Lord's Prayer , and on all the Vertues , Graces and Offices of Christianity , with all the Benefits and Priviledges of it . I intend a Large Supplement concerning the Five Points ( as they are commonly call'd ) controverted between the Remonstrants and Calvinists : as likewise concerning all those Opinions and Do●●rines which are debated between the Romanists and the Reformed Churches . This is the Provision which I have been making , and which I hope to finish , unless it shall seem good to the All-wise Disposer , in whose hand my times are , otherwise to determine concerning it and me . However , I cannot reasonably expect the continuance of Health and the Prolonging of my days till I have entirely publish'd what I have thus prepared . But so far as I am able , I am willing to make my own hands my Executors in part , and not to imitate those Close-fisted persons , who whilst they are living distribute nothing of what God hath given them , but thrust all their good deeds to the other side of their Graves . Or , if the Benign Deity should vouchsafe to add a greater number of days to my Life , yet we Know not what evil shall be upon the earth : for truly , when I place before me that Atheism , Debauchery and Prophaneness , which are observable in the Lives of the Worst , and the strange Indifferency and Lukewarmness that reign in the Best , I 'm enclin'd to think , that , though there be a Period at present to the late Hostilities , yet we are in a very Dangerous condition . Which is one principal reason of my making that Haste ▪ which some , I perceive , censure me for ; it may be partly out of good will and pity towards me , fearing lest I should Exhaust my self , and turn Bankrupt in a short time . But I believe I have said enough to ease their fears as to that matter . And as for others , whose Censure proceeds from a worser Principle , I let them know once for all that I have devoted the residue of my Life to the Publick Defence and Advancement of Christianity , with all its Weighty Truths and Doctrines , and all the Holy Duties and Practices that appertain to it . And I revere and adore the Divine Bounty that hath vouchsafed to entrust me with a small Stock , ( such as is suitable to my poor Abilities ) to carry on so laudable a Design . I intend it shall not lie dead , but be employ'd to the GLORY of the GREAT Eternal Donour . THE CONTENTS . SERM. I. An Answer to Pilate's Question , What is Truth ? A Sermon Preach'd before King Charles the Second , at Newmarket . JOHN XVIII . 38. Pilate saith unto him , What is Truth ? Pag. 1. SERM. II. Why Rulers and Iudges are called Gods. A Sermon Preach'd before the Iudges , at the Assizes held at Cambridge . PSAL. LXXXII . 6 , 7. I have said , Ye are Gods : and all of you are the Children of the most High. But ye shall die like Men , and fall like one of the Princes . Pag. 29● SERM. III. The Reasons why Magistrates ought to be Exemplary in their Lives . A Sermon Preach'd at the Election of a Chief Magistrate , in a Corporation . EXOD. XVIII . 25. And Moses chose able Men out of all Israel , and made them Heads over the People P. 62. SERM. IV. How the Ministers of the Gospel are to Excel . A Sermon Preach'd before the Clergy , at the Arch-deacon of Ely's Visitation . 1 COR. XIV . 12. Forasmuch as ye are zealous of Spiritual Gifts , seek that ye may excel to the Edifying of the Church . P. 92. SERM. V. That Decay of Trade and Commerce , and consequently of Wealth , is the Natural Product and Just Penalty of Vice in a Nation . A Sermon Preach'd at the Proclaiming and Opening of a Great Fair. EZEK . XXVII . 27. Thy Riches , and thy Fairs , and thy Merchandize , thy Mariners , and thy Pilots , thy Calkers , and the Occupiers of thy Merchandize , and all thy Men of War that are in thee , and in all thy Company which is in the midst of thee , shall fall in the midst of the Seas in the Day of thy Ruine P. 133 SERM. VI. The Lawfulness and Necessity of Going to War , on Just Occasions . A Sermon occasion'd by the Proclaiming of the War against France . GEN. XVIII . 14. And when Abram heard that his Brother was taken Captive , be armed his trained Servants , born in his own House , Three Hundred and Eighteen , and pursued them unto Dan Pag. 160 SERM. VII . The true Causes of the Ill Success of War. A Sermon Preach'd on a Fast Day , appointed by Their Majesties , for the Imploring God's Blessing on their Forces by Sea and Land. JOSH. VII . 12. Therefore the Children of Israel could not stand before their Enemies , but turned their Backs before their enemies , because they were accursed : Neither will I be with you any more , except you destroy the Accursed thing from amongst you Pag. 192 SERM. VIII . The Extream Danger of Intestine Divisions in a Kingdom . A Sermon Preach'd before Sir Iohn Ho●blon late Lord Mayor and Alderman , at Guild-hall Chappel . MARK III. 24. And if a Kingdom be divided against it self , that Kingdom cannot stand P. 225 SERM. IX , X. The Use and Abuse of Apparel . In Two Sermons , occasion'd by the present Excess in that kind . 1 TIM . II. 8 , 9. I will that Women adorn themselves in modest Apparel , with Shamefacedness and Sobriety : Not with broidered Hair , or Gold , or Pearls , or costly Aray Pag. 257 SERM. XI . Christianity Mysterious . A Sermon , shewing the true Meaning and Acception of the word Mystery in Scripture : and why the Christian Religion is called a Mystery ; occasion'd by some late Socinian Writings , which Explode all Christian Mysteries . 1 TIM . III. 16. And without Controversie great is the Mystery of Godliness Pag. 328 SERM. XII . Christianity Mysterious . A Sermon , shewing that there are Mysteries properly so called in the Christian Religion : With the true Reasons of it , and the Natural Consequences from it . Preach'd before the University , at St. Mary's , in Cambridge , Iune 29. 1697. and since much Enlarged . 1 TIM . III. 16. And without Controversie great is the Mystery of Godliness . P. 365 ERRATA . PAg. 11. l. 14. r ▪ Monstrous . p. 19. l. 27. r. of Truth . p. 92. l. ult . dele were . p ▪ 142. l. 4. r. thence . p. 171. l. 20. r. one . p. 176. l. 12. after Blood inse●t a 〈◊〉 - point . p. 178. l. 1. for on , r. to . p. 262. l. 2. r. there for their , and their for the. p. 268. l. 1. dele were . l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 269. l. ult . r. Muliebri . p. 271. l. 12. r. restrained . p. 278. l. 5. r. gorgeous . p. 279. l. 2. r. exotick . p. 289. l. 18. r. supercilious . p. 304. l. 7. r. altum . p. 322. l. 8. r. Viands . p. 345. l. 22. before which insert v. 9. p. 351. l. 5. r. things as the Spirits cleansing and. p. 380. l. 10. r. give it . p. 389. l. 7. r. rarities . With other Faults in the Greek and Latin , which the Reader is desired to correct . An Answer to Pilate's Question , What is Truth ? A Sermon Preach'd before King Charles II. at Newmarket . JOHN XVIII . 38. Pilate saith unto him , What is Truth ? ONE Signal Circumstance of our Saviour's Meritorious Passion , was That which we daily rehearse in the Creed , That he Suffered under Pontius Pilate . And truly from the Character which is given this Person , not only by the Evangelists but Other Writers , he appears to have been a Fit Man for that Execrable work of Condemning the Lord of Life . For who was more so than the Covetous and Greedy Pilate , who attempted to Rob the Temple , and Sacrilegiously to Rifle the Corban ( as Iosephus relateth ) ? Who could be Fitter than He to receive a Bribe from the Jews , and even against his Conscience to deliver up the Messias a Victim to their fury and malice ? Who than He , who had inhumanly mingled the Galileans Blood with their Sacrifices , was Fitter to be employ'd when the Great Sacrifice of the World was to be offered , and when Iesus of Galilee ( from whom his followers were called Galileans ) was to give his Blood for the Redemption of Mankind ? But though this Man was thus fitly Disposed and Prepared for his Work , yet the Bloody Sentence against our Saviour was not to be pronounced by him without the Preamble of a Formal Arraignment and Trial. And accordingly the Innocent Iesus was set to the Bar ; and this Roman Governour took the Bench : where ( as you will find by the Context ) this Iudg was full of his Interrogatories , and propounded several , and those not Inconsiderable Questions . But among them all there was none certainly that was in it self more Substantial and Useful than this , What is Truth ? And it was as Pertinent as it was Weighty : for it was justly occasioned by our Lord's Plea and Protestation in Court , viz. That , notwithstanding the malicious Jews had Accused him as an Impostor , yet to This end he was born , and for ●his cause he came into the world , that he might 〈◊〉 ●itness to the Truth , v. 37. As if our Saviour had said , Whereas Error and Falshood have 〈◊〉 a long time in the World , and the 〈◊〉 have miserably perverted the Law of Nature , and great numbers of them have been spoiled through their Philosophy and vain Deceit : And likewise among you Iews , the Meaning of God's Written Law is depraved by the Corrupt Doctrines of the Superstitious Pharisees and Prophane Sadducees , ( the former a sort of Hebrew Stoicks , the later a kind of Iewish Epicures and Atheists : ) and you are divided into several Other Disagreeing Sects and Schools , and go on daily to corrupt and stifle the True Notions of Morality and Religion , and even utterly to take away the Key of Knowledge and Truth : Whereas things are Thus , The Great Design of my Visiting mankind is of a Contrary nature ; namely , to lead them to Right Apprehensions of things , to baffle all Error and Delusion , and to direct them most effectually into the way of Truth . And every one that is of the Truth heareth my voice , v. 37. that is , Those who are Competent Judges and Sincere Lovers of Truth , will soon descry My Doctrin to be fraught with the Highest and most Important Verities ; and will imbrace it as the Greatest Blessing that was ever vouchsafed to the World. Pilate hearing our Saviour discourse of Truth , puts this Question to him in the Text. It is Luther's Conjecture that he did it out of Kindness to our Lord ; for Pilate ( saith he * ) being a worldly-wise man , and willing to rel●ase Christ ▪ did as much as say to him , What ? wilt thou dispute concerning TRUTH in these Wicked . Times of the World ? TRUTH is here of no value : it is generally despised and rejected . You must think of some Other way , for This will not do . Alas , What is TRUTH worth ? and what are you like to get by abetting it ? But I rather think that Pilate ask'd This Question in Contempt and Derision , I pray , Sir , What is the Right Definition of Truth ? Do you pretend to understand the Exact Notion of it ? I must tell you This , Friend , Men are as much Mistaken about This as Any thing in the World ; and I believe You are One of that number . You talk of Truth , but do you know What it is ? And as soon as he had started this Query he went off the Bench. By which it appears , that his Enquiry was not Serious ; and that he Cared not for a Reply to it . Otherwise , if he had been in Good Earnest , without doubt our Saviour would not have failed to return an Answer . For he was a Person extremely Communicative , and used to satisfy all Material Questions to the Full , yea above what was demanded : As when a Lawyer ask'd him , What was the First Commandment , he told him moreover what was the Second , which was like unto it . So when it was asked him , Is it lawful to give Tribute to Cesar or no ? His Answer was more than Satisfactory ; for he not only acquaints them that they ought to pay Cesar his Tribute ; but he adds also , that God's as well as Cesar's Dues are to be discharged . It is not to be doubted , that He who was so Ready at all times to Satisfy Mens Demands , would have returned an Answer to This of Pilate , if this Great Man would have Stayed for it . But though Pilate went away in Haste , I hope it will be worth our Time to Stay , and Satisfy our selves about This Question of so unspeakable Use and Value ; a Question which is every ways Necessary in order to the Resolving of the Scruples of the Conscientious , and Silencing the Cavils of the Atheistical and Prophane ; a Question whereon the whole Frame and Constitution of Religion depends ; a Question of the Greatest Importance next to That , What shall we do to be Saved ? Or rather , it is of the Same rank with it ; for ( as the Apostle hath joyned them together ) God would have all Men to be Saved , and come to the Knowledge of the Truth . But an Other Question then will arise , How shall we come to the Knowledg of the Truth ? Are we not on every side beset with Mistakes and False Notions ? Was not Error very Early in the World ; and doth it not bear Date from Adam ? I have not Examined whether that be True which One saith , * That there is but One Speech deliver'd before the Flood by Man , wherein there is not an Erroneous Conception . But this is certain , that Mistake and Falshood enter'd into the World betimes ; and that ever since a Night of Ignorance hath over-spread our Minds , and our Judgments are involved in a Cloud of Obscurity and Imperfection . In Cebes's Table , which represents Man's Life , Imposture gives her Cup to all that come into the World. Error and Ignorance are the Potion ; and every one Drinks of it : but some more and some less . Hence it is that Pretences and Appearances of Reason cozen us ; Imperfect Argumentations and Superficial Discourses easily determine us . A Petty Inducement , a Weak Likelihood , a Plausible Harangue , are enough to Turn the Scales with us , and Weigh heavier sometimes than a Demonstration . Hence it is that Truth is so Rare a thing in the World. We may justly complain as He of old , * It is Difficult to find out True Reason . Or , we may cry out as Hermias the Old Christian Philosopher did , † Truth hath abandon'd , and taken its farewell of the World. How then shall we hope to have this Question assoil'd , and to know , What is Truth ? Nay , We are in as bad Circumstances as before , and Pilate's Demand is as far from being Answer'd as it was ; for as the Sceptick doubteth of all Truth , yea , indeed , denies it ; so on the other hand we see , that All Parties of Religion in the World pretend that they are Masters and Possessors of it . Before there was No Truth , and now All is Truth . If you ask , what it Truth ? you shall not want whole Herds of Men who will come and offer their Service to you , and with all Officiousness will tell you , that they are able to Resolve you in such an Easy Question as That is . Truth takes up its Residence with Vs , say the Paga● Worshipers : Our Numerous Deities and their Idols , have been vouched by Oracles and Divinations , and all the ways that are requisite to make a Religion Authentick . We are the Parents of Orthodox Faith , say the Iews , and all the rest of the World are Bewilder'd and Lost , being destitute of a Pillar of Light to lead them . Alas , they are inveloped in Egyptian Darkness , and must continue to be so till they take Moses for their Only Guide to bring them out of it . But then again , Neither Gentiles nor Iews are in the right , say the Followers of Mahomet , who yet was the Son of a Pagan Father and a Iewish Mother . The Alcoran is the True Charter of our Religion ; and who can suspect it , since our Prophet received it from the Angel Gabriel ? We are the True Musselmen , i.e. Believers , and all Others are downright Infidels and Miscreants . Nay , even among Those who profess Christianity ( for out of the Best and Purest Religion will arise the Worst of Corruptions and Heresies ) the Parties and Divisions , the Disputes and Claims are not a few . Truth is but One , and yet they All think they Monopolize it . Every Sect is Eager and Violent ; and some of them Confine All Religion and Salvation to their Own Way . Nay , they are for Persecuting all Parties but their Own ; like the Ottoman Princes , they must Strangle all their Brethren , otherwise they think they cannot Reign safely . Ask the Different Parties , even from the Highest to the Lowest , from the Old Gentleman that sits in the Porphyry Chair , to the meanest Quaker or Muggletonian , and they will all tell you they are in possession of the Truth . Every Perswasion hath this of Popery in it , that the Professors of it think themselves Infallible , and say they have an Unerring Guide ; and therefore they take the Chair , and Determine Peremptorily on their Own Sides . Even whilst some cry , This is False , and others That ; if you ask them singly , they all say they are in the Right ; and every one confidently vouches that he is Proprietor of Truth . It seems by This , that Truth is Equally divided among All Men ; or rather indeed , that the Opinion of it is so . And hence it is probable , that Scepticism and Indifferency in Religion have had their Rise ; for too Lavish Pretences to Truth have made some question whether there be Any . The Divers Claims and Quarrels in Christianity have wonderfully fostered Atheism . For whilst it hath been observed that Divinity hath every where become Polemical ; and that Men have thrown Bibles at one anothers Heads , whilst it hath been cried in their Ears that here is Truth , and there is Truth , they have grown Perplexed and Distracted , and know not how to behave themselves , and What Part to take . They hear that the Claim to Truth is Universal ; but then they know This , that All the Pretences to it cannot be True , and How , say they , if None of them should be so ? Hereupon they renounce Religion as a Faction , and in plain terms a Cheat , and consequently they Live and Act in the World as they Please . If Truth be claimed by All the Professors of Religion , and those Professors Contradict one another , Where shall we find an Answer to This Interrogatory , What is Truth ? In way of Reply it is enough to say at present ( for I shall answer a great part of these Cavils afterwards in the sequel of this Discourse ) 1. These Several Divisions and Parties evidently prove a True Religion : For it is certain , that Rational Men would not Contend for Nothing . Unless there were some Reality at the bottom , we cannot imagine that Persons of unprejudic'd Minds and sincere Intentions ( as we must allow a great Part of them to be ) would thus seriously busie themselves , and be so mightily concern'd . 2. Some Mens fond and groundless Pretences ought not to be equalled with the Iust Claims of others . As long as the World continues in this degenerate posture where it is , there will ever be a great number of men who will be pretending to Truth , even whilst they are maintaining those Doctrines which are directly opposite to it : Therefore we are not to concern our selves for these Pretenders , only so far as to slight them as Persons govern'd by Interest or Passion , or to pity them as those who are misled by Ignorance or Prejudice . 3. As for the generality of Disputes which are at this day on foot , Religion , and particularly the Christian Religion ( I mean the Essentials and Vitals of it , which give it its denomination ) are little , or not at all concern'd in those Quarrels , as will appear from what I shall suggest anon ; and therefore I shall say no more here . But ( notwithstanding what hath been objected ) I will go on with my present design , which is an Inquest after Truth : and I hope the attempt will not prove vain and succesless . That we may certainly find it out , those Two known , but too much neglected Rules or Standards are to be made use of by us , viz. Reason and Scripture . By Reason I mean the free and impartial use of our Understandings and Judgments which God hath naturally endued us with , and which we are obliged to improve and cultivate by the aid of our Bodily Senses , by the Testimony of others , by serious and steady Observation and well-grounded Experience , for these must be assisting to Humane Reason to render it perfect and compleat . If thu● we would apply our selves to a serious search after Truth , we should soon make our selves Masters of it : For the Candle of the Lord ( as Solomon very significantly calls the Reason of Man ) was set up in our Breasts by God , on purpose to discover Truth to us . But it must be acknowledged , that this Light hath been much impair'd by Man's Degeneracy , so that it can scarcely be said to Shine out ; i.e. perfectly to display it self . It hath been Clouded ever since the First Apostacy , and obscured daily by the actual Prevalency of Vice. An undeniable Evidence whereof were those swarms of monsterous Opinions among the Pagans , that gross Superstition and Idolatry of the Gentile World , those prodigious Shapes and Models of Religion which were invented by them . Oftentimes it happened , that the Creature made and framed his Creator ; they shaped out Deities ▪ and the way of Worshipping them according to their own Fancies and Imaginations ; and a God was even what they thought good to make him . Or , suppose Natures Light did shine out to the full , yet it would not be Clear and Bright enough , to give us a Prospect of those Divine and Supernatural Truths , which are to bring us to Everlasting Happiness . For Nature and Reason cannot Dictate those things which depend wholly on God's Free Grace and Pleasure : And such are the Doctrine of a Saviour and Redeemer , the Method of Man's Salvation , and all the Mysteries of the Christian and Evangelical Dispensation . How was Nicodemus ( a Noted Master in Israel , and no mean Possessor of Reason ) baffled with the Doctrin of Regeneration ? He might truly be said to go to Iesus by Night , who made his Visit only by the dusky and obscure Light of Nature . Therefore , tho' Reason , or rather the Understanding using its reasoning Faculty , be a laudable Guide in Religion , yet it will not be a safe Conduct to Truth if it be alone . There must of necessity be another Guide besides this , to lead us to the Discovery of Heavenly Verities , and Propositions of Faith. There must be Divine Illumination to assist us , to find out Divine and Spiritual Truths . The Second Standard then of Truth is , the Infallible Word of God. Divine Truths must be sought for , not from Man , but from God ; not from Human Writings , but an Unerring Word ; not from those who are Finite and Ignorant , but from Him who is Infinite , and knoweth all Things ; not from the Sons of Men , but from Him who is the only-begotten Son of God , the Revealer of his Father's Will : For [ No man hath seen God at any time : the only-begotten Son , who is in the bosom of the Father , he hath declared him , ] as the beloved Disciple beareth witness , Iohn 1. 18. None is able to discover the Divine and Supernatural Mysteries which our Religion is fraught with , but the Founder of them . * We could never have arrived to those Transcendent Notions , unless we had been taught them from Heaven . We were not skilled to appoint the Manner of Appeasing the incensed Majesty of Heaven , and to prescribe the Way of Worship suitable to that Oeconomy . This would have been as if it should be left to some silly Country Peasant , to assign the Way and Manner of Treating a Mighty King and Monarch ; Who would not expect in such a case a strange and uncouth , a rude and ridiculous Way of Address and Courtship , and below the Greatness and Majesty of a Prince ? But it was requisite there should be a particular Divine Discovery , a clearer Light , a surer Guide than that of Nature : For though God at sundry times , and in divers manners had Revealed himself to the past Generations of Men , yet to make that Revelation compleat , he spoke in the last days by his Son , and by the Testimony of the Holy Ghost in the inspired Writings of the Apostles and Evangelists . Christ therefore saith , and that Emphatically , I am the Truth , Iohn 14. 6. The Gospel was the last and most corrected Edition of the Doctrin of Truth ; and we must never look for any other to come forth to the End of the World. This is Truth more eminently so called , † The Truth which came by Iesus Christ , as the Blessed Evangelist speaketh . This is the Christian Truth , Our singular Glory whereby We are distinguished from all those who profess any other Religions whatsoever , whether of the Unbelieving Iews , or the Idolatrous Gentiles , or the Deluded Saracens and Turks , or downright Atheists , and others of a like Perverse Perswasion . These all Err , especially the three first Ranks of Men , by not knowing or not imbracing the Scriptures ; which are deservedly stiled , * The Word of Truth , and are the only supreme Rule of Faith and Doctrin . We then , who imbrace this Christian Rule , are Blessed with that Institution which is Pure and Undefiled , which is grounded on undoubted Revelation , which is backed by a more sure Word of Prophecy , which hath a divine Impress stamped upon it . So that Our Religion as far surmounts all Others , as the Gold which hath passed the Refiners Fire , and hath the Royal Stamp upon it , outbids the common Ore , and shames its Dross and meaner Alloy . You see then which are the unalterable Standards of Truth , viz. Reason and Revelation , the Light of Nature and of Scripture . And I dare confidently aver , that if our Enquiries and Determinations in Religion were faithfully managed by these two , it were impossible to fail of Truth . If we would but act thus as Men and Christians ( and that is as we ought to do ) we cannot miss of it : For it is certainly the Purchase of all those who make a right Use of their Rational Powers , and also help and direct those Powers by the Revelation of the Sacred Spirit in the Holy Scriptures . By these two we may examine the Truth of the Whole Christian Religion , and we shall find that it will abide the Test. By these Standards of Truth we may examine the Doctrins of all Seducers that are abroad in the World , and we shall find them to be False and Adulterate . If we would sincerely follow these Rules , the great Diversity of Opinions and Sentiments amongst us would soon be reconciled : If we would faithfully take these Measures , i.e. always be Ruled and Conducted by Reason and Scripture , we should easily agree upon what is to be believed and asserted in Religion ; and all our Disputes and Controversies would vanish . Now , from what hath been hitherto Discoursed , we may in some good measure be able not only to return an Answer to Pilates Question , What is Truth ? but to another near a kin to it , viz. What is Error and Falshood ? All Propositions which contradict the common Notices and first Principles in our Minds , and which affront right Reason and the plain Deductions made from it , are to be looked upon as False : And on the same account those Assertions which overthrow the Verdict of our Senses ; and much more those that imply Contradictions in them , and consequently Impossibilities , cannot be True. And on These Grounds I might shew that the Divinity of some High-flown Enthusiasts , and the Doctrin of the Roman Catholicks concerning Transubstantiation , are justly to be impeached of Falshood . Again , whatsoever Assertions in any Religion are repugnant to Divine Revelation , to God's Will declared by some Positive Law , to such Discoveries as are known to be immediately from Heaven , these must necessarily be False . And on this Ground the Religion of the Pagans , Iews , and Mahometans must be voted to be such , because they oppose an Infallible Revelation , and That confirmed by unparallelled Miracles . And semblably in Christianity , all those Tenents of several Sects , which bid defiance to any part of the Sacred Scripture , which is left us by the Holy Ghost , as the generality of the Roman Opinions , the Doctrins of Pelagians , Socinians , Anabaptists , Antinomians , Libertines , Quakers , Hobbians , &c. are False and Erroneous . Thus far then , by vertue of the Premises , we have advanced , that when there are several Claims and Pretences to Truth , and it is enquired , What Judge shall decide the Controversy , the Answer must be , That Right Reason and Inspired Scripture are the only Judges , they being the fixed Standards and Measures of Truth . But then here will lie the main Difficulty of all , that in the Questions and Debates of Religion , Scripture is quoted with equal Vigor and Confidence on all Sides ; as if what the Iewish Rabbies say of Scripture , That it hath Seventy-two Faces , were the received Opinion of Christians . Nay , some of these seem to acknowledge , by their strange way of Interpreting it , That it hath not only different , but contrary Aspects . When therefore there are Disputes about Scripture-Interpretation , What must we do ? How can we discern what is Truth by Consulting of Scripture , when as that is Dubious and Uncertain ? If contrary Sects and Parties quote it , and plead it , how can it be a fixed Standard of Truth ? How is it an unerring Guide ? It might suffice to say in General , That it is no wonder that all Opinionists , even the Wildest of them , make use of Scripture ; yea , a great Part of the Turks Alcoran is express Words of the Bible . It is no wonder , I say , since Scripture was quoted by Satan himself , who , when he Tempted our Saviour , misapplied it to the vilest Purpose . But particularly , to satisfie this Great and Affrighting Difficulty , we may inform our selves that in Religion there are Five Sorts of Enquiries and Doctrines . Now , I will briefly shew how Scripture is to be made use of , and when it is fit to Apply it to any of these Particulars . I. Some Points of our Religion are in themselves Mystical and Profound ; and the Sacred Writings having not Explained them , it cannot be expected that we should ever do it . Such Difficult and Sublime Doctrines as the Mystery of the Sacred Trinity ( i.e. a Trinity of Divine Persons in the Unity of the Godhead ) the Union of the Divine and Humane Nature in One Person , the Manner of the Resurrection , and the like , are not to be throughly known by us as long as we sojourn on Earth . These are like the Book in the Revelation , which none is able to open in Heaven or in Earth , but the Lamb. And seeing he is not pleased to Unfold them to us , we must Admire and Adore them , but not be sollicitous to Comprehend them . We are to remember this , that some Things must be believed on the mere Authority of the Speaker , and it argues Infidelity to question the Truth of them , or so much as to be Inquisitive about them . The Things are spoken by God , therefore we ought to give Credit to them : The Manner and Circumstances of them are not discovered , therefore I 'm obliged not to pry into them . This was the Sense and Practice of the Primitive Christians , as we may learn from Origen , who tells us , That the believing some Articles of Faith on the bare Authority of the Scriptures , was objected to the Christians by the Heathens : Their Complaint against them was , That they would neither give nor receive a Reason of their Faith , but were wont to cry out , * Examine not , but believe . Here likewise I may rank some Insuperable Problems concerning the Divine Decrees and Predestination , the Abstruseness of which forbids a curious and close Enquiry . But This is most true , That Modesty is the most commendable Vertue here . The●doret saith well , † I think it Boldness to pronounce peremptorily concerning those Things of which the Sacred Scripture delivers nothing plainly . God was not pleased to deliver all things with equal Evidence ; and why then should we undertake to make every Thing Plain and Demonstrable ? Or , why are we Angry if others think some things are not so ? Those Words which I meet with in one of St. Ierom's Epistles are Admirable , and are worth the Observation of those , especially , who are Students of Divinity . ‖ When we search ( saith he ) with too much Nicety and Curiosity into those things which God would not have us know , but hath purposely concealed from us , we catch only at Shadows , we entertain and busy our selves with Trifles , we quit the Fountain Truth , and run after the fruitless Streams of meer Opinion and Fancy . Let us fix this on our Minds , That there are some unsearchable Mysteries , and it was designed by the All-Wise God that we should not be acquainted with them . We may say here , as * Seneca concerning the Nature of Comets , God only , whose sole Prerogative is to have a perfect Knowledge of Truth , knows these things to be true , and the very manner of them , tho' it be hid from us . When we peremptorily say this or that concerning these obscure Matters , we may Err , and we cannot tell when we do ; but when we determine nothing precisely ( above what is determined in Scripture ) we are sure we do not Err ; and we are sure of this too , that we are not guilty of Distorting and Misinterpreting the Word of God ; which is a Fault very frequent in these Cases . To conclude this Particular , Let not weak Christians be troubled that there are several Passages in the Bible which they cannot clearly understand . I assure them , that they may be Ignorant of the full meaning and manner of them , and yet their Salvation is not endangered thereby . And as to our Deportment towards others , with respect to these Points , seeing we cannot perfectly explain them , why should we be Angry at those who embrace a different Perswasion concerning the manner of these things ? II. Many things in Religion are made difficult merely by Disputes and Quarrels ; and if the Holy Scriptures were Plainer than they are , yea never so Plain , yet Wrangling Heads would fall a Disputing , and make way for Error by that means . And here it is their way commonly to make use of one or two places of Scripture , and to oppose them against a whole heap of other Texts . The old Hereticks ( those Interfectores V●ritatis , as Tertullian calls them , those Murtherers and Assasines of Truth ) frequently used this way . * A few Texts , yea sometimes a single one , shall serve to baffle a great number . It might be shewed in particular Instances , how Erroneous Doctrines are grounded on some Mens attending to one or a very few Places of Scripture , whil●t in the mean time they take no notice of several and divers Texts which look another way . Nay , not only a few Texts , but those also which are very dark and obscure , difficult and knotty , are oftentimes weilded and managed against very plain and direct Places of Scripture . This was observed by that Learned Father † whom I last mentioned ; One Chapter ( saith he ) in the Bible where some Ambiguous Words are , is brought by them to Confront a numerous Company and Host of Texts . But this is an Indirect Method ; for it is most Just and Reasonable that a few Places of Scripture should yield to many , obscure ones to the plainer , doubtful to the certain ; that Those should be judged and decided by These , not vice versa ; that so amidst this seeming Discord and Discrepancy , our Belief may not be shaken , and that the Truth may not be endangered , and that the Holy Spirit speaking in the Scriptures may not be thought to be Inconsistent with its self , as that Excellent Person * saith in another Place . It is an useful Rule therefore of St. Austin , † To explain obscure Places of Scripture , let us use the Assistance of those that are plainer ; and by the Certainty and Clearness of some , let the Doubtfulness of others be taken away . This may be serviceable to us when we read the Scriptures , and when we would be satisfied about some Controversies which arise thence . But alas , this Holy Book is Ruffled and Intangled by wilful Mistakes and Disputes , wherein it is common to Wrest the Words , and to Oppose one part of them to another , instead of Adjusting the whole Matter by a fair Reconcilement . To Instance , Nothing is Plainer in the Book of God than this , That he hath fully Decreed and Predetermined whatever shall come to pass ; and Nothing is more Plain in the said Holy Volume than this , That Man is a free Agent , and is not Constrained and Compelled , but what he willeth he willeth freely . All sober Persons agree in these , and therefore this ought to be a Ground of mutual Concord and Reconciliation . But instead of this , some raise Disputes still , and whereas we are agreed that both these are True and Consistent , viz. God's Decree , and Man's Freedom , they will ask , How this can be ? And if you do not satisfy them as to this ( which it is utterly Impossible perhaps to do ) they will shew themselves very much displeas'd . Which argues that they are of a quarrelsom Temper , and delight in Wrangling , and make use of Scripture for that purpose in the most serious and weighty Doctrines . III. It happens by the Luxuriancy of busy Brains , that many Enquiries in Religion are Nice and Subtle , Over-curious and Trifling ; and as for these , they are below the Verdict of Holy Scripture . It began to be a matter of Wit to be a Christian ( as * One observes ) about the days of Constantine the Great : So soon had they learned to be Quaint in their Divinity , and that about the highest Points of it . And other subtile Heads since that time ( such were most of the Schoolmen ) have troubled the World with their Fruitless Speculations , their Foolish and Unlearned Questions , their Fond and Sapless Notions . And these , and others added to them , are called Truths by some Persons ; but indeed , they are not worthy of that great Name . A Man may be Ignorant of a thousand of them , and yet not Impair his Knowledge . To make use of Holy Scripture here , is to be serious in the midst of Trifles , and ( which is worse ) to Prophane that Holy Book . The same Judgment may be made of many ( not to say most ) of the Questions propounded and handled by the Roman Casuists , which are of no moment or use at all , nay they are very hurtful and pernicious , because they distract Mens Minds , instead of directing them ; and yet they are very warmly controverted , as if they were the most serious and important Truths . IV. There are some Propositions in our Religion which are Disputable and Probable on both Sides : And in these doubtful Cases to hear Persons of different Judgments cite the same Passages of Holy Writ , should not give Offence to any . Because that Trumpet gives an uncertain Sound , I see no reason why the Parties should prepare themselves for Battle , and Dispute with so much Fierceness and Rage , as generally they do . I cannot sufficiently Admire and Commend the excellent Candor and Moderation of the first Pious Reformers of Our Church , who in such Articles as are Dubious and Disputable have not shewed themselves Stiff and Peremptory , Rigid and Magisterial , have not wound up the Strings too high , lest they should marr the Harmony and Peace of the Church . But where the Arguments are deemed to be Equal on both Sides , they have allowed us an ingenuous Freedom , and permit us to make use of our own Judgments ; and yet at the same time severely and indispensably urge upon us all Articles that are of the Foundation , and which are certainly known to be True. And this brings me to the Fifth and Last Rank of Principles in our Holy Religion ; and they are Fundamental and Necessary , and of the very Essence of Christianity : Of which sort are the Doctrines of Man's Corruption and Degeneracy , of the Reparation made by Christ the Redeemer , of Forgiveness and Justification by his Blood , &c. with all those substantial Articles of Faith comprised in the Creed , which goes under the Name of the Apostles . These are the Christian Verities , and these are clear and manifest in God's Word , and have plain Evidence of Scripture , and are agreed upon by all Sober and Considerate Persons who have not renounced the Christian Profession . Here it is that we have the greatest Use and Guidance of Scripture ; and for that plain Direction which it gives us in these , we are to Prize and Value it as the Richest Treasure , nay ; as the Only Treasure in the World : For from this Inspired Book alone we have these Heavenly and Divine Doctrines ; they were originally in no other Writings in the World but these . Wherefore let us look upon these grand Truths as the main and necessary Contents of the Bible , and as the Matters which we are indispensably concerned in . As for those Texts which are Obscure and Difficult , or which relate not to Faith or Manners , and consequently are not necessary to be known , let us not be displeased that we cannot reach the meaning of them . Let it not seem strange that Interpreters vary here , and cannot agree about the Sense of these Places . St. Ierom upon the Place saith thus , St. Augustin otherwise , and St. Chrisostom varies from both ; and it may be a fourth differs from these ; and a fifth comes and diffents from them all . This doth not offend me in the least , for where the Scripture speaks of things that are Abstruse , or speaks in an obscure and dark manner , it is not strange that we have not a clear and plain discovery of those Passages , and consequently that those Writers who have treated of them differ in their Expositions . Let not this trouble us , for it was God's Will there should be these Difficulties in Scripture , and he hath not made it necessary for us to have the certain sense and meaning of these Places . But this should satisfy us , that whatever is necessary to Salvation is plainly revealed , declared and written in the Old and New Testament ; and that the Knowledge of this alone is absolutely necessary . This then is that which I say , that if Christian Men would read the Bible , to learn thence these undoubted Principles ▪ and their indispensable Duty , and not to furnish themselves with Matter of Dispute , they would be the happiest People under Heaven , and be no longer Scandalous to the greater ( which is the Unbelieving ) Part of the World , by their Dissentions and Disagreements . O when will that Blessed Day come when Rectified and Unbiassed Reason , and the plain Arbitrement of Scripture shall decide the Controversies in Christendom ! If these were once admitted as Impartial Umpires , they would make short Work of all the Quarrels about Religion , namely , by pronouncing Many of them to be vain Janglings , and Most of them Unreasonable and Absurd ; by assuring the Christian World , That if they would lay aside Prejudice , and Interest , and Vile-Affections , nothing would appear so Clear and Evident and Undisputable as the Fundamental Doctrines above-named ; and that all who name the Name of Christ are obliged to Embrace and Profess these necessary and unquestionable Maxims , and that they ought to be Wary and Modest in their Determinations concerning other Propositions which are uncertain ; and that in Matters which are Indifferent and Circumstantial , it is Reasonable that they should either conform themselves to the Practice of the Church they live in , or mutually agree to bear with one another . Where then is there any place left for Uncharitable Disputes , and Unchristian Animosities ? No where certainly , but where meer Wilfulness and Perversness reign . For are not the Rules and Standards of Truth Easy and Intelligible ? Have we not the Eternal Laws of Reason , the immediate Directions of Nature , and the Convictions of our own Minds ; and moreover have we not the Infallible Oracles and Inspired Writings to rectify our Mistakes ? Have we not Heavenly and Divine Knowledge to Exalt our Natural Notions ? Hath not the Divine Goodness blessed us with abundant Discoveries , both from the Law of Nature and the Positive Laws of Christ Jesus , but more especially from the Latter , that compleat Body of Divine Laws , that Authentick Volume of Religion , that Inestimable Treasury of true Wisdom and Knowlege ? So that if we will sincerely make use of these Helps which God hath given us , we shall have no occasion to renew this Demand , What is Truth ? Now to the God of Truth , and Father of Lights ; and to his Son Christ Iesus , who is the Way and the Truth ; and to the Holy Spirit of Truth and Grace be ascribed everlasting Honour and Glory . Amen . Why Rulers and Iudges are called Gods. A Sermon Preach'd before the Iudges at the Assizes held at Cambridge . PSALM LXXXII . 6 , 7. I have said , Ye are Gods : and all of you are the Children of the most High. But ye shall die like Men , and fall like one of the Princes . THIS Psalm may not unfitly be stiled the Iudges or Magistrates Psalm , for of them it speaks , and for them it was Penn'd , that they might understand their Duty , and not be ignorant of their Dignity ; that they might know how to discharge their Office ( which is briefly summed up in the third and fourth Verses ) and that they might be assured likewise that Heaven it self hath vouched their Function , and authorized their Profession ; that they might be Ascertained that those of their Eminent Rank and Quality are under the peculiar Influence of Providence , that they are God's Charge , and that they are themselves Gods. [ I have said , Ye are Gods. ] In which Words , and the following ones which I have read to you , we may take notice of these Two General Parts , viz. a Concession , and a Correction . 1st . An honourable Concession of the Magistrates Eminency and high Degree , [ I have said , Ye are Gods : and all of you are the Children of the most High. ] 2dly . Here is adjoined a Correction , or a severe Commination for the Abuse of their Place and Dignity , [ But ye shall die like Men , and fall like one of the Princes . ] Or , if you will thus : Here is the Dignity of the Magistrates Office , [ I have said , Ye are Gods : ] And here is the Infirmity of their Persons , [ Ye shall die like Men. ] In the former of these you may observe , 1. The Migistrates eminent Quality , Ye are Gods. 2. Their Authority and Divine Institution , I have said , Ye are Gods. I begin with the First , viz. The Magistrates Eminency ; they are Gods. Rulers and Governors , Publick Ministers and Dispensers of Law and Justice among the People are deservedly called Gods. Great and Excellent Things have the Name of God added to them in the Stile of Holy Scripture ( of which there are abundant Instances ) : And here the Name of God is not only Adjoined but Attributed to these Great and Excellent Persons . Not only Kings and Supreme Rulers , but Subordinate Magistrates are Gods , for in the very front of this Psalm , wherein my Text is , it is said , That [ God standeth in the Congregation of the Mighty , he Iudgeth among the Gods ] i.e. the Iudges and Magistrates who sat in the Consistory , the Iewish Sanhedrim . The Gods then here are not the Sovereign Powers ; so that the Title is competible both to these and to Inferior Magistrates . And accordingly my Discourse at present will have reference both to the King as Supreme , and unto Governours as unto them who are sent and appointed by Him. Some Passages will more properly belong to Crowned Heads , but yet in a due proportion may be applied unto you , and by you who have the Honour to be the King 's Immediate Vicegerents . And because you bear that High and Noble Character , let it not be thought strange if I seem sometimes to treat you in the Stile of Majesty . I shall not endeavour to gain your Attention by Flattery , but seeing the Relation you bear to the Highest Power , and the worthy Office you hold under it entitle you to the Name of Gods , I think it will be Impossible ( and consequently a vain attempt ) to fix a more Honourable Title upon you , and therefore I shall make it my Business to descant upon That . You cannot but observe that in the Sacred Writ this Epithet is frequently fastned on Magistrates and Governors . Moses was to be to Aaron instead of a God ( Exod. 4. 16. ) that is , a Iudge or Prince , say the Chaldee Paraphrase , and Arabick Version : Though I rather think there is another meaning of those words , viz. That he was to be an Interpreter from God to Aaron , as he is said to be a God to Pharoah , Exod. 7. 1. and therefore I will not insist upon that Place . The 22d . of Exod. ver . 28. is clear and without Dispute , [ Thou shalt not revile the Gods , nor curse the Rulers of thy People . ] One is Exegetical of the other . A Ruler and a God are Synonymous Terms , and signify the same Person . In Iotham's Parable it is said , That Wine cheareth God and Man , Iudg. 9. 13. which words , though the worthy Mr. Calvin would have understood of Appeasing God by Sacrifice , wherein Wine was commonly used ; and some Interpret them in another way , yet this seems to me to be the plainest and most obvious Sense of the Words , viz. That the moderate and lawful Use of Wine is serviceable to the refreshing and chearing of the Hearts of both High and Low , Kings and their Subjects , Magistrates and others that are of an Inferior Quality , briefly expressed here by God and Man. You may gather from Psalm cxxxviii . that it was no unusual thing to denote the Office of Kings and Rulers by the Title of Gods ; for in ver . 1. the Psalmist thus speaks , [ Before the Gods will I sing Praise unto Thee ; ] and after he had stired Them up to join in the same Chorus with himself , he adds , ver . 4. [ All the Kings of the Earth shall praise Thee . ] The Gods and the Kings of the Earth are the same . If you pass to the New Testament you will read in 2 Thes. 2. 4. That the Man of Sin exalteth himself above all that is called God , i.e. ( it is very probable ) Magistrates and Civil Powers : he pretends he hath a power of disposing of Kingdoms and Empires , and of Reigning over the Kings of the Earth . And this way of Speaking is usual with Prophane Nations , as well as Iews and Christians . I could shew you , if I had leisure , that the Gentile World signified their Apprehensions concerning Magistrates and Rulers , very conformably to the Stile and Language of the Holy Scripture ; they represented Governors as Gods : Both their Orators and Poets mention them as Divine Persons , and above the reach of Humanity . Yea , it is observable that when the * Egyptians Pourtrayed their Gods and Kings , the Heads of both were encompassed with Wreaths of Serpents , which , according to their Hieroglyphicks , were Symbols of Divinity , as well as Sovereignty . It remains now that I shew you in what Sense the Civil Powers are called Gods , and why even the Sacred Writ honours them with That Title . It is Blasphemy to assert that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , really Gods by nature , i.e. Omnipotent and Independent Beings ; for so there is no other God but One , who is therefore called The God of Gods , to distinguish Him from All Nominal Gods , and particularly Magistrates , who are called so for these Three Reasons chiefly , viz. because , First , They are Gods by Deputation ; they are God's Vicegerents and Delegates ; they are His immediate Ministers and Deputies ; they are in the Place of the King of Kings ; they Personate and Represent Him here on Earth , and therefore may justly bear His Name . This is according to what King Iehosaphat gave in Charge to his Judges , in 2 Chron. xix . 6. [ Ye judge not for Man , but for the Lord ; ] i.e. Ye do not so much Appear and Act in the Place of Man , as in God's Stead ; you do not Personate the King so much as the Great God of Heaven . Secondly , They are Gods by a kind of Participation : They Share in some sort with the Almighty . Divisum Imperium cum Iove Caesar habet : God hath devolved His Power on them , and hath made them as it were Derivative Deities , by that Impress of Authority and Greatness which he hath stampt upon them , and by appointing them His Viceroys and Vicars here on Earth . Thirdly , Magistrates are Gods by way of Analogy and Resemblance . Every Man , as he is Man , is the Image and Glory of God ( if the Determination of the Great Apostle be valid ) Much more is the Ruler the Image and Glorious Representation of the Deity ; and that , First , ( More Generally ) because of his Superiority and Eminence above Others . A Great King and Monarch may be said on This Account to make some Approaches to the Supreme Being of the World. His Acting in so Large and Capacious a Sphere , is some mean Resemblance of the Divine Dominion . The vast Influence which Rulers have over the People , and the Great Circumference they describe , may entitle them to a kind of Deity . Secondly , More Particularly , The God of Heaven , and Those whom he hath appointed to Rule on Earth , Resemble one another in their Actions and Imployments , viz. in Ruling and Governing All for the Good of the Community , in making and appointing Laws to That End , in distributing of Punishments and Rewards , and in executing of Justice and Judgment in the World. Therefore , saith * Theoderet , Iudges are called Gods , because they imitate God as they are entrusted with the Office of Iudging . And † Iustin Martyr before him had Words to the same purpose . The Pagan Iove was Celebrated for his Thunder . But it is a Truth , without any Fiction , That a Magistrate is an Earthly God , as to his Severity in Punishing obstinate Offenders : And he is a God in Mercifulness and Compassion when there is occasion for it ; for God himself is Love. One of the Antiochus's ( Successors of Alexander the Great ) had the Title of Theos given him , because of his singular Acts of Kindness to several People , especially to the Meletians , whom he relieved and rescued from the Tyranny they were under . It is God-like to shew Mercy , to help , defend , and deliver Men in their Distresses . In this therefore Rulers are concerned to make the nearest Approach to Divinity that they can . God himself is * frequently termed a Shield , and Magistrates , in their Proportion , are to be such , and accordingly are stiled the Shields of the Earth . Thus Earthly Rulers Imitate God , and are deservedly stiled Gods , † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of the Eminency of their Vertue , as the Antient Philosopher said well . Thus Good Magistrates have the Character of Divinity upon them : They have the Signature and Mark of Heaven . They are called in my Text , The Children of the most High. This Resemblance and Likeness to their Father , gives them most deservedly That Denomination . Now they are truly God's Image , and bear his Superscription . They are the Admirable Words of Plutarch . * A Ruler ( saith he ) is the Image of God , who Governs all things . A Magistrate needs no Statuary to make an Image of God , for by no other Workmanship and Art than that of Vertue and Goodness he can make Himself Such , a Piece of so much Worth and Excellency that it shall be most Acceptable to God , and Worthy of Him. This Doctrin Thus Illustrated may be Applied both to Magistrates and People . First , To the People , who by Vertue of what hath been said , are obliged to Consider and Weigh well the Dignity of the Persons who are Set over them , and to Behave themselves Accordingly , i.e. willingly to Acknowledge their Authority and Superiority , to Respect and Reverence them , to pay them that Civil Worship which is due to them , and chearfully to Obey their Lawful Commands . Governours are Gods , therefore to Speak Evil of them is a kind of Blasphemy . They are the Images of God , and so he that Disrespects and Despises them , Abuseth God in Effigie . To do Violence to Them , is to Assault the Deity , to Combate against Heaven , and Fight against God himself . Here then is a Solid Basis for Obedience , God hath Deputed Magistrates , and made them his Representatives , and Communicated his Authority and Power to them , and by being Good they do more signally Resemble Him : Whence it is Rational to Infer , That the wilful Contempt of Human Authority is Affronting of God , and despising even the Majesty of Heaven . It is the Peoples Duty then to Study and Practise Obedience , and more especially to Thank God for Good Magistrates , who are sent from Heaven , and are the peculiar Gift of God. Magistracy deserves a Double Veneration , when it is in Conjunction with Holiness . Secondly , The Magistrate no less than the People , is concerned in This Text , and in This Discourse . He may see here at once his Eminency and his Duty , what God hath made him , and what He expects of him . Let the Masters of Heraldry range all their Titles of Honour , it is certain there cannot be a greater and more Honourable one than This of Gods. But as it carries Honour with it , so it bespeaks a Behaviour becoming That Honour . If any Magistrate should be so Vain as to Rely on the Title of God , and Vaunt of That , and yet in the mean time Neglect his Duty , he may remember that Heathen Idols are called Gods , Psal. xcvi . 5. and Satan is called the God of this World , 2 Cor. iv . 4. Rulers must Deport themselves like Gods , else they fondly lay Claim to that Name ; They must remember that the Name they bear puts them in mind whose Deputies they are . It is a high Compliment which Pliny passes upon Trajan in the Close of his Panegyrick , viz. That nothing Greater or Better could be wished to the Commonwealth , than that the Gods would Imitate the Emperour . It is a Truth , without any strain of Rhetorick , that no greater Felicity can be wished to Kingdoms and Commonwealths , than that the Gods , so stiled in my Text , would endeavour to Imitate the King of Kings . It will be a Shame and a great Solecism , if Those who are in God's Stead discover Nothing of God or Divinity in their Lives and Actions ; if Those who bear the Name of God partake not of the God-like Nature , but rather of that which is Diabolick . Remember that as you are Deputed by God , so you must Resemble Him. You are the Children of the most High , you are his Off-spring more Signally ; be mindful of your Heavenly Extraction , and commit nothing Unworthy of it . You that are Governours must use your Power for God ; for it is reasonable that He who is the Original of your Power should also be the End of it . Think not that the Title given you here is an Idle and Empty Thing . The Gods which the Psalmist speaks of must not be like the Heathen Gods and Idols , who ( as he saith ) Have eyes , but see not : ears , but hear not : hands , but handle not . We have too many of such Gods as These in This Nation . How many Magistrates sit with their Arms across , and Study to do Nothing ? How many Gallio's are there of this Age which Care for none of those Things which are the Proper Work of their Place ? The Hebrew * word which signifies a Statue , and a Tomb , signifies also a President , a Governour . How many are there that bear this Latter Chacter , who are too near of Kin to the Former ? Though they are appointed to be Publick Dispencers of Justice , yet they are not Sollicitous to Discharge that Office , but rather give the Neighbourhood to understand that they are meer Senseless Statues , and Empty Sepulchres . But certainly it is very unbecoming a Christain Magistrate , to be Idle and Unactive in his Place , to be Careless and Unconcerned , and sleep away his time , as if the People of his Province were as Inconsiderable as the Frogs , over whom ( as the Fable tells us ) Iupiter appointed a Log to be their King and Governour . To be dull and heavy in an Employment that calls for Activity is Inexcusable , and very Reproachful . Bibulus , who was I. Cesar's Fellow-Consul , but did nothing in his Office , was left out in the Roman Dates , which otherwise always made mention of both the Consuls . An Idle and Useless Magistrate renders himself Ridiculous and Contemptible ; he is of no Value , and therefore is reckoned as a meer Cypher in the Publick Accounts . Matters of great moment call for his Care and Inspection ; how then can he be Unconcerned and Unactive ? His Affairs are Great and Weighty , and he hath no leisure to Trifle , after the rate of that Loitering Emperor who spent his time in Catching and Killing of Flies . He is made for the Safety and Welfare of the People , and therefore it is not enough that he ●its quiet , and doth no harm ; but it is required that he do Good. Seeing Rulers are allied to Divinity , they must be Vigorous and moving ; they are to Live and Act as Gods , they are engaged to shew forth the God-like Vertues which are supposed to be in them . They must Resemble the Deity in Holiness and Purity ; unless they would approve themselves to be such Gods as Homer and other Poets are wont to make , that is , Drunken , Adulterous , Contentious , and Debauched Gods : Which indeed is no more than could be expected from that sort of Writers ; for it is no wonder that they who advanced Men and Mortal Creatures to the Quality of Gods , thrust down these Latter to the Condition of the Worst Sort of the Former . But these Things become not those Persons who are stiled Gods in the Holy Scripture , and are to Represent the God of all Purity . They should be reminded of this , That they are to Walk worthy of a Name that is so Sacred , of a Title that is so Honourable . And so much for the First Remark on the Words , viz. The Dignity and Eminency of the Magistrates Calling , Ye are Gods. Proceed we in the next Place to the 〈◊〉 of this Eminency , to the Fountain of this Honour and Dignity , I have said , viz. That ye are Gods. Had they been called so by Men , it might have been construed as Flattery : As we read that it was the Proud and Insolent Humour of Great Ones , not only to give this Title to themseves , but to be Ambitious to have it Attributed to them by Others , and to be told by their Parasites , as our First Parents by the Serpent , That they shall be as Gods. But here Magistrates are called Gods by God Himself . Behold then the Divine Institution , the Sacred Appointment of Magistracy ! The Tenure they hold by is the Highest and Best , viz. in Chief , from the King of Kings and Lord of Lords . Earthly Governours are Invested with their Authority from the God of Heaven . I , even I have said , Ye are Gods. First , Nature saith it , whereof God is the Author : Secondly , The Sacred Writ saith as much , whereof God the Holy Ghost is the Inditer : Thirdly , The Strange Events and Occurrences in the World , whereof God is the Cause and Procurer , say , and proclaim aloud that Magistrates and Governours are God's Ordinance . First , Nature saith it , whereof God is the Author and Founder , Magistracy bears an Antient Date , and had the same Horoscope with the Creation . It began Primo Adami , it commenced on the Calends of the World. The Light of Nature , with which we were born , dictates Superiority and Inferiority : And it may be observed , that the Man who is Rebellious against this Sentiment , at the same time acknowledges the Truth of it ; for he Claims a Preeminence to Brutes , and a Power over them , and this Right was Founded in the Primitive Laws of his Creation . He hath likewise Power and Sovereignty over himself , and that Part of him which is Brutish , his Lower Faculties and Sensual Appetites . And this Empire is wholly Managed by the Laws of Reason and Rectified Understanding . It is confessed by all Mankind , that there is yet a farther Dominion ; for they have and acknowledge a Power over one another , as Masters over their Servants , and Fathers over their Children : For all Children , as soon as they are Born , are under a Paternal Sovereignty ; so that to be Subject is as Natural as to be a Man. And now , since the World is encreased , the same Law of Reason and Nature dictates Subjection and Obedience to the Civil Parent , the Father of our Country , and to all those that are Deputed by him . For the Power of a King over his People , and so of Lower Magistrates over their peculiar Charge , is every way as Rational and Accountable as the foresaid Authority of Fathers over their Children . Whilst the World was yet in its Minority , it had these Guardians and Tutors ; and even to this Day , when it is above Five Thousand Years old , it stands still in need of them . For certainly the very Necessities of Mankind are sufficient to vouch the Constitution of Magistracy . We came into the World under a State of Government , and we cannot subsist without it . Our Natural Condition and Frame require such a Dispensation as this . To this there is the United Suffrage and Consent of all Nations , which shews it to be a Law of Nature . I might add that God hath Condescended to the Weakness , and Complied with the Infirmities of our Nature , in appointing such Vicegerents as are of a resembling Temper with us , Men of like Passions with our selves . The Gods are come down to us , but in the likeness of Men. The Lustre of the Divine Majesty would have dazzled and confounded our weak Sight : That Glorious Sun could have no sooner been seen , but we should have been blinded . But when we cannot bear that Sun it self , we may behold its derivative Beauty in God's Deputies , the Magistrates . In their Purple and Bright Robes we may safely view the Reflections of the Heavenly Majesty and Brightness : And thus by a Necessary Constitution of Heaven , fitted to our Natures , and by the Suggestions of Natural Instinct and Right Reason , we are brought to acknowledge the Reasonableness and Necessity of a Government in the World. Accordingly we find the Beginning and Rise of it referred to This very Principle by the Great Masters of the Imperial Laws , in their Books of * Digests . Nor are we to Imagine ( as some have fondly done ) That Grace banishes Nature , that Reason and the Conduct of it are not Obligatory under the Gospel . This is a groundless Surmise , because 't is certain , that he who swerves , from the Dictates of Nature declines God's Law , this being a Divine Law ; and we may rationally gather any thing to be from God , if it be Evident by and Consonant to the Light of Nature , which is † the ●andle of the Lord. In a word , Natural Reason is so far from being abolished by the Laws of Iesus Christ , that it is Confirmed and Authorized by them , they being the Upshot of all Good Laws , and the Consummation of the Best Reason . Hence it appears that what is said by Right Reason is said by God , for that is the Voice of God ; I have said , Ye are Gods. Secondly , The Sacred Scripture saith it , whereof God the Holy Ghost is the Inditer . The Law strictly charges Men not to Revile the Gods , nor speak Evil of the Ruler of the People , Exod. xxii . 28. Besides , that the Judges or Rulers of the Sanedrim are call'd Gods by the Psalmist , in the Person of God , the Divine Approbation is farther evidenced from the first Verse of this Psalm , where we are told , That God standeth in the Congregation of the Gods ; the Great God presides over them , and Authorizes their Office and Employment , so far as they discharge it lawfully . This Divine Authority of our Superiors is for ever Established by that Royal Patent , Prov. viii . 15 , 16. By me ( i.e. by the Eternal and Essential Wisdom ) Kings reign , and Princes decree Iustice : By me Princes rule , and Nobles , even all the Iudges of earth . This unexceptionably makes them to be the Ordinance and Institution of God himself : And the New Testament abets and confirms the Old , for in Iohn x. 34. our Saviour refers to the very Words of the Psalmist , saying , Is it not written in your Law , I have said , Ye are Gods ? The known Practice of Christ , and his exemplary Subjection to the Powers then in being , may be concluded to be Authentick in this case , and to prove the Divine Commission both of Superior and Subordinate Magistrates . But to wave that at present , if you peruse the Epistles of those Great Apostles St. Paul and St. Peter , you will find the Regal and Magistratical Office fully Asserted , and set up to its utmost heighth . Let every soul be subject to the higher Powers , for there is no Power but of God ; The Powers that be , are ordained of God , Rom. xiii . 1. Submit your selves to every Ordinance of man for the Lord's sake , whether it be to the King as Supreme , or unto Governours as unto those that are sent by him for the punishment of evil doers , and for the praise of them that do well , 1 Pet. ii . 13. Thus , whether they be Dii Majorum or Minorum Gentium , the Gods of an higher or an inferior Rank , whether they be those that have the Supreme Authority , or whether they be Deputed Officers and Rulers , they are All to be Reverenced , Honoured , and Obey'd ; and there is the Command of God for it . But a severe Enquirer into these forementioned Texts will arrest me , it may be , with with this Objection ; The Apostles seem to Clash , and to Contradict one another ; for the former asserts , That the Powers which be , are Ordained of God ; but the latter tells us plainly , That they are the Ordinance of Man. These are two different Things , yea Repugnant , to be the Ordinance of God , and to be the Ordinance of Man. I have no time now to offer to you the several Glosses of the Learned on that Passage of St. Peter ; nor am I at leisure to acquaint you with the sundry Criticisms upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to tell you how variously it is rendred . But adhering at present to our own Translation , I will in few words dispatch the Difficulty , and shew you that Magistracy may be the Ordinance of Men as well as of God , and these are not Repugnant to one another . It is not unfitly stiled an Humane Ordinance , 1. In respect of the Object and Matter about which it is conversant , viz. Humane Society , the Affairs of Mankind . The Higher Powers are set over Men , and Transact those things which are Civil and Humane . 2. In regard of the Subject in which it is seated , it may have this Denomination ; These Gods are really of the same Nature and Make with our selves . 3. In respect of the End , it is justly called an Humane Ordinance ; for it is appointed for the Good and Preservation of Mankind , for the well ordering and governing the Societies of Men in the World. Now , all this is consistent with what St. Paul saith , viz. That Magistracy is the Ordinance of God ; for though the Particular Form and Manner of Government be not fixed by God or Nature , by a Divine or Natural Law , but by a Positive One ( otherwise there would be but One Lawful Form of Government ) yet this is certain that Government in the General is the Direct and Express Appointment of God himself . Thus it is evident that the Powers are the Ordinance of Man , and yet it is as true that they are Ordained of God , they are Constituted and Authorized by Him , and they are ratified by his Written and Revealed Will. Thence we are assured that Divinity is Incircled in the compass of a Crown , and that Rulers are Invested with their Authority from the Supreme Sovereign of the World. Among Pythagoras's Scholars , if their Master said it , it was enough , it was Authentick and Unquestionable . Much more surely with the Disciples of Christ Iesus must that be held Indisputable , which God hath said in his Holy Word , I have said , Ye are Gods. We have not only the Suffrage of Reason ( of which I spoke before ) but the Infallible Dictates of the Heavenly Oracles . The Reason of the Thing it self , and the Will of the Supreme Majesty of Heaven concur here : And what Proof more Convincing can be desired and expected than Divine Testimony superadded to Natural Light ? But , Thirdly , As these , so likewise the Strange Events and Occurrences in the World , whereof God is the Cause and Procurer , proclaim aloud this Truth , That Magistrates and Governors are God's Ordinance . There have not been wanting Wonderful Signs to confirm this . Government and Order have had a Blessing entail'd upon them by Providence . When Magistrates have faithfully discharged their Duties , some signal and open Manifestations of God's Favour have acquinted us that he is pleased with them . When Phineas ( whom we must look upon as a Publick Minister of Justice ) stood up and Executed Judgment upon that Pair of Infamous Sinners ( whose Contagion else might have spread it self through the whole Land ) the Plague presently ceased , and the Divine Vengeance was appeased . But when bold and hardned Sinners have openly affronted Magistracy , and Mutinied against their Governors , they have but ill succeeded in such Expeditions . Thus when those three Notorious Conspirators opened their Mouths against Moses and Aaron , the Earth ( in a resembling sort ) open'd its mouth , and swallowed them up , and all that appertain'd to them , Num. xvi . 30 , 32. These Rebels found their Punishment in their Sin , and their Destruction in their Disobedience . Opposing of Government , as it is a Curse in it self , so Judicially it is followed with one from Heaven . Not only Reason and Nature detest it , but the Divine Nemesis . It is the Inscription on the Scottish Coin ( as the Emblem , I suppose of their Thistle , ) Nemo me impune lacesset ; None shall provoke me , and be unpunished . It may justly indeed be the Magistrates Motto , for none ever Affronted them , but received the Reward of their Folly , for the King of Kings will not suffer his Vicegerents to be exposed to Contempt and Injuries . As they are Approved of and Countenanced by him , so their Opposers shall be Baffled and Punished . And thus when Nature , and Necessity , and the Holy Writ , and Providence all join in one Sound , it is the Voice of God. This Doctrin thus Established , concerns both the Magistrate and the People . First the Peo●le , for as before they were invited to Obedience , from the Consideration of the Dignity and Eminency of their Superiors , so here they are called to the same Duty by this Thought , That Magistracy is of Divine Institution , Rulers are Constituted by God. God Himself hath said of them , They are Gods. Both their Name and Office are Reverend and Honourable , and therefore you are bound to pay them your utmost Regards and Respects . You are lead to this Duty by the Light of Nature , as I have shew'd : And therefore he that despises Authority , at the same time acts against Reason , and abandons his Understanding . And you are conducted to it also by a Divine Warrant , as you have heard , and therefore you cannot be excused from the Performance of it . In the next place , this Doctrin doth more nearly concern the Persons who are in Place and Dignity . They should be Instructed from what I have tender'd , First , To acknowledge their Original and Founder , the God of Gods , the Absolute Lord and Sovereign Controller of the World. Let not their Title , though it be Great and Honourable , make them forget that there is a GOD who Ruleth in the Earth , and that all Earthly Gods must do Obeisance and Homage to him . He is to be feared above all Gods , Psal. xcvi . 4. The contrary Temper and Practice have prevailed too much in the World , of which we have abundant Instances : The first Gods among the Heathens were Kings , and Princes , and Great Men. Nimrod , the first Monarch and Sovereign , was the first that was Deified among them . Idolatry commenced in Monarchy : The Greatness and Power of their Kings extorted Worship from their Subjects , who admired and feared them : Lordship and Dominion entailed Divinity upon them . It is well known that most of the Pagan Kings of old ( to make themselves more Venerable to their Subjects ) used to derive their Pedigree from some God , and at last some of them would needs be taken for Real Gods. Thus Alexander the Great , and some of the Roman ●mperors would have Altars and Images Consecrated to them . Iulius Cesar began it , and after him the Worst and Vilest Emperors affected Divine Honour , as Nero , Caligula , Domitian , and others , and would publickly be stiled * Gods. The Iewish Rabble applauding King Herod , cried out , The voice of God. So Tacitus tell us of Nero , and Suetonius of Claudi●s , that their Voices were said to be Celestial and Divine . Iulian joined the Effigies of the Heathen Gods with his own Statues , that they might pay Reverence to the Gods and Him together . Our Lord God the Pope hath been a Compliment sometimes to the Bishop of Rome . And you may read in the Second Councel of Lateran , that he is stiled another God on Earth . But this Language is unsufferable : Though the Higher Powers are Gods , yet they are to remember that they must not Prophanely Usurp that Title : They are to consider that there is a God above them , a Great and Mighty God , who regardeth not persons , Deut. x. 17. He is Independent and Uncontrollable , and none else is : They abuse their Reason , and mistake their Office , if they imagine themselves to be Gods in that sense . It was a very Notable Saying of King Henry VIII . who , at Sir Thomas More 's first coming to his Service at Court , gave him this Godly Lesson , First look unto God , and then after that unto me : An Advice well becoming a Prince , and which shews that he had some Sense of that Great Truth which I am now pressing , That * the Great God of Heaven is above all the Gods and Kings of the Earth : That † there is a Greater King whom all Kings are under ; Therefore they are to stand in Awe of him , and be affraid of Offending him , and Rebelling against him ; for there are Rebellious Rulers as well as Subjects , Isai. i. 23. Thy Princes are rebellious , viz. against the King of Kings . Secondly , They may be reminded from the Premises not only to acknowledge God's Sovereignty , but to expect his Blessing and Protection . If by Devout Prayers they Address themselves to him , he will assuredly Inspire them with that Understanding and Wisdom which are proportionable to the Greatness of their Employment ; he will vouchsafe them his Aid and Assistance ; he will be their Guardian and Defender ; and those that rudely touch them shall not do it with Impunity . Be encouraged hence against all Hardships and Oppositions , but rather let the Consideration of Difficulties excite and inflame you , and let your Magnanimity be as great as your Danger . If whilst you act for God and Religion you suffer from the Tongues of Men , remember that it is a Princely thing to do well , and hear ill ; and resolve to bear Reproach with as much Content as some Men their Praises and Applause . Moving in so great a Sphere , and with such a Lustre and Influence , it is no wonder that you raise many Envious Exhalations , which cast a Cloud upon you , and labour to Obscure your Name . David had his Shimei ; Governors have their Railers and Detractors . Some observe Failings and Declensions in the Heavenly Bodies : The Fixed Stars twinkle and nod sometimes , or the Silly People think they do so , and will not be perswaded to the contrary . * Necessity is laid upon me , saith St. Paul , and woe unto me if I preach not the Gospel ; and yet ●oe unto us if we do , for it is certain that some will mistake us , and censure us . You may as easily and as truly apply it to the Civil Magistrates discharge of their Office : That they govern well is necessary and indispensable ; but whilst they do so , they must look for Reproaches and Affronts , they must provide to suffer , for they know not how Unkind the World may be to them , and what Outrages they will commit upon them . We read that the Roman Commonwealth prov'd Ungrateful to the Friends and Patriots of their Country , the very Restorers and Preservers of their Welfare , as Camillus , Publius , Cornelius , Scipio , and others . We are told how Unhandsomly the Athenian Republick dealt with Themistocles and Aristides , Pericles and Phocion , and others . Merit was a way to Ruin and Banishment ; and the Ostracism let them understand that a Publick Person must not Deserve too well . But this may encourage and animate all great Rulers and Governours who discharge a good Conscience , that Heaven hath a special Regard and Eye to them , and will certainly Recompence them for the hard Usage and ill Returns they meet with . Thirdly , Since they are Gods , and appointed by the Almighty , they ought to think themselves charg'd with a great Necessity of Living and Acting well . They are set in an Eminent Place , and all Men stand gazing at them . Rulers that are Vitious , like Vzziah , carry their * Leprosy in their Foreheads , their Crimes are exposed to every ones View , and it is a wonder if some do not Imitate them ; as Men usually do the Actions , and even the Imperfections of their Superiors . Their Care then must be to Cherish Vertue in themselves , and to Patronize it in others , both by their Authority and Example . The Interest of Religion and of the Church ( among other Matters , yea and above them ) is their Province : Of the Church , I say , for which the World was chiefly made , and Commonwealths first Instituted , and Civil Societies have ever since been maintained . Be perswaded that the promoting of Religion and God's Honour is the proper Task of the Magistrate , as well as the Minister . And now especially , in a declining Age , when Religion is rendred Ridiculous , and Vertue is grown Unfashionable , and a Strict and Circumspect Walking is counted too Demure : Now , ( I say ) you are more especially oblig'd to Befriend the Cause of Religion , and to take her part when she hath so many Enemies and Opposers . This is that which will administer the most Comfortable Reflections to you when you come to leave the World : For he that saith , Ye are Gods , saith likewise , That ye shall die . And this Conducts me to the Second General Part of the Text , of which I will speak but a few words , and so put a Period to my Discourse . After the Honourable Concession follows a Peremptory Correction . I have already considered the Dignity and Prerogative of the Magistrates Office ; I am now to Conclude with the Infirmity of their Persons , their Obnoxiousness to Death and Dissolution , Ye shall die like Men , and fall like one of the Princes . It is supposed in these words that they must die as to their Place and Office ; And then what Anguish and Regret must needs overwhelm their Minds , when they look back on any of those Unlawful and Unjust things which were done by them ? A Magistrate that hath any Sense of the High Character he bears , knows this , That he hath an Account to make to Himself when he leaves his Place : And how Dismal and Deplorable will it be , if upon recounting his past Carriage he be forced to say of himself as the Historian of Caligula * Tho' some things were done by me which were not unbecoming a Man in Place , yet for the most part my Behaviour was more like that of a Monster , than of a Magistrate . With what Terrors will such a Person be filled , when he considers that he is in part Guilty of all the Debauchery and Prophaneness , all the Disorders and Enormities which he might and ought to have prevented , but did not ? This is a thing which deserves your most serious Thoughts . Again , this Clause may be look'd upon as a Threatning for the Abuse of their Places ; They shall die , they shall not go Unpunish'd here and hereafter , if they Discharge not their Publick Trust with Sincerity and Faitfulness . They shall not only die as Men ( as you shall hear in the next Particular ) but as Offenders . Death shall transmit them to an Impartial and Severe Judgment . Magistrates and Ministers of Justice , who sit on the Bench and Judge others , must appear themselves before the Last and Dreadful Tribunal , and there render an Account of their Behaviour , and Answer for all that they have done . Government and Great Offices will not Priviledge them from this . The Title of Gods will not avail them , but will rather aggravate and inhanse their Misery ; for how intolerable will it be to enter into the Portion of Evil Demons and Damned Spirits , after they have born the Name of Gods here upon Earth ? Lastly , To confine my self to the bare words of the Text , the Psalmist here humbles the Magistrate after he had Exalted him ; and at the same time he teaches him how to Deport himself , whilst he is in Place and Dignity : He must then think of the Fate and Mortality which are common to him with the meanest Persons . It was rightly said by * One of your Order , All Precepts concerning Kings and Magistrates are in effect comprehended in these two Remembrances , Remember that you are Gods , and Remember that you are Men : The one Bridles their Will , the other their Power . The Text presents you with both these Considerations ; and now I am concluding all with the latter of them , viz. the Memento that they are Men. Magistrates are of a different Make and Composure : Look on one side , and they are Gods ; but look on them on the other , and they are Mortal Men. Ye shall die like Men , like Adam ( so 't is according to the Original ) like the First Parent of Mankind , and as the whole Race of Adam ever since ; for ye are no better than your Fathers . That of Pliny in his Panegyrick to Trajan , is almost the only Passage in it that is void of Flattery ; * Princes ( saith he ) though they seem to themselves ( and others too ) to be Gods , yet they are as short-liv'd as other Men. Here indeed we must be Plain with the Greatest Men ; though they are such , yet Death will despoil them of this Character , and strip them of all the Badges and Ensigns of Authority , and will make them equal with others in the Grave . This Part of my Text puts me in mind of two or three remarkable Passages that are upon Antient Record ; The Crier at Rome used to follow the Chariot of the Triumphant , and cry to him after this Fashion , Remember that Thou art Mortal . Be mindful of this in the midst of these Triumphal Ovations , that you must leave the World , as goodly and Glorious as your Procession is now . And Philip the Famous King of Macedon , after a great Victory that he had obtained over the Athenians , ordered a Youth to come to him every Morning , and to refresh his Memory after the same manner , i.e. to tell him that he was but a Man. And with Pagan let me mix Christian Story ; The Grecian Emperors on the day of their Coronation , used to have several Marble-Stones of divers Colours presented to them , to make Choice of which sort of them they thought fit to have their Sepulchral Monuments made of . So here , by the Psalmist , the Magistrates Dignity and Mortality are remembred together . Here is their Solemn Inauguration , I have said , Ye are Gods ; and then their Funerals , Ye shall die like Men. It is good to mix these together ; and accordingly in the midst of your Glories and Honours I have presumed to remind you of your Leaving of them . This latter Consideration , if effectually managed , is able to Instruct you in your Whole Duty , and the best Discharge of it . For though it is the Epicure's Catch , Let us eat and drink , for to morrow we shall die , yet Solomon's Argument runs quite counter to it , Whatsoever thy hand findeth to do , do it with thy might , for there is no work , nor device , nor knowledge , nor wisdom in the grave whither thou goest , Eccl. ix . 10. If it becomes an Emperor to die standing ( as one of them said ) surely it will not be Unbecoming a Christian Magistrate to do so , I m●an , to expire in the Faithful Performance of his Office , in the actual doing of his Duty . Others of a meaner Quality steal into their Coffins , and silently descend into their Graves , and are not much observed ; but you will be watched when you go off the Stage , when you leave the World , and it will be asked in the Neighbourhood what you did when you were in it , and how you manag'd your Stewardship . Live then so , that when you come to die , you may with Pericles , a Famed Statesman of Athens , rejoice that no Citizen ever wore a Mourning Habit on your account . Live so , that when God shall remove you from your Places by Death , you may ( in another Sense than our Psalmist intended ) die like Men , Bravely and Honourably , that ye may fall like one of the Princes , with Credit and Renown , and that after your Departure you may live and flourish in the Memories and Hearts of all Good Men , who will never suffer your Good Actions to be Buried with you . The Reasons why Magistrates ought to be Exemplary in their Lives . A Sermon Preach'd at the Election of the Chief Magistrate in a Corporation . EXOD. XVIII . 25. And Moses chose able Men out of all Israel , and made them Heads over the People . WE find that Supremacy and Government have been made matter of Chance with some People ; thus one Regilianus was promoted to Kingship meerly because of his Name . The Sidonian Servants agreed among themselves to make him King , who the next morning should first see the Sun. Darius's Horse made his Master King of Persia by his Neighing . But it is certain , that so Great a Concern should not depend upon meer Casualty , but ought to be determined with the most serious Deliberation imaginable . And so as for Subordinate Rulers and Governors , the Designation of them ought not to be Accidental and Fortuitous , but is to be managed with Consultation and Choice ; for every one is not fit for such a Place , every one is not duly Capacitated and Qualified for a Publick Office and Trust. This is the first thing we take notice of here , That Moses chose Men out of all Israel to be Heads and Rulers . And this Choice was conformable to his Father-in-Law Iethro's Advice , ver . 21. Thou shalt provide out of all the People able men , such as fear God , men of Truth , hating Covetousness ; and place such over them to be Rulers . The first and leading Qualification of an Able Magistrate is , That he fears God. He must be one that is Eminent for Religion and Piety ; which ought to be seen and observed not only in his Profession , but Practice . Next , he ought to be a Man of Truth , i.e. void of all Dissimulation and Hypocrisy , one that is Faithful and Upright in his Dealings , and therefore the Septuagint render it Iust or Righteous . For he is not fit to be a Ruler whose Life is stained with Acts of Injustice and Dishonesty . Moreover , none should be preferred to Magistracy and Government , but such as hate Covetousness , such as are of a Free and Generous Spirit , and Detest all Base and Sordid Actions , such as Scorn to Pervert Justice by taking of Gifts and Bribes , such as have been taken notice of for their great Inclinations to Charity , for their readiness to Relieve the Distressed , and for their Condescending to the Poor and Needy , thereby shewing that they hate Pride and Haughtiness , which gives an Account of the Seventy's * Version , or Gloss rather . These are the Qualifications of a Magistrate ; but the First of them is the Chief , and governs the rest . He that fears God will approve himself to be a Man of Truth and Sincerity , Faithfulness and Uprightness . Religion and Piety will make him Just and Honest towards Men : These will inspire him with Charity , Generosity and Condescention , and will not suffer him to pervert Judgment and Justice . In short , the Fear of God will make him Eminent in his Life and Actions , singular for Vertue and Goodness , and cause him to do all things worthily , and as becomes a Migistrate . This is the Character which Rulers must bear , according to Iethro's Advice to Moses : And the Text acquaints us that this latter made his choice agreeably to it , for he chose able Men out of all Israel , and made them Heads over the People , and Rulers of thousands , &c. that is , he conveniently placed them in several Quarters , to decide Controversies among the People , to distribute Justice , to give every one their Right , to take care of the Publick Welfare , and to discharge all the Parts of a Good Magistrate . The General Proposition then which I will entertain you with at present , is this , That a Ruler must be a Man of an exemplary Life and Conversation ; he being placed above others , must Excel them in the Eminency of his Deportment and Actions . This is clear from the Choice which is here made , and from the Character which is here given . There is a great deal more requir'd in a Governor , than in an Inferior Person . He may be Good in a low and mean Place , who can scarcely be reckoned so in a high one : So that it may be said of such a one , after he is advanc'd to Government , as Tacitus said of Galba , * He might have been thought by all Men to be capable of Ruling , if he had not actually been prefer'd to that Station . For this is unquestionable , That that Person may make a tolerably Good Subject or Citizen , who yet may not be fit to be a Chief Governor : The Reason is , because such a one must Surpass others ; wherefore what is sufficient and fitting in the former , is not so in the latter . It was one of the Laws of the Twelve Tables among the Romans , That † the Order of the Senators should be free from Vice , and be an Example to others . The same may be pronounced in General concerning the high Degree and Order of Magistracy ; It must not be spotted with the common Defilements of the World , it ought to be a Pattern to the rest of Mankind . It is required of Superiors and Rulers , that they be as Noted for their Moral and Divine Excellencies , as for their Authority and Dignity . They must strive to outshine others in Vertue and Goodness , and to be really the Best Men in the place they live in . The Reasonableness of which will appear from the Consideration of these following Particulars ; First , A Magistrate is oblig'd to be Exemplary in his Life , because so great numbers of Men have their Eyes fixed upon him ; and that , 1. To find Fault with him ; 2. To Imitate him , and do as he doth . I begin with the first : Mens Eyes are fixed upon you that are Magistrates , to see what Faults they can find in you , to discover your Imperfections and Miscarriages . The Great Luminaries of Heaven are never Eclips'd , but we take notice of them ; yea , some of the Lesser Lights and Petty Stars ( which seem so to us because they are so high ) cannot withdraw their light , cannot be over-run with Scum , but some Body will obsrve it . When there was but a Spot in I●piter's Belt , the Vertuoso's who were enclin'd to Astronomy , presently found it out : Nay , it seems they found it out before there was any such thing ; for a * while after they retracted their Observation , and acknowledg'd it to be a Mistake . The Application of this is very profitable ; You that are Governors , that act in a Sphere above othes , that are in comparison of the meaner People , Heavenly Bodies , Eminent Lights placed on high , you will be taken notice of when your Lives are blemish'd with Vice , and spotted with foul Misdeeds . Yea , sometimes there will be those that will pretend to espy Faults , whether there be any or no. Plutarch speaks well , † The Vices of Great Men ( saith he ) cannot be conceal'd : Their Crimes are Perspicuous as well as Themselves . Even the least Offences of Eminent Persons are as it were Calumniated , and made greater than they are . And he goes on to shew that the Particular Failings of Men in Place are objected to them , as Cimox's Drinking , Scipio's Sleeping , Lucullus's Costly Suppers . The same Author hath these Excellent Words in another Treatise , ‖ Little Transgressions , when seen in Princes and Governors Lives , are accounted Great , because of that Opinion which the Vulgar have of Magistracy and Authority , viz. That it is a Great thing , and ought to be exempted from all Error and Vice. So another tells us , That * all Men pry into the Faults of Princes , and acquaint themselves with their Miscarriages . It was freely spoken by Seneca to the Emperor Nero , † You can be no more hid ( saith he ) than the Sun it self : You are surrounded with a redundant Blaze and Lustre , upon which every one is continually gazing . Thus you see this is a received Notion and Truth , that all Men cast their Eyes upon Magistrates , to Criticize upon their Actions : It concerns them therefore to be very Exact and Circumspect . I may say to them , as Mecoenas told the Emperor Augustus , ‖ You must live as if the whole World were the Theatre you acted on ; and it is impossible that the least Fault you commit can be kept secret . All Men are wont most readily to busy themselves about the Actions of their Governors . Seeing there is so narrow a Watch upon you , it cannot but excite you to act warily and wisely . If the Gods ( for so Magistrates are call'd ) offend and do amiss , there are some will scarcely allow them the Character of Men. Which Consideration alone should cause you to walk with great Circumspection , to make streight Paths for your Feet , and to lead very Exemplary Lives . Again , as some Persons fix their Eyes upon you to Espy your Failings , so others do it to Imitate you . And upon this Consideration also you are engaged to be very Exact in your Lives . The Ruler's Example mightily influences on the People : * That is thought sufficient to legitimate and justify any Action . And Tully quotes Plato for this very purpose , † Such as the Great Ones are , such are those that are under them . A Good King may see himself copied out in his Subjects , and so generally may an Evil one . What manner of Man the Ruler of the City is , such are all they that dwell therein , saith the wise Son of Sirach , Ecclus. x. 2. And that of Philo the Iew , gives us a brief Representation of this matter , ‖ Those that are Mean and Obscure , are very ambitious of Emulating the Eminent . All the Wise Men among the Pagans had this Apprehension , which I will shew you in some notable Passages of theirs . That is an admirable one which I meet with in Pliny's Panegyrick , 1 The Life of a Prince , saith he , if he be Vertuous , is a perpetual curb to Vice. Men turn to this , and are directed by it , and it is not so much his Command as his Example that they are led by . Herodian , speaking of the Emperor Antoninus , tells us , That 2 Subjects and Inferiors are always wont to live in a zealous Affectation of their Governors Opinions and Sentiments . 3 The Generality of Men , saith Isocrates , are wont to square their Lives and Manners according to what they behold in their Superiors . Such another saying is that of Xenophon , 4 As those are that Rule , such for the most part are those who are under their Rule . 5 It was long since observ'd concerning the Ethiopians , who are Men of a big size , that they always chose him to be their King who was the biggest Man among them . They would have a King like themselves : And so it is as usual for Subjects to make themselves like their King : They count it honourable to do any thing that he doth . Let me represent this to you in some few Particulars , The Sicilian Tyrant , Dionysius , being Purblind , thereupon all his Servants feign'd an Imperfection of Sight , and when they were in his Presence , stumbled as they went : Yea , the very Waiters and Attendants at his Table made as if they could not well see the Dishes and Chargers , saith * Athenaeus , that they might seem to be as Short-sighted as their Master . The Courtiers of King Alexander the Great counterfeited wry Necks , because their Sovereign bore his Head a little sideling . Diodorus the Sicilian relates of the Ethiopians of old , that if their King was Lame , or Halted , or was disabled in any part of his Body , his Courtiers presently disabled the same Part or Member . And † Strabo confirms this in express Words . And as it is thus in respect of Bodily Infirmities and Blemishes , so it happens likewise in regard of all other things that come under Imitation . When Iulius Cesar pretended to be a Skilful Mason and Engineer , there were great numbers that were ambitious to Excel that way . Our King Edward the Third being a Valiant Prince , and delighting in Arms , we read that Martial Men were very numerous , and that they endeavoured to exceed one another in Warlike Enterprizes . The very Fashions or Recreations of Great Ones have been greedily imbraced by the People . All the Italian Ladies affected an Amber-colour'd Hair when Poppaea's ( which was of that Colour ) was so admired by Nero , and extoll'd by him in Songs and Catches ; then they all strove to dye their Locks of that hew . The Roman Historians acquaint us , that Augustus Cesar loved Poetry , and accordingly every one gave his mind to Versifying in his days . When Nero play'd on his Instrument up and down the great Towns , Minstrels and Fidlers were all in Fashion . When Commodus the Emperor turn'd Fencer and Gladiator , that Exercise grew to be the Mode . But I will shew you that as to all Moral Actions chiefly , i.e. all Vices and Vertues , a Magistrates Example is of wonderful Influence . These two things then I will particularly enlarge upon , First , That if a Ruler be Vitious and Wicked , the People will follow his Steps : And , Secondly , ( on the contrary ) If the Ruler be a Man of Vertue and Singular Worth , they will Imitate him in that . First , I say , if the Ruler be Vitious , the People will follow his Vices . Abimelech having Usurp'd the Iewish Government , had a Party that stuck to him , and follow'd him in all his Wild and Outragious Actions , by vertue of those Charming Words , What ye have seen me do , make haste , and do as I have done , Iudg. ix . 48. When Ieroboam set up Golden Calves , his Subjects soon fell down and Worship'd them ; for what Religion the King was of , that they would be of too . It is Recorded of Vriah the Priest , That he did according to all that King Ahaz commanded him , 2 Kings xvi . 16. If he disputed not the Lawfulness of any thing the King said , it is not to be questioned but that he Imitated what he did . There are such People in all Ages ; they follow the Prince even in his very Vices and Impieties . This was observ'd by one that was a King himself , Prov. xxix . 12. If a Ruler hearkens to lyes , all his Servants are wicked , they will lye too ; and whatever other Vices he is guilty of , they will certainly imitate him . Iustin the Historian hath these Remarkable Words , speaking of one of the Ptolomee's , King of Egypt , * He gave himself up to Riot and Luxury , and then all his Court did so too : Wherefore not only his Friends and Favourites , his Great Captains and Commanders , but all his Army addicted themselves to Idleness and Debauchery . There was an Universal Licentiousness among all those that observ'd the King's Behaviour . It was his Example that Debauch'd them : By minding what he did , they all became Loofe and Extravagant , Wanton and Effeminate . And † Livy observes the very same of Antiochus King of Syria , and so doth * Valerius Maximus ; His whole Army , saith he , follow'd him in his Blind and Sottish way of Living . Alexander the Great 's Excessive Intemperance made that Vice receiv'd in all Greece ; Tippling became the Fashion of the Country ; to be a Grecian and a Drunkard were all one . When Pope Leo liv'd , who lov'd the Stage and Actors , all Rome swarm'd with Mimicks and Players . I might mention several other Instances to prove how prone Men are to imitate the Failings and Defects of their Superiors . Gregory Nazianzen , in the Oration which he made at the Funeral of Basil the Great , acquaints us that some Persons affected even the Infirmities of that Great Man , thinking that those had some worth in them , or at least that they were wholly to be excused because they were found in him . Nay , the Imitation of Superiors went further yet , for we are told that when the Emperor Otho kill'd himself , many of his Subjects dispatch'd themselves out of Compassion and Kindness to him . They would Imitate their Prince not only living but dying . And thus you see how Reasonable it is ( which is the thing I am urging ) that Magistrates and Rulers should behave themselves in a very exact manner . To prosecute this yet farther , I will shew you that when Magistrates are Vitious and Wicked , there is , 1st . danger of a greater Contagion ; 2dly . Of an heavier Punishment than ordinary . That there is a Contagion I have proved already ; but it is as easy to prove that this is propagated by Magistrates more than by any other sort of Men. The Sins of Private Men , and such as are in a mean and ordinary Condition , Infect those only who immediately converse with them ; but when Great and Eminent Persons Sin , they must needs scatter the Infection to a very wide Circumference , because they are known to all , and their Crimes become Catholick . It was Excellently said of Tully , * Vitious Rulers deserve worse of the Commonwealth than others , because they not only themselves conceive Vices , but infuse them into the Commonalty ; They are hurtful to the Publick not only because they themselves are Corrupted , but also because they Corrupt others , and do more harm by their Example , than by the Fault it self . Why ? Because their Example is enough to make Error Authentick , and their single Practice is able to justifie a Crime : for meaner Persons think it cannot but be Vertuous to Imitate them , and they conclude that to be Good which they see them do . Plutarch said rightly , * When Wickedness is added to Power , Madness is added to the Motions of the Soul ; for Wickedness receiving a quick Course from Power and Authority , drives forth the Affections into Act ; Anger passes into Slaughter , Lust into Adultery , Covetousness into Oppression . But this is not all , Authority makes others worse , as well as themselves ; for the Multitude are encourag'd in their Vitious Practices , by observing the Faults of those in Place ; they think they have from their Example a Patent for Vice , and a Protection for their most Notorious Crimes . † The Actions of Governors pass for Edicts and Laws . Inferior Persons stand waiting to see what their Superiors do , and they imagine that they cannot do amiss , as long as they take them for their Pattern . Thus we see what Influence the Vitious Behaviour of Rulers hath : Their Faults are like Diseases which seize upon some Principal part , and so endanger all the rest . Upon this account they must needs do more harm than others . In the next place this must be remembred , that the Sins of Governors are not only more than ordinarily Infections , but the Punishments and Iudgments which attend them are far heavier than those which befal Private Persons . God is used to proportion Punishment unto Sin ; and look where there is an inequality of the latter , there likewise is a difference as to the former . Now , among other Circumstances , Sin is made Greater in respect of the Person that commits it . The Greater he is , the more Heinous and Scandalous is his Fault . Nathan in his Impeachment of David lets him know that he had given great occasion to the Enemies of the Lord to blaspheme , 2 Sam. xii . 14. And without doubt he gave great occasion of Offence to others ( even the Friends of God and of Religion : ) not only the Amorites but the Israelites might be tempted to Blaspheme God's Name , and to Practise Vice with great Freedom , when they beheld the Flagitious Deeds which David was Guilty of . A Magistrate's Sin is Great , because it is a Magistrate's ; that very Consideration aggravates it . And thence we may reasonably infer , that the Penalty of it shall be proportionable . Accordingly the Sacred History informs us , that generally such a Person is doubly Punish'd , namely in himself and in others . Pharaoh was not only personally Plagued , but all his People suffer'd for his sake . David numbred the People , and thereby derived upon himself the Wrath of God , and upon them likewise a very terrible Infliction . King Hezekiah brought Vengeance on himself and his Subjects , by his evil Demeanor . The Text saith expresly ( 2 Chron. xxxii . 25. ) That Hezekiah rendred not again according to the Benefit done unto him ; for his heart was lifted up : therefore there was Wrath upon him , and upon Iudah and Israel . These suffer'd for what he did . The Confusion of Egypt was the attendant of the foolishness ( i.e. the Sinfulness ) of their Princes , Isa. xix . 11. And you may hear God speaking thus in Zech. x. 3. Mine anger was kindled against the Shepherds , and I punish'd the Goats , i.e. God punish'd both Rulers and People , but these for the sake of them . Yea , a Nation is sometimes punish'd because of a Wicked King , even when he is dead , as appears from Ier. xv . 4. Israel was Plagued for Manasses's Sins , after he had left the World. So Pernicious and Destructive are the Miscarriages of Superiors . The Community is endamag'd by their Disorders . Their Follies bring down Judgments on a whole Nation . All the Members suffer for what the Head doth . And this happens so from the Nature of the thing it self , as well as by the just Judgment of God. By Sardanapalus's Luxury the Assyrian Monarchy was removed to the Medes . By Xerxes's Riot and Prodigality the Persian Empire was Ruin'd . And many other Instances there are of the like Nature . From whence you may gather how Reasonable it is that a Ruler should endeavour to be free from Vice , and to lead a very Religious and Pious Life : For if he doth otherwise , the People stand ready to follow his Steps , and so there will be an Universal Corruption , and the Judgments of God will overtake both Rulers and People . But , Secondly , Those in High Places are engag'd to be Exemplary in their Lives , and to shew forth all Vertues and Graces , because when Men behold these in them , they are enclined to Imitate them . I have shew'd before that they are apt to resemble them in their Vitious Practices : Now I will briefly let you see , that if they have Examples of another Nature set before them , they will be enclined to follow them . As there is no Evil so Pernicious as a Wicked Ruler , because ( as I have shew'd under the foregoing Head ) his Personal Faults soon become National , and his worst Actions are drawn into Example , so there is no Good in the World so Universally Beneficial as a Godly Ruler , because most Men will be moved to Transcribe his Good and Vertuous Actions , and so there will be an effectual and speedy Reformation of the Publick . There are Examples in Holy Scripture which might be produced here : For as Ieroboam , a Bad King , corrupted the People by his Evil Life as well as Laws , and thereby made all Israel sin , so we read that David , Asa , Iosiah , Hezekiah , Good Kings , promoted God's Worship and a Holy Life by their own Practice . Plutarch in the Life of Alcibiades , a Person of Wealth and Quality in Athens , tells us how he refused to learn to play on the Flute , and inveigh'd against that Instrument ( as it was then in use ) whereupon it soon wore out of Fashion , and at last was look'd upon as a Sordid and Unbecoming sort of Diversion by the Athenian Gentlemen . Livy acquaints us that Romulus , who at first was very Extravagant and Irreligious , afterward grew Sober and Staid : And when he did so , all the Romans chang'd with him , and became like him . The Custom of Immoderate and Excessive Attire , Feasting and Houshold Stuff had prevail'd long at Rome , and could not be Repress'd by Laws ; but as soon as Vespasian was Emperor , it went off of it self . Tacitus observes the Cause of it to be their desire of Emulating their Prince , and conforming themselves to his Example . This did more than Fear and Penalty . Herodian observes of Antoninus , Surnamed the Philosopher , that he was the first Emperor that signally Establish'd Wisdom and good Manners by his own Life and Actions ; whereby it came to pass , that that Age yielded a great Company of Wife and Grave Men. You may read in a very good Author , that the Senate of Rome's Acclamation to Severus the Emperor was after this manner , * All Persons do all things well , because you Rule well . This perhaps may be said in Flattery to that Prince , but it is undoubtedly true , that if he were a Good Ruler , the generality of his Subjects would find the happy Influence of it in the Goodness of their own Lives . Never was there such a Time of Converts , as when Constantine the Great turn'd Christian ; and afterwards when he was Baptiz'd , * Twelve thousand Men , besides Women and Children , received the Christian Faith that Year , and were admitted to Baptism . Ammianus observes of the Emperor Valentinian , that he being a very Chast Prince both at Home and Abroad , and giving way to no Obscene and Lascivious Words or Actions , This was the Bridle of the Court , and it prov'd the best way to keep them in good Order . To come nearer , when King Lucius , a British King , embraced the Faith of the Gospel , and was Baptiz'd , great numbers of his Subjects receiv'd the same Faith , and flock'd to the Baptismal Waters ; and so Paganism and Idolatry decay'd daily . And afterwards , when Heathenism return'd into this Land , by the Invasion which the Saxons made , it by degrees wore off again by the powerful Example of their Kings : When King Ethelbert and King Sebert embrac'd the Christian Religion and were Baptiz'd , the Nation was in a short time Christianiz'd . Thus it is evident what great Obligations lie upon Rulers and Governors to be Good and Righteous ; for their Examples teach Goodness most powerfully and effectually . There are other Considerations ( besides these which I have mentioned and insisted upon ) to convince you of this Truth , That a Magistrate ought to be a Man of an Exemplary Life , and to surpass others in all laudable Endowments and Actions . I might mention this , that he cannot with any confidence govern others , unless he have a Government over himself , and looks narrowly into his own Life and Manners . He cannot with Boldness call upon others to obey those Laws which he breaks himself . One of the Antients expresses it thus ; * It is not for him that is falling , to set others upright ; it is not for him that hath no command over himself , to command others . It must be look'd to in the first place that the Rule be streight , and lie right and orderly if you intend to bring those things to a rectitude which it is applied to . So must a Prince first rightly settle his Command and Empire over himself , and direct his own Manners in order to a right governing of others . This latter cannot be done as it should be without the former : Though it is true it is done after some sort where the other is wanting . Thus Plutarch Remarks of Sylla , that he would be frequently prescribing Laws to the Romans of Sobriety and Chastity , whilst himself was a Stranger to them both , and indulg'd himself in all Intemperance and Leudness . Domitian made severe Laws against Adultery , whilst he lived in Incest with his Neece . Iustinian the Emperor , that caused the Imperial Laws to be compiled ( the Rules of the highest Justice ) suffer'd all sorts of Injustice to be unpunish'd , ●aith Evagrius ; though I know others dissent from him in this . But most certainly , it is with inward shame and regret that any Ruler requires Obedience to the Laws , and yet is Lawless himself . He cannot do it with a clear and Manlike Spirit , his Con●cience must needs buffet him ; and if there be any spark of Ingenuity yet remaining , he cannot but labour under great Unea●ine●s and Reluctancy . The next Consideration is this , That Magistrates are to Punish others , and upon that account are obliged to be Blameless and Upright themselves . It was said of Cato the Censor , that the Strictness of his own Life , made him a Bold , Severe and Rigid Animadverter on others . And so every Governor may with Confidence and Authority restrain and correct Vice in others , when he permits ▪ it not in himself . But how can he punish Offences that commits them ? With what Face can he be actually Guilty of that which he Animadverts upon , and severely Chastises in others ? For this Reason a Ruler should be exceeding wary in his Life and Manners . Again , by his effectual Influencing on others it will come to pass , that their Actions will be interpreted his . Their Good Deeds will be reckon'd so , because they were the Effect of his Authority . And how joyful a Reflection must this needs be , that the Vertuous Acts of so many Persons are esteem'd as his own ? But then on the other side , the Evil Actions and Enormities of Men shall be attributed to him , if he made them Bad by his Example . This must needs lie very heavy on his Mind , and therefore it follows hence , that those who preside over others are hugely concern'd to look to their Lives . Moreover , this might be added in the last place , that the Devil , the Malicious Spirit of Darkness , chiefly designs and endeavours the Corrupting of Governors , and those in high Places . Fight neither against small nor great , but against the King , against Rulers and Potentates , is the Maxim of that Infernal Politician . We read ( Acts xiii . 8. ) that Elymas the Sorcerer sought to turn away Sergius Paulus the Deputy ( the Great Man of the Country ) from the Faith. If he could pervert him , he knew he should gain others fast enough . That which was Nero's Bloody wish , That all the People of Rome had but one Neck , that he might cut it off at one blow ; the same in some kind is Satan's constant Endeavour , viz. in the Person of the Head and Governor to destroy all the People , whilst by his wicked Example he Debauches all that are under him . A Magistrate for this reason ought to be very observant of his Actions , thereby to Defeat and Baffle the Designs of the Prince of Darkness . These are the Reasons of that Proposition which I founded on the Words of the Text. Now I will offer some seasonable Inferences from what hath been said . First , Let those in Authority check and reprove themselves if they find that their Lives are Evil , and that ( instead of being Examples of Goodness and Holiness ) they have taught others by their Practice to act Wickedly and Prophanely . When it was the Fashion heretofore to make Gods , some Great Men would needs Practise this upon themselves ; and then they thought they had a Licence to do what they pleased : And too many , tho' not of Pagan Principles , are seen to Imitate them too much , whilst being of the number of those whom the Scripture calls Gods , they take Liberty to act that which is unworthy of Men : And whereas they should Punish Vice , they are themselves Examples of it . But this is a very Gross and Abominable Miscarriage , and therefore you that are Magistrates ought seriously to consider of it . You must not imagine that your Authority cancels your Obligations to Vertue , and that your Greatness compounds for your Wickedness . Reckon not that you have an Advantage above others to do Ill , and go unpunish'd . Think of this , that your Quality doth not Annihilate or Extenuate your Faults , but hugely Aggravates and Inhanses them . There is an evil that I have seen under the Sun , saith Solomon , an error that proceedeth from the Ruler ; and it is his Fault , ( as he adds ) that folly is set in great dignity , as you read Eccl. x. 5 , 6. Thus this Great Monarch takes notice of and reproves the Evil Behaviour of Crown'd Heads , and of Subordinate Governors ; and therefore you must not imagin that your Place gives you leave to do what you will. But rather perswade your selves of this , that the thing which should Exalt Palaces above Cottages , and Magistrates above the Common People , is the Transcendency of their Vertues . Secondly then , As you are desirous to do any good in your Places , be careful that your Lives be Vertuous and Exemplary . The Advice of one of the Antient Moralists to a Person in Authority , shall be mine to you , * Set your selves Patterns to others in Sobriety , and all other commendable Qualities , knowing that the Manners of the whole City are conformable to the Behaviour of those that are in Authority . Remember that your Actions are all taken notice of , and therefore they ought to be such as should be Imitated . Take heed that you Soil not your Worthy Endowments and Good Actions with others that are Blameable ; as 't is said that Iulius Cesar stain'd his Valour and Great Learning with Prodigality and Lasciviousness : His Successor Augustus Tainted his Liberality and Clemency with Impatience and Envy : Vespasian Clouded his Good Nature and Prowess with Avarice : And Trajan Sullied his Justice and Affability with his Cruelty to the Christians : And ( to give an Instance at Home ) our King Henry VII . Eclips'd his Wisdom by his Covetousness . Let your Vertues be entire , let there be nothing seen to Obscure them . Shine forth with a perfect Light , and remember that others shine with a Light borrow'd from you : Therefore if you substract your Rays , you leave them in Darkness . Great Men generally endure not any Rivals , they cannot brook Competitors and Equals . Let it be seen that you cannot suffer Rivals in Vertue and Goodness . Strive to surpass others in Sobriety , Justice , Mercy , Piety and Religion . Endeavour to Excel your Inferiors in Sanctity , as well as in Authority and Dignity . Be not only above their Conditions and Stations in the World , but above the Qualities of their Minds , and the Actions of their Lives . Thirdly , Not only Rulers but the whole Community are concern'd in this Text , and in the Doctrin I have treated of . We are all bound to Bless God for Good Rulers and Able Magistrates . This is a signal Favour and Blessing to a Nation . Rulers are like Heavenly Bodies , which cause Good or Evil Times , saith the Lord Verulam . Whether we speak of the Civil or Ecclesiastical Governors , it is most true : Whether we apply it to those that are concern'd in the Temporal or Spiritual Affairs , it holds good . Next to a Good Magistrate there is not a greater Blessing under Heaven than a Good Minister . But of the former I speak at present : There is nothing more profitable , desirable and excellent than a Worthy Goververnor : And on the contrary , what can be more pestilent and destructive than Bad ones ? They are indeed Rulers of Sodom , according to the Sacred Stile , Isa. i. 10. and then 't is no wonder that we read in the same place that their People are People of Gomorrah . How great reason therefore have you to thank God for Religious Governors ! The Wise Man tells us , That when the Righteous are in authority , the people rejoice ; but when the Wicked beareth rule , the people mourn , Prov. xxix . 2. Thus I have spoken to Magistrates and People ; I will now , in few Words , Address my self particularly to the Person who this Day is to be Chosen , and afterwards Inaugurated into the Office of Chief Magistrate of this Corporation , as a fit Person to be 〈◊〉 with so high a Concern : And therefore let me remind you of your proper Duty in these present Circumstances . D●vid pray'd , * That God would uphold him with his free Spirit ; in which Petition he refers to the Great Place and Dignity he was advanced to , he desires such an Heroical and Princely Temper as befitted that high Station . May this Generous and Noble Spirit inspire you , and cause you to do nothing that is Vile and Mean , unworthy of your Place , and unbecoming your Station . May this powerfully stir you up to act vigorously for God and Religion , and prompt you to exercise Justice with due severity . It is not to be denied that England may vie with any Nation in the World for Good and Wholesom Laws , but the grand Complaint ( and which is too true ) is , that they are seldom executed by Inferior Magistrates . I hope , Sir , you will cause this Complaint to cease , and that you will not bear the Sword in vain , but remember to draw it , and make Offenders feel the edge of it . If , like Phineas , you stand up , and execute Judgment , our Plagues will cease , God's Judgments will be averted , and his Blessings deriv'd on this Town . This Town indeed is your peculiar Province , your particular Care : the Priviledges and Immunities , the Peace and Welfare of which are most sacredly to be preserv'd by you . One of the Roman Emperors made it his Boast , that when he came first to Rule he found the City of Rome built with Brick , but he left it made of Marble . Assure your self , Sir , that to leave a Town better in Manners than you found it , is a truer Monument of your Care of the Place , and will be more lasting than Marble or Brass . When you look upon your outward Habiliments , and the Badges of your Office , remember that they teach you to do something more than other Men. For , do you think that you are to differ from others in Honour , and not in those things likewise which are of an higher Nature ? Why doth the Topping Mace lead the Van when you come into Publick ? What serves the Venerable Scarlet or Fur for ? What do your Worshipful Appellations and Titles signify ? To what purpose is your Solemn Equipage and Retinue ? Are all your Ensigns of Authority , and Badges of Honour meer Pageantry ? Do not these tell you that as you are Distinguish'd from other Persons , so you ought to Excel and Surpass them ? When therefore you shall actually take upon you the Government of this Antient and Renown'd Corporation , see that you first out-do your self , and then make others out-strip their former Actions , that it may be said with truth , That this Place is visibly Amended and Reform'd by your being Mayor . To shut up all , take care to discharge your Duty , and be not Affraid . Do what God , what your Prince , and what the Laws command you , and that will be sufficient Protection to you . And , bear this ever in your Mind , that it is a Vertuous and Exemplary Life , and that only , which can create you a firm Respect and Esteem . Your Place may ( and that justly ) cause Admiration and Reverence , but it is Goodness alone which will purchase you True Honour , for this is the Recompence only of Real Deserts . How the Ministers of the Gospel are to Excel . A Sermon Preach'd before the Clergy at the Archdeacon of Ely's Visitation . 1 COR. XIV . 12. Forasmuch as ye are Zealous of Spiritual Gifts , seek that ye may Excel to the Edifying of the Church . THE Gifts of God to the Sons of Men are of a very Remarkable Variety and Diversity : Some are of the Highest Degree and Greatest Magnitude ; such are the Saving Vertues and Graces which adorn the Minds , and appear in the Lives of all Holy Men : The second and middle sort are those Common Graces which are freely conferr'd both on Good and Bad , for the Service and Benefit of the Church ; of which Rank were the Gift of Tongues , of Healing , of Prophesying , and such like Miraculous Donations which were necessary for the first Founding and Propagating of Christianity in the world . And with These may be Ranked all the goodly Indowments of Mens Souls all the fair Accomplishments of Nature , an●●he noble Acquirements which by Art an●●●dustry they have enrich'd their Faculties with . The third and last degree of God's Gifts ( which by Vulgar Minds are reckoned as the Greatest , but really are the Meanest of all ) are those Good things which belong to the Body and Outward State of Man : Such are Health , Riches , and Honour , and all other things of resembling Quality . These ( alas ) are poor and sorry Acquisitions if compared with the more Noble Accomplishments of the Better Part of Man. And yet both These and They may be strangely abused and perverted by the Owners of them , contrary to the design of the Donor , and the excellent ends for which they were bestowed . Thus ( to Instance ) many make their Wealth and Great Revenues subservient only to their Rambling Lusts : and Pride and Ostentation have stain'd the Spiritual Endowments of others . Of this latter our Apostle hath given a sufficient Demonstration in this Epistle . Here you may read how the Church of Corinth ( a Church planted by the Ministry of St. Paul himself , and Eminent for all Spiritual Gifts ) either not knowing , or not minding the Right Use of such an excellent Treasure ( viz. that the meanest of them were intended for the Good and Benefit of the Christian Community , and that all of them were some ways useful to that End ) vainly disparaged Some of them , and unwisely set the Greatest Value on Others , which really were not in themselves serviceable to the Highest and Noblest Purposes . Pride and Applause , Vain Glory and Affectation made them prefer Tongues before Prophesying , i.e. their own Private Credit and Reputation before the Common Good and Edification of their Brethren . This is the occasion of the Apostle's Admirable Discourse concerning Spiritual Gifts , which begins at the Twelfth Chapter : Where first of all he acquaints them with the wonderful Diversity and Disparity of God's Gifts ; and then endeavours to convince them that the Meanest of them are not to be disregarded , since all of them issue from one and the same Spirit , and acknowledge the same Author and Donor . And as the Original of them all is alike , so also is the Intent and Design of them , which is no other than the Common and Universal Good. From such Premises as these he Infers , that 't is gross Folly for any to be Proud of their Gifts , and to Insult over their Brethren on the account of what they have received ; and that it is as unreasonable to Envy those that are Possessors of the Choicest Gifts , as 't is to despise those that are Owners of the Meanest . This is the main Scope of the 12th Chapter . And now , because Ambition , and desire of Excelling and Outstripping one another , have possessed their Minds , he perswades them in the last Verse of that Chapter to a Vertuous Zeal and Holy Emulation , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Covet earnestly the better Gifts , and yet shew I unto you a more excellent way ] a Superlative Method of Outvying others , and even of Out-doing your selves , and that is no other than Charity , that Great and Noble Grace which will render you Eminent and Useful in the World , which will set off all your other Gifts and Endowments , and direct you how to manage them for the best Advantages . This Sovereign and Superintending Grace will most successfully guide all the Inferior ones , and put them upon their proper Work and Employment , and conduct them most prosperously to their right End. This Grace the Apostle admirably deciphers in the Thirteenth Chapter , and in the beginning of the Fourteenth he shuts up that part of his Discourse with a Perswasive to so Incomparable a Vertue , [ Follow after Charity , ] pursue it with the greatest Eagerness and Vigour , and give not over till you have perfectly attained it . Be careful above all things to Excel in This , which makes all your other Attainments beneficial both to your selves and others . Strive then to surpass one another in the Improvement of this Evangelical Grace ; for this is an Harmless Contention , this is an Innocent and Holy Emulation , and most suitable to the Christian Spirit , and the Genius of the Gospel . Follow after Charity , and desire spiritual Gifts . Join the one and the other , and you are safe . And then immediately our Apostle ( having thus caution'd all with Charity ) takes occasion again to speak of those Spiritual Gifts which he had insisted on before . There was it seems a Great Mistake about them , and therefore he thinks good to Rectify their Judgments thoroughly in the point ; and this he doth by telling them , that though the Gift of Tongues was in great request among them , ( for This Reason it is likely , because the Ap●stles were most eminently indued with That , the Holy Ghost descending on them in the shape of Cloven Tongues ) yet the Gift of Pr●phe●ying ( i.e. of Understanding and Interpreting God's Will ) was clearly the more Valuable and Desirable Accomplishment ; and , amongst All the Spiritual Gifts conferr'd on the Christian Church , deserved to be ranked in the first place . For tho' Variety of Tongues might seem more Admirable , and make a greater Noise , and create more Wonder and Astonishment , yet certainly if they sought not rather to be Admired for their Gifts than to be Beneficial by them , they could not but give the Precedency to Prophecy , that being the more Useful Gift , and that which conduceth most to our greatest Concern , and our highest Interest , the Edification of the Church of Christ. It is better to do Good , than to appear Great . Tongues have their Use , but in Subordination to Prophecying . That is most Excellent which is most Advantageous and Edifying . This is the Scope of the Apostle's Discourse in this Chapter , whereof my Text is a part , and indeed the Sum of the whole . * What is Vseful to many , and Profitable to the Church , that the Apostle here sets down for a Rule to go by , saith St. Chrysostom on the Place . Whatsoever Gifts ye seek to Excel in , do it ( ye Corinthians ) with this main design ( which is the Worthiest and Noblest in the World ) to advance the Building of the Church of Christ ; forasmuch as ye are desirous of Spiritual Gifts , seeing ye are such great Zealots for Spirits ; ( for so it is in the † Original ) since your Ambition hurries you to things of that Exalted Quality , study ( I beseech you ) to improve them for the real Benefit of the Christian Community , Seek that ye may excel to the edifying of the Church . God hath a Church to erect , and calls for our Service therein . Who would not bring the Best things to the Best Work ? Who would not be furnish'd with the Greatest Skill for so Difficult an Employment ? They that heartily love the Church , and sincerely tender the Good of its Members , never think they can prepare themselves enough for its Service , and are ever studying to do More , making the Apostle's Words their Motto , ( Who is sufficient for these things ) ? Here it is that they spend their best Affections ; and their highest Aims and Enterprizes centre in This. They are Impatient till they can bring with them Gold and Silver and Precious Stones for so Glorious and Edifice . They are ambitious to Excel , not that they may thereby derive a Glory and Applause upon themselves , but for the solid Good of their Christian Brethren . So that the Text is no other than the Dictate of Christian Charity , prescribing to us the way of Using those Gifts Well , which are so subject to be abused . Charity esteems it better to be Profitable to Mens Souls , than to purchase their Acclamations and Applause ; it teaches us to prize the Salvation of Men more than our own Glory . But it is high time to lead you to the Particular and Distinct Consideration of the two things here mention'd , 1. The Operation or Means in order to a Noble End , Seek that ye may excel . 2. The End it self , to the edifying of the Church . I begin with the latter first , for in Practical Discourse the End doth not unjustly challenge the first Place . And indeed , true Wisdom instructs its Followers to propound a Right End to themselves , and then to make Choice of such Means as are proper for that End. We are liable to miscarry in both of These ; for sometimes we Aim right , but shoot awry , our Actions bearing no proportion to the Goodness of our Intentions : At other times we are in a right Course , but propound a wrong End ; so that Good Performances are marr'd by Ill Purposes . Now , the Apostle here meets with both these Defects , and labours their amendment , propounding to us the End together with the Means ; the best End , the Church of God , and the edifying thereof ; the best Means , seek that ye may Excel . Every Action is design'd to some Purpose , and according to this we aim either Right or Wrong ; we either deport our selves laudably , or hugely miscarry in our Lives . It will concern us therefore to fix our selves Aright at first , and to propound to our selves such an End as we may not be ashamed to own in the whole Course of our Actions . And such certainly is the Church of God , which is most deservedly the Scope of all our Enterprizes , Prayers and Wishes . This baffles all sneaking Designs and Projects ; this bravely leads us out of our selves , and carries us directly to the Supreme Good , and there stints and determines all our Passions and Desires . We at once become Lovers of God and of his Church , the one absolutely Influencing upon the other ; the Glory of the Almighty and the Good of Souls being so twisted together , that it will be found a thing wholly impossible to divide them . For the Church being that Society of Holy Men wherein God is more peculiarly acknowledged and glorified , it must needs be that whilst we tender the Welfare of that Society , we likewise more signally advance God's Glory . Our Love , if it be true and real , will reflect from God to his Church ; and through the Church it will ascend to God again . The Edifying or Building of the Church , which is the thing here design'd , principally belongs to Christ Iesus himself . It looks like a Paradox , but is certainly true that the * Foundation and † Chief Corner-stone in the Building are the Chief Architect also . On this Rock , saith he to St. Peter , I will build my Church . This Glorious Fabrick is rais'd by Christ's own hand . Yet this Work in some measure belongs to all Holy and Exemplary Christians ; they are useful and necessary for the promoting of this Structure . But more especially the Guides and Rulers of the Church , the Ministers of the Gospel , the Dispensers of God's Holy Word are employ'd in this Work ; they are in a peculiar manner appointed , and set apart on purpose to be Artificers and Builders in the Erecting of the Christian Church ; they are particularly design'd for the perfecting of the Saints , for the work of the Ministry , for the edifying of the Body of Christ , i.e. his Church , Eph. iv . 12. First , Our great Care must be to lay the Foundation ; and what that is our Apostle tells us , 1. Cor. iii. 11. Other foundation can no man lay than that which is laid , which is Iesus Christ , i.e. the Meritorious Undertaking of the Son of God , Christ Jesus the Blessed . There is no Salvation but by a lively and effectual Faith in the Blood of this Lamb of God. This is the same with the Foundation of the Apostles and Prophets , Eph. ii . 20. which St. Paul tells the Ephesians they are built upon , viz. the Doctrin of the Redemption and Salvation by Christ , delivered by these Inspired Men , and which they received from Christ himself , who in the same place is called the Chief Corner-stone . This is the Great Fundamental Point of the Christian Institution , this is the main Truth on which all Christianity is founded , and therefore we must be very Faithful in the Asserting and Vindicating of this . The whole Fabrick of our Religion sinks , and that irrecoverably , without this firm and steady Basis. And all the other Principles and Rudiments of Christianity , which are also justly stiled the Foundation , Heb. vi . 1. are our proper Concern : We are indispensably obliged to instruct our Charge in all those Divine Truths of the Gospel which the Writings of the Evangelists and Apostles furnish us with . And having laid the Foundation with singular Care and Skill ( as knowing that it is this which Supports the Fabrick ) we must proceed to erect our Superstructure , to build upwards as well as downwards . And accordingly all the Holy Doctrines and Rules conducing to Christian Knowledge and Practice are to be produced , and made use of . We must remember the Apostle's Advice , to build upon the Foundation nothing but Gold , Silver , and precious Stones , 1 Cor. iii. 12. Such Sound and Orthodox Conclusions as are of real Worth and Value ; and not Wood , Hay , and Stubble , i.e. unnecessary and useless Doctrins or Inferences , muchless such as apparently Confront the Faith of the Gospel , and Foster Lewd and Wicked Practices . * The Pope ( as Luther expresses it ) is for Building up the Church , ex Accidentibus , of Outward things of little value ; but we ( saith he ) Build it ex Substantia , we urge those Doctrines which are Substantial , we press those Practices which are of Moment , which are Essential to Religion , and have real Worth and Excellency in them . Thus we should behave our selves , remembring that the Superstructure ought to be suitable to the Foundation ; this being Solid and Substantial , that must be so too . Briefly , this Excellent Metaphor of Edifying or Building ( which our Apostle seems much to delight in , as we may gather from his * frequent using of it ) imports no less than an Impartial delivering and teaching the whole Mystery of Godliness , whether it consists in Fundamentals , or in such Important and Necessary Matters as are to be grounded on them , all that our Hearers are to know , and all that they are to do , the Whole Will of God , and the Whole Duty of Man. In a word , to enlighten Mens Minds , to reform their Lives , to convert Sinners from the Errors of their Ways , to confirm and strengthen Converts in the ways of Truth and Righteousness , by any Holy Arts and Methods to further the real Good of Christ's Flock , by any good Means to promote the Churches Welfare is to Build it up . This is the Divine Architecture , this is the Art of Spiritual Building . So that if we hearken to this Proposal , we shall assuredly advance the Good of the World , and at the same time promote our own Bliss and Happiness . In seeking the Churches Good we shall not fail of a Blessing ; and that Charity which raiseth our Hearts to endeavour the Welfare of the Church Militant will at last Exalt us to the Glories and Consummation of the Church Triumphant , when they that be wise shall shine as the Brightness of the Firmament , and they that turn many to Righteousness , as the Stars for ever and ever . I proceed now to the next thing propounded , viz. the Means in order to this Noble End which I have been speaking of , and that is expressed in those words , Seek that ye may excel . Take care to fit your selves for this Grand Employment of building up the Church , which is the House of God , 1 Tim. iii. 15. 1 Pet. iv . 17. Passionately desire and endeavour that you may be eminently and abundantly Capacitated for this mighty Work. This is the Import of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used , which signifies both to Excel and to Abound . Be ambitious of the Choicest Gifts , and strive to possess them in the highest degree . We of the Sacred Function are not to content our selves with mean and low Attainments in Religion , but to aspire to the Greatest and Noblest Improvements , * to a great Plenty and Abundance of Gifts and Graces ; as a Learned and Pious Father Paraphrases on this Place . We must strive to be Masters of all those Excellent Qualifications which tend to Edification , and to arrive to what Perfection we can in them . In short , seeing the Edifying of the Church is the proper Office of an Evangelical Minister , he must make it his great Business to pursue this effectually , and to Excel in it by such Means and Methods as these , First , Prayer : Which seems to be here suggested in the word Seek . This Excelling and this Edifying must be sought at the Hands of God by humble and earnest Addresses . If Bezaleel and Aholiab were * fill'd with the Spirit of God , to excel in all manner of Cunning Workmanship , for the adorning of the Mosaick Tabernacle , surely then it is from that Holy Spirit that the Apostles and their Successors are endued with eminent Abilities for the Service of the Spiritual and Mystical Tabernacle . And if we are convinc'd of this , we cannot but see it necessary to apply our selves to this Sacred Author and Donor of all those Gifts , whereby we may be made capable of serving the Church of God. You know whose words those are , † According to the Grace of God which is given to me , as a wise Master-builder I have laid the foundation . And if it be by Divine Grace and Bounty , then we know whose work it may properly be said to be ; and therefore in the foregoing Verse he tells them they are God's Building ; it is from Him that they make any progress in Christian Knowledge and Goodness , in Faith and Holiness . To this Great Operator and Architect we are therefore to repair , and to implore his Aid and Assistance . Except the Lord build the house , they labour in vain that build it . We are not able to effect any thing in this great and weighty Undertaking without his Presence and Blessing ; at least , we can do nothing successfully without his special Concurrence and Guidance . Wherefore , according to Iustin Martyr's Pious Advice , we must * above all things pray that the Gates of Light may be opened to us , that we may have a Spiritual and Divine Understanding , whereby we may be taught to teach others . Building up of others , as well as of our selves , in the most holy Faith , must be joined with Praying in the Holy Ghost , Iude ver . 20 , 22 , 23. We may observe that St. Paul is frequent in Prayer , that he may be assisted in his Ministerial Employment , and he is often requesting others to pray for him , that his Labours in the Gospel may prove really Advantageous and Successful . This is that which We also are concerned in , if we expect any Blessing on our Enterprizes . We must remind those who are the peculiar Charge of our Ministry to solicite Heaven in our behalf ; and we must with singular Importunity and Earnestness beg the Divine Aid our selves . If thus with the devout Supplications of others we join our own fervent Petitions , we shall certainly Prosper , we shall derive the Grace and Blessing of Heaven upon us in the Performances and Offices belonging to our Calling . Secondly , To this first Method of Edifying and Excelling , we must add that Apostolical Direction to Timothy , and in him to all the Spiritual Instructors in the Church , Give attendance to Reading , 1 Tim , iv . 13. Diligently peruse the Law and the Prophets , be conversant in the Writings of the Sacred Volume . Though Timothy was an Inspired Person , yet he is commanded to read the Scriptures , and to give attendance to them ; which is the same with that of St. Peter ( where * the same Greek word is used , and therefore might have been rendred as it is here ) To take heed to , viz. the more sure word of Prophecy , 2 Pet. i. 19. The word denotes great Attention and Application of Mind , and obliges us to be very Careful and Diligent in consulting these Sacred Oracles . Nor are Other Books excluded here , nay , they are partly meant , as Historians , Moralists , Poets , Orators , and other Humane Authors . For it 's likely the Apostle's Advice here was in conformity to his own Practice , who reckon'd his Books and Parchments ( which some think to be the same , because the Antient Books were made of Skins or Parchments , and roll'd upon a Cilinder , as our Maps are ) as necessary to him as his Cloak in Winter , 2 Tim. iv . 13. What these Books were I have no Catalogue to tell me , but I know of some others that he dealt in , as those three Poets , Epimenides , Aratus and Menander , the quoting of which he thought not unworthy of an Inspir'd Apostle And he was not only Skill'd in the Greek Poets and other Good Greek Authors , that wrote in Prose ( for if he was Curious to read the former , it is not to be questioned but that he was acquainted with the latter ) but he had Knowledge in Hebrew Writers : For he sat at the Feet of Rabbi Gamaliel , who was a Famous Doctor of the Law , Nephew of the Celebrated Hillel , and Prince of the Sanhedrim ; by whom this his Scholar was created a Member and an Elder of that Renowned Councel ; as the Learned Mr. Selden affirms , who was Antiquary sufficient to make it good . This Great Apostle tells us himself , that he was * Exceedingly zealous of the Traditions of his Fathers ; he had a mighty desire to be acquainted with the Antient Doctrines and Customs of the Hebrews , and accordingly he searched into the Talmudick Writings ; and there it was that he found the express Names of two of the Egyptian Magicians , viz. Iannes and Iambres , and hath left them upon Record in 2 Tim. iii. 8. From these Hints we may guess what other Authors he was versed in , and how he came by his Polite Learning , and by that which was Severe , and how exactly he was fitted to be a Doctor of the Gentiles and the Iews both : Which is abundantly demonstrated from his Profound Epistles , which speak him a Master of Logick and Oratory , of Reason and Eloquence . Nor was it thought in the succeeding Ages of the Christian Church that this sort of Accomplishments was unworthy of the Evangelical Ministers ; nay , it was reckon'd to be of great Use and Advantage . Whence it was that Iulian the Apostate , by a Decree , forbad Christians the Reading of Heathen Authors , giving this reason for it , that they by the studying of these Writers , would know how to Wound the Pagans with their own Weapons . And on other Accounts it might be shew'd , that Prophane Writers are serviceable among Christians . There is no sober Man will give heed to that strange Illusion of St. Ierom , who dreamt that an Angel Scourg'd him for Reading Tully's Orations , and other good Latin Authors , as if to be a Ciceronian and a Christian were inconsistent . It is enough to say that it was a Dream , and that his composed Thoughts , when he was awake and throughly sensible , corrected such Extravagant Fancies , and represented to him how useful some of the Gentile Writings are , and that a Man cannot understand the Original Texts of the Old and New Testament , without some Skill and insight into them . How requisite the Poets and Philosophers Writings are to a Christian Divine , is shew'd by * St. Augustin , and other Antient Fathers , who particularly represent to us the Usefulness of this sort of Learning in Sacred Studies . But our Chief Converse should be with the Bible : This we should constantly look into , and be always perusing . Why do you not spend all your time , in which you are not employ'd in the Service of the Church , in reading this Book especially ? said a very Pious * Bishop , treating of the Office of a Clergy-Man . Concerning Basil and Gregory Nazianzen we are told by † Rufinus , that for Thirteen Years together they laid aside all Books that treated of Secular Matters , and applied themselves wholly to the Reading of the Volumes of the Sacred Scripture . This most truly may be said , that though we are not to neglect other Writings ; yet these are indispensably Necessary , and we must lay aside all other Books rather than not find time to read These . And the Reason is plain , because no Man can pretend to Theological Studies , who hath not acquainted himself with the Sacred Text. For see how it is in Other Arts and Faculties ; there are Books proper and peculiar to them , and without which there is an utter despair of attaining any Skill in them . Thus to offer one Example only , the Civil Law is gain'd by Reading the Digests or Pandects ( of which the Institutions are an Abstract ) compiled out of the Immense Volumes of the Roman Lawyers , some of which were Writ before our Saviour's Time , and others afterwards ; and they are no other than the Sayings , Responses and Decisions of the Chief of the Learned in the Law ; by reading the Code , which is made up of the Rescripts , Decrees and Constitutions of the Roman Emperors and their Wise Councel , from Adrian to Iustinian . ( So that this Volume differs from the Pandects , as among us the Statute-Law or Acts of Parliament differ from the Common-Law , i. e. the Judgment of Lawyers , call'd Reports . Wherefore the Pandects must give way to the Code , this being more Valid than they , as the Commands of Princes are of greater Force than the Dictates of Lawyers ) : Moreover by reading the Authenticks or Novels , called so because they were New Laws added to the other : Lastly , by looking into the Feuds , i.e. the Customs and Services for the Lands held by Vassals of their Lords , which last Volume of the Imperial Laws was not added till about the Year 1150. under the Emperor Frederick Barbarossa . There is an utter Despair , I say , of gaining any competent Knowledge in this Excellent sort of Learning , unless a Man peruses these Books , and the Commentators on them . And so in the Study of Physick , no Man can arrive to any Perfection in it , unless he be conversant with the Particular Authors , whether Antient or Modern , that are Famous in the Faculty . And the same may be said of all other Arts and Sciences . But this is in a special manner true in Divinity , the Knowledge of which no Man can possibly reach , without a diligent and constant Perusal of the Books which Constitute the Holy Canon , the Writings of the Old and New Testament ; for both are necessary , as we see plainly in the Quotations out of the former which we meet with in the latter . There are Four and twenty Books of the one cited or referr'd to in the other , and out of * some of them there are above Forty ; out of † others above Sixty Passages alledged and made use of . The Bible then is a Volume of absolute Necessity , and cannot be out of the Hands of one that is devoted to the Ministry . For this cause it was heretofore ordered , that this Sacred Book should be read at Bishops and Priests Tables even at Dinner ; and still there is a perpetual Obligation on those of the Sacred Function , to give themselves daily to the Study of the Scriptures , the Divine Writings of Moses and the Prophets , and the Books of the Evangelists and Apostles . And there is good reason for it , because they must Build ( which is the thing we are now speaking of ) by a Rule ; and the Scripture is that Rule . But it is impossible we should make use of it to this Purpose , unless we be very well acquainted with it . We cannot Regulate our own or other Mens Actions by this Canon , we cannot Skilfully apply this Rule , this Square , if we be not very conversant with it , and have a knowledge of its Excellent Doctrines and Precepts . These are the Writings that have this Peculiar and Matchless Character , That they are able to make us wise unto Salvation , 2 Tim. iii. 15. for ( as it follows ) All Scripture ( i.e. all Holy Scripture , which he had mentioned in the Verse before ) is given by Inspiration of God , and is profitable for Doctrin , for Reproof , for Correction , for Instruction in Righteousness ; that the Man of God ( the Minister of the Gospel ) may be perfect , throughly furnish'd unto all good Works , may be enabled to perform all the Parts of his Duty , more especially those which appertain to his Sacred Calling . Besides , on other accounts the Scriptures are to be admir'd , and to have the preference to all other Books whatsoever . The Great Admirers of Homer tell us , That they find all things in his Poems ; what is Excellent in any Art or Profession is to be met with there . But upon better grounds I could make it appear , that the Writings I am speaking of deserve that Character and Testimony . There is no Man of clear Reason but is fully perswaded that there is more Undoubted Antiquity , more Excellent History , more profound Reason , more delightful Eloquence , more Choice Learning of all sorts in the Bible , than in any other Writings extant in the whole World. There need then no Elaborate Perswasives to read this Sacred Volume , which is the best under Heaven , not only in respect of Divine but Humane Literature ( and that of all kinds ) contained in it . Even as to this latter , there is none can be said to be an Accomplish'd Scholar , if he be not acquainted with this Book . Next to the Infallible Records of both Testaments , the First and Antientest Fathers of the Church call for our Esteem and Enquiry . Antiquity in Monuments is Venerable ; in Religion it should be much more so . Prescription corroborates the Civil Rights and Tenures ; I see not why it should not fortify the Ecclesiastical . Luther and Calvin are Great Names , and will ever be so in the True Christian Church ; but yet they ought in some respects to Veil to those Greater and Earlier Lights of the Church , Ignatius , Iustin Martyr , Iren●●us , Clement of Alexandria , Tertullian , Cyprian , and others of the Antients , from whom we learn what Defections there were from the Truth , what were the Errors , and Heresies , and Corrupt Practices of the First Ages of Christianity , and how the Virgin Purity and Simplicity of the Church were almost defac'd by them . Especially from those that were the Learn'd Apologists in those Times , and afterwards , who Asserted Christianity against the Iews on one hand , and the Pagans on the other , we may in a great measure discover what is Orthodox and Authentick , and what is of a different Nature . And it is reasonable to infer hence , that the Church at this day should for the most part be Defended and Vindicated by the Writings of those who were its First Defenders , they being so Great Judges of the Primitive Doctrine and Practice . Thirdly , To Reading I must necessarily adjoin Meditation ; both which perform'd by due Turns , is properly Studying . And certainly this is of singular Use : we cannot more effectually fit our selves for our Great and Important Work that we are call'd to , than by serious , and sober Reflections on our Minds , by Sifting and Examining our Notions , and observing what Conformity they bear to our Unprejudiced Faculties ; by being intimately acquainted with our Thoughts , and exercising our selves to a familiarity with Rational and Solid Principles , and by causing them to bring their utmost Aids to Support and Maintain the Articles of Christianity . Our Reading will be of little use without this ; for it is by Pondering on the things that we have Read , and by Comparing them among themselves , that we are able to digest our Notions , and to arrive to the true Understanding of Matters propounded to us . The Royal Psalmist's Experiment concerning himself is worthy of our Observation , I have more understanding , saith he , than all my Teachers ; for thy Testimonies are my Meditation , Psal. cxix ▪ 99. I find a mighty Increase and advance in Divine Knowledge , because I use my self to a serious Contemplation on those Heavenly and Sublime Truths , and thereby I am capable of penetrating into the profound Nature of them , and to discern those wonderful things in them which are hid from others . We may take notice , that after many seasonable Instructions and Precepts given by St. Paul to Timothy , his Faithful Assistant in the Work of the Gospel , he adjoins this , which is of as great use as any of the rest , Meditate upon these things , 1 Tim. iv . 15. And so again , after several Pious Admonitions and Exhortations , he adds , Consider what I say , 2 Tim. ii . 7. Which Advice reaches all of Timothy's Character , and is as much as if he had said , Revolve these things often in your Minds , and let this Charge which I leave with you be continually in your Thoughts . Accustom your selves to Thinking , and know that it is the part of a Christian , as well as of a Man : but especially it is an indispensable Qualification in a Publick Instructer , in one that is to Amend and Rectifie the Sentiments of Mankind . If therefore we are desirous to attain to any Improvement and Excellency in our Ministry , we must not herd with the Crowd , but retire from it , and hold converse with our own Minds , and thereby Teach and Instruct our selves , and so we shall be fit to do the same to others : Which is the next thing I shall treat of . Fourthly , Another way whereby we are to Edify the Church , and Excel in it , is the Office of Preaching , or ( as the Apostle stiles it ) Prophesying . He gives this the Precedence to all the other Gifts which he mentions either in this or the Twelfth Chapter of this Epistle . Covet earnestly spiritual Gifts , but rather that ye may Prophesy . This is that Endowment which , according to him , makes most for the perfecting of the Saints , for the Work of the Ministry , and for the Edifying of the Body of Christ. which Character shews it to be this Gift which I'm now to speak of . This is a Complicate Office , and contains many Excellent things in it ; as first , the Informing of Mens Judgments , and setting ▪ them into Right Apprehensions concerning things in Religion . The Leading Requisite , as I conceive , in a Preacher , is Orthodoxy . He is to be one that owns those Principles and Articles of Faith which have been always profess'd by the Universal Church . Let us not assume the Title of Protestants , and yet reject some of the Great Heads of Divinity which are acknowledg'd by all Sober Persons of the Reformation . Let us not say we are of the Church of England , and yet deny some of the Chief Doctrines contain'd in her Articles . Let us not profess our selves to be Ministers of the Word , and yet renounce those Truths which are formally contain'd in it , or are according to it : For either Express words of Scripture , or Natural and Plain Consequences from it , are to be the Standards of that Doctrin which we deliver . It is required of us not only to Establish Truth , but to Detect and Confute Falshood and Heresy , therein following the Example of those Great Men , Irenaeus , Epiphanius , Augustin , Theodoret. And truly this is become necessary in this Extravagant Age , where so many Wild Notions are entertain'd , and so many Old Errors revived . The Christian Structure cannot but be expos'd to great Hazards and Dangers , when its Foundations are Undermined by some , and its Superstructure hath continual Batteries made against it by others . In such Circumstances how Careful and Watchful should we be ? How Vigorously and Concernedly should we act ? Like those Builders at the Restauration of the Iews , with a Trowel in one hand , and a Sword in the other . We must be in a Defensive and Offensive Posture at once , securing and maintaining the Apostolical Faith , and grappling with the Opposers of it at the same time . But yet I must insert this Caution , That we ought carefully to avoid all Unnecessary Disputes , for nothing is more unbecoming a Preacher of the Gospel , and nothing doth more hinder the Success of his Ministry . Accordingly we may observe , That the Doctrines which minister questions , are opposed to Godly edifying , ● Tim. l. 4. We shall effect but little in our Employment if we indulge Controversies , and delight in Quarrels , and promote Intricacies and Perplexities in Religion . Our task is to avoid these with all care , and to entertain our Hearers with the Necessary Doctrines of Christianity , such as depend not on the fallible Deductions of Men , but are fixed and unmoveable , founded on the Holy Oracles , and deliver'd by Christ Jesus and his Apostles . Again , a Minister and Guide of Souls is not only to rectifie Mens Judgments , and to settle them in the Necessary Articles of Religion , but further it is required of him , that he take care of their Lives and Manners . For though * True Notions of Religion and Godliness are to lead the way , yet to make a Man Absolute and Complete there must be Uprightness of Life . Nay indeed , unless this latter be look'd after , the former will soon decay . By Unholiness and Wickedness we see oftentimes that Men Hazard their Principles . If the Practice be Debauch'd , if the Life be Impure , if the Manners be depraved , there will be a Corruption in the Judgment . Therefore , we that are Dispensers of the Word , ought to be as concern'd for Practical Religion , as for Truth of Doctrin . We ought not only to Instruct our Hearers in Right Principles , but with all freedom to reprove their Sins and Vices , and pathetically to Exhort and Perswade them to all Vertue and Goodness , remembring always , that a Holy and Exemplary Conversation is the True Edifying of the Church ; yea , 't is the very Top-stone of the Building . It is not meer Speculation or bare Discourse that will atchieve this great Work. This is as if a Man should undertake to Build a House by Contriving it in his Head , or by Talking of it . It is the utmost Perfection of a Christian , to Live according to his Excellent Principles . And consequently it is the chief Business of a Preacher to beat down all Immorality , Wickedness and Prophaneness , and to set up and promote whatever is Vertuous and Laudable , and especially to advance the Evangelical Vertues and Graces , and such Duties as are more especially commanded by Christ and his Apostles in the New Testament . And this very thing shews the Excellency of our Office , when it is rightly discharg'd ; for the Worthiness and Esteem of Employments are according to the Usefulness of them . Thus , to instance in other Faculties , he is the Best La●yer that most successfully directs Men to the Securing of their Estates and Properties ; and he is the Best Physician that saves Mens Lives . So it is here , he is the Best Divine , he is the Best Preacher that reforms Me●s Manners , and effectually shews them how to save their Souls . The True Preaching is to answer to Prophesying in the Primitive Church , which is the thing more particularly design'd in the Text , by Excelling to Edification ; and this you find was esteemed by the Apostle as the Best and most Valuable Gift , because it was most Advantageous to the Church : He that Prophesieth , saith he , speaks to men to Edification , and Exhortation , and Comfort , 1 Cor. xiv . 3. This is the proper Task of the Evangelical Preacher , viz. not only to Build Men up by Instructing them in their Holy Faith , but by Powerful Exhortations to the Practice of all Christian Vertues to make them Better , and to enable them to feel the Comfort and Satisfaction of a Religious Life . In Order to this , his Instructions and Exhortations must be Plain and Intelligible , and easy to be comprehended . We read of some * Hereticks of old , that were wont to use a great deal of Hebrew in their Religious Worship , and in their Discourses to the People , thereby to Astonish and Amaze the Vulgar . But he that would Preach so as to Edify , must not use any such Arts ; he must not soar above the Capacities of those that hear him . Or , if any one will needs call this Building , it is like that of Babel , where they understood not one another . We justly Condemn the Papists for Praying in an unknown Tongue ; but let me be so free as to say , that to Preach in a Stile which is not understood by the People , is every whit as unlawful , and as absurd , Therefore thou , O Man of God , flee these things , and let the Great Apostle be thy Example , Who * would rather speak five words to be understood , and to Edify others , than utter ten thousand which could not have that effect upon them . The † Prophet shrunk himself into the proportion of the Child he meant to revive : And so must Spiritual Instructers and Publick Exhorters to Vertue deal with those they intend to recover out of their Sins wherein they are dead , they must adapt themselves to their Measures , they must suit themselves to their mean Understandings , and condescend to their Weaknesses , and often Inculcate the same Divine Lessons , therein having regard to the Forgetfulness as well as the Ignorance and Shallowness of their Common Hearers . And as for the Mode of delivering our Doctrines , whether by Book , or without , that is of the meanest Consideration , and no Intelligent Person will be very solicitous about it , so it be Grave and Proper . Certainly it is not Necessary we should commit every Sermon to our Memories : Such perpetual Conning is too like a School-Boy's Task , methinks ; as if our Auditors were Pedagogues , and we stood in continual Fear of the Ferula , if we should not have all our Lesson by Heart . Much less is Preaching a needless Mustering up of Authors , an unmerciful haling of the Fathers out of their Graves to no purpose , a rude claiming Acquaintance with Greek and Latin Writers , for the sake of a Sentence or two out of them . It is not pleasing the People with Little and Trifling things , or astonishing them with too Great and High ones . Nor is it yet any thing made up of an Affected Tone or Gesture , or any thing of that sort . But ( as I represented it ) it is a sober informing of Mens Judgments , and establishing them in the Grand Points of Religion ; it is a plain and bold rebuking of Vice , and a warm Exhortation to Vertue ; it is an affectionate Application of Truth to the Hearts and Lives of the Hearers . This is Preaching , and thus the Church of Christ is built up ; thus this Great Pile is raised , and reaches with its utmost Top even to Heaven , where it is Triumphant . Fifthly , In the next place I must not forget to add , that we are to mind those things also which respect the Discipline and Order , the Vnity and Peace of the Church . To this purpose its Solemn Censures were Instituted by Christ and his Apostles ; that if there should happen any Dilapidations in the Building of the Church , it might by these be speedily Repair'd , that Persons of Unholy and Disorder'd Lives might be debar'd Communion with so Holy a Society . And the Laws of Decency were prudently design'd to extirpate all Confusion and Distraction , and to render the Church and all its Services Beautiful and Venerable . The Apostle concerning his Converts of Colosse , professes , that he rejoiced in beholding their Order , Col. ii . 5. A Military word , and signifies the orderly disposal of Soldiers in an Army . Such should be the Regular Marshalling of the Church Militant . It is requisite for its Security and Welfare , that all keep their proper Ranks and Stations , and that a Decorum be every where observ'd . We find that Circumstances as well as Substantials are to be look'd after ; the Apostle in the Eleventh Chapter of this Epistle controuls the Solecisms of their External Behaviour in the Service of God. He checks their Rudeness and Irreverence , and gives Rules for the outward Deportment and Carriage in Praying and Prophesying . It is fit that some care should be taken of Religion's Outside , that she have a comely Equipage . Decent and Fitting Circumstances are the Wall about the Spiritual Building ; they are the Hedge about the Field of the Church , which contributes much to her Preservation and Welfare . It is such a Fence to her as the Bark is to the Tree , which , when it is utterly neglected , the Fruit , and sometimes the Tree it self , is endangered . Even those things which are but Accessary and Accidental to Devotion , are of great use ; and the Devotion and Worship themselves would not be long kept up without these . But let us remember that they are but Circumstances and Appendages , and that the things which we are chiefly to be concern'd for in Religion are of an higher Nature , and that the Mind is principally to be employ'd here . The main care in God's Worship must be , that it be Spiritual and Sincere , that the Heart be rightly disposed ; for this is the Sacrifice which he chiefly requires and regards . All must be so done in his Service , that the Simplicity of Christianity be not abated , that Real and Internal Religion be not diminish'd , and that the Visible Face of it be never without the Vitals and Spirit of it . Let Religion outwardly appear as comely and beautiful as the Rules of Christian Edification will allow , but by no means let her exceed in Ornament and Bravery ; for she will soon vanish when she grows Pompous , and runs into External Shew and Pageantry . With Decency and Comeliness are generally coupled Vnity and Concord ; and these we are to be concern'd for likewise . It is the Harmony and Uniformity of the Parts of a Building that makes it both Beautiful and Useful . Without this it would not be a well-ordered Edifice , but a confused Heap . And 't is certain , that by our love of Peace and Unity , we shall successfully contribute towards the Building of the Church : For there is History enough to convince us , that the Antient Hereticks and Schismaticks betray'd the Faith when they destroy'd the Vnity of the Church . At the same time that they made a Breach in her Walls , they undermined her Foundations . It behoves us of the Clergy , then to maintain mutual Amity and Agreement both among our selves and others . It is high time to banish all Dissention , to put a Period to all our Animosities and Vain Janglings , to doat no longer on Fruitless Disputes , but to pursue the One thing Necessary , and to imbrace our Religion with an Entire Affection , and to commend it to the World by our Practising of it . And so I pass to the last thing which I intended to Name , Seek that ye may Excel in a Holy Life . St. Paul in his Visitation Sermon to the Elders of the Church of Ephesus , enjoins them to take heed to themselves , as well as to all the Flock , Acts xxviii . 28. And he commands Timothy to be an Example of the Believers , in Word , in Conversation , in Charity , in Spirit , in Faith , in Purity , 1 Tim. iv . 12. And more briefly , ver . 16. Take heed unto thy self , and to thy Doctrin , i.e. to thy Life , as well as to thy Preaching . And he charges Titus , That in all things he shew himself a Pattern of good Works , Tit. ii . 7. As there is a Special Designation to the Office of the Ministry , so there must be a Special Holiness accompanying it . There must be a Consecration of their Lives , as well as of their Persons . As their Function Exalts them above others in Dignity , so they should surpass them in all Laudable Actions ; according to those words used by our Church in her Canons , * They must have always in mind that they ought to Excel others in Purity of Life , and should be Examples to the People to live well and Christianly . Let not that which was part of the Pharisees Character be fastned on them , † They say , but do not , they Preach well , but Live not accordingly . Let not that which the Apostle saith of Seducers and False Teachers be applied to them , ‖ They profess that they know God , but in works they deny him . If they be Guilty of this latter , they pull all down that they have Built , they render all their Instructions , Admonitions , Reproofs and Exhortations ineffectual , they obstruct the Truth in or by their Vnrighteousness ( for so Rom. i. 18. may be read according to the sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ) they hinder the Force and Vertue of the Truth on themselves , and the Propagation of it to others by an Impious Life , yea , they take a course to Ruin Religion it self . Thence it was the usual Speech and Maxim of the Learned and Pious Dr. Hammond , The Exemplary Vertue of the Clergy must restore this Church . It is that must commend us to the Hearts and Consciences of Men , it is that must powerfully Influence upon them , and teach them to be Religious in good Earnest . A Minister cannot chuse a more efficacious way of prevailing with others to be God , than by letting them see that he is so himself . But on the contrary , 't is no marvel that the Sheep wander , if the Shepherd strays . Every ones Eyes are upon their Guides ; all Men are looking up to these Stars , these Torches of the World : If they burn dim , it will be observ'd , and , which is worse , it will be Imitated . It is observ'd by a Traveller of good Repute , that Atheism thrives in Italy , because they see so much of the Cheats and Juggles of many of the Priests , and that Interest is all their Religion . Wherefore let it be known by our Exemplary Lives , that we are not enclined to gratifie Atheists , and to promote Irreligion in the World : Especially , let it be seen that we act not out of Worldly Designs , that we make not the Ministry a Secular Calling , but that our Principles are Sincere , and that we do all for the Glory of our Great Master . In brief , one of our Character should , like Iohn the Baptist , be * a Burning and a Shining Light ; Burning in his own Breast with entire Flames of Goodness and Devotion , with pure Intentions of Honouring God , and Promoting Religion ; and Shining in his Life and Actions by an Uniform Practice of Piety , by an Holiness that is conspicuous and resplendent . Indeed , some of us are apt to entertain this False Apprehension , That the things before-mention'd , viz. Right Opinions , Preaching of True Doctrin , Conformity to the Church's Order and Discipline are sufficient , though they be abstracted from Holiness . Thence some labour to be accounted Orthodox , and yet mind not their Lives : They teach others what they are to do , but are regardless of their own Actions . They are hot for Ceremonies , but cool and indifferent in the Practice of Religion . But nothing can be more unreasonable and absurd , for the things before-named are in order to a Holy Life . The proper tendency of the Articles of Faith is to Obedience . The Exercise of Discipline , and the keeping up of Decency and Order , were originally designed to beget and nourish Religion and Vertue . Let us therefore Correct our Conceptions concerning these Matters , and perswade our selves that a Vitious Life is as contrary to God and Religion as Erroneous Doctrines ; that to break one of the Commandments , is as bad or worse than to deny an Article of the Creed ; that Drunkenness , Swearing , Uncleanness , are as black Crimes as Schism . Yea , let us be convinced , that by Prophaness and Wickedness the Comliness of our Worship is rendred Deformed , our most Decent Rites become Sordid , our White Garments are Stain'd and Polluted . Let us fix upon our Minds that of the Devout Abbot of Claraval , What will our Canonical Ordination profit us if we live Vncanonically ? To be sound in the Faith , to Preach it to others , to be Peaceable and Orderly , and to observe the Ecclesiastical Rules and Laws are of no worth and value if our Lives be Impure and Irregular . Wherefore ( to sum up all in a few words ) let him that earnestly contends for the Faith , for the Order and Discipline of the Antient Christians , think himself obliged also to live the Life of a Primitive Saint . You see your Calling , Brethren ; you see what is your Office , your Work , your Employment ; and you cannot but see that it is of Singular Weight and Consequence , and such as is not easily to be performed . The Fable goes of Amphion , that he did but play on his Lute , and the Stones presently came together of their own accord , and raised the Walls of Thebes . There is more to be done in the Building that I have been Discoursing of , in the Erecting of the Walls of the Spiritual Ierusalem . It is a Work of great Difficulty , and requires exceeding great Skill and Pains . It is the Office of the Person , whose Character I have been giving you , to teach and live well , to be acquainted with the True Notions of things , and to frame his Words and Practice suitably to them ; to maintain the Antient Orthodox Faith , and to be * able by sound Doctrin both to exhort , and to convince the Gain-sayers ; to keep the Old Heresies from reviving , and to stifle the Modern Follies and Fancies ; dexterously to reclaim the Erring World , manfully to confront the Disorders of a degenerate Age ; to confound the Atheist , and vanquish all his Absurd Reasonings against his Maker ; and to Exalt the Best Religion , and cause it to Prosper and Flourish in the World ; finally , to bear up the Pillars of Christianity by Pure Doctrin , Strict Discipline , and Stricter Example and Conversation ; and to let the People see in him , as in a Mirrour , what they are to do , and how to Order their Lives . Who now is not ready to infer , that so Weighty a Function , requires such * Workmen that need not to be ashamed ? Every Block will not make a Mercury , a Messenger of God , an Ambassador of Christ. His Character is Great and Worthy , and hath an indelible Honour annexed to it , and therefore is not to be the Portion of the Meanest and most Abject Souls , and the Untowardest Bodies , as oftentimes it is contriv'd . It is not a Service for the Illiterate and Pr●phane , the Dunce and the Debauch'd ; for these are wholly unfit for so Sacred and Excellent a Charge as I have describ'd . I leave with you the remarkable Words of that Pious Father , St. Chrysostom , concerning those of his Clergy , whom he found to be Vitious Livers , and accordingly deprived of the Exercise , of their Office , and the Priviledges that attended it , * They ought not , saith he , to enjoy the Honour of Priests , and at the same time not to emulate the Life of True Priests . To conclude then , let the Greatness and Dignity of our Task be ever in our Thoughts , and let them excite us to the utmost Diligence and Care. Let our Desires , Wishes , Prayers , Endeavours , tend to the effectual Promoting of this Great Work which I have in part set before you . Especially , let us not forget the most Eminent part of our Office , which is to Instruct by a Godly Conversation , for this is a sure way to Amend the World , and to make it Better . That Decay of Trade and Commerce , and Consequently of Wealth , is the Natural Product and Just Penalty of Vice in a Nation . A Sermon Preach'd at the Proclaiming and Opening of a Great Fair. EZEKIEL XXVII . 27. Thy Riches and thy Fairs and thy Merchandize , thy Mariners and thy Pilots , thy Calkers , and the Occupiers of thy Merchandize , and in all thy Men of War that are in thee , and in all thy company , which is in the midst of thee , shall fall into the midst of the Seas in the day of thy ruin . IF some of you , upon the reading of these words , shall put the same Question to me that the Ethiopian Eunuch did to Philip , Of whom speaketh the Prophet this ? you may soon have this Demand assoiled by consulting the Context and Neighbouring Verses . There you will see is foretold the Ruin of Tyre , a City in Syrophoenicia , one of the three Provinces of Syria . There is described the Overthrow of that Great and Famous City , so noted for Trading and Merchandizing , as being indeed the Great Empory of the World. This whole Chapter , wherein my Text is , is no other than a Passionate Lamentation of the Destruction of that Place . You will find this expressed according to the usual Skill and Art of Orators , who are wont to comply with that Maxim , that Contraries being set one against another are the more advantageously display'd and illustrated . The Riches of Tyre inhanse her Ruin , and her Ruin discovers her former Riches and Greatness . Accordingly this Chapter consists of these two Principal Parts , 1st . A Description of the former Bravery and Glory of that City , ( from the beginning of the Chapter to the 26th ver . ) 2dly . It s unavoidable Ruin and Destruction , with the sad Allarm it gives to other Nations and Neighbouring Countries ( from the 26th ver . to the End of the Chapter . ) I begin with the First Division of the Chapter , which compriseth in it the Former Splendor and Grandeur of Tyre : And there these Five Topicks are remarkable . 1st . Her Fit and Convenient Situation , at once both Lovely and Vseful , ver . 3 , 4. She was inviron'd with the Waters , and all the Compass of that Great City was but as one Main Port. Like a Promontory it stood into the Sea , and so was Commodious for Resort unto from divers Countries . But besides the Natural Commodiousness of its Situation , here is , 2dly , Described her Naval Force ( in the five next Verses . ) The sum of all that is said there is This , That she was famed for Excellent Shipping , that the Vessels she sent Abroad for Trafick were bravely Adorned , that their Tackle was Rich and Costly , their Sails being not of plain Canvas , but of fine Linnen Embroider'd , as if with that Finery and Gayety they would seem to Court the Winds , and make them pliable and favourable to the Passengers . 3dly . You read in the two next Verses of the Military Glory of Tyre , her Strength and Ability to grapple with a considerable Enemy . The Strongest and Stoutest Nations came thither , and hung up their Arms as in a Garison : They were Trained and Tutored here , and were in Pay under these Noble Tyrians . The Persians , Lydians , and Moors were all glad to be Listed and Entertained Soldiers under them . The * Gammadims ( or , according to the Vulgar Latin , the Pygmeys ) were in their Towers : The meaning of which probably is this , that the Tallest of these Foreign Soldiers , or of the Martial Tyrians and Phoenicians themselves seem'd to be of a very Low Stature , when they were beheld out of those High Towers . Or , they might be called Gammadim , Elbow-Men , because they were Strong and Robust in those Joints , their Arms and other Limbs were well set . 4thly , Their Negotiation , Merchandize and Trafick with other Nations , and consequently their Wealth and Riches are most excellently deciphered from the 11th Verse even to the 25th . So large is the Description of that Admirable Mart , that Catholick Fair , to which all Countries resorted , and kept up a General Trade and Commerce . As their Soldiers so their Chapmen came from far Countries . All People , whether of the Isles or the Continent , flock'd hither to vend or exchange the Wares which are reckon'd up in this Chapter . We read that Hieram , a former King of this Place , and of all Phoenicia , was a Merchandizer by Sea , 1 Kings ix . 27 , 28. So that we need not wonder at what is said here , that the Merchants were Princes . And that all that Country was Famous for this way of Trafick is attested by * Diodore of Sicily , and by † Eustathius , and others . But from the Huge Bill of Trade which you meet with here I might take occasion by the by to enter this Caution , that we are not to imagine that Trafick and Commerce are Unlawful , and that Merchandizing is in it self Blameable and Vitious . No ; it was appointed for very Useful and indeed Necessary Purposes of Man's Life . If it lie under any Abuses , these ought to be corrected , and not the Thing it self to be condemned . Our Saviour whipp'd the Buyers and Sellers , but it was because he found them in the Temple , which was not a fit place for them , and because ( as we are told by the * Learned ) those that sold Doves were reckon'd by the Iews as Infamous Persons , in the same Rank with Gamesters , Panders , and Thieves . Tyre is threatned here to be Punished , not for her Merchandize and Fairs , but for her Abusing them . And so much for the Fourth Topick remarkable in the Description of the Flourishing State of Tyre . Another Particular remains , which is the 5th and last , viz. the Renown which that Great City had gain'd among all Nations , the General Applause which it had purchased , ver . 25. Tyrus was not only Rich and Happy at Home , but grew Famous and Eminent Abroad , and nothing now could be added to her Glory . But Sin and Vice deform and discredit any Place , and fit it for Ruin. And so now I am to pass ( but loth I am to do it ) from the former Felicity of Tyre , to her present Misery and Destruction ; ( and this is enlarg'd upon from the 25th Verse to the End of the Chapter . ) Her Overthrow is represented in an Excellent Metaphor , in v. 26. [ Thy Rowers have brought thee into great Waters , the East Wind hath broken thee in the midst of the Seas . ] Tyre , that was so brave and stately a Ship , richly Laden and well appointed , is now miserably Cast away . Thy Rowers , that is , thy Rulers and Great Ones , have brought thee to this Condition , and now leave thee to suffer Shipwrack . Both they and thou must perish , and sink into the Deep . The East Wind hath broken thee , that Wind being most Tempestuous and Dangerous in that Country : Or Nebuchadnezzar , that Blustering Prince , is here meant , who lay East from Tyre , and came thence and destroy'd it . And this Metaphor of a Broken Ship is fitly continued in the next Verse , the Words which I have chosen to entertain you with . I might observe to you here , that this is no Unusual Similitude , and that the Poets and Orators are much in love with it . It would savour too much of School to repeat Horace his * Verses , wherein he Elegantly compares Rome to a Vessel on the Main . And if you consider that these Tyrians were Situated on the Mediterranean , and so were in the constant sight of the Sea , and daily beheld their own and others Ships riding on the Waves , you will not then deny that This Comparison and Allegory are most fitly here applied . And I might further Embellish this , by observing to you that in the Old Coin of the Tyrians there was a Ship stamped ; and their common Brag was , that they were the First Inventors of Shipping , the First Authors of Navigation . * Prima ratem ventis credere docta Tyrus . So appositely and elegantly is she compared to a Ship , and her Magistrates to Pilots , and her Riches and Costly Wares to the Lading and Cargo . [ Thy Riches and thy Fairs and thy Merchandize ( for which thou wert so much celebrated ) thy Mariners and thy Pilots ( those that sat at the Helm , and were thy Governors and Rulers ; or , in the most obvious Sense , thy Famous Mariners and Skilful Masters of Ships ) and thy Calkers ( that is , all Inferior Persons subservient to the making , building , or mending of thy Ships , the Skilful Carpenters and Shipwrights employ'd in the repairing of thy Vessels ) and the Occupiers of thy Merchandize ( i.e. all thy Chapmen , and Fellow-Traders and Merchants ) and all thy Men of War that are in thee and in all thy Company ( these are not Men of War in the Naval sense , but they are Soldiers and Warriors on Land ) all these shall fall into the midst of the Seas in the day of thy Ruin ] ; i.e. they shall utterly perish , and sink like a laden Vessel to the bottom of the Deep . The Babylonians shall come and Invade them , and lay them wast . And it follows in the 28th Verse , The Suburbs shall shake at the sound of the cry of thy Pilots , which most elegantly and Poetically expresseth the Horrid Noise and Outcry of the perishing Tyrians ( as indeed the Stile of the Prophet in this Chapter is not inferiour to the best of Poets . ) The three insuing Verses relate the Resentment which other Nations that traded with them shall have of their Ruin , which is summed up in those few words ( comprehending all that had been said in the Antithesis throughout the Chapter concerning their Preceding Glory and Present Misery ) v. 32. What City is like Tyrus , like the destroyed in the midst of the Sea ? What City was like Tyrus once for its Riches and Commerce , for its Military Force , Fame and Renown ? And what City like Tyrus now for its sudden but inevitable Calamity ? She sat like a Lady , abounding in Bravery and Luxury , encircled with all manner of Earthly Felicity , but now she is robb'd of all her Gayety , strip'd of her Glory , and clothed with nothing but Shame . The Fairs are over , the Wares are rifled and carried away , and her End is most Miserable and Deplorable ; which you will find inlarged upon to the close of the Chapter . It is high time now , after this Brief Descant on the whole Chapter , to confine my self and my Discourse to the Words which I first read unto you : On which we may ground these two Propositions , 1. That all Warlike Provision shall prove Successless , all Weapons Useless and Insignificant in the hands of a Sinful People . All thy Men of War shall fall into the midst of the Sea. 2. Decrease of Wealth and Riches , Decay of Trade and Merchandising , and consequently Scarcity and Penury are the Judgments which a Sinful Nation may expect . This Proposition is derived from the Front and the Close of the Text , Thy Riches , thy Fairs , and thy Merchandize shall fall into the midst of the Sea in the day of thy Ruin. Thy Domestick and Foreign Trade , thy Commerce at Home and Abroad shall Decay and Die. This is the Proposition which I intend to insist upon , as most suitable to our present purpose , and the Occasion of our Meeting here . That we may not find the Real Experiment of This Observation in the Land of our Nativity is the design of what I am to deliver to you this day . And to that end let us earnestly supplicate and implore the God of Heaven , that it may make such an Impression on our Hearts and Lives , that we may never Actually feel and suffer what I am to treat of . This is the main thing , I say , which I observe in the Text , that the Decay of Trade and Trafick , and consequently Poverty and Scarcity are one kind of Judgments which , amongst others , are inflicted on a Sinful Nation . Thus it was with Tyre , the Famous Tyre , the Make and Situation of which place seem'd to render it altogether Impregnable . It was built on a Rock , and there had its 1 Name in the Hebrew ; and it is likely the Prophet Zachary alludes to this in his 9th Chap. 2 v. 3. Tyre was not only surrounded and guarded by the Sea , the Waves whereof stood up as in a Body to protect and defend it , but the Garisons and Redoubts which they had erected within made the place almost Unconquerable . Thus both the Natural and Artificial Structure of it concurr'd to let in Riches and Prosperity , and to keep out Want and Distress , and by both to make them Happy . Yet behold ! when by the Abuse of their Plenty and Prosperity they grew Loose and Wanton , and unworthily provoked Him who was the Donour of those earthly Blessings , then Poverty like an Armed Man broke in upon them , and they were not able to withstand his Assaults . First , Tyre was Besieged by Nebuchadnezzer , and that in a short time after this Prophesy ; and though it held out Thirteen Years ( as 3 Iosephus relates ) yet at last it was taken , and laid wast : This Judgment , the effect of which lasted about 4 Seventy Years ( the time of the Iewish Captivity , and the very same time that Theirs was ) made them not Better , for the Prophet Isaiah saith concerning this City , 1 She shall turn to her hire , and commit fornication with all the Kingdoms of the World. Therefore most justly did God visit them a second time , viz. 2 in the days of Alexander the Great , who made way through the Sea to them , and by unspeakable Labour and Toil , by a Bridge of Stones which he had amassed together in the Deep , he reached them at last , and miserably confounded them . Thus in a sense more Literal than perhaps you imagined , all their Men of War did fall into the midst of the Sea. Some think the Destruction of Tyre by the Macedonians was foretold in Isaiah 23. 1. where by the Land of Chittim is meant Macedonia , others say Cilicia , whence Alexander came to them . This Great Warrior killed 3 Seven or eight thousand in the Siege , which lasted Seven Months ; and after the Siege , when the Fury of the Slaughter was over , 4 Two Thousand of the Inhabitants were Hanged up and Crucified , and Thirteen thousand were made Captives and Slaves . Thus Tyre's Riches and Fairs and Merchandise fell into the midst of the Sea , were utterly consumed and destroyed , in the day of her Ruin ; and she felt the Fatal Doom and Judgment of Babylon , Rev. xviii . 11. No man buyeth their Merchandize any more . I will give you a Brief Account of the Proposition in these Three Particulars ; First , Sometimes in the Nature of the thing it self it so happens that Poverty and Scarcity , and Decrease of Trading are the Products of Sin. Some Vices there are which of themselves stop the Course of all Trafick , and drag Penury and Want along with them , and unavoidably plunge Men into a Necessitous Condition . Is it not evident that Prodigality and Luxury , Revelling and Rioting , Pride and Idleness , Whoredom and Adultery by their own proper Efficacy and malign Influence blast the fairest Estates , and throw Men into the most Lamentable and Miserable Circumstances ? as I shall have occasion to shew you more largely anon . Secondly , That a Sinful and Rebellious Nation should be despoiled of its Riches and Plenty , happens not only in the nature of the thing it self , but by the Iust Iudgment of God upon Sinners . And you will confess this to be Rational , if you consider the Grounds why God is pleased to bless a People or Person with the Affluence of Wealth and Worldly Goods , viz. that they may use them to the setting forth of his Praise and Glory , that they may make them conduce to the designs of Vertue and Religion , that they may by Them serve their Maker with a chearful and contented Spirit , that they may be encouraged to do Good and to communicate , and that they may by the enjoyment of the Good things of this World lay up for themselves a Treasure in another , even in the Mansions of Eternal Glory . To such worthy purposes as these doth the God of Heaven bestow Earthly Riches and Plenty . If then we frustrate all these noble Designs , and by the worldly Blessings conferr'd upon us dishonour our Great Benefactor , and make our Wealth and Abundance administer only to the promoting of Wickedness and Vice ; if thus we pervert the Intentions of the Donor , it is but just that we should be deprived of them , and left in a Poor and Forlorn Condition . Now you may expect to hear the Almighty say , [ I will take away my Corn and my Wine , my Wooll and my Flax , Hos. ii . 9. ] Mine they are , and to my Glory they ought to have been employed ; but since they are not , I will strip the Possessors of them , and leave nothing but Want and Penury in their room . It is the Blessing of the Lord that maketh Rich , and if we will not study to gain that Blessing by consecrating our selves and services unto Him , it is no wonder that we lie under the Curse of Poverty and Necessity . If we will not faithfully serve God , he will not suffer us to be serviceable to our Selves . If we forget and despise Him , he will give us over to a neglect of our own Concerns and Interest . Thirdly , God inflicts This Judgment on a Wicked and Impenitent Land , because it is the Basis and Groundwork of many Other Calamities . If Trafick and Commerce , if Plenty and Provision fail , a whole Train of Evils will soon follow . So that this is a Curse which is big with many more , and those as Dreadful as it self : and therefore this is a most proper Punishment for an Ungrateful and Disobedient People . Having thus given you a short Account of the Remark which I made upon the words , I am to shew you now of what Great Vse it may be in our Lives and Conversations , which is the chief thing I intended . 1. This informs you what is the Great Interest of a Nation , what is most Advantageous and Profitable to a People , even with reference to the things of This Life . Godliness is their greatest Gain , it having the Promise of This Life as well as of that to Come . The Poets feign , and fancifully tell us , that their God wooed in Gold , and descended in such a Glistering Showr . Certain it is , and out of the reach of all Fiction , that with God and Religion we shall be blessed likewise with such a Portion of Riches as shall be most serviceable to our best Ends. God oftentimes showrs down Wealth with a plentiful Hand on his Friends and Favourites . You see then the true way and Method of Prospering in the World. If you fear God and keep his Commandments , you shall be recompensed with the good things of this Life . A Person or Nation that sincerely endeavours to purchase True Wisdom ( which consists in Righteousness and Holiness ) shall find that * in her left hand are Riches and Honours . 2. Thank God that you have so long enjoyed the Blessings of Plenty and Trafick : Bless his Holy Name that you are not deprived of these Earthly Benefits and Favours , notwithstanding the Forfeiture you have made of them by your repeated Provocations , by your multiplied Enormities , and Rebellions against God. Yet , 3. You are invited from what hath been said to observe God's Hand lifted up against you . Though he hath not utterly Impoverish'd this Nation , yet it can't escape your Notice that he hath brought it Low , and by many Passages and signal Acts of Providence hath designed to Humble it . Let us acknowledge the Tokens of his Wrath and Vengeance , and tremble at the various Instances of his Displeasure . Look back and forget not how God hath dealt with you heretofore ; he hath held the point of the Sword to your Breasts ; he hath blown upon you with Infectious and Pestilential Vapours ; he hath singed and scorched you by a Dreadful Fire . Especially call to mind this last , and remember how the Great Metropolis of this Nation , the Royal Chamber , the Universal Exchange for Trafick , was by a most astonishing Conflagration laid in Ashes in four days . I mention this the rather because I look upon it as one of the Greatest and Notablest Instances of God's consuming the Riches and Merchandize of a People in the day of their Ruin that ever happen'd . 4. Be reminded by all this to hearken to the Rod , and who hath appointed it , to call your Sins to remembrance , and to amend your Lives for the future . For This , this alone will either prevent the like Judgments and Calamities hereafter , or it will shield you from the Evil of them . This will guard you against your Enemies Swords , this will be a Preservative and Antidote against the Pestilence , this will be your Skreen against the Flames : In brief , this will succeed and prosper all your Secular Enterprizes , secure and increase your Incomes , restore and establish a Free Trade and Commerce , crown you with Plenty and Abundance , and drive away Distress and Indigence from your Doors . As you are desirous then to avoid the Judgment which my Text tells you of , as you consult your Profit and Advantage in this World , as you are willing to buy and sell , and get gain , as you wish for Earthly Happiness and Success , as you desire to Thrive in all your Negotiations and Traficks , be careful that you addict not your selves to any known Vice , that you shun all the Paths of Sin and Wickedness , but especially let me request you to renounce those Lusts which do more immediately and forcibly call down this Punishment which is foretold in the Text , and which it is likely were the Cause of the Decay of Tyre's Riches and Merchandize . First then , Sloth and Idleness , the immediate Source of all Poverty , must be banished and discarded . He that is slothful in his work , is brother to him that is a great waster , saith the Great Master of Oeconomicks and Politicks , Prov. xviii . 9. He becometh poor that dealeth with a slack hand , but the hand of the diligent maketh rich , saith the same Inspired Author , Prov. x. 4. Which is expressed in other words in Chap. xiii . ver . 4. The soul of the sluggard desireth , and hath nothing , but the soul of the diligent shall be made fat . The meaning is that Poverty is the Fruit of Idleness , but God will give a Blessing to Industry and Diligence , and Families and Kingdoms thrive by this means . Secondly , the usual Companion of Idleness is Pride , and that likewise must be discountenanced if ever you hope to prosper in your Worldly Affairs . The Tyrians were a very Proud and Haughty People , as appears from Ezek. xxvii . 3. Thou sayst , I am of perfect beauty . And in the next Chapter it is recorded not only of the Prince of Tyrus , that his heart was lifted up , and he said he was a God , and sat in the seat of God ; but of the People it is said , Their heart was lifted up because of their Riches , ver . 25. And they were not only conceited of their Beauty , Preferment and Riches , but their Extravagant Vanity and Pride of Apparel may be guess'd from their Fantastick and Gaudy Trimming of their Ships , which this Chapter mentions . They that were so Wanton and Profuse in decking their Vessels , were questionless as Lavish in adorning themselves . And perhaps Tyre was more than ordinarily proud of its Purple , for which it was so famous , for on this shore were gather'd those Shell-fishes the liquor whereof made that Noble Colour wherewith the Robes of Emperors and Senators were died . I have heard some say , that this sort of Pride is a Friend to Trade by the New Fashions and Modes it daily invents : but I can assure them on good Grounds that in the close it rather causes the decay of Trafick , and is the readiest way to introduce Misery and Beggery ; for Pride of Habit is the Mother of Idleness , Luxury and Wantonness , and these are usually maintain'd and upheld by Fraud , Deceit , Lying , and Theft , which are all destructive things . Do we not daily see ( and may we not lament it ? ) that many to indulge and satisfy their Pride , neglect their Lawful and Honest Callings , and by that course expose themselves and Families to Ruin and Destruction ? May we not see others ( and we need not go far to spy them ) who are so lavish in their Garb and Apparel , that it is to be thought their almost starv'd Bellies cry shame of their Pride ? Thirdly , Intemperance and Excess in Eating and Drinking are Sins which in their own nature prove the Overthrow of the Wealthiest and most Thriving People . Before Babylon was taken by Cyrus it is observed by the Historian , that * they spent whole Nights in Drinking and Debauchery . Where this Vice prevails and gets the mastery , all Serious Employment is laid aside , and Gratifying the Wanton Appetite is the only Business and Dispatch . Now no other Penalty can be imagined to be the result of This than what the Wise Man hath awarded , Prov. xxiii . 21. The Drunkard and the Glutton shall come to Poverty . How often is the indulging of Superfluities punish'd with the Want of Necessaries ? Excessive Provision makes way for None at all . May it not too frequently be observ'd in Great Cities , that the Dining Room empties the Shop ; the Overloaded Board impoverisheth the Counter , and the Table devours all the House ? Fourthly , The inseparable attendant of Luxury is Lewdness and Vncleanness ; and I wish the lamentable Experience of this Age did not too notoriously verify what I am to suggest to them , That * in Lewdness is Decay and great Want ; for Lawdness is the Mother of Famine . Or hear what a more Authentick Writer saith , † By means of a whorish woman a man is brought to a piece of Bread. The Lowest and Vilest Condition is the just Reward of so Abominable a Sin. If you would then consult your Temporal Good , and advance even your Secular Welfare , you are concern'd to use all Holy Arts to guard your selves against this Vice , and the rather because it is now grown so Fashionable , and in this degenerate Age of ours brought into Repute and Credit . Fifthly , Perswade your selves that all Injustice and Extortion ( although they may seem to be Thriving and Profitable for a time ) shall at last redound to your greatest Loss and Damage even in this World. Where-ever these are practised , they will certainly end in the Ruin of the Persons , Families or Nations that are guilty of them . You read that this was part of the Complaint against Tyre , That by the multitude of her Merchandize she filled the midst of her with Violence , Ezek. xxviii . 16. As they were Great Traders , so they were Great Oppressors , and by being the former they learnt to be the latter , that is , they found they had great Opportunities of Defrauding and Exacting , and they made use of them . But my Text tells you what was the direful Issue of this , it ended at last in the Destruction of all Trade and Commerce , and in the Ruin of the whole Nation . Thus it was with the Israelites , when they swallowed up the Poor , and made the needy of the Land to fail ; The Prophet * Amos lets them know , That the Land shall tremble for this , and every one shall mourn that dwelleth therein , and it shall rise up wholly as a Flood , and it shall be cast out and drowned , as by the Flood of Egypt ; alluding to the River Nile , which used to ascend with Violence , and overflow the Fields of that Country . Remember the Aphorism of that Infallible Writer whom I have so often cited , † He that oppresseth the poor to increase his Riches , shall surely come to want . Assure your selves that all your Revenues and Incomes which are gain'd by the Cries of Widows and Fatherless Children , will never prosper . But rather expect that for your being Hard-hearted to the Poor , and denying them what is due to their Necessitous Condition , you shall one day come to Poverty your selves ; or if you escape , your Posterity shall bear your Punishment . Again , as Oppression towards Man , so Impiety towards God will bring a Curse upon your Estate . Never think to Thrive by that Trade and Trafick which Intrench upon God's Holy Day and Worship . Let me tell you , by Prophaning the Christian Sabbath , you set your selves back for the whole Week . It is just with God to Curse you in your ▪ Six Days labours , when you will not devote your selves to him on the Seventh , which he hath Blessed and Hallowed to himself . If your rob God of his Due , he may justly permit others to purloin from you . If you be neglectful of God's House , why should you look that he will prosper you in yours ? If you will not find Time for God , how can you hope to have any Successful to your selves ? If your cry be like that of the prophane and wordly Israelites , Amos viii . 5. When will the New Moons and Sabbaths be over , that we may set forth Corn and Wheat , that we may buy and sell , and get gain ? Never hope by that Buying and Selling to be real Gainers . In short , if you wholly slight the Things of Heaven , you must not expect to prosper in your Earthly ones . Lastly , Covetousness and Love of the World ( which yet perhaps you can hardly imagin ) do oftentimes prove the Bane of Worldly Increase and Profit . Some Avaritious Persons are like those foolish Animals which love to steal Money , only to Hide it . Their Ambition is to Hoard up great Treasures , and make their Gold and Silver as useless as they were in the Mines . He is as truly Poor , that hath Much , and Useth it not , as he that hath Nothing . His Blessing is turn'd into and absolute Curse , and the more he Possesseth the less he Enjoyeth . Besides , how often doth it happen that the Covetous and Ravenous Desires of Worldly Men are blasted by the just Judgment of God ? As our Saviour observes of the Sodomites , * They bought , they sold , and then it rained Fire and Brimstone from Heaven , and destroy'd them all . They were over-eager and busie about their Earthly Affairs , they were wholly swallowed up of the World , and then no wonder that the Divine Vengeance baffled their Designs and Enterprizes . And thus you see what Sins they are which either in their own Nature , or by the just Hand of God , undermine the Temporal Welfare and Prosperity of a Nation . You see what Vices are likely to Impoverish and Exhaust a People : and I doubt not but most of these were instrumental in the Destruction of Tyre . The Design of this Discourse is , that they may not be so of England . That Place and This run parallel in many things ; I pray God they may not also in their Ruin. England is seated in the Waters , and imbraced in the Arms of the Sea , as Tyre was , for she was an Isle before Alexander the Great 's time , who with almost incredible Labour join'd it to the Continent , that he might the more easily come at it and conquer it . Tyre was celebrated for its Delightful and Happy Soil , in so much that the Inhabitants of it are said to be in Eden the Garden of God , in Paradise , as the LXX render it , Ezek. xxviii . 13. And this Country of ours on the same account hath been taken of old for the Fortunate Islands . It is divided from the World , as being a more Noble and Worthy Part : It seems to thrust the rest from her , as if she were a World within her self . That Antient flourishing City seated on the Phoenician Sea , was deservedly reckon'd the Greatest Mart and Empory of that part of the Universe : Thither were brought the Riches of all Asia , Europe and Africa . In this also Britain resembles her , and was justly stiled by Charles the Great the Store-House and Granary of the Western World. The Great City of this our Isle may be call'd the Mart of Nations , as Tyre is , Isai. xxiii . 3. It may deserve that High Character which is given in * the same place , The Crowning City , whose Merchants are Princes , whose Trafickers are the Honourable of the Earth . Thus you resemble Tyre , but O may ye never do so in her Desolation and Final Calamity ! The Tyrians heaped up all their Vast Stock , and amassed together their Prodigious Riches and Treasures for the Babylonians . O that We may not by our Crying Sins and Provocations call in as Merciless Enemies to seize on us , and devour us ! Let us remember that after so many Mercies and Deliverances vouchsafed to us , our Destruction must needs be exceeding Great . Let us read and tremble at our Saviour's words in Matth. xi . 21 , 22. Woe unto thee Chorazin , woe unto thee Bethsaida , for if the mighty works which were done in you had been done in Tyre and Sidon , they would have repented long ago in sackcloth and ashes . But I say unto you , it shall be more tolerable for Tyre and Sidon at the day of Iudgment than for you . And we of this Nation are like those other People whom our Saviour mentions in that place ; like Capernaum we have been exalted unto Heaven by the Enjoyment of the Gospel , and the abundant affluence of all other Blessings , and therefore we may expect to be brought down to Hell for our shameful Unthankfulness and Impenitence . Our Sins are far greater than those of Tyre and Sidon , than those of Capernaum and Bethsaida . Yea , Sodom was burnt to Ashes for the very Sins that reign amongst us , namely , Pride and Fulness of Bread , Idleness , and Oppression , and Uncleanness . But these are more Heinous in us , than they were in them , because our Mercies have been far Greater . What therefore remains now but that we find our Punishment to be far more Grievous and Intolerable ? Though we are yet a Nation , yet know this that the Judgments of God will certainly visit us , unless we reform our Lives : And know withal , that they will be the Heavier the longer they are deferred . Nineveh was destroy'd Forty Years after its Repreive . About the same space of Time , or longer , stood Ierusalem in a flourishing Condition after Christ's Passion and Ascension . But when that time was expired , the City was Besieged by the Roman Armies , and utterly Sack'd and Demolished . To shut up all , with some Allusion to the Metaphor which we find in our Poetick Prophet here ( for I shall not refuse to make use of it , seeing it is here offer'd to me by the Holy Ghost , who is pleased to use it ; and I could also observe that it is usual with the Antient * Fathers to compare the Church to a Ship : Wherefore suffer me to glance at it briefly , and so to conclude . ) Let us implore the Divine Goodness , to preserve in Safety this Great and Rich Vessel wherein we of this Church and Nation are Embarked , and to be our Convoy through all Dangers and Hostilities , to Carry us safe through all Storms and Tempests ; and , when ever these rise and threaten a Shipwrack , to Instruct us how to Vnburthen our Vessel of whatever may prove Destructive and Fatal to us , and to save our selves by throwing it over Board . When we have done this , i.e. cast away our Sins , let us , like the Disciples in the Gospel , take Christ into the Ship with us : Let us believe his Word , obey his Commandments , submit to His Will , and abandon our Own. And thus having the Holy Iesus for our Master , Conduct , and Pilot , we cannot fail by his Guidance and Merits , to arrive at the Safe Port even of Temporal Felicity and Repose here , and of Eternal and Endless Happiness hereafter . The Lawfulness and Necessity of going to War , on just Occasions . A Sermon Occasion'd by the Proclaiming of the War against France . GEN. XIV . 14. And when Abram heard that his Brother was taken Captive , he armed his trained Servants , born in his own House , three hundred and eighteen , and pursued them unto Dan. WE read in the beginning of this Chapter , that four Assyrian Kings , or Petty Princes , having in an Hostile manner Invaded some parts of Palestine , fought with the five Kings or Governors that were particularly concern'd in those Places , and in a pitch'd Battle defeated them , and put to flight the remaining part of the Army . In the heat of their Conquest they came to Sodom and plunder'd it , and carried away all the Goods and Provisions of that City : And more especially it is recorded , that Lot , Abraham's Nephew , was taken Prisoner by them , and all his Goods made a Booty . The Tidings of which being brought to Abraham , he presently resolv'd to rescue his Nephew in a like violent and hostile manner as he was taken away . For he had Trained Men of his own , such as he had Disciplined in Feats of Arms , in order to their being capable of defending themselves , and assaulting their Enemies if there should be occasion . It appears from this place that this Holy Patriarch had brought up his Household to handle their Arms , that if he and they should be Invaded by Sons of Violence , they might be able , and have Skill too to Secure themselves , and to Annoy the unjust Aggressors . These Trained , these Instructed Men he now actually Arms , and puts them upon Service ; and he took Others to assist him in this Expedition , viz. some of the Natives of that Country , as may be gather'd from ver . 24. He march'd himself at the Head of these Forces , and overtook the Enemy , and vigorously engag'd them , and overthrew them , and brought back those that were taken Captive , and among the rest his Kinsman , and regain'd all the Booty and Prey which had been taken from them . And that you may know that this was a Lawful Act , and a Laudable Enterprize , you find this Renowned Warrior at his return from the Battle entertain'd by the Priest of the most High God. The Famous Melchisedech , King of Salem , went out to meet this Conqueror , and shew'd his Approbation of what he had done by a double Testimony ; First , as a King he nobly Regail'd him , he brought forth Bread and Wine , ver . 18. He generously and liberally Treated him and his Trained Soldiers after the Fatigues of War , thereby shewing how well he resented that Brave Military Action . And then secondly , as he was a Priest , he Blessed him , ver . 19. And it is observable that the Blessing hath peculiar respect to that Warlike Expedition , and the Success of it : Blessed be the most high God , who hath deliver'd thine Enemies into thy hand , ver . 20. Whence it is manifest that when Abraham and his Confederates return'd from the Victory over the Four Eastern Kings that had Sack'd Sodom , the Fact was approved of by God's High Priest. And moreover , the Legitimacy and Goodness of it may be concluded from the Behaviour of the Generous Patriarch himself , who ( as it is expresly recorded ) gave Melchisedech Tithes of all , v. 20. He presented him with the Tenths of the Spoils which he took in that War ; hereby assuring us of the Lawfulness of War on just Occasions . For it is certain he would not have offer'd to God and the High Priest the Tenths of what he had taken in the Fight and Pursuit , if that Enterprize had not been justifiable ( as on the other hand God's Priest would not have accepted of that Present , if it had not been so . ) So then , from this Remarkable Example of the Holy Patriarch , the Father of the Faithful , and from the Circumstances of it , which commend it to us , I will offer this Proposition to you , and insist upon it , That on just occasions it is Lawful , and even Necessary to go to War. We read nothing of any Military Exploits before the Flood ; Scripture is altogether silent as to that , though we cannot thence conclude there were no Wars in those days : But we are informed that afterwards there were ; and the first Instance is that which I have mention'd , viz. of the Kings of the East Warring with the Kings or Rulers of the Five Cities in Canaan . And the first Good Man we read of that Exercised in Military Fears , and Trained up his Family to them was Abraham , the Friend of God. The Peaceable Abraham , who meekly yielded to his Nephew Lot , saying , Let there be no strife , I pray thee , between thee and me , and between my Herdsmen and thy Herdsmen , Gen. xiii . 8. and accordingly let him take his Choice of what Ground he pleased for Pasturage : This Condescending Man , who was of so Excellent a Temper , and receded from his Right , though he was the Elder , yet when this very same Kinsman of his was taken Prisoner , and his Goods and Substance carried away by Force , he thought this was a good and sufficient occasion for taking up of Arms , and he let the World see that Peaceableness is not inconsistent with a Iust Quarrel ; he Arm'd his Houshold , and with them and Auxiliaries whom he had in the Neighbourhood , he follow'd after the Invaders , and rescu'd Lot out of their Hands , after a Bloody Encounter . The Holy Patriarch and Father of the Faithful was a Warrior . So Iacob , his Grandson , who was a Meek and Patient Man ( of which there are several Proofs in the History of his Life ) tells us himself , That he took a portion of land out of the hand of the Ammorites with his sword and with his bow , Gen. xlviii . 22. He speaks of the Land which Abraham had purchas'd of Hamor the Father of Shechem for a Hundred Pieces of Silver , designing it for a Burial Place , and accordingly both he and Isaac lay buried there ; but afterwards , when this Patriarch had occasion to remove to some part of Canaan , which was at a considerable distance from this piece of Ground , some Shechemites ( of the Race of the Amorites ) seiz'd on it , and detain'd it from the right Owner , viz. Iacob . But the Good Man would not suffer them quietly to possess and enjoy it ; he made use of his Instruments of War , his Sword and his Bow , to reduce the wrongful Possessors , and he regain'd his Right by Violence ; and it is probable sent some to their Graves for their unjust withholding from him this place of Sepulture This shews that Acts of Violence , and even open War it self undertaken on good grounds , are not unlawful . And this further appears from the known Examples of Moses , Iosuah , and some of the Iudges , who even by God's Appointment were Men of War , and actually engag'd in Battels . In the Book of Iob , who is thought to have liv'd about Moses's time , there is an admirable Description given of the War-Horse , and that by the Almighty himself , Chap. xxxix . ver . 19 , 20 , &c. which intimates , yea more than intimates the Usefulness of that Noble Creature ( if there be Occasion ) in Affairs of War. We know that God prescribed the Iews certain Laws concerning their Battels , Deut. xx . 10 , 15. and therefore the Practice of them was not displeasing to him . Captains renowned for their Martial Exploits are taken notice of , and mention'd with Honour in the Sacred Records , as Iephthah , Gideon , Ioab , Abner , and others of King David's Worthies : Yea , Warlike Women are ▪ mention'd with Praise in those Inspired Books , and in other Iewish Writings , as Deborah , Iael , Iudith . The Wars of the Israelites are call'd the Wars of the Lord , a very High and Honourable Title , Numb . xxi . 14. xxxi . 3. And the Vengeance of the Lord , 1 Sam. xviii . 7. xxv . 8. It is very observable what is said of King David , 2 Sam. 1. 18. He had them teach the Children of Iudah the use of the Bow ; he ordered his Commanders and Officers to discipline his Subjects , and instruct them in the Arts of War. I know some would have us understand here by the Bow King David's Lamentation on the Death of Saul and Ionathan , occasioned by the Philistin Archers : For this reason , say they , the Funeral Song it self is call'd the Bow. Or , others think it may have that Denomination with respect to the Bow of Ionathan , which turned not back from the blood of the slain , as the Elegy it self saith , ver . 22. But I do not see any Reason at all for such an interpretation : If we examine it , we shall find it to be precarious and groundless ; and therefore I will adhere to the plain and obvious Meaning of the Words , which is this , David hearing of Saul and Ionathan's Death , lamented them , and gave Order that the Young Men of Iudah should learn the use of the Bow , that they might be avenged on the Philistins who had slain so many of the Israelites by their Skilful and Valiant managing of that Weavon . Wherefore the Wise Prince would have his Subjects ( for now they are such ) to be as expert in Archery as their Enemies ; he would have them to handle their Arms with Skill and Dexterity , especially the Bow and Arrows , which were most in use at that time ( as they were indeed among all other Nations of the World , and even among our Ancestors in this Country ; nay , the Act for Shooting is not repealed at this day ) and therefore the Bow or Shooting is put here for the Whole Military Exercise . David , like a Faithful Friend , laments and mourns for the Deceased , but , like a Prudent King ( for so we must look upon him now ) takes care of the Living , and provides for the Safety of the People , by bringing them up to Martial Exercises . Multitudes without Skill are useless , nay , they may do themselves harm , as the Eastern Armies were sometimes destroy'd by their Numbers . Therefore it was wisely taken care of that this Iewish People should be taught their Military Postures , that they should know the Word of Command , that they should be instructed to handle their Weapons aright ( for this is implied in the use of the Bow ) : And this supposes the Lawfulness of the Military Employment , yea , that it is in some Cases Necessary , as well as Lawful . I might mention in the last place the Practice of the Iews after their Return from the Captivity ; we read that one half of them wrought in the work ( i.e. Building the Temple ) and the other half held the Spears , the Shields , the Bow , and the Habergeons , Neh. iv . 16. And at other times some of the same People wrought with one of their hands in the work , and with the other held a weapon , ver . 17. The Sword was thought to be as useful as the Trowel ; The former was necessary to defend and promote the latter . And thus it was the Sense and Perswasion of all the Holy and Wise Men that lived in the time of the Law , and before it , that it was Lawful by Military Force to resist the Enemy ; and the most Religious and Pious Persons practised according to this Perswasion , they used Force and Violence as proper Means for their Preservation , though they had the Almighty to assist and back them , and that in an immediate manner sometimes . Nor is it , or ought it to be otherwise under the Gospel ; for even under this Dispensation the Calling , of a Soldier is not in it sel● sinful ; otherwise this Employment and the Persons that belong to it , seeing they are so often mention'd in the New Testament , would at one time or other have met with a Rebuke ; but on the contrary , it is observable that there are very great and signal Commendations of that particular Rank of Men. There are at least Four Centurions or Roman Captains spoken of in the Evangelical Writings , and all of them are mention'd with a particular , but just Elogy . The first was he that humbly besought our Saviour to heal his Sick Servant ; and his Words and Behaviour are such , that our Lord was fill'd with Wonder at them , and at the same time added this Testimonial , Verily I have not found so great Faith , no not in all Israel , Matth. viii . 10. He did not Reprove and Condemn this Military Man when he heard him say , ver . 9. I am a Man under Authority , having Soldiers under me : I pay Obedience to an Higher Officer , and so am under Command my self ; but I have likewise those that are under my Authority , who as soon as I give the Word of Command , fail not to Obey it without the least delay . Our Saviour did not bid him lay down his Commission , and quit a Soldier 's Life as Unlawful : No , he rather allow'd of it , and approved of his Faithful Managing of it . And at the same time he plainly saw what the Noble Captain meant by thus displaying his Military Office and Authority , viz. that he thereby intended to Magnify the Supreme Authority which Christ had over all Persons and Things , and that therefore he was Able to Cure his Paralytick Servant , who then lay at the point of Death . This strong and firm Belief , and this open Acknowledgment of the Divine Power which resided in JESUS , are deservedly Applauded by Him , and he declares he had not found such a Faith and Confession among his own People and Countrymen , as he met with in this Roman Soldier , who was a Proselyte of the Gate , a Convert from Paganism to the Acknowledgment of the True God , for otherwise he would not have built the Iews a Synagogue , Luke vii . 5. The next Centurion is he that acted the Sherifs part at the Execution of our Blessed Saviour , concerning whom it is particularly recorded , that upon seeing the Strange and Prodigious things which happen'd at that time , he glorified God , saying certainly this was a Righteous Man , Luke 23. 47. or ( as in other Evangelists ) truly this was the Son of God , Mat. 27. 54. So willing and ready was the Evangelist to tell posterity what were the Convictions and Acknowledgment of this military Person , with relation to our Saviour . An other Centurion is mentioned in the 10th . Chapter of the Acts ; he was an Italian Captain of the Soldiers that belonged to the Garison at Caesarea , and became a Proselyte : For which cause he is stiled a devout Man , v. 2. and he had devout Soldiers under him , v. 7. The Character of this Man of Arms is very remarkable , He was one that feared God with all his House , who gave much Alms to the People , and pray'd to God always , v. 2. Nor doth this suffice , his Character is touch'd upon again , v. 22. where it is said , he was a just Man , and one that feared God , and was of good report among all the Nation of the Iews . And this was he that was so signally honour'd with a Vision in order to his Conversion to Christianity . But we do not find that he was warn'd in his Vision to throw up his Centurious place , to relinguish his Employment of a Soldier . Nor did St. Peter afterwards reprove him for being of that Order of Men , or advise him to quit that Post. But we are sure that he preach'd Christ to him , and that thereupon he embraced the Faith , and was admitted into the Society of the Faithful by Baptism . Some Ecclesiastical Historians mention the Centurion at Christs Passion ( of whom before ) as a true Convert to Christianity , and I do not see any reason to disbelieve it : But St. Luke , an Infallible Writer , puts it beyond all doubt that this Centurion we are now speaking of , was a Baptized Convert . This is much for the honour of Military Men , that the first Persons among the Gentiles that were brought over to the Christian Faith were of that Rank , that Soldiers were the First-fruits of the Gospel among those that had been Pagans . An other Centurion to be named on the present occasion is own Iulius , a Centurion of Augustus's Band , Acts xxvii . 1. whose singular Kindness towards the Apostle , who was his Prisoner in his Voyage toward Rome , is expresly recorded , viz. that when some advised to kill St. Paul , left he should escape in the Shipwreck , this Centurion being willing to save him , kept them from their purpose . v. 43. Thus the sacred Writers thought fit to take notice of the Faith , the Convictions , the Prayers and Alms , and the extraordinary Humanity of those of that Profession whom I am discoursing of , but they never disparage or disapprove of the Profession and Calling it self , but rather , whilst they so often mention the Persons with Commendation , they tacitly approve of their Employment . If Wars were unlawful in the time of Christianity , then those Soldiers , who came to Iohn Baptist , and ask't him what they were to do , Luke iii. 14. would certainly have been advised to lay down their Arms , and leave off the Military Life , as * St. Augustin very well notes upon that passage : But that Holy Preacher and Reformer , instead of this , counselled them to do violence to no Man , or ( according to the Greek more exactly ) to shake or terrify no Man ( for nothing more scares and strikes Terror into People than the Violence of Soldiers ) to extort from no Man Mony or Goods by forcible means , thence the Title in the Pandects de Concussione : Neither to accuse any falsly , viz. in order to Plunder them and bereave them of their Goods , but to be content with their Wages , with their Pay. This implies that Soldiers behaving themselves well , should be Incourag'd and should not be defrauded of their Allowance . They can't bear the toil and fatigue of Battel without due Maintenance . They must Eat as well as Fight , yea the same * Hebrew Word signifies both . And when they have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is a Latin word Greciz'd , of which sort there are several besides this in the New Testament ) when they are pay'd their just Debentures , they ought to be content , and not murmure and mutinie . Thus the Gospel hath legitimated the Military Employment , and besides , it hath regulated it . But some make use of those Words of Christ , Mat. xxvi . 52. Put up again thy Sword into its place , as a Prohibition against all Fighting . To which may be answer'd , that this is a singular Instance , and therefore thence cannot be infer'd or prov'd the general Duty of a Christian. Christ would not let his Disciples fight at that time : They must lay down their Weapons when he was a to lay down his Life . When there was a Necessity of his being deliver'd up to the Iews , there was no Resistance to be made . This was an extraordinary Case , and it doth not follow hence that at no time we may Fight . Again , it is implied in that forecited Text that the Apostles sometimes were Sword-men . Put up thy Sword supposes Peter had a Sword , and wore it . And indeed we are told by Ioseph , the Iewish Historian , that some parts of Iudea were infested with Highway-Men and Robbers , so that it was necessary for Travellers to go Arm'd , that they might defend themselves . Or if any shall insist on that former place , we may urge an other , Luke xxii . 36. He that hath no Sword , let him sell his Garment , and buy one : Where our Saviour himself pronounces a Sword to be more necessary than Apparel , and that even to the Apostles . Though it is true these Words of Christ may be understood in an other Sense ; He either upbraids them for their carnal Fear and Distrust , and so speaks Ironically , or he hath a Spiritual meaning , and bids them provide Weapons of an other sort , as Faith and Patience . That the using of Military Force is lawful seems very clear from St. Paul's practice , Acts xxiii . 17 , 23. He having notice of the Iews Confederacy against him , informed the Chief Captain of it , and accepted of the help of his Armed Soldiers , both Horse and Foot , to guard and defend him in his Journey against those that lay in wait for him , and if occasion should be , to fall upon them . This shews what the Apostle's sentiment was in the Case . Moreover , he lets us know that this Force resides chiefly in the Magistrate , he bears not the Sword in vain , Rom. xiii . 4. Where by the Sword is meant undoubtedly the Judicial and Hostile Sword , the Power to punish Criminals , and with Arms to repulse the Enemy . In short , by the Sword is meant all Coercive Power : This the Magistrate is intrusted with , to animadvert upon Offenders , and to resist the violence of unjust and cruel Invaders . I could add that the Apostle reckons it as a remarkable act and effort of Faith that the Holy Warriors of old waxed valiant in Fight , Heb. xi . 34. thereby acquainting us that Warlike Enterprizes are not unbecoming the best Men , and that the good Success of them is even the result of an Active Faith. We read that the Christians fought in the Roman Emperours Armies ; witness more especially the Thundering Legion under Antoninus . It was the judgment of an eminent and pious Writer of the Primitive Church * that a just Laudable War is more eligible than a Peace which separates us from God. And lastly , I will adjoin the Words of Our own Church , in one of her Articles , viz. that † it is lawful for Christian Men , at the Commandment of the Magistrate , to wear Weapons , and serve in the Wars . But to the Authority of the Old and New Testament , and the Practice of the Primitive Christians , and later Times , let us add the Reasonableness and Equity of the thing it self . The Lawfulness of War appears from this , that it is necessary sometimes in order to the recovery of our Right , and in order to our Safety and Peace . It will be granted , I suppose , that Religion and Conscience allow the use of Means that are proper to their End , supposing that End to be Good. And therefore seeing it is impossible in some Cases to attain to what is our Right and Due , and to secure our Safety and Repose ( which are good and lawful Ends ) without military Execution , and taking up of Arms , it is not to be doubted that these are such Means as Religion and Conscience will allow of . When Peace cannot be purchas'd without War , then in such a Case the best Leagues and Confederacies are made ( as the Eastern Covenants of old ) with Blood , Swords drawn on one side may keep those on the other in the Scabbard . Hostile actions prove often times the Parents of a lasting Tranquility . And truly sometimes it happens that this latter cannot be obtain'd without the former . At certain times the publick Maladies are of that nature that Preparations of Steel are found to be the most proper Medicines and Remedies . There is no possibility of curing them without these Chalybeats . I would not be mistaken here , I am not designing a Laudatory Oration upon War : The very Name and● Sound of it are dreadful , much more the Thing it self . Every Battle of the Warrior is with confused noise , and Garments roll'd in Blood , Isa. ix . 5. When Hostilities are come to the heighth , there is nothing but Disorder and Distraction , the Laws cease , and the Judge hath his Quietus given him by the Man of Arms ; Widows and Orphans Tears are mingled with the Blood of the Slain : Cruelty , Ravage and Rapine prevail every where ; Slaughter is rampant , and the Earth it self ( the place of Sepulture ) is buried with Dead Bodies . War and Harvest are express'd in the Sacred Idiom by the * same Term , to let us be apprehensive of the Cognation between them . Men are reaped and mowed down , Swords are turn'd into Sithes and Sickles . And , in a word , it can't be denied that War is one of the most Direful and Destructive Iudgments that God is wont to inflict . But that which I offer is this , that not withstanding War is so Dreadful and Dangerous a thing , yet there is a Lawful Use of it sometimes , and on certain Reasons and Grounds it becomes Necessary , and on that consideration Good and Laudable . War is not to be Praised for it self , but yet it hath , according as it is managed , an appendent Convenience and Usefulness . We see that some things have a Secondary Goodness and Excellency in them , though they can't boast of an Original and Primary one , as Physick and Chirurgery , and all Harsh and Troublesom Applications which are required in some Diseases . These are necessary in order to Bodily Health , or the Recovery of it , and therefore are good and desirable . War is of this Nature , it is not Primarily Good , or to be wish'd for , but as it hath a Tendency on a Great Good , it is on that account desirable and eligible . And though it be difficult and hazardous , yet so are Cutting , Cauterizing , and Amputation , which yet we know in some Cases are indispensable . And there are other Enterprizes that are very Perillous , which Men willingly venture upon , as Navigation and Sea-Voyages , and Merchandizing into Foreign Countries , which are liable to as great Hardships and Dangers as War. Besides , by God's particular Providence War is made serviceable to Good Purposes ; for when by Peace and Plenty Nations are grown Wanton and Luxurious , Idle and Careless , the Martial Trumpet and Drum rouze them , and give them a sensible apprehension of Want and Scarcity , Difficulties and Perils , and make them abandon their Sloth and Drowsiness , and betake themselves to such wise and manly Methods as may best secure their Safety . Thus * it was the Judgment of one of the Scipio's , that Carthage was not to be Demolish'd and Destroy'd , that thereby the Romans might be kept in Exercise and Breath . But the main Reason of the Lawfulness of War depends on the Principle of Self-Preservation . The standing Law of Nature bids us guard our selves from Injuries ; it allows us when we are unjustly Invaded and Assaulted , to make Resistance . It pushes us on to assert our Civil and Natural Rights , and to defend our Country against all Violent Aggressors . And therefore that Kingdom is happy which is furnish'd with Valiant and Brave Men , that are willing and able to appear in its Defence , when it is Injur'd by Unjust Neighbours : As on the contrary , it is reckon'd among the Calamities and Curses of a Nation , that God will take away from them the Man of War , and the Captain of fifty , Isai. iii. 2 , 3. i.e. Persons of such Valour and Spirit as are requisite for the Security of their Country . And lastly , Sovereignty , Laws and Arms were designed for the same End , and thence it is evident that they are alike useful to Mankind . When People first United into a Body and Society , they made certain Laws and Constitutions ; and Magistrates were appointed by them to be the Preservers of those Laws , and at the same time they Voted Arms , or Coercive Power to be necessary , both for Asserting the Governors and the Laws , and indeed the Whole Community . From what hath been thus briefly Suggested it may be Concluded , that it is Lawful , even in the Times of the Gospel , to make use of Warlike Provisions on Just and Necessary Occasions . All that we have to do is to satisfy our selves as to the Cause we Fight for ; for the War is Just when the Cause is so . Therefore Numa , that Religious King of the Old Romans , knowing that an Unjust War was not like to be Successful , instituted a College of Priests , on whose Arbitrement the Decision of War should depend : These Feciales , ( as they were call'd ) enquir'd into the Nature of the Quarrel , and after great Deliberation pronounced the War Just before the Romans fought . In this we are to imitate them ; we ought in the first place to be satisfied concerning the Lawfulness of what we do , and that our Cause is Good. And we may assure our selves that it is so when the War is undertaken for the Defence of our Country , our Religion , our Lives , our Laws ; for the subduing or weakning of a Powerful Enemy , who encroaches upon others Territories , and in time may Invade ours ; for the Defence and Support of those Neighbouring Kindoms or States that stand in need of and implore our Aid , and would in all probability be swallow'd up by the Potent Adversary without our timely Assistance . This is a Just and Honest Cause , and this is ours at present , and consequently we may Lawfully engage in it . We have a Warrant from Nature and Reason to justify our Arms. It cannot be denied that some of the Antient Christian Fathers seem to Condemn all going to War. Iustin Martyr in his Apology and in his Dialogue with Trypho , utters Words to this purpose . But Tertullian is more direct and positive in this Matter ; he will not allow Christians either to make War , or serve in it , as might be proved from several express Places in his 1 Writings ; and in one place I remember he hath this fanciful Passage , 2 Our Lord ( saith he ) when he disarmed Peter , did the same to every Soldier . He hath taken away their Swords , and they cannot Fight . But this was a Mistake and Failing of this Good Father , when he enclined to the Vanities of Montanism : For before he was of another Opinion , as appears from what he said in his 3 Defence he made for the Christians . Some 4 other Writers of the Church seem to hold that it is not Lawful for a Christian to be a Soldier , and to bear Arms ; but their favouring of such a Notion as this proceeded from their mistaking of that Prophesy in Isai. ii . 4. They shall beat their Swords into Plowshares , and their Spears into Pruning-hooks . Nation shall not lift up Sword against Nation , neither shall any learn War any more : And other Predictions there are which speak to the same purpose . Whence they inferr'd , that all Warlike Preparations are inconsistent with our Saviour's Coming into the World , and with his Evangelical Kingdom . Whereas the True Meaning of such Prophetick Passages is this , That the Principles of the Gospel , if attended to , inspire Men with Peace and Amity , and that Outward Wars and Hostilities shall in time actually cease ; that as there was this Cessation in part at the time when our Saviou● came into the World , so there shall be a more Remarkable and Compleat one before the Consummation of all things , when the Church of Christ on Earth shall enjoy a profound and entire Repose . And this I add further ( which may give us a brief Account of the whole Case of taking up of Arms under the Gospel ) Our Saviour without doubt intended in his Sermon on the Mount , and more especially in that part of it which is the close of the Fifth Chapter of St. Matthew , that his Followers should be more exact than the Iews , and accordingly he propounds there a Higher Pitch of Religion than they were capable of . He would have Christians be of such a Temper that no Swearing , no Going to Law , no Fighting should be used by them . He would have them deny themselves , and be much Better than others , and refuse Oaths , and Suits of Law , and War , on slight Occasions , and never be engaged in any of them , but on Necessary and Unavoidable Grounds ; and more especially not in the last of them , viz. War , till they have tried all Mild and Peaceable Ways , and have found them ineffectual . And perhaps this is all that some of those forementioned Writers meant and design'd●● tho' they seem to speak otherwise , and thereby have given occasion to some since to interpret Scripture after that manner . Thus Socinus , though he seems to qualify and restrain this Doctrin in his Epistle to Arcissevius , yet in * another place he speaks in a general way , and seems to condemn all going to War. As he tells us the Magistrate hath no Authority to inflict Death on any Man , so according to this same Casuist he cannot wage War against an Enemy . And † others of the Racovian way , pronounce it unlawful to undertake any War , whether Defensive or Offensive . No Wars , saith ‖ Wolzogen , are lawful and permitted to Christians , no not for the Defence of our Religion . Herein ( as in several other things ) some Anabaptists are the Disciples of Socinus , and vote all War to be Unchristian . And we know there is another Noted Sect of Men that inveigh against the Carnal Weapon , and pretend great Aversness to Fighting . But I hope I have sufficiently proved that there is no Ground for this Conceit , and that to defend our Rights Civil and Religious , is according to the Dictates of Unbiass'd Reason , and the Practice of all Sober and Wise Men , and the Allowance of our Blessed Saviour and his Apostles . All these are ample Proofs and Confirmations of this Doctrin : And therefore if we attend to these , we shall see no reason to listen to the fond Suggestions of Enthusiatick Heads : But on the contrary , we shall be convinc'd that as long as Men carry the Evil nature in them , there will be Wars in the World , and consequently it will be necessary to make Provision against them , and to secure our safety even by violent Methods , if we are compell'd to it . That which we are next concern'd in is to understand our selves aright , and to know how to behave our selves when there is occasion to take the Field . When you are call'd to Fight , forget not these things , 1st . Go with great Caution and Circumspection . The Errors of War are Dangerous and Desperate , and perhaps we shall not Err any more . Wherefore it is requisite to use all the prudent Methods we can , to muster up our Wit and Skill , and by no means to deceive our selves . * A generous and wise Man ( as One of the Antients said rightly ) will not despise the strength of his very Enemy . He will apply himself to a perfect knowledg of the State and Condition of those he is to combate with , and will let nothing escape his Observation that may enlighten him in so weighty a Concern . We should be mindful of what a Great and Expert Warrior long since said , It is a shameful thing in Military Affairs to excuse our selves by saying we thought not . 2dly . Fight with Courage and Resolution : To which you have Incentives sufficient . If Honour be a Spur , you have that to prick you on , for it is well known without any profound skill in Heraldry that all Titles of Honour are derived from the Sword and from Martial Affairs . If the Welfare of your Country , and of those that are Dearest to you in it hath any force and prevalence with it , you are not destitute of that . And if you look to an other World , you have yet greater Motives to shew your selves Valiant and Couragious . The Famous Titus , when he was haranguing his Soldiers just before they assaulted Ierusalem , told them that * the Souls of them that die in War are receiv'd up presently into the Pure Aether , and thence transmitted to the Stars ; but the Souls of those that die in Peace by Diseases and Sicknesses are detain'd in the Bowels of the Earth , and are forgotten . And Mahomet , who was also a Man of Arms , animated his Followers by instilling this into their Minds , that those who expire in Battle , especially against the Christians , are immediately dispach'd to Paradise . But though you justly despise such empty Deceits as these , yet by a sure Word of Prophesy you are ascertain'd of a Better and Glorious Life after this , and that if you fall in Battle , it is your Corporeal Part only that dies , but that of you which is Spiritual and Divine shall Survive , and at last shall be reunited to your Bodies , and both shall enjoy a Glorious Eternity . There are other Considerations might be offer'd to you , as you are Men , and as you are Christians : But I will not insist upon them , lest it be interpreted that I question your Valour , or that I think you need Incitements to increase it , like the Blood of Mulberries spread before Elephants to raise their Choler , and make them Fight with greater fury . 3 dly . Look up to God , and be sensible that all your Military Provisions signify nothing without him . The most exquisite Humane Prudence and the Highest degree of Valour ( which are the two things I have already mention'd ) will avail little without the Divine Assistance and Heavenly Conduct . Which was the sense of the very Pagan World , for no War was undertaken by them of old till they consulted their Oracle , and made Addresses to their Numens . But this was much more the sense and hearty perswasion of the People of the True God. Their Ark , which was the Symbol of the Divine Presence , always accompanied the Army when they went out to Battle against any Nation . That Royal Warrior , who bears so great a part in the Writings of the Old Testament , most freely acknowledges that it was God that taught his hands to War , and his fingers to Fight , Psal. xviii . 34. cxliii . 1. and therefore we find him constantly imploring His aid and strength . Self-Confidence hath lost many a Battel : Presuming on their Forces , or on their Success in the beginning of the Fight hath proved fatal to Armed Men. And therefore if we are desirous to Prosper in our Warlike undertakings we cannot more effectually compass it than by confiding in the Lord of Hosts , and relying with an unshaken Faith on his Presence and Blessing . 4thly . Let our Wars be designed to Good and Laudable Ends , and especially to God's Glory . Indeed there is too just occasion given to some to preach up the Unlawfulness of War , when they behold the base and irreligious Designs men generally pursue in taking up of Arms. Their Wars and Fightings are intended to gratify their Lusts , and avaritious Desires , which St. Iames takes notice of Chap. iv . ver . 1 , 2 , 3. They Fight to satiate their greedy thirsting after Blood and Slaughter , in order to the obtaining what their Ambition and intemperate affectation of Greatness and Dominion prompt them to . On this account War is generally a set and solemn Violation of the sixth Commandment ; it is no other than Murdering by whole-sale ; and Soldiers usually are Homicides in Pay. These Men ( as it is excellently express'd , Ezek. xxxiii . 26. ) stand upon their Swords , they con●ide in and brag of their Cruelty and Bloodshed , and glory in their Ability to do Mischief in the World. Such War is not only Inhumane , but Devilish ; and as it proceeded from , so it tends to the Infernal Pit : And therefore it is the just Doom of those that foster this Practice to go down to Hell with their Weapons of War , Ezek. xxxii . 27. We must be careful therefore to War with Good and Lawful Intentions , with a sincere aim at the real welfare and tranquility of the Publick : For ( as the Great Plato long since determined it ) * No War is to be undertaken for it self , but only for Peace sake . The Shakings of War are in order to a firm Settlement . This Blood-letting is for the Health of the Body Politick . Therefore this is that we must design , in conjunction always with the Advancement of Religion , without which the secular Concerns of the Publick cannot long thrive . But the ultimate End of all is the Divine Honour and Glory , which therefore we ought to have chiefly in our thoughts . It was not unusual with the Old Gentiles to lodge their Arms in their Temples ; and it hath been a Custom even in some Christian Countries to hang up the Armour of Great and Eminent Warriors in the Places set apart for Religion , as if they did devote them to God. We may most effectually do this by dedicating our Arms to God's Honour , and not to sinister and unworthy Ends. Hereby we may turn all our Warlike Expeditions into Crusades , and whenever we Fight , ingage in a Holy War. We are told that the Antient Romans in a great distress made use of the Weapons which were deposited in their Temples , and fought with them , and attributed the Success to the Holiness of their Arms. But this we are sure of , that if Kindoms did hallow their Weapons by Religion and Vertuous Designs , they would thrive and prosper in their martial Attempts , and meet the Foe with good Success . 5thly . It is not enough to have a Good Cause and Right Ends , unless our Lives be Good and Holy. We must always remember that our Sins are our greatest Enemies , and therefore it is our Interest to vanquish these first , which must be done by putting on the Spiritual Armour . A Good Soldier must be a Religious Man. To which purpose I will offer a Criticism to you ; You may observe that to prepare or make War is express'd in the Stile of Scripture by Consecrating of War , Ier. vi . 4. and again in Mic. iii. 5. Which Hebraism may remind us now of Consecrating or Sanctifying our Wars , namely by unfeigned Holiness and Righteousness . Let us not prophane our Warlike Weapons by an Irreligious and Wicked Life . But let us remember that the Contrary will bring down a Blessing from Heaven upon us ; besides , that in its own Nature and genuine Efficacy it will prove Advantageous to us ; for a Good Conscience , together with a firm Trust in the Almighty , will inspire us with the greatest Courage and Resolution , and give the most undaunted Boldness and Valour to our Spirits . Or , if we meet not with Success , this Comfortable Principle within us will not suffer us to be dejected , but will rather Chear us , as the Roman Senate did their General when he was flying Home after he was defeated by Hannibal ; they met him , and heartned him , and gave him this Commendation , That he did not despair of the Safety of the Commonwealth after so great a Defeat . Lastly . If you be Victorious , know how to demean your selves . Ascribe your Success to him who is the Grand Arbiter and Disposer of War , and to whom belong the Issues of it . Herein you may take that Holy and Warlike Prince for your Pattern , who not only acknowledges that it was the Supreme Lord of Heaven and Earth that had girded him with strength unto the Battel , but that it was he who had subdued under him those that rose up against him . It was he that gave him the necks of his Enemies , that he might destroy those that hated him , Psal. xviii . 39 , 40. Or , let us use such humble and thankful Language as is suggested to us in Psal. xliv . 3. We got not the Victory by our own Sword , neither did our own Arm save us ; but Thy right hand , and Thine arm , and the light of Thy countenance , because Thou hadst a favour unto us . To this Almighty Sovereign and Lord of Hosts be all Glory and Honour now and unto Eternal Ages . Amen . The True Causes of the Ill Success of War. A Sermon Preach'd on a Fast●● Day appointed by Their Majesties for the imploring God's Blessing on their Forces by Sea and Land. JOSHUA VII . 12. Therefore the Children of Israel could not stand before their Enemies , but turned their backs before their Enemies , because they were accursed : neither will I be with you any more , except ye destroy the accursed from amongst you . GOD had chosen out a People from the rest of the World , whom he intended to discover his Will to in a more singular Manner , and on whom he purposed to confer Mercies of an extraordinary nature : These he preserved in Egypt , conducted through the Wilderness , and brought at last into the promised Land. But behold , they were unmindful of this marvellous Goodness of God toward them , and took not care to observe those strict Commands which he had given them , particularly That of utterly destroying every accursed thing in the Cities which they took . They were more signally guilty of this when Iericho was taken by them , and therefore God punish'd this gross Violation of his Command , by suffering them to be Defeated in their next Enterprize . When they went against the Men of Ai , some of them were smitten and fell before them , others not being able to endure the Shock shamefully fled away . This , with the Reason of it , is represented to us by God himself in the Text , Therefore the Children of Israel could not stand before their Enemies , but turned their backs before them , because they sinned about the Accursed thing . The hiding and detaining of the Golden Wedge and the Babylonish Garment , became their General Crime , and were the Cause of their unexpected Defeat . And withal here is added what they may expect for the future , namely nothing but Defeats and Overthrows ; Neither will I be with you any more , except ye destroy the Accursed from amongst you , i.e. unless you destroy your Sins which make you Accursed , and for the future strictly keep the Command which I gave concerning the Utter Destroying of whatever belongs to those Cursed Nations : Unless you do this , I will never assist you to overcome your Enemies , but they shall continually vanquish you , and prevail against you . From the whole take this Observation , that the Sins of a People are like to hinder their Success in War , and to cause them to turn their Backs , and slie before their Enemies . Besides the Instance in this Chapter there are sundry others which we meet with in other places of the sacred History . I will begin with that in Iudg. ii . 11. &c. The Children of Israel did evil in the sight of the Lord , and served Baalim , and they forsook the Lord God of their Fathers , and follow'd other Gods , and provoked the Lord to anger : And they forsook the Lord , and served Baal and Ashtaroth . These were their heinous Sins : Now observe the Effect of them , which follows in the next Verse , The anger of the Lord was hot against Israel , and he delivered them into the hand of spoilers that spoiled them , and he sold them into the hand of their enemies , so that they could not any longer stand before their enemies . This refers unto the Time between 〈◊〉 's Death and God's raising up of the Iudges : Then it was that their Enemies prevailed against them in Battel , and miserably Overthrew and Destroy'd them ; which is here ascribed to their Idolatry and other Crying Sins , which provoked God to deliver them as a Prey to their Enemies . And even in the Days of the Iudges the same Cause had the same Effect , the Children of Israel did evil again in the sight of the Lord , and the Lord strengthned Eglon the King of Moab against Israel , because they had done evil in the sight of the Lord : And he gather'd unto him the Children of Ammon , and Amalek and went and smote Israel , Judg. iii. 12 , 13. Markit , the Sin of Israel was the Strength of Eglon ; Moab and Ammon prevail'd against God's People because they walked not as such , because they acted Sinfully and Wickedly . And at several other times it is particularly recorded in this Book , that when the Israelites did evil in the sight of the Lord , then he gave them into the Hands of their Enemies , who prevail'd over them and grievously oppressed them . To this refer the Psalmist's Words , in Psal. lxxviii . 56. &c. They tempted and provoked the most high God , and kept not his Testimonies . They provoked him to anger with their high places , and moved him to jealousy with their graven Images . When God heard this he was wroth , and greatly abhorred Israel ; he deliver'd his strength into Captivity , and his Glory into the Enemies hand : He gave his People over also unto the Sword. So God by his Prophet acquaints us that they rebelled and vexed his Holy Spirit : Therefore he was turned to be their Enemy , and he fought against them , Isa. lxiii . 10. I will only add that notable Instance in 2 Chron. xxiv . 23 , 24. It came to pass that the Host of Syria came up against him , ( viz. King Ioash ) and they came to Iudah and Ierusalem , and destroy'd all the Princes of the People from among the People , and sent all the spoil of them to the King of Damascus . For the Army of the Syrians came with a small company of Men , and the Lord deliver'd a very great host into their Hand . The Syrians were but few , and the Israelites were many , yet These were defeated by Them ; and if you would know the Reason of it , the next Words will inform you , because they had forsaken the Lord God of their Fathers . For this it was that God forsook them , and gave them up to their Enemies , to be destroy'd by them . All this which I have produced is an undeniable proof of what I asserted , that Sin hinders Success in War , this is the cause of Armies being discomfited . All warlike Provisions prove Successless , all Force and Artillery become useless , and unable to repulse the Enemy , when a Nation by their Sins fight against God. This must needs be so if you consider either the Nature of the Thing it self , or the just Judgment of God. First , it is so in the Thing it self . Immorality and Vice do naturally impede the Success of War , and give a check to the Military proceedings of any People . Especially there are some Vices which more visibly hinder the Thriving of Warlike Undertakings and Exploits . Debauchery takes away the steady use of Men's Reasons , and renders them uncapable of minding and attending to their Safety . The Amalekites after their Success at Ziklag lay spread all over the Ground , eating and drinking , 1 Sam. 30. 16. And this was it which exposed them to the Enemy , who ( as we read in the next Verses ) took the advantage of their Debauchery , and slew them all except a few , who it is likely were those that retain'd some measure of Sobriety . Belshazar was set upon in the Night of his Pleasure ( as it is call'd Isa. xxi . 4. ) i.e. in the time of his Feasting and Revelling , which was in the Night . Then it was that Cyrus and Darius took Babylon , viz. when the Chaldean Nobles were in the heighth of their disorder'd Mirth , Dan. v. 1 , 30. which we may find confirmed by Xenophon in the * Life of Cyrus . Our Chronicles tell us that the English Army , upon occasion of King Harold's birth Day , had been Drinking and Revelling all Night before they came to Fight with the Normans , which was one great Reason of their losing the Day , and being Conquered . Intemperance and Sottishness have been pernicious and fatal to Men of Arms : These darken and cloud their Minds so that they are not able to see into the Projects and Designs of their Enemies , nor to apprehend what is most proper to be done on emergent occasions : These are the cause of their neglecting the fit Seasons and Opportunities of action , which being lost , they are so too . Again , Incontinence and Luxury , and Love of Pleasure weaken and enervate Mens Bodies , and cramp those Hands that should War , and those Fingers that should Fight . Hence it was that Xerxes's Prodigious great Army of above a Million of Men proved ineffectual to the purposes he had formed . Their Delicacy and Luxurious way of living spoilt all their military Conduct . They were more eager to Fight with their Teeth than with their Hands and Weapons : They were not so much for devouring the Enemy as their Viands . They wish'd work for their Knives rather than their Swords ; they thirsted after Wine more than Blood. Who could expect but that their Softness and Dalliances should unfit them for harsh Encounters ? In a word , Being sunk into Sensuality they hated to venture their Lives , and being fill'd with Guilt they dared not . And when we remember that in the Princes of Asia's Armies there were Troops of Women and Eunuchs , and useless Persons , design'd only for Pleasure and Diversion , we need not wonder that they were so often Defeated , and that their vast Numbers fled away in disorder . Especially it is requisite in Military Officers that they be Masters of great Continence and Moderation : For , as Tully well observes , * He that in this point is not able to govern himself , cannot rule an Army . Wherefore for this excellent Virtue we find some of the greatest Commanders ( Agesilaus , Fabritius , Scipio the African , &c. ) commended by Plutarch , Valerius Maximus , and others . Tho' Cesar made his Vaunt that he won Battels with Perfumed Soldiers , yet you shall rarely hear that Commanders do so . For Effeminacy exhausts their Spirits , dries up their Marrow , and shrinks their Nerves . An Armed Venus among the Romans was but an Image , a Fiction ; but in reality 't is known that Lewdness is destructive to the Camp. In short , no Debauched or Effeminate Man can be a Good Soldier . For he can never do the things that are required of a Man of Arms , and he can never undergo the Hardships which that Life is subject to ; and consequently he is wholly unfit for Warlike Service . There are other Vices also which hinder the Prospering of Military Undertakings . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a fit Epithet bestow'd on Mars by the Antient Poet , as much as if he had stiled him a Changling , a Fickle and Slippery Deity . And it seems some of his Votaries do too much imitate him , else there would not have been that Complaint of old , That * there is no Faith nor Honesty to be found in them . Deceit and Treachery have made many Armies Unsuccessful . The Faithless and Persidious , whilst they have seem'd to take up Arms for their Country , have really betray'd it , holding secret Correspondence with the Enemy , and promoting that Cause which they pretend to fight against . It is not incredible that We have had some ground to complain on this account : If we had not been betray'd at Sea and at Land in some of our Engagements , 't is probable our Fleet and our Armies would have given a better account of themselves . And Ambition or Avarice are always the Sins that soment this Treachery : The Love of Honour , or the Desire of Gain , have prompted these Armed Men to listen to the Profers of their Enemies , and falsly deliver up the whole Forces to them for their own Private Advantage . Or else they Protract and Husband the War ( as they are pleas'd to speak ) only to make themselves Rich and Wealthy . Yea , and in the heat of the Battel , or immediately after it , Covetousness , Rapine , and a Greedy Desire of Booty , have proved destructive to Armed Forces . When , with Achan , their Minds are intent upon Stealing and Hoarding , when the Gold , and the Silver , and the Goodly Garments are chiefly thought of , the Concern of the Battel is forgot , and even when Victory was inclining towards them , it on a sudden left them , and went to the other side . Lastly , when we go to meet the Enemy with Prejudice , Grudgings , Animosites , yea downright Hatred among our selves , * we can't expect that our Military Expeditions will be Blessed with Success . When Israel was to go forth against Iabin and Sisera , it was a sad reflection to take notice that they could not agree among themselves : † For the divisions of Reuben there were great thoughts , there were great searchings of heart , and it was from the extraordinary Hand of God that these did not prove their Overthrow at that time . Thus you see some Sins directly obstruct the Good Success of War ; as , on the contrary , some Virtues , as Temperance and Sobriety , Continence and Chastity , Truth and Faithfulness , Self-denial and Contentment , Mutual Peace and Concord do in their own nature promote it . Secondly , It is so not only upon Human Consideration , but by the Iust Iudgment of God , by the Divine Conduct and Providence . Our Sins fight against Him , and he sends Wars , and Ill Success with them , to Punish us for those Sins . When the Israelites provoked God by their Idolatry and other such abominable Offences , he allarm'd them with the Noise of War and Battel : When they chose new Gods , then was War in the gates , Iudg. v. 8. Since they were for introducing Heathen Deities , it was ●it that Mars should be one of them . Seeing they would have Strange Gods , they must grapple with Strange Nations , and be severely treated by them . Amongst the Judgments and Curses which God denounceth against an Impenitent and Profligate People , This you will find to be one , in Deut. xxviii . 25. The Lord shall cause them to be smitten before their enemies , they shall go out one way against them , and flee seven ways before them . That this was a Judgment purposely design'd against them for their Sins may be further learnt from Lev. xxvi . 23 , &c where God expresly tells that People , That if they will not be reformed , but will walk contrary to him , he will bring a Sword upon them , that shall avenge the quarrel of his Covenant . The Covenant was that he would be their God , and they should be his People , i.e. that they should serve and obey him , and do whatever he commanded them : So that every Sin is a Breach of the Covenant ; and where God sends the Sword , i.e. War , with the dreadful Effects of it , there he hath some quarrel of his Covenant to revenge , there some Sin or other is to be Punish'd . The Eastern People always used Blood in making a Covenant . Here you see God will send a Bloody Sword to avenge the Breach of his . War and Bloodshed shall be the Penalty of Mens dealing falsly in Religion , and prevaricating with God. This then is according to what he had Threatned against Sinners ; so that if This did not come to pass , God could not be Faithful to his Word . Besides , he is obliged by virtue of his Pure and Holy Nature to shew his Dislike of Sin ; which he can no ways better do , than by severely Animadverting upon it . On this account an Army of Prophane and Wicked Men , who have no Sense of Religion , but defy it , and blasphemously declame against it , cannot expect their Arms should prosper ; their Guilt must needs weigh down their Swords , or rebate the Edge of them . The Divine Vengeance may justly blast all their Warlike Attempts at Land , and make their Enterprizes at Sea like those of Caligula , who made a shew of a Descent upon Britain , but took up at the Shore , and caufed his Army to gather Cockle-Shells , and so return'd with the Mock-spoils of the Ocean . Or , which is far worse , the Incensed Majesty of Heaven may turn their Martial Weapons and Forces against themselves . Are these things so , then , Ist. Let us Tremble at the Thoughts of the Condition we are in at present . A potent Enemy is lifting up his Warlike Weapons against us , and we at the same time Fight against God by our daily and repeated Sins . What can we think will be the Issue of this ? If the Children of Israel turn'd their Backs before their Enemies because of the accursed Thing , how can we imagine we shall stand before ours , when we cherish such a Multitude of accursed Things amongst us ? Was Israel defeated because of one single Achan ? May not we then fear that we shall be so , having so many Achans in our Camp ? What Peace can we look for so long as the Whoredoms and Debaucheries , the Prophane Swearings and Cursings of this Nation are so many ? So long as Pride and Luxury , Irreligion and even Atheism prevail in the midst of us ? And as no Peace , so no Auspicious War can be expected as long as these are countenanced and maintained : For these most Exorbitant and Flagitious Vices make the greatest Warriors Successless . Let us not then flatter our selves , and boast of our present Safety , and confide in our Strength and Forces , and the great Preparations we have made . Let not us of this Island brag that we , like Populous No , * have the Waters round about us , and that our Rampart is the Sea , and our Wall ( i.e. our Defence ) is from the Sea. Let us remember what it was that spoil'd King Iehoshaphat's Design at Sea , and broke all his Ships in pieces , viz. his Ioyning himself with one who did very wickedly , 2 Chron. 20. Much more then if the Generality of a Nation join together to do very wickedly , may not they expect that their Ships will be shatter'd and broken , that their Naval Force will be brought to ruin ? And though through the Divine Goodness and Forbearance they may seem to prosper for a time , yet it will be Bitterness in the latter End. Although we have had Unexpected Success of late , and God hath appear'd for us in an Extraordinary manner , yet let us not make us such an Image of Victory as was at Athens , without wings : Let us not fancy that it hath taken up its Seat with us , and will not fly from us . Or , let us not imagine we have Mars in Fetters , as the Lacedemonians represented and pourtrayed him ; that we have so chain'd up War that it is wholly at our disposal , and that it cannot hurt us . Let such vain Confidences disappear , and let us know that we are in the Hands of God , and that Peace and War , Victory and Overthrow , and all the Comfortable or Dismal issues of either are wholly from Him. Presume not of Victory because you are Strong and Valiant , because the Force and the Courage of England have been tried , and are well known to the World. Let not this make you Confident that you shall prevail against your Enemies . I must tell you that if England were a thousand times Stronger and Valianter than it is , the Sins , the Crying Sins which are in the midst of it are able to Weaken and Dispirit it . It could never be believed that the adversary and enemy should enter into the Gates of Ierusalem , as the Prophet speaks , Lam. iv . 12. That City was of almost incredible Strength ; it was so admirably Fenced and Fortified that there are in the Old Testament several elegant Allusions to this very thing . Yet this place which was so Strong , and in the Opinion not only of themselves , but of strangers , Invincible and Impregnable , was taken , and fack'd and burnt with Fire ; yea , even a second time it met with the same fate . May we learn then not to Vaunt of our Strength , but rather to be sensible of our Weakness , viz. of our Sins , which Enfeeble and Disable us . By reason of these it is that the People in the midst of us are Women , as it was said of Nineve , Nahum . iii. 13. And then will follow what is there added , The Gates of the Land shall be set wide open to our Enemies , i.e. we shall be subdued and conquer'd by them . Our Vices will blunt all our Weapons , our Sins will discomfit our Forces on Land , and sink our Ships at Sea , We abound with those ill Practices which ( as I have shew'd you ) do naturally produce ill Success in War , as the nourishing of Discord and Animosities , Covetousness and Ambition , Treachery and Perfidiousness , Luxury and Wantonness , Drunkenness and Sottishness , Lust and Uncleanness , and all manner of Debauchery and Prophaneness . These with the Guilt of them on Mens minds do emasculate their Spirits , and render them Cowards and Poultrons . To these may be imputed the ill Conduct of Affairs , to these Men may ascribe their Miscarriages in War : This is the true Source of those cross Events and Disappointments which they meet with . The Oaths , the Horrid Oaths which you frequently hear out of the Mouths of prophane Wretches do England more harm than so many Cannons discharged by the Enemy against us . As many Debauched and Dissolute Livers as there are in this Nation , so many Plagues are there to the Kingdom , so many Traitours to the King , so many Enemies in the Camp , so many Fire-Ships among the Navy , so many Hindrances to the good Success of War , which otherwise we might look for . It is certainly an Unhappy War where those who are employ'd in Military Action are led by the Evil Spirit , and follow his Dictates in their Lives and Practices . Such cannot reasonably think to be Prospered by God in their Enterprizes of War. Or , if God shall be so Merciful and Indulgent as to pass by their Enormities , and to bless their Martial Endeavours , yet , if afterwards they be not exceeding Sensible of God's Extraordinary Goodness to them , but persist in their former evil Courses , their Success will prove a Curse instead of a Blessing : Their Lawrels will be blasted , their Victories and Triumphal Rejoycings will soon be turned into Mourning and Lamentation ; and those Enemies whom they at present seem to prevail against shall increase in Number and Strength , and over-run them , and destroy them with a great Destruction . You may take this for an undeniable Truth , that those who are out of God's way , cannot but make false Steps . You must not expect that they should Thrive any considerable time ; nothing will long Prosper under their Conduct . Let this check your Fond Presumption , and teach you to stand in awe , and not to sin against God with that high hand you formerly did . Which brings me to the next Inference from the Premises ; 2. Remove the Cause of all your Fears and Dangers , that is , renounce your Sins , which either in themselves or through the Judgment of God do not only procure Wars , but make them Unsuccessful and Fatal to us . That you may fight your Foes victoriously , see that you combate your Sins , that you grapple with your Vices . This is a War that is fought without Noise , a War that makes no Widows nor Orphans , a War that is always crown'd with Victory and Peace . That you may not , like the Israelites in the Text , turn your backs before your enemies , you must take care to put away the Accursed thing , the Cursed Uncleanness , the Cursed Oaths , the Cursed Intemperance and Drunkenness , the Cursed Uncharitableness , Enmity and Malice which are amongst us . These are all Execrable things , and every one of them are able to blunt our Swords , to damp our Powder , to stifle our Cannon , and to render all our Martial Provisions useless and ineffectual . Think you heard God speak to You as he did to Ioshua , or rather to the Whole People , O Israel , O England , thou canst not stand before thine enemies , until ye take away the Accursed thing from among you , Verse 13th of this Chapter . All Sin is Accursed ; lay This aside , and then go forth against your Enemies , and Prosper . You may read in Iudges x. 16 , 17. That the Children of Israel put away the strange Gods from among them , as a Necessary Introduction and Preparative for undertaking a Successful War against their Enemies , who were at that time gathered together , and encamped against them . And this was done in Obedience to that Excellent Rule which was given them in Deut. xxiii . 9. When the Host goeth forth against thine enmemies , then keep thee from every wicked thing ; then be sure to be watchful over your selves , that you indulge not any sort of Wickedness ; for Vice at Home will spoil your Forces Abroad . Here I might pertinently remind you to remove more particularly those Sins which are wont to be the Immediate Causes and Procurers of War , those Lusts that War in your Members ( Iames iv . 1. ) those Insatiable Desires and Wishes which breed in Men a strong Inclination to Quarrel with others ; such are Ambition , Anger , Cruelty , Revenge , Pride , Desire of Glory , * Covetousness , Thirsting after Command and Greatness , and sometimes Luxury and Prodigality , which reduce Men to Streights and Wants , whereupon they are necessitated as 't were to Fight that they may Eat , ( as the * same word among the Hebrews signifies both ; ) in brief , a being Dissatisfied with our present State and Condition . These are the Load-stones that draw Steel to them ; these are the grand Procurers of War and Fighting , of Blood and Slaughter in the World , and we are particularly concern'd to root out these Vices . Especially I might remind you not to addict your selves to the Sins of those Persons whom you Fight against . How absurd and unaccountable is it ( think you ) that when we have Proclaimed War against a Neighbouring Nation , and even whilst we are Fighting them , and hope to get the better of them , yet we are in the mean time Conquer'd by their Vices ? We treat them as Loathed Enemies , and yet are in love with their Follies , and doat upon their Vanities and Excesses . Let me tell you , we must take another course before we can look for Success and Victory . If we would have This declare it self on our side , and even fling it self into our Arms , we must make sure of the Conquest over the Disorders and Vices of those we take up Arms against . Briefly , we must examin our Lives and Manners , and whatever we discern to be amiss in us must be forsaken . We must first vanquish all our Lusts , and then we may with some confidence engage the Adversary . We may hope for Success against our Bodily Enemies , when we have subdued our Spiritual ones . What you read of Ionas may be a good Emblem to us in this present Affair . He was in Rebellion against God , and was become a Great Sinner in his sight , and for his sake ( as himself saith ) a Great Tempest arose at Sea , and exceedingly endangered the Ship wherein he was . There was no way to allay this Tempest and save the Ship , but by taking up Ionas , and casting him forth into the Sea ; then the Sea ceased from her raging . It is Sin that raises the Tempests of War among us : They are Sinners , especially such as lie fast asleep ( as Ionas did ) that endanger the Common Vessel wherein we are Embark'd . We shall all sink and be cast away , unless the Troublesom Ionas be thrown over-board , unless Sin be cast out . But , 3. It is not enough to cast away your Sins , to abstain from those Vices which you formerly committed , but you must betake your selves to the serious Practice of all Holiness . The first thing you are to do is to give your selves unto Prayer . This is a proper Duty at this time , and is commended to us by the Examples of * Moses , Samuel , King Asa , Iehosaphat and Hezekiah , whose Prayers on this occasion are recorded . Let God arise , and let his Enemies be scattered , was the usual Form of Prayer or Collect which the Israelites used in their Marches against their Enemies . And we read that there were 1 Priests among them that waited on the War , Persons set apart on purpose to go forth with their Armies , and Pray with them upon any Expedition . Yea , that you may see that this is a part even of Natural Religion , the Pagans invoked their Gods in a special manner when they went forth to Battel : Thus it is particularly recorded of Cyrus , that 2 he very earnestly implored their help in his Wars . But the Greeks and Romans were the most noted for this ; and therefore both 3 Tertullian and 4 Lactantius make mention of the special Addresses made to the Gods by those People in time of War. Scipio ( that Great Thunderbolt of War ) was an Example of this among the Romans , as 5 Livy testifies : He endeavoured to render the Gods favourable and propitious to him in Battel , by his importunate Supplications to them ; and there are other Notable Instances not only in this Historian , but in 6 Others . They generally acknowledg'd that their Help was in the Divine Power , and that it was necessary to have the Gods on their side , if they hoped for Success in Battel . The very Proclaiming of War among the Old Romans , was in a Religious and Devout manner : It was accompanied with a solemn invoking of their Gods , and with Ceremonies of Divine Worship . The Herauld was a kind of Priest. It might be observ'd that the Prince of Poets throughout his whole Iliads , makes his Commanders invoke Iupiter before they undertook any Warlike Enterprize ; yea , there is not any single Person but craves his Aid immediately before he ingages his particular Adversary . Hereby this Antient Sage would give the World to understand that Praying and Fighting were not to be separated . Shall the Christian World then fall short of Pagans in this Religious Practice ? Shall we not with most ardent zeal beseech the Almighty to bless our Arms with Success ? Do the Turks begin their March , and make their Onset in Battel with a loud Cry of Allah , Allah , Allah , i.e. they thrice repeat the Name of God : And shall not Christians devoutly Supplicate their Iehovah Sabaoth , their Lord of Hosts , their Sacred and Undivided Trinity , Father , Son and Holy Ghost ? Yes ; this we find to have been the constant Course and Practice of the Servants of God in all Ages . Nobiscum was the Word used among the Christians of old in their Military Clamour : When they were to engage the Enemy they all out of a sense of the Necessity of God's Presence with them ( according to that of the Apostle , * If God be for us , who can be against us ? ) unanimously cried out , God with us , and for us ; for that is the meaning of Nobiscum , as you will find it † Interpreted . There were solemn Prayers on the occasion of War in all the Antient Churches of the Christians : and so it should be now . The Gates of our Temples , like those of Ianus's , must stand open in these times of War. Whilst so many among us are belching out Oaths and Curses , do you strive to call down a Blessing by your devout Petitions and Addresses at the Throne of Grace . Drown the Noise of their Prophane Swearing and Blasphemy by your Louder and Sacred Cries in the Ears of God. Let your Supplications be as prevalent and successful as those of the Christians of old , who were stiled the Thundering Legion , who procured Relief to themselves , and a Defeat to their Enemies , by their Urgent and Incessant Cries to Heaven . See then that you be very warm in your Addresses , urge and solicite the Divine Goodness by your continued Applications . God may be pleas'd to give that to our Prayers which he denies to our Courage ; we may prevail more by our Humble Petitions than by our Valorous Enterprizes . And with Prayer join all other Acts of Religious Worship , devote your selves wholly to the Service of God , and never think your selves Safe whilst you abandon that . Plutarch tells us in the Life of Numa , that when Word was brought him that the Enemy was near at hand , his answer was , I fear them not : Let them come at their perill , for I am Sacrificing unto the God's . He thought himself Safe in that Religious Employment , and reckon'd it his best Protection against his Enemies . Shall not we , who are to offer Spiritual Sacrifices by Iesus Christ , esteem those as our greatest Safety and Security in time of War and Slaughter ? And let us be daily employed not only in all Holy Exercises of Devotion , but let us live in the constant Practice of those Religious Duties which respect our Selves and our Brethren , as well as God. We must think it to be our present Concern to live Soberly , Righteously , and Godlily . Those more especially that are in Authority ought at this time to discharge their Great and weighty Office with all Faithfulness . It is requisite that these Persons give some remarkable Proof of their hearty Desire and Endeavour to Amend their own Lives , and of those that are committed to their Charge . If it would please God to stir up the Hearts of the Great Ones of the Land to do some Eminent thing in the sight of the whole Nation for the reforming of themselves and the rest of the Kingdom , if they would no longer Conniv● at the Crying Sins amongst us by letting them go Unpunish'd , but would from henceforth severely check ( as they might easily do with great Success ) the Prophaning of the Christian and Evangelical Sabbath , the Impious Swearing and Cursing , the Wild Intemperance and Debauchery , the Excessive Pride and Luxury , the Impudent Lewdness and Wantonness which reign among us , if ( I say ) they would curb and chastise these Enormities , and thereby testify their utter Abhorrence of them , we might then entertain good hopes that God will go forth with our Armies , and remove this great Judgment of War by a happy Victory on our Side . The Lord of Lords and King of Kings inspire their Hearts with full resolutions to do these things Effectually and Speedily , that the whole Nation may partake of the Blessed Fruit of it . And this is in some sort the General Concern of you All : For here you may observe in the Instance which is before us , that the People of Israel executed Judgment on Achan : They brought out this grievous Offender and his Family , and first stoned them , and then burnt them : They also brought forth the Accursed things which had been stolen and ●id , and dealt with them as things Devoted and Cursed , i.e. they utterly destroy'd and consumed them with Fire , and therein exactly obeyed the Order and Command that God had given . When they had done this they went against the King of Ai and his People , and * smote them , so that they let none of them remain or escape . Let us learn hence our indispensable Duty at this time : We must reform our selves and others : The Magistrates are obliged more especially to punish Sin wherever they find it , and we are All of us obliged to act according to what God hath enjoyned us ; and then we shall be a Victorious People . Never look to thrive and prosper in Battel till you leave off Fighting with God , till you resolve to obey his Commandments , and to conform your Lives to the Laws which he prescribes you . This is the very thing which was inculcated by Ioshua when he was taking his farewell of the Israelites , and going the way of all Flesh ; he lets them know that if they will keep and do all that is written in the Book of the Law of Moses , so that they turn not aside therefrom , to the right Hand or to the left , but that they cleave unto the Lord their God , then one Man of them should chase a Thousand , and the Lord their God should Fight for them , Jos. xxiii . 6 , 8 , 10. then they should see the happy Success of their Arms. We who own the Honourable Name of Christians have a Written Book of Laws , viz. Those which were given us by Christ Jesus our Blessed Lord. If we turn not aside from these , but carefully endeavour to keep and do ▪ all that is contain'd in them , God will reward our Obedience by enabling us to chase our Enemies , though they be never so Numerous . If we may credit Ecclesiastical History there appeared to Constantine the Great in his Expedition against Maxentius a Cross , an Auspicious , Sign , in the Heavens with this Inscription on it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In or by this overcome . The Cross without Doubt was the Emblem of Christianity , which is the Holy Institution of a Crucified Saviour . By this you shall Conquer , by conscientiously Observing the Rules of this most Holy Religion , by Living and Acting according to the Prescriptions of the Gospel you shall vanquish your most implacable Foes . You see then your Duty and your Interest : You must abandon your Sins and cleave unto God with full purpose of Heart , otherwise you can never prosper . The very Heathens had this Notion that the only way to be Conquerors was to have the Divine Presence with them : Accordingly when ever they went to War ( as well as in other dangers and difficulties ) they constantly pack'd up their Gods , and carried them with them , thinking that they were never safe without them , and especially that they could not prosper in Battel unless their Gods went with them . Upon this perswasion the Trojans thought themselves Secure whilst they had the Image of Pallas with them : And the City is said to have been destroy'd as soon as that was gone . Upon the same Ground it was the usual Custom of the Pagans to call forth the Gods of the Place before they besieg'd it , they perswading themselves that as long as They were there , it was in vain to assault it , for They would defend them from all Danger . Upon the like apprehension some of the Heathens used to tie up their God's , and fasten them with Chains , that they might not go away and leave them , as several Writers Witness . All this shews that they were perswaded of this , that God's being with them was the Foundation of Success and Prosperity . Let us much more , who acknowledge the only True God , fix this upon our Minds that his Presence is absolutely necessary in order to Success and victory . There is never any Good Fighting without his Assistance . And 't is as certain that we can never have This as long as we continue in our Sins . We cannot with any reason expect the Blessing of God to be with us till we amend our Lives . Indeed it is a high piece of Impudence and Effrontery to imagine the contrary . A Vitious and wicked Life will certainly quash and frustrate all our Warlike Enterprizes . I hope the serious Consideration of this will make you improve the Time of Fasting and Humiliation which is set apart Monthly by our Church to the great and worthy Designs of it , namely the Abhorring of your former evil Ways , and the speedy Reforming of your Lives . We are apt to trust too much to the Goodness of our Cause , in the mean time looking not to our Sins , nor taking care to Remove that which provokes God. But let us remember this , that it is not enough to have a Good Cause , unless our Lives be Good also . There is a necessity of our being Religious and Righteous in order to being blessed in the Enterprizes of War. Let every one of you then begin to amend and reform himself , and by this means you will promote a General Reformation . If one Achan brought a Curse on the whole people of Israel , then one Holy Penitent who hath been a Great Sinner , but becomes as Eminent for his Repentance , may bring a Blessing on the whole Community . Not only the Family to which such a Person belongs , not only the City or Town he lives in , but the whole Nation may fare the better for him . If but a few of you will be brought to a sight of your Sins and a reformation of your Ways , I hope even that will derive a Blessing on the whole Kingdom . Or , if you will but come to this , to be Ashamed of what is past , and heartily to Intend and Purpose to amend your Ways for the future , even this may be accepted of God , and our Forces both at Land and Sea may feel the happy Effect of it . You see , my Brethren , what is the Design of This Discourse : It is no other than This , to put you into the way of being Victorious . That which I have said doth indeed more immediately concern Those who personally and actually engage in the Wars at this time . They must leave their Sins behind them , their Prophane and Blasphemous Swearing , their Love of Drunkenness and Uncleanness , and the rest of their Sins which they formerly indulged themselves in . If I had an opportunity of speaking in the Ears of These Men , I should be very Plain with them , and let them understand how they endanger both themselves and us by the Cherishing those Vile and Abominable Vices . I should very warmly urge upon them their Present Duty , and most affectionately beseech them that they would not destroy both themselves and us , and the whole Nation , by continuing in the Love or Practice of those Crying Sins . Can those Forces prosper which are led forth against the Enemy with Oaths and Curses in their mouths ? Will not this almost spoil the Word of Command ? Can Men of Prophaneness and Debauchery successfully defend a Reformed Religion ? The God of Heaven , who hath the Hearts of all Men at his disposal , and can change and turn them as he pleaseth , reform and reclaim this sort of Persons , and inable them to ingage in the Service of their King and Country , and ( which is above these ) of their Religion , with a hearty renouncing of their former evil Ways , and with a hatred of their past Miscarriages , that God may be pleas'd to cover their Heads in the Day of Battel , and to make them the happy Instruments of conveying Victory and Peace , Safety and Prosperity to the Whole Kingdom . But you that hear me this day , you that are at Home as well as they that are in the Camp , you that are on Land as well as those that are Abroad at Sea , are nearly concern'd in This Discourse . You that are not engaged in Battel , are to abandon and forsake your Sins no less than those who are actually concern'd in the Wars . This is evident from the forenamed place , Deut. xxiii . 9. When the Host goeth forth against thy enemy , then keep thee from every wi●ked thing . It is a Text that we should constantly bear in our Minds whilst the War continues . Our Host is now going forth against the Enemy ; see that you observe this Injunction ; dare not to act those Sins which you have heretofore been addicted to . Whilst the Host is gone to fight with the Adversary , do you grapple with your Sins , endeavour to subdue and conquer them , and bring them under . Keep your selves now , now especially from every wicked thing . Let him that Swore swear no more , let him that Cheated and Defrauded , him that Injur'd and Oppress'd his Neighbour , be no longer guilty of those Crimes . Let him that lived in Drunkenness or Lewdness leave off those Wicked Courses : And whatever other Sin any Person was given to , let him do so no more , but let him practise the contrary Virtues and Graces . This must be done if you hope to hear any good Tidings from our Forces and Fleets . According as you behave your selves here , you must expect your Success will be there . There is nothing more certain than this , That the Sins and Disorders of a People at Home are oftentimes punish'd and reveng'd Abroad , in the Field , or on the Sea. Therefore take heed what you do ; sin not wilfully against God , especially at such a Juncture as this . If you would subdue your Enemies , you must make God your Friend ; and this you cannot do unless you renounce your Lusts , and leave off the Practice of Vice. Observe it , before God would send Gideon against the Midianites ( i.e. to fight them ) he caused him to purge the Land of Idolatry , as you may read in Iudges vi . 25 , 26. Baal's Altars were pluck'd down , and the Worship of the True God was set up . If Baal stands , Israel falls ; if Idolatry be maintain'd , the Midianites will get the better ; but whilst the Israelites draw their Swords , and hew down Baal , they do but whet them , and sharpen their Edge against their Enemy . You see then how greatly you are concerned to amend your Lives , and to renounce your former Sins , for those are your Idols . Unless you do this you cannot reasonably expect that God will will give a Blessing to our Military Undertakings , that he will stem the Raging Torrent of France , and curb the Fury of the Ottoman Forces . Moses's words are remarkable , O that they were wise , that they would consider their latter End , and thereby be stir'd up to amend their doings : How should one chase a Thousand , and two put ten thousand to flight ? Deut. xxxii . 29 , 30. As much as to say , a Religious and Penitent people are a Wise people , and such will prove Victorious in a most wonderful manner . That you may be the latter , be careful to be the former : That your Arms may be bless'd with Conquest , lay down your Sins , forsake every beloved Vice. To conclude all with the Psalmist's words , Through God we shall do valiantly , but then we must vanquish our Lusts : He it is that shall tread down our Enemies , but not unless we do so to our Vices , unless we heartily bewail our Sins , and the Sins of the Nation , and sincerely resolve from henceforth to abandon our Wicked Ways , and to reform our Lives , and to live more like Christians and Protestants than we have hitherto done . The Extream Danger of Intestine Divisions in a Kingdom . A Sermon Preach'd before the Lord Mayor and Aldermen at Guild-Hall Chapel . MARK III. 24. And if a Kingdom be divided against it self , that Kingdom cannot stand . IF you consult the * Other Evangelists , you will find that the Malicious Cavils of the Iews against the Miraculous Cure which our Saviour had wrought upon a Dumb Man , were the occasion of These Words . For when the Pharisees saw that the Devil , who possess'd this poor Wretch , was ejected , they blasphemously cried out against our Blessed Lord , saying , He casteth out Devils by Beelzebub the Prince of Devils , he holds Correspondence with that Arch Fiend , he is in League and Confederacy with the Chief of those Apostate Spirits , and by this means it is that he doth these great Feats . In answer to which blasphemous Cavil our Saviour lets them know how Incredible and Absurd a thing this is which they alledge . 1 How can Satan ( saith he ) cast out Satan ? Is it any ways likely that one Fiend will dispossess another ? For ( as he adds ) 2 if Satanrise up against himself , and be divided , he cannot stand , but hath an end . It is impossible that that Hellish Empire should last long if he goes thus to Work. For see , as it is in Oeconomicks , 3 If a House ( saith he ) be divided against it self , that House cannot stand : And in Politicks , If a Kingdom be divided against it self , that Kingdom cannot stand ; so fares it in the present case , 4 If Satan be divided against himself , how shall his Kingdom stand ? How shall his Designs and Endeavours against Christ and his Kingdom be carried on ? If he and his Agents be at Variance among themselves and combate one another , the Kingdom of Darkness will soon be shatter'd and broken . Thus you see how the Words are brought in here , namely by way of Similitude and Illustration . But I shall wave this Consideration of them at present , and take them in their Absolute capacity and meaning ; that is , as they are an excellent Maxim or Aphorism , or a most Useful Observation in Government , and the ordering of Publick Societies and Communities . Being thus consider'd they are resolved into this Proposition , that there is not a more infallible Crisis of the Ruin and Downfal of a Kingdom than their Divisions and Breaches among themselves . I say , not a more infallible one , for of all the Signs and Fore-runners of a Nations Ruin , this proves the most Certain and Unquestionable , this proves the most Unerring and Fatal Omen , When you see Intestine Quarrels , Contentions and Digladiations grow high in a Nation , and when you observe a general aversness in Men to Peace and Reconcilement , then conclude that an Universal Devastation is hastning on . It is a Memorable Parable which you meet with in the Prophecy of Ieremiah , where under the Representation of Bottles filled with Wine the Ruinous Estate of the Iews is foretold . * I will fill all the Inhabitants of the Land , saith the Lord , with Drunkenness : And I will dash them one against another ; I will not pity nor spare , nor have mercy , but destroy them . A Spirit of Drunkenness shall possess them , they shall experience the worst sort of Intoxication , they shall be drunk , but not with Wine ( as another ther Prophet expresseth it ) they shall Reel and Stagger , they shall be Dissettled and Divided , they shall ( like the Clubs of Debauched Men ) be fill'd with Noise and Clamour , they shall Quarrel and Fight with one another ; there shall be no Harmony , no Concord and Agreement . Thus the Inhabitants of a Land are fill'd with Drunkenness : And this is always the certain sign of their being dashed one against another , of their being Ruined and Destroyed . When Vnity , which is the true Sobriety of a Nation , is once lost , Destruction is the inevitable close of it . Give me leave to refresh your Memories with a few Instances to this purpose out of History both Sacred and Prophane , Foreign as well as Domestick . And God knoweth I have no other design in so doing but This , that We of These Nations , We of this Island especially may not be made an Instance our selves , and become the Subject of future Histories . Take the Four Great Monarchies of the World , and there you will find the Truth of this exemplified and confirm'd . The Division of the First Universal Empire , by reason of the Babylonians , Assyrians and Medes mutually striving among themselves , and breaking in upon one another , procured their Dissolution , and the accomplishment of that Prediction in the Prophetical Writings , * Babylon is fallen ; which had reference to the Ruin of that Monarchy by the Medes and Persians , viz. when Belshazar the last King of Babylon was slain , and Darius the Mede and Cyrus the Persian took the Kingdom . It is true , this Monarchy lasted thrice as long as any that succeeded it , but the reason was because there was not so much Division in the World at first . And if we look into the next , viz. the Medo-Persian Empire , mixt and various in its very Make , which is express'd in Daniel by * Three Ribs , we shall find that its Different and Disagreeing Temper contributed to its Downfal , and that in a short time . But this is more evident and visible in the following , that is , the Greek Monarchy , which was whole and entire all the time of Alexander the Great ( the First Founder of it ) but afterwards being divided among his Captains ( who are meant by the † four horns of the Ram in Daniel ) they and those that succeeded them by their constant Jarrings and ambitious Encroachings upon one anothers Allotments , thereby rendred all those spacious Countreys fit for the Roman Conquest ; and at last their Divisions caused the actual Translation of the Empire to the Romans . And so the Fourth and last Monarchy was set up , which soon began to have the same Fate with the others , viz. when it came to be split into Two , the Eastern and the Western Empire ; which Division is meant by the * Feet of Iron and Clay in Nebuchadnezar's Dream , materials of a different and contrary Nature , which were not able to fasten and cement together for any considerable time . When the Empire was thus divided , it lasted not long , for that part of it which was in the West , was extinct in Augustulus ; and the other Moiety in the East decay'd in the Emperor Heraclius's Reign , when the Saracens revolted from him , and flock'd to Mahomet ; and it had its period in Constantine the Fifth ; for as for what remains in Germany in the House of Austria at this day , it is a meer Title and a Shadow . But I will be more Particular : The Sacred History assigns This very thing which I am now speaking of as the reason of the Confusion and Destruction of the Antient Egyptian Dynasty ; for we read in the Burden of Egypt ( Isai. xix . ) i.e. the Prophetick Denuntiation against it , That the Egyptians were set against the Egyptians , and they fought every one against his Brother , and every one against his Neighbour , City against City , and Kingdom against Kingdom , ver . 2. And this is further express'd in ver . 14. The Lord hath mingled a perverse spirit in the midst thereof ; which points at the Cause and Source of their mutual Distractions : These proceeded from a Spirit of Perversenesses ( as 't is in the Hebrew ) a Spirit of Giddiness , as the ● Latin well explains it . Being acted by this , they cross'd and plagued one another ; their Counsels , Designs and Undertakings were contrary . Being intoxicated with this Vertiginous Spirit they stagger'd like a drunken man , as it follows in that forementioned Verse . This weakning of one another by their mutual Oppositions gave occasion to Psammiticus , who was then King but of one Province , to encroach upon the rest , and to engross the whole Dominion of Egypt to himself , by help of * Foreign Force which he call'd to his Assistance . Or , as we are more fully to understand the Words , their Wars and Dissentions among themselves made way for the Assyrian Invasion ( of which you read in Isai. xx . 4. ) which proved very Fatal and Mischievous to them . The Sacred Records acquaint us that the unhappy Dividing of Israel into two Kingdoms , which before was One and Entire , so enfeebled that People that at length it ended in their Ruin. For from the Ten Tribes being Separated and Rent from the other Two , proceeded all their Civil Wars and Distractions at Home : And this also made way for the Conquests by the Chaldean Kings , and was at last the occasion of their Foreign Captivity . This is confess'd by their own Learned Antiquary and Historian , who particularly Remarks , that this Defection from Rehoboam , and dividing the Kingdom , were * the beginning and first cause of all the Evils that be●el them , and of their final Overthrow . Afterwards , among the same People the Factions and Contentions of the Priests , Fighting and Scu●fling for the High-Priests place , brought in the Kings of Syria upon them . And long after this , what was it but the Intestine Divisions , Sects and Parties in the same Nation which occasion'd the demolishing of their City by Titus Vespasian ? Their own Civil Broils and Discords made way for his Forces . The Tumults of the Zealots ( those Iewish Banditi's ) and other Seditous Persons amongst them in the time of the Siege ( who , as a † Learned Writer thinks , are meant by the Locusts in the Ninth of the Revelation , in which Chapter he conceives their Outrages and Villanies are set forth ) did those People more harm and mischief than all the Roman Army . This likewise is taken notice of by their Own Historian , who tells us that the Romans beheld with Joy these Domestick Broils in Ierusalem , ‖ reckoning the Dissention of their Enemies to be the most advantageous and profitable thing that could have happen'd , and crying out , That it was from a Divine Hand that their Enemies were turn'd against themselves . Therefore the Emperor's Son ( as the same Author informs us ) observing these deadly Feuds among them , told his Soldiers , when he perceived them to be very eager of falling upon the Iews , That he delay'd a while to do this , that thereby their Dissentions might be increas'd and grow more raging , and by that means they might fall by their own hands , and be consumed by their implacable Quarrels among one another : Whereas , if he should break in upon them presently , this would be a cause of their Agreement , and move them to join together against the Common Foe . Therefore , to pacify his Soldiers , he reminded them that God knew what was better for them than themselves did , and had so ordered the present Affair , that the Jews should be delivered up to them without labour , and that Victory should be given them without undergoing any great Fatigue and Danger . Whilst their Enemies Perish'd by their own hands , and were Ruined by the greatest of Evils , viz. Their Home-bred Sedition , they should only be Spectators of their Mischiefs , but not be forced to fight with those Men who greedily sought after Death , and were grown mad with intestine Slaughter and Bloodshed . Thus Iosephus represents Titus speaking to his Soldiers . It is true , at last ( as the same Historian goes on to observe , ) when it was too late , all their Discords ceas'd , all the Seditious Parties began to unite in one : When the War grew hotter , and the Romans approach'd nearer to them , then they began to bewail their former Madness , and to say to one another , we have hitherto shew'd our fortitude and va●our against our selves only : By our own groundless Quarrels we have weakn'd our selves and strengthned our Enemies : We have been all this while by our Animosities within encouraging those that are without : To this the Roman Army may ascribe its Success . ( That this or the like Language may never be hear'd in England , is the design and aim of this present Discourse . ) To pass from Iudea to Greece , it is manifest that the Inhabitants of this Country , after they had expell'd their Foreign Foes , and put Xerxes to Flight , at last overthrew themselves by Domestick Iarrs . This is the Remark which Iustin the Historian makes of them , * Whilst every free City strived for the Mastery , they all lost it . For by their Quarrels among themselves , and contending which should be Uppermost they gave occasion to Philip King of Macedon to subdue them all . And afterwards , when the Grecian Empire came once to be Divided into parts , ( which was signified by the Leopards various Spots , and the Four-headed Beast spoken of in † Daniel ) it drew toward its Decay , and in the End dwindled into nothing . When not only the Empire it self , but the Persons who presided over it were divided , it could not long stand . It cannot be denied that particularly the Kingdom of Syria ( which was part of the Greek Conquests ) was lost to the Romans by their Civil Discords and Quarrels , * many Persons contending at one time for the Supreme Rule . Nothing is more evident than that the Vast Government of the Grecians fell by the mutual Animosities of Alexanders Successors : They made not an end of falling out , and Fighting one another , till the Roman Empire swallow'd them all up . To pass from Iews and Pagans even to Christians it may be observed in Ecclesiastical History that when the Primitive Christians began to be Quarrelsom and Contentious , and to Persecute one another , God sent amongst them the Hottest Persecution , under Dioclesian , which lasted Ten Years . When there were mutual Envyings and Revilings amongst us , saith † Eusebius , when the Rulers of the Church fell out with one another , when the Pastors of the Flock foster'd Strife and Contention among themselves , studying nothing but Emulation , Enmity and Hatred , then according to Ieremy , the Lord cover'd the Daughter of Sion with a cloud in his Anger . So that Good Father . And in other Places he tells us that their Uncharita . charitable Accusing of one another , and Dissenting among themselves invited the Pagans to fall upon them ; the Divisions of Believers were justly rewarded with Bloodshed and Slaughter from In●idels . And after the Roman Empire became Christian , one cause of its declining was the Division of it by Constantine the Great , viz. when he Translated the Imperial Seat into Greece , whereby in a short time the Eagles Head was divided , and its Body by degrees Impair'd and Shatter'd . Whilst the Government was One and Entire , it was Stable and Firm , but as soon as it came to be Parted , it lost its pristine Vigour , and grew Weak and Feeble . It was upon this Division of the Empire that those Northern Nations the Gothes ( distinguish'd into Vise Gothes and Ostro Gothes ) the Hunns , Vandals , Longobards , and Others ( whose very Names are as Barbarous as Themselves were ) left their Cold and Barren Countries , and cross'd the Rhine and Danube to settle themselves in warmer Habitations . But ( which is yet more to our purpose ) when these Barbarous Nations , like a General Deluge , over-ran the fairest Realms of Europe , the Frayes and Dissentions of Christians made way for them . That which chiefly Encouraged and Promoted the incursion of these Barbarians was the Disagreeings and Animosities in the Church . Socrates Particularly observes this , that at the same time that the Bishop of Rome and his Clergy persecuted other Dissenting Christians , the Gothes and Longobards invaded Italy . The fourth Century had abounded with Schism and Faction ( as well as Heresies : ) And behold , as the Effect as well as Recompence of these , the fifth Century labour'd under an other sort of Plagues , viz. the Irruption of those Savages , partly Pagans and partly Arians , who miserably Persecuted the Orthodox Christians in Italy , Spain , France , and other Countries . The Church might justly ascribe this to their own Home-Divisions . Those Dreadful things , it is probable , had never come to pass , if the Christians had not been Shatter'd and Distracted among themselves , if they had not swarm'd with Various Opinions , and fill'd every place with Disputes and Controversies ; if they had not mangled and corrupted many Heads of the Christian Faith , if their Bishops had not been Haughty and Proud , and not only despised and vilified their Inferior Brethren , but likewise had Jarr'd with one another ; in short , if both Governors and People had not been given to Tearing and Rending amongst themselves , and if a Spirit of Division had not possess'd them beyond all Exorcism . Thus it happen'd to the Church in the fifth Century . Again , to touch upon an other Coast of History , when in Arabia Felix and Syria , and the adjoyning Countries , several Sects and Parties of Christians had sprung up , as Melchites , Maronites , Eutychians , Nestorians , Monothelites , &c. then in that very Arabia ( but no longer to be call'd the Happy ) appeared the Grand Impostor Mahomet . He and his Successors got up , and gain'd Ground not only there but in other Places by the many Disputes and Parties which were among the Christians . And whilst the Churches of Ierusalem , Antioch and Constantinople unchristianly contended about Priority , and such like Points , the Turks came and decided the Controversy . This is now known to be a Great Truth , and not to be doubted of , that the Mahometan Empire arose from the Contentions in the East , when the Churches were torn asunder with the Arian and Manichean Doctrines . For this Dissention bred in many Men an hatred of the Christian Religion , and of the very Name of it ; and then any Opinion or Doctrine , especially if grateful to the Flesh , could not but be easily entertain'd and embraced . Is it not fad to consider that the Vilest Cheat in the World , That of Mahometism was foster'd and set forward by the Differences of those who were of the Christian Religion ? And afterwards it was no wonder that when the Greek Church was divided within it self ( into Armeni●ns , Georgians , Iacobites &c. ) it was oppressed by the Turks and Saracens , and quite over-run by them . Their own Divisions armed these People against them , their Quarrels among themselves put Weapons into the Hands of their Enemies , and helpt them to Vanquish them . To make this Reflection the more Authentick , I will give it you as it is represented in * one of the Homilies of our Church : Where after it was observ'd that the Dissention of the Eastern and Western Christians was very much promoted by the Quarrel about Images , the Conclusion is this So that when the Saracens first , and afterwards the Turks invaded the Christians , the one part of Christendom would not help the other . By reason whereof at last the Noble Empire of Greece , and the City Imperial Constantinople was lost , and came into the Hands of the Infidels . And immediately after , Thus a Sea of Mischiefs was brought in , a horrible Schism between the East and the West Church , an hatred between one Christian and another , Councels against Councels , Church against Church , Christians against Christians , Princes against Princes , at last the tearing in sunder of Christendom , and the Empire in two Pieces , till the Infidels , Saracens and Turks , common Enemies to both parts , have most cruelly Vanquish'd , Destroy'd and Subdued the one part , and have won a great Piece of the other Empire , and put the whole in dreadful Fear and most horrible Danger . Still in pursuance of the Argument I am upon , I might remind you that the Discord of Christians was it which lost Ierusalem , after it had been held by them Successively a long time , after it had cost them so much Blood in their several Expeditions and Crusades . The Saracens strength in the Holy Land accrued by the Misunderstandings of the Princes of Europe , when the Holy War was turn'd into Civil Dissentions . And as Turcism arose and increased by the Dissentions of Christians , so it is easy to prove that Popery had the same Rise and Advance ; for there is abundant History to make it clear that by Divisions in Doctrine and Practice in the Church in the first Ages those Corruptions first crept in . Especially by reaso of the Dissention among Christian Emperours , Kings , and Princes the Papal Religion arrived to what it is : For whenever These fell out with one another , the Popes stood ready to make advantage of it , and they always thereby increas'd and advanc'd their own Power and Authority , and consequently the Papal Cause . I might leave Christendom , and travel as far as China , and shew you that vast and spacious Kingdom , which above 4000 Years together enjoy'd an uninterrupted Peace , and knew not so much as the Use of Arms to defend their Country , which no People in the World can say besides them . At last the occasion of putting a Period to this long Tranquility was * the Discords of this Kingdom among themselves , the Divisions and Inflammations within their own Bowels , and the Civil Wars occasion'd by Usurpers of the Throne : Which were follow'd with the irruption of the Scythians and Asiatick Tartars upon them , who in those unhappy Circumstances got the better of them , and after a long and bloody War possess'd that Kingdom ( the wealthiest and most populous in the whole World that we know of , ) and to this Day are Masters of it . And now when we are travelling , we may visit the Famous Country of the Abyssines or Ethiopia , a large Kingdom in Africk , but lately shrunk into a lesser Compass , and almost † lay'd wast by the Natives of the Place , some of them having turn'd State-Rebels , and others ( set on by the Iesuites ) fighting on a Religious Account . But I will not wander so far , but come home to our selves , and prosecute the Argument with relation to this Land of our Nativity . They were the Civil Wars of the Antient Britains which tempted Iulius Caesar to invade this Island at first . This was the Rise of the Romans coming hither , and this was the occasion of the Britains being conquered . It is evident from the most Credible Historians , that our Ancestours , a very warlike and valiant People , were vanquished rather by the Perfidiousness of their own Androgeus , and the Quarrels of others among themselves than by the valour and force of the Invaders : For they tell us that Iulius Caesar was invited over by that Androgeus , who at that time quarrell'd with Cassibelan and other Great Men ; and so Caesar fought and overcame , and made this Island tributary to Rome . Though it is true , this was not presently Effected , but after several Assaults : For the Britains , who were not inferior to the Roman Legions in Valour , repuls'd them at first , and Caesar fled from Britain . Of this Juncture of Affairs Tacitus speaks , acquainting us that the Britains fell into Factions and Parties , and could not agree among themselves to resist the common Danger : * So whilst they fought divided , they were joyntly defeated . And in succeeding Ages there never was any great Enemy entred this Kingdom but when there were Schisms and Distractions at home . Whether other Nations were invited over hither , or invaded us , it was always occasion'd by Dissention among our selves . There different People successively took the Opportunity of overrunning our Country when our Bickrings and Digladiations were great in our own Bowels . It was this which gave occasion to the Saxons to invade this Land , or ( if you will rather ) to our Ancestours to call them in ; for the Picts , who were the Old Barbarous Britains , were divided from the rest of the Nation , and held Confederacy with the Scots . Therefore Gildas expressly sheweth that one cause of the fatal Councel of sending for the Saxons to come and assist them , was their Disagreement and Contention among themselves : The Southern and Northern Inhabitants were at odds , which moved Vortigern the Head of the Natives at that time to send for those Saxons , who came over and miserably requited the Britains for the care they shew'd to them , and the kind Entertainment they gave them , and with many and long Battels made this Land a place of Slaughter , Ravage and Bloodshed . And afterwards , these very Saxons ( who seem'd to have made amends for all their violence and mischief by the ardent Zeal which they shew'd to the Christian Faith as soon as 't was Preach'd among them , by their building of Churches and Religious Houses , by their extraordinary Devotion , and by their care to propagate and spread the Christian Religion ) these Noble Converts , who flourish'd under their Heptarchy so long a time , were ruined at length by their Intestine Broils and Wars , as our * Learned Antiquary observes . And if you consult our Chronicles you will find that nothing gave the Danes and Normans more advantage against our Predecessors than their Divisions and Quarrels among themselves . In brief , the former State of things in this Nation , immediately fore-going the several devastations by Foreign Invasion , hath in This ( as well as in some other Circumstances ) too near an Alliance and Correspondence with our Present Times . I pray God avert the Omen . And let us endeavour ( for now I am coming to turn my History into Application ) let us , I say , endeavour to avert it by the most Proper Means we can use , that is , by studying Peace and Unity , and by promoting Love and Goodwill among one another . This is the Practical Inference which we are to make from the Premises . And certainly , if ever there was need of Preaching and Practising this duly , there is now more especially . We have been , and are at this Day a People divided against our selves , and therefore it is a wonderful Prodigy that we have not had our final Downfal before this . But now we cannot reasonably expect to stand any longer , if we continue in our Divisions , and persist in our mutual Antipathies . Let us then in this our Day know the things which belong to our Peace , before they be hid from our Eyes , and that for ever . Let us agree as Members of the same Community , and banish all Dissentions and Animosities . I know this hath been a very Common and Trite Subject : But assure your selves that at this time it is the most Proper and Suitable one that a Preacher can entertain you with : For on the speedy Practice of this depends all your Safety , all your Security , all your ▪ Wellfare and Happiness in this World. If you neglect this , you plunge your selves into Ruin ; but if you are so wise as to attend to it , you contribute towards the Establishment of the Nation , towards the lasting Prosperity of the Publick . Amphion is said ( in a Poetick rant ) to have built the Walls of Thebes by help of his Musick : But it is no Fiction , but a solid Truth that Harmony and Concord are the best means of building up the Walls of our Ierusalem , and of incompassing it with more firm and durable ones than those of Brass , which the Famed Frier ( as 't is said ) vainly boast'd he would environ England with . Let us then cast away all unbecoming disgusts and grudgings at one another : And though we are an Island , and divided from the rest of the World , let us not be Dissevered and Divided from our selves . Let us love as Brethre● , and acknowledge none to be our Enemies but such as we know are Implacable Enemies to our Religion , that is , those who have a design to Rob us of that which is dearer to us than our Lives . And to urge this Effectually upon you , I will offer these following Considerations to you , 1st . Consider the Scandal of our Divisions . It is a Reproach to our Religion , as we are Christians , that we nourish so many Feuds and Disturbances among us . For the Blessed Author and Founder of our Religion pronounced the Peace-makers blessed , and made Love and Peace the honourable Badges of our Profession ; and we find that all the excellent Principles of the Gospel lead to these , and that Christianity it selfe inculcates nothing more than the Practice of them . But not only thus in general , as we are Christians , but in a more Especial manner as we are Protestants , we are under a strict Obligation of mutual Amity and Agreement . There are two things ( among others ) which the Church of Rome glories in , first that they perfectly agree among themselves ; secondly that we ( on the contrary ) are divided , and break out into passionate Heats and Contests . That there is too much of Truth in this their Boasting we cannot den●● though with reference to the former part it must be said ( and that with equal Truth ) that they have their Divisions and Parties no less than we ( as I could easily prove if I were at leisure to do it : ) but 't is granted that as to the Main they are at Unity among themselves , that is , they perfectly agree to oppose the Protestant Cause : They consult together with one consent , and are confederate against it . This is the Great Prop and Preservative of the Church of Rome , this buoys up the whole Papal Interest , viz. their Agreement among themselves , their being all of a Piece , viz. with relation to us . And is it not a shame that we should learn of them how to behave our selves ? Do not our own Reason , Necessity , and the Cause it self require that we maintain an entire Concord ? Must we go to the Roman Catholicks to be taught our Duty in this Point ? This is very Scandalous , and I cannot mention it without a peculiar Disdain and Regret , nor can you hear it without Blushes . If we had been as Unanimous for the Protestant Religion as they are for the Roman , we should long since have baffl'd their Cause , and defeated their Designs against us . But alas herein we are defective , and with shame we may publish it to the World. Do they agree together against us , and shall not we do so against them ? Can they friendly Unite to do us Mischief , and shall not we as amicably Agree to hinder that Mischief ? Let us not suffer our selves to be outdone by them here . If they shew themselves such Fierce Disturbers of our Peace both Ecclesiastical and Civil , let us be as Forward and Zealous in promoting Peace in our Church and State , a Religious and a Politick Peace . Let us agree as Christians , who are but a small Number in the World ( a Sixth part of it , as is computed : ) And let us agree as Protestants , whose Numbers are yet sewer , and therefore we are oblig'd to adhere to one another , and to maintain a firm League among our selves . In short , let us not by our Quarrels and Dissentions scandalize Christianity , or ( more particularly ) the Reformed Religion , which is the Choisest part of it . 2dly . Consider the Vnseasonableness of our Divisions . Though by the late Change of Affairs , and the Happy Revolution in this Nation God hath vouchsafed us such a Deliverance as is next to a Miracle ; such a Deliverance as the present Age ought to stand astonish'd at , and which future Ages will scarcely believe , by reason of the strange surprizing and unheard of Circumstances which attended it , especially this one ( which is most remarkable ) that whereas such Great * Alterations in Kingdoms and Commonwealths are generally accompanied with Bloodshed , this had nothing of that Nature , but was effected wholly by gentle and free Compliances . Yet what great Numbers of Men among us shew themselves Discontented , and therein Unthankful for that Amazing Blessing confer'd on this Nation ? All the Return they make for God's singular Mercy and unparellel'd Kindness to us is Murmuring and Repining . They complain of their present Condition , and are for going back into Egypt , though ( blessed be God ) they are not in a Wilderness , but in a Land flowing with Milk and Honey . This is the base Iewish temper of some Persons ; When God's wonderful Providence invites them to Thankfulness , and to join in one Common Affection , as they are Fellow-Christians and Fellow-Protestants , at this time especially when we are of necessity ingag'd against a Foreign Adversary , they ( notwithstanding this ) are unwilling to listen to this Invitation , and obstinately keep up their former Antipathies , yea add greater and fiercer ones to them . France lifts up its Bloody Weapons against us ; and shall we at such a time Fight with one another ? Sons of Belial are conspiring against the Life of our Prince : Our Laws , our Liberties , our Religion , as well as our Country are threatn'd with an Invasion ; and shall we in this juncture divide our selves into several Parties , and distinguish one another by Scandalous Names and Titles ? Our Divisions before argued gross Folly and Indiscretion : But now they can pass for nothing less then Madness and Frenzy . Wherefore in the present Cirstances , if ever , let us think our selves concern'd to Unite . And since God hath hitherto kept us from being destroy'd by our Enemies , let us not destroy one another by our Inbred Oppositions . Let this rather be our Endeavour , to quash all the Attempts of our Adversaries for the future by an Entire Conjunction and Coalition among our selves . 3dly . Consider how , by the contrary Practice , you gratisy your Enemies . We may Imagine we here them say of Us as the Romans under Tiberius said of the Germans ( against whose Empire and Liberty these were plotting ) when they saw them fall out among themselves , * If we cannot , say they , get this People to love us , we wish they may cherish a perpetual hatred and division among themselves , which latter will be every ways as Successful to us as the former . The design of our Enemies is to have us divided from one another ; that they may all unite in our Ruin. Their business hath been to set us at odds , with a respect wholly to their own unspeakable Advantage : For 't is certain that whilst we devour one another , we shall become a Prey to them . Any considerate Man may see that it is the studied Practice of those that are Agents for the Church of Rome to sow the Seeds of Discord in Protestant Countries , and more especially in this of ours . They have a long time made it their Work , and at this Day they pursue it with more than ordinary Vigour , to ruffle and embroil us , that they may thereby smooth the Way to Popery , and extirpate that Religion which they are pleas'd to call the Northern Heresy . They carry on the same design that Iulian the Apostate of old did , who was the Subtilest Enemy the Christians ever had : It is particularly * observ'd of him that he made it his Work to impede their mutual Agreement , and he did all he could to set them at Variance . This is that which our Adversaries of Rome have labour'd to effect ever since the Reformation , and we find that they have been too Successful in it . Let us learn to defeat this Politick Design by being Entire and Unanimous , which they so much dread and tremble at . Let us never be so Sottish as to side with our Profess'd Enemies : But since we are convinc'd that it is their main Study and Employment to raise Dissention among us , and then to increase it , let us be Masters of so much Christian Wisdom and Policy as wholly to prevent all Breaches , or else with all speed to close them up . 4thly . Consider the Extreme Danger of our Divisions . What can we expect but Confusion , and even an utter Extinction if we are thus miserably Disjoyn'd ? We shall unavoidably bring down all mischiefs upon us if we take no care to cure our Convulsions and Distractions within us . It hath been observ'd that England hath ever been so Strong and Long-lived an Animal that it could never be dispatch'd but by it self . If we do not pull down our ●ine with our own Hands , we need not fear the Attempts of others . We can never Perish unless we are Felons of our selves . O that this Nation were so wise as to understand this ! O that they were so Prudent as to consider that if ever the Papal Beast breaks in upon us , so as to do us any great Harm , it must be occasion'd by our own Discords and Dissentions ! Our Divisions at home will make us feel the Mischief of Invasion from abroad . Nay , let it be remember'd that a Kingdom divided against it self , although it be assaulted by no Foreign Foe , cannot stand , but shall be brought to Confusion . If we bite and devour one another , we shall be consumed one of another : Not unlike the Dragons Teeth Cadmus is said to have sown , which grew up into an Army combating one another . By our own unnatural Heats we not only prepare our selves to be ruin'd by Others , but we may be undone this way by our Own Hands . Sit down then , and seriously represent to your selves the Danger you are in . Fix this on your Minds as an unquestionable Truth , that we may despair of the Safety and Welfare of this Nation so long as we are divided into Disagreeing Parties , so long as we love to keep up our Quarrels . Though we may think we have shut out Popery , yet these will open the Door for it , and let it in again . This very thing was the Ground of the Learned and Pious Vsher's fearful Apprehensions and prophetick Intimations concerning the return of the Roman Religion into these Kingdoms , and the miserable State they were like to fall into on that Account , as you may read in his Life . We may on the same Ground fear the same dismal Events at this time . If we continue our divisions , the Great Italian Pontif will step in , and turn Moderator , and put an End to our Disputes : The Romans will come , and take away both our Place and Nation : And we shall then wish ( but in vain ) that we had attended to the Dictates of peaceable Men , and that we had lay'd aside all our Differences . So for Tyranny and Slavery , though we imagine that they are shut out , yet let me tell you , whilst we disagree among our selves , and retain Bitterness and Rancour towards one another in our Minds , and carry on Different , yea contrary Designs , we are making way for the Common Foe to enter , who ( if he gets footing here ) will reduce us and our Posterity to the utmost Servitude and Bondage , and that without all hopes of Remedy . These are the Considerations which I thought fit to tender to you . And now perhaps it may be expected ( before I put an end to this Discourse ) that I should set before you the Particular Methods of Peace in this unhappy Day of Dissention . If you would permit me to be free with you , I could , methinks , entertain good hopes of being an Vniversal Reconciler , of making Dissenting Parties understand one another aright ( the want of which hath been the Source of all their Controversies ) and so of Accommodating the Differences between them , and of creating a firm Love and Respect to one another . I could , I think , suggest such Healing , such Balsamick Principles , as would assuredly Cure and Consolidate all our Wounds , if they be taken in hand in time , and not suffer'd to grow Inveterate . But seeing I cannot at present so Particularly and Fully pursue this great Work as I would , ( and perhaps some here are not able to bear it now ) the only Direction I will propound , the only Expedient I will leave with you is this , That you would not suffer your Differences in some lesser Matters of Religion , to hinder your Vniting in the Great and Common Concern of the Nation . This one thing alone , if duly thought of and practis'd , will make our British State Impregnable , and enable us to defy all our Enemies . Many among us are to foolish as to think that they must not join with those that are of a different Perswasion from themselves ; because they disagree in some Points of Religion , therefore they must not unite in the Common Cause of the Nation ; or , at least , they find they can't prevail with themselves to do it Unanimously and Chearfully . This very thing may prove our Ruin , and therefore I thought my self obliged to take Notice of it ; and I hope I need not use many Words to convince you of the Folly and Unreasonableness of it . Let me be plain with you , an Invasion will make no Difference between a Conformist and a Dissenter ; a Foreign Enemy will not distinguish between Churches and Meeting-Houses ; Assassines and Cut-Throats will not ask whether we be of this or that Communion : And therefore let all of both Perswasions jointly agree to withstand the Violence and Ravage which are design'd against us all indifferently . This is the Course we must take , unless we would have the Enemies roar in our Congregations , and set up their Ensigns for signs , viz. of Victory . And to this purpose let us remember that we are All of us Embark'd in the same Vessel , we Espouse the same Common Interest , we profess the same Holy Religion , and we are Candidates of the same Eternal Happiness . Wherefore let us twist all our Interests together : Let us in this Critical Season make no distinction between the different Denominations of Sober Protestants that are among us . When we are to ingage the Publick Enemy , let us make no nice Detachments , but go with All our Forces . Let us freely mingle with all that abhor the designs of Rome and France . Let there be a Free , an Universal Commerce , without any Stop , any Imbargo . In short , let us take all Persons into our Embraces that love the Reformed Religion and their Country . As for our Disagreement in some Religious Matters , that should not hinder us from joining together , for there are several Points relating to Religion in which we shall never all concur ( and truly I am of Opinion it was not intended we should ) till that Blessed Time predicted in Rev. xi . 15. be accomplish'd . * Nevertheless , as the Apostle speaks , whereunto we have already attain'd , let us walk by the same Rule , let us mind the same Things . I will be bold to say , if the fourteenth Chapter of the Epistle to the Romans were read over once and again with serious and hearty Prayer , it would end all our disputes about Indifferent matters in Religion , and put a period to all our Divisions about them . Contesting Parties would thence effectually learn to lay aside Censuring and Iudging one another , and to sacrifice their Private Opinions and Sentiments , yea their greatest Heats and Passions , to the Common Good and Edification . Let this be conscientiously Practis'd by us , and then we cannot miscarry . Let us not contend with Fierceness and Eagerness for any thing but the Indispensable Concerns of Religion and a Holy Life . Lay aside your nice Criticisms , stand not upon Punctilio's , be not religiously Pedantick or Morose . Away with fond Disputes which engender nothing but Strife : And let us in good earnest study the plain way of Salvation by Iesus Christ ; let us mind the Unquestionable and Practical matters of Christianity , where there is sure Footing , and a firm Basis to build upon . Let us mind these in good earnest , and then our varying from some of our Brethren in lesser Concerns of Religion , in some Points of Discipline , or Circumstances of Worship , will not hinder our friendly Conjunction with them in those Publick Enterprizes which are for the Safety of us all , and for the Preservation of the Protestant Religion , which I hope we all ( without any reserve or hesitation ) center in . This therefore is the thing which I humbly offer , that the Interests of all Parties may become One in this present Juncture , that all Hands may be employ'd in this Great Work , that there may be an Universal Concurrence in the Cause which we have undertaken . And this is the Way to unite us more intimately among our selves for the future , and to lay the Foundation of a Profound and Lasting Peace : For when we join together against the Common Adversary , surely we shall learn to be friendly among one another . The reason of this , I think , is as clear and certain as any Demonstration , and therefore there is no need of urging it . Let us with united Hearts and Hands endeavour to stem the Fury of the Great Oppressors and Ravagers of Christendom , and not so much as think of any of our Particular Differences so long as this General Concern requires our Thoughts and Assistance . Suffer me to speak to you in a very plain and familiar way : Suppose some great City or Town were on Fire , do you apprehend that that would be a fit time for the Inhabitants , who are concern'd in that Calamity , to come forth and busy themselves only in renewing their former Grudges , and repeating the little Contests which had heretofore been among the Neighbourhood , whilst in the mean time they are unmindful of using the proper means for ●●opping the Raging Flames , and hindring their furious Advance towards their Dwellings ? Just such is the Folly and Stupidity of those Persons who stand contending and wrangling with one another , and revive their former Debates at a time when there is a General Conflagration in the World , at a time when we are threatn'd by the Great Boutefeues the Tremendous Firebrands abroad at a time when there is so great a Number of Incendiaries at home , striving to put us all into a Combustion , at a time when our Divisions are like to prove most Successful to our Enemies . Let us then all be Exhorted this Day to Christian Agreement . Let us henceforth become perfect Vnisons , and let no Jarring be found amongst us . Let us wear off our former Roughnesses , and become Smooth , even and gentle , heartily complying with one another , breathing nothing but Love and Peace , that thereby we may be a Happy and a Prosperous Nation , and that Glory may dwell in our Land. Though the Antient Britains ( as Tacitus truly observ'd of them ) were given to Faction and making of Parties , yet let it not be said that the same Genius yet possesses this Nation . Let us shew that we have the true Spirits of English Men by being more Manly and Generous . Let us detest and avoid those ill Men who are forward rather to lay open the Maladies of the Church and State than to apply a Cure ; who are more desirous to increase our Diseases than to make use of a Remedy : Who would continually raise Commotions and Distractions amongst us , and put us all into Flames : A most mischievous sort of Men , that are born to Trouble , Plague and Embarass their Country ; who , if you will give them Footing , ( as he of old required ) will shake the Earth , and move the World out of its place : A generation of Men that would involve three Kingdoms in Blood and Slaughter merely to indulge their groundless Humour , and to satisfy their own Lusts and Bigotry . Let us shew our selves to be of an other Temper by endeavouring to Correspond with one another both in our Sentiments and Affections : And where we cannot wholly agree in the former , let us perfectly accord in the latter . And let us know this assuredly that we can reasonably expect nothing but Confusion till we be all touch'd with the same Magnetism of Love and Charity , and so point the same Way , and turn to the same Coast , and till we conspire in one General and Unanimous pursuance of the same Cause . Then ( and not before that time ) the Catholick Interest and Benefit of these Kingdoms will , through the Blessing of the Almighty , be advanced ; then this Island may enjoy many Halcyon Days , and be Crown'd with an undisturbed Quiet and Repose . What need I say more ? Having spoken to Wise and Understanding Persons , I think I have said enough : And therefore I have only this now in the Close to desire of you , that you would seriously Reflect upon what I have offer'd to you already , and that you would put it in Practice before it be too late . It is high time now to turn our Spears into Pruning-hooks , and burn the Chariots in the Fire : It is high time to do this whether we consult our Duty or our Safety . Therefore let me beseech you to betake your ●elves to this Work : Agree in the unquestionable and general Maxims of Peace : And particularly agree to defend your Religion and your Country against the Attempts of Rome : Agree to defeat the Projects and withstand the force of the Great Apollyon abroad ; Agree to ba●fle the Designs of all those who any ways promote or favour the Interest of that Unwearied and Merciless Disturber of the Peace of Christendom : In brief , Agree to keep those Horrid Dangers and Mischiefs at a distance from you which were so near you of late : Which you can never do unless you be at Peace among your selves . I request you then by all that is Sacred , Religious and Venerable to compose your selves into a quiet Posture , to purge out your sower Ferments , to forget your former Animosities and Oppositions . I most Passionately beg of you that you would not repeat your former Iustings and Tiltings against one another , that you would think no more of your unkind Reflections and Rallyings , that you would Cancel your Philippicks and Invectives , and burn all your Pasquils . Now , if ever , be prevail'd with to bestow your Pardons and Indulgences on one another ; for this will be the best Iubilee for procuring our Peace . Now , if ever , forget not to pull down your Rams of Battery , to cease your Cannonading one another , to give check to your former Hostilities , and to lay aside all your Warlike Weapons . If you must needs Strive , Strive and Contend for the Faith once deliver'd to the Saints , strive to assert and maintain the Necessary and Fundamental Articles of Christianity , which of late are so much Corrupted and Perverted : Strive to excel and surpass one another in real Acts of Religion and Holiness : Strive who shall be most Exemplary and Eminent in Virtue and Piety . In a Word , Strive to transcribe the Excellent Institution of the Blessed Iesus into your Lives and Manners , and to be Doers of the Word ( of this particularly which hath been deliver'd to you at present ) and not Hearers only , deceiving your own selves . And now that all our Animosities may be lay'd aside , our Divisions healed , and Union among our selves ( which I have been pressing you unto ) may be promoted and effected , let us make our Addresses to the God of Peace in that excellent Form of Prayer composed by my Lords the Bishops , for one of our late Fasts . O God the Father of our Lord Iesus Christ our only Saviour , the Prince of Peace , look down in much Pity and Compassion upon this Church and Nation , stir up , we beseech thee , every Soul among us , to cast forth the accursed thing , to root out of our Hearts all Pride , and all Wrath and Bitterness , all unjust Prejudice and causeless Iealousie , all Hatred and Malice , and desire of Revenge , and whatsoever may hinder us from discerning the things that belong unto our Peace . And by the power of thy holy Spirit do thou dispose all our Hearts to such meekness of Wisdom , lowliness of Mind , Patience , Gentleness , and long-suffering , and forbearance of one another in Love , and such Honour and Reverence of those whom thou hast set over us , as becomes the Sons of Peace , that so the God of Peace may be with us . Give us grace , O Lord , seriously to lay to heart the great Dangers we are in , by our unhappy Divisions , and the great Obligations which lie upon us to godly Vnion and Concord : That as there is but one Body , and one Spirit , and one Hope of our Calling , one Lord , one Faith , one Baptism , one God and Father of us all ; so we may henceforth be all of one Heart and of one Soul , united in one holy Bond of Truth and Peace , of Faith and Charity , and may with one mind and one mouth glorify thee , O Lord ; who with thy Father and holy Spirit , livest and reignest , o●● God , world without end . Amen . The Use and Abuse of APPAREL . In Two Sermons , occasion'd by the present Excess in that kind . 1 TIM . II. 8 , 9. I will that Women adorn themselves in modest Apparel , with Shame-facedness and Sobriety : Not with broidered Hair , or Gold , or Pearls , or costly Aray . IF you impartially view the general Practice of this Age , you cannot but look upon these Words as one of the most Seasonable Portions of Scripture , that can be offer'd to your Consideration . For , among the many Follies and Vices , which prevail amongst us ; the indulging of an Extravagant Way of Attire , is not the least . Wherefore , I reckon it part of my Office and Function , to chastise this Reigning Excess ; and in order to the Reforming of it ( if I may be so happy , as to Influence upon any of you , by this Discourse ) I will undertake these Three Things ; I. To shew the True and Proper Vse of Apparel . II. To discover the Abuse of it , and to let you see how it becomes Unlawful , and Vitious , and unworthy of sober and modest Christians . III. To make some Practical Deductions from these Things , and to disswade you from that Excess , which is now grown so Common , by setting before you the Evils and Mischiefs of it , which you will find to be so great and so many , that I hope you will be prevail'd with to abandon that undue Practice . There is a fourfold Vse or Design of Apparel . The First , whereof is to hide , a●d shrowd our Nakedness : For though in t●e State of Innocency , when the Image of God shined bright in the Soul of Man , the very Nakedness of his Body was Beauty ; nor needed he any other Covering than his Original Integrity and Righteousness ; with God had adorn'd him ; yet , when he offended against Heaven , and defaced the Image of his Maker , and became a guilty Creature , he was ashamed of the Nakedness of his Body , and accordingly made himself a Garment of Fig-leaves , 3 Gen. 7. Afterwards God himself was pleas'd to instruct him , how to make a more substantial and solid sort of Cloathing , viz. Coats of Skins , v. 21. i.e. of the Skins or Hides of Beasts . And ever afterwards , among the Civilized Nations of the World , Garments have been in use for the same End that they were at first ; that is , for Modesty sake . About the Middle of the Fourteenth Century , there arose an Heretical sort of People , call'd Adamites , who gain'd that Name , because they imitated Adam's Nakedness in Paradice ; for they contended , that since the Restauration wrought by Christ , the Pristine Nakedness should be resumed ; and Men and Women being now reduced to the Primitive State of Innocency , ought to go without Cloathing . But this silly Sect , who divested themselves of Sobriety and Reason , before they stript themselves of their Apparel , were justly exploded by wise and sober Men , and their Practice voted to be unlawful , because the Fall hath left a great Depravity in Men ; and the best of them are not perfectly healed of it : So that we now have the like Reason to be ashamed of our Nakedness , that our first Parents had to be of theirs , and consequently we have need of a Covering , as they had . Secondly , Garments are for Distinction sake . Different Habits are not only for the differencing of the Sexes ( and therefore the Old Testament makes the promiscuous Use of Men and Womens Apparel unlawful ) but for making a Discrimination between the Qualities or Ranks of Persons . Accordingly in all Ages , ( except the very first , when there were but few People in the World , and there was not such an occasion for discriminating of Persons from one another ) the Qualities of Men were distinguish'd by their respective Garbs . Not only Kings and Queens were differenc'd from their Subjects by their Royal Apparel , 6 Est. 8. but there were Vestures proper and peculiar to other Orders and Dignities , Offices and Degrees of Men , 1 Sam. 18. 4. 1 Iob 20. 4 Lam. 5. 15 Luk. 22. 16. 19. Ioseph refus'd not to wear Pharaoh's Ring , that he put upon his Hand , nor to be aray'd in Vestures of fine Linnen , and to wear a Gold Chain about his Neck , 41 Gen. 42. Mordecai and Daniel were cloath'd with rich and stately Ornaments , suitable to the Degree they were advanc'd to , 8 Esth. 15. 5 Dan. 29. We read of precious Cloaths , or , according to the Hebrew , Cloaths of Freedom , 27 Ezek. 20. i.e. such Garments as became free and ingenuous Men , such as those of the better Quality were cloath'd with . Among the old Romans , the Rank of Persons was known by their Habits : The Purple Embroider'd Vesture , with large Studs , like broad Nail's Heads ( thence call'd Laticlavia ) was used only by the Senators and Noblemen . Divers kinds of Shooes were worn at Rome , according to the different Quality of the Inhabitants : And the like Distinction of Garbs hath been among All Nations . When our Saviour tells us , That they who wear soft Rayment are in Kings Houses , 11 Mat. 8. he doth not condemn the Use of rich and goodly Attire ( which are meant by Soft Rayment ) but he intimates this Distinction , which I am now speaking of : And so it is as much as if he had said , By their Habit you may know them to be Courtiers . He allows Men to be attir'd according to their Place and Degree : Christianity doth not disrobe Men of their Distinctive Garments : For this was one Design of Apparel , viz. To discriminate between Persons of an higher , and a lower Degree . Yea , we read , that the immediate Ministers of Religion among the Iews , were according to God's Command distinguish'd from the People , by a peculiar Manner of Garb : Which was imitated by others afterwards , and would , it is likely , have been practis'd by the Apostles ; and first Ecclesiastical Persons in the Christian Church , if their Conspicuousness of the Cloathing would not have made them too much known to their Enemies , and so would have been unsuitable to those Times of Persecution . Thirdly , Garments are for Defence and Protection : Those Primitive Ones of Skins ( not dress'd , but raw , it is likely ) serv'd for this Purpose also ; for they were so worn , that they were not only cool in Summer , but warm in Winter ( for it is not to be doubted , that the Year had its Vicissitudes then . ) I say it is probable , these Skins were a Cool sort of Garment , viz. when they wore the plain and smooth side next them , and they were warm when the other side , i.e. the Wool or Hair were worn inwards . It is certain , that one principal Use of Cloaths hath been to shelter Persons from the Injury and Inclemency of the Weather : For which Reason it becomes a great Act of Charity , to cloath the Poor and Naked ; and therefore is so often mention'd in Scripture . And hence we read , that upon the Death of that Religious Woman Dorcas , her pious Female Friends display'd the Ensigns of her Charity ( as well as good House-wifery ) viz. The Coats and Garments which she made whilst she was with them , 9 Acts 29. For this , without doubt , relates to the good Works and Alms Deeds , which she did , v. 36. Such is generally the frail Constitution of our Bodies , that they want some Defence ; and therefore Apparel is useful to this Purpose : This not only keeps out the Cold , but keeps in the Heat , the inward Warmth , and vital Heat . And even in excessive hot Climates , some sort of Rayment is requisite to be a Guard from the Scorching Sun. Thus on the Account of Necessi●y , as well as Modesty and Distinction , Cloathing is serviceable to us . Fourthly , It is for Decency and Ornament : Though this be not one of the chief Ends and Uses of it , yet it may be reckon'd among the rest ; as it is by those who compiled our Homilies . If we consider ( say * they ) the End and Purpose whereunto Almighty God hath ordained his Creatures , we shall easily perceive , that he alloweth us Apparel , not only for Necessity 's sake , but also for an honest Comeliness . It may be observ'd , that there are Extreams in this Matter of Apparel ; some are too effeminate and delicate in their Attire , others are too neglectful and sordid . Pastillos Rufillus olet , Gorgonius hircum . The one is too much Perfumed , the other is Rank and Fetid : These are faulty in a different Manner , but one is as blameable as the other . There is a Middle Way between these two , and that is most eligible , viz. a Graceful and Comely Attire , that is neither Lavish nor Loathsome . An utter neglect of Apparel is certainly very culpable ; especially to place Religion in it , and to think ( as some Monks and Retired Devotionists do ) it is acceptable to God to put on a coarse Habit , or to go in rags and tatters , to be patch'd and clouted , and to wear old and torn Garments ; nay , to be nasty and sordid , to be unclean and filthy in their Cloathing , is intolerably ridiculous . Reason and Religion forbid this , and more especially Christianity , which dictates Purity , not only of Soul but Body . In this double Sense , the Spouse of Christ may be said , to be arayed in fine Linnen , clean and white , 19. Rev. 8. There can be no doubt , tha● a Neatness or Comeliness of Attire , is allowable and commendable , if we consider , that there is a lawful Use of the Creatures , not only for the Supply of our Necessities , but likewise for Ornament and Decency , according to that Degree and Order wherein God hath plac'd us in the World. There are ( as you may observe ) several Things created that are not absolutely necessary in the Life of Man , and yet you can't deny , that they were designed for some use , God having made nothing in vain . God hath given not only Bread to strengthen Man's Heart , but Wine to make it glad , and Oyl to make his Face to shine , 104 Psal. 15. to add an Ornament and Lustre to his Countenance , as well as to gratifie the Sence of Smelling with its sweet Odour . And the like Bounty and Indulgence he hath shew'd to Mankind , with Respect to their Rayment . He hath bestow'd several Things to administer to Beauty and Comeliness , to the Gracefulness of their Cloathing ; as Gold , Silver , Pearls , Diamonds , and other precious Stones , fine Linnen , Silk , &c. Indeed , the World it self hath its Name among the Greeks from its Ornate and Comely Make , its beautiful and rich Dress : Where-ever we look , it is gay and trim , and shews a Bravery worthy of its Maker . The Heavens are deck'd and garnish'd with the Stars , as with so many glittering and sparkling Gems , besides that great flaming Ruby the Sun , Which out-shines them all . The Sea is embelish'd with the richest Pearls : The Earth is furnish'd and enrich'd with its precious Stones and Minerals . Who can sufficiently admire the Gaiety of its Herbs and Plants ? Their very Leaves have a peculiar Trimming ; they are with great Curiosity notch'd indented , engrail'd , scallopp'd , laced , fringed , adorn'd with most elegant Figures : But especially , the Bravery of Flowers invites and gluts our Sight : The Richness of their Native Cloathing is wonderful and amazing : In respect of which our Saviour tells us , That even Solomon in all his Glory was not arayed like one of these . Among Brutes there are many that are remarkable for their Gorgeous Trappings , wherewith Nature hath set them forth , especially several of the Feather'd Animals are noted for the Variety of Colours , in which they are dressed . And if God thus decketh the Irrational , and even Inanimate Creatures , surely he hath not forgot Man. No : In making him such he hath sufficiently adorn'd and beautified him ; for his Soul is the brightest Image of the Deity , and the admirable Structure of his Body hath all the Marks of Divine Art and Wisdom upon it : And must this Rich Jewel be sordidly used ? May not this Choicest Creature be decently arayed ? If God hath given it this Natural Decking , shall an Artificial one be unlawful ? If you may adorn your Houses , and deck your Chambers , and trim up your Closets , why may not you do so to your selves ? For here I may say as our Saviour in another Case , * Are not ye much better than they ? The Scripture Records acquaint us , that there were some innocent Ornaments used heretofore , and that by the Religious and Vertuous . It is St. † Austin's Observation upon Abraham's presenting Rebecca with Ear-Rings ( for so he understands the Word Nesem ) and Bracelets , and her accepting of them , that it is lawful to use these and the like Ornaments ; for otherwise , the Holy Patriarch would not have sent them to her , and she being a vertuous Maid would not have receiv'd them , and worn them , as we read she did , for his sake . And from other Places of the Old Testament , we may infer , That these were the most universal and innocent Piece of Finery , and that of all Ornaments they were the most Ancient . Ioseph , who was the Beloved of his Father , was distinguish'd from the Rest of his Brethren , by a better sort of Apparel , a Coat of many Colours , 37 Gen. 3. a Garment wrought or embroider'd with sundry sorts of Figures , either of Flowers or Fruit , or both , and these set out with different Colours . Nor do the Laws of the Christian Religion prohibit the Use of decent Ornaments , if there be no Inordinacy in the procuring or wearing of them . I could observe to you , that our Saviour himself refused not to use the Borders and Fringes , which were at that time in Fashion among the Iews , and even among the Pharisees : He wore these at the Bottom of his Garment ; as we may gather from 6 Mark 56. where we read , that they besought him in behalf of the Diseased , that they were brought to him , That they might touch , if it were but the Border of his Garment . And in 8 Luk. 44. we read , that a Woman came and touch'd the Border of his Garment . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Word , and it properly signifies a Fringe , as Beza Notes upon the Place ; and this is the very Word that is used in 23 Mat. 5. where our Saviour blames the Pharisees , for enlarging the Borders of their Garments ; but though he check'd them for their Superstition in so doing , yet he complied with the Garb so far , as it was harmless and lawful . The Apostle asserts , that there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Decorum , a Comeliness to be observ'd by Christians in their Dress , 1 Cor. 11. 13. A Bishop must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ornatus , according to the vulgar Latin , 1 Tim. 3. 2. He must not be sordid and squalid ; but he must do things even as to his outward Deportment and Habit , which become his Place and Function . Christianity is not altogether neglectful of the outward Mien and Attire : There is a Decency which may be lawfully observ'd in our External Cloathing ; for this may be used not only as a Cover for our Nakedness , and a Shelter from the Cold , and as a Badge of Distinction ( as you have heard before ) but likewise for Comeliness and Ornament . But is not this repugnant to the Prohibition of St. Paul in the Text , That Women should not adorn themselves with Gold or Pearls , or costly Aray ? 1 Tim. 2. 9. And what is said to one Sex is said to another ; for if the wearing of Gold or Pearls be unlawful in Women , it is so in Men. And is not what I have said contradictory to that parallel Place of St. Peter , 1 Epist. Chap. 3. Ver. 4. Whose adorning let it not be that outward adorning of plaiting the Hair , and of wearing of Gold , or of putting on of Apparel : Which seems to disallow of ; yea , wholly to condemn the wearing of all Ornamental Attire . It is true , the Quakers have understood this and the fore-going Text , thus , and accordingly have cried out against all Ornaments of Gold and Silver , or of any other Nature : Yea , they have pretended , that by Vertue of these Texts , they are authorized to leave neither Lace nor Ribband upon their Cloaths , but to wear plain Garments , without Welt or Gard ; though ( to convince the World , that they did not believe themselves , when they made this Comment on these Texts ) they have lately contradicted this in their Practice . This was , it seems an old Conceit , and prevail'd among the Montanists : Whence it was that * Tertullian was infected with this Enthusiastick Notion : He holds , that it is unlawful for a Christian to be adorn'd with Purple or Gold , or to wear any other Things of the like Nature . This was the Result of misinterpreting these Places of Scripture , which ( if we examine the true Meaning of them ) will be found to give no Allowance to the casting off of all Ornaments : Nay , my Text plainly disallows it ; for , I will , ●aith the Apostle , that Women adorn themselves ; and he tells us further how they may be adorn'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in habitu ornato , vulgar Latin an Attire , that hath some Decency and Comeliness in it , for so the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports . Here , then they are not only forbid to be sordid in their Apparel , but here is a Licence given them to adorn themselves . The next Words therefore cannot denote the utter Unlawfulness of adorning themselves with Gold and Pearls , and the like . But what then is the true Sense of these Words , That Women must not adorn themselves with broided , or braided Hair ( for so it should be read , and the other was the Mistake of the Printer , which ought to be corrected in our Bibles ) nor with Gold or Pearls , or costly Aray ? I answer , the Apostle here ( as is very usual in other Places of Scripture ) seems to speak in an absolute Manner , though what he saith is to be understood ( as he meant it ) in a limited one . Thus it is our Saviour's Injunction , or Prohibition rather , When thou makest a Dinner or a Supper , call not thy Friends , nor thy Brethren , neither thy Kinsmen , nor thy rich Neighbours , 14 Luk. 12. where Christ seems to condemn all Feasts , unless those where the Poor are invited ; and consequently , no man is permitted to entertain any at his Table but these : But who sees not , that the Words are not to be taken absolutely , but in a restrain and comparative Sense ? Christ doth not forbid us to invite our Friends and Relatives , but he would teach us this Lesson , that we must rather do Good to the Poor and Needy , and such as can never recompence us , then shew our Kindness and Friendship to those that are Rich , and able to do us the like Office of Friendship . We may lawfully entertain our Friends and Neighbours , though they be not poor ; for Christ himself was present at such a Feast ; by the same Token , that when they wanted Wine , he was pleas'd to supply them with it by a Miracle : But we are to prefer Charity toward the Poor , before our Feasting of our Friends . Our Entertainments , which are meerly for Friendship and Society , must give way to necessary and indispensable Acts of Piety and Charity . So here , in the Case before us , the Adorning of the Body with comely Apparel must yield to a higher and nobler Adorning , viz. That of the Soul , with Modesty and Sobriety , which are here mention'd ; yea , we must wholly neglect the one in comparison of the other : And so , that other Text , viz. of St. Peter is to be understood ; not as if all outward Adorning were sinful , for you see , that putting on of Apparel ( in that place ) is mention'd no less then wearing of Gold ; and consequently all Apparel should be forbidden here , as well as wearing of Gold , if the Apostle's Words were to be understood absolutely . Therefore it is evident , that we must take them in a Comparative Sense , as that Place in St. Luke , before mention'd , and as that other , in 6 Mat. 19. Lay not up for your selves Treasures upon Earth . Not that it is sinful to lay up in store against a Time of Need ; not that it is unlawful to treasure up Earthly Riches ; but the Meaning is , we must not look upon Riches as our best and only Treasure , and set our Hearts upon them . It is like that of the Apostle , 1 Tim. 6. 17. Charge them that are Rich in this World , that they trust not in uncertain Riches ; that they rely not so upon these , as to omit trusting in God. You may have Wealth ; that is not forbid , but you are forbid to be so Careful and Solicitous about it , as to neglect the True Riches : Nay , you are commanded in these Words , to neglect the former in respect of the latter . So here , you may put on Apparel , you may adorn your outward Man : but then you must be careful above all to deck your Souls . Your chief and principal Ornament must be ( as it follows in that place ) the hidden man of the heart , the ornament of a meek and quiet spirit . This must be your great and main Concern : and the other kind of Adorning must be esteemed as nothing in respect of this . This is the plain meaning of the Apostle . He doth not in a rude manner ri●le and rend asunder all the Ornamental Attire of that Sex , he doth not tell us that all Bodily Decking , is vitious under the Gospel , and unworthy of Christian Men and Women , but he only prefers the Spiritual Adorning before it , and warns us to avoid all Excess in the former . But do you encourage us , you will say , to conform our selves to the vain guise of the World , and to comply with every Idle Fashion and Dress that comes up ? Do you intend by this Discourse ( at the entrance of which you undertook to chastise , and , if it were possible to reform the Abuse of Apparel ) to justifie the Scandalous Excess , which is now generally practis'd ? I answer , there is an Innocent , and there is also a Vitious Complying with the customs of the place we live in , and with the persons we converse with as to this matter , which we are now speaking of . The former we may safely submit to , because what is innocent is blameless . Thus I observ'd before , that our Saviour condescended to the Garb of his Country-men . And in other things he shew'd himself no Morose and Refractory person : he disdain'd not the use of the Odoriferous Oyntment , which was then much in use at all Great Entertainments , Mark 14. 3. Luke 7. 38. Iohn 2. 12. 3. And he would not have used that language to the Person whose Guest he was at that time , Mine head with Oyl thou didst not anoint , if he had not thought it lawful to use it , Luke 7. 46. He also conform'd to the Iewish custom of Discumbiture , i.e. lying with their bodies stretch'd out upon beds at their feasts and times of solemn Eating , though it was not the Ancient and Primitive posture at meals , but arose first from Effeminacy and Luxury , but was now by a long custom grown into a laudable , at least an innocent practice , and was complied with as such by our Saviour himself , and his Apostles , and the most religious People of that Country . This teaches us what our behaviour should be in respect of Indifferent Modes of Apparel , and such are in themselves harmless ; though they are not of any Ancient standing , but are lately brought up . Nay , though they are used by others to pride and wantonness , yet if they be in themselves innocent , and we are resolved to use them innocently , I cannot see how they become unlawful . To instance in Borrowed Hair , which is now so much in use : it is not to be doubted , that it is a very Vitious sort of Attire in too many persons , because they had no sufficient occasion to part with their own hair , and consequently no need of wearing another's : but vanity and pride moved them to do it , and these are the principles which make them still retain this practice . But as this sort of Covering for the head may be used , and is by some , it is innocent and useful , and the ends of wearing it are good and lawful . If our fore-fathers had known the way of making it , I question not but they would have used it . One Age invents what another knew not , as Printing , Guns , and several other things : Shall therefore these be unlawful because they were not known before ? They used Caps one upon another heretofore : but Hair to supply the defect of hair is most proper . Every Age produces new Habits , which at first seem strange and uncouth , because persons are not used to them . Some weak and scrupulous persons think that every New Fashion or Mode of Apparel , that was not heard of in our fore-fathers days , is unlawful : but this is a great mistake , and if they pursue it , they must run back to the primitive Coats of Skins , which at first were worn raw and undress'd , before the Fellmongers and Tanners Trades began to peep out . These were the first Apparel of our Fore-fathers , yea , and of the softer Sex. These things I say , that we may have a right apprehension concerning this matter , and that we may not conceit that no Attire is commendable but what can plead Antiquity : as if it were absolutely necessary that there should be now ( as in former times ) in every considerable family a Standing Wardrobe . And these things I say , that we may have a true and just notion concerning the Ornamental part of Cloathing ; that with that wise and pious Father * we may not be too hasty in censuring and condemning of it , seeing we do not find it condemned by the Scripture , or by virtue of any Arguments that can be brought thence . But though the thing it self be lawful , and may by the conduct of Prudence be harmlesly made use of , yet it is certain , that nothing hath been and is at this day more Abused . And therefore , that you may not mistake me , and from what I have said be incouraged to follow the wild practice of this Degenerate Age , which is scandalous for its Extravagancy in Attire , I will now in the next place proceed ( and 't is high time to do so , lest you should draw false Inferences from what I have said ) to shew you wherein this Excess doth consist , and in what respects persons may be truly said to behave themselves Vitiously in this matter . As I have asserted the Lawful and Innocent use of Decent and Graceful Apparel , so now I will discover the gross Abuses which generally accompany the wearing of Apparel . I will distinctly mention the particular Extravagancies and Inordinacies , which render the Habits of persons unlawful , and which were never more Visible and Conspicuous than in these Licentious Times . 1. To be Curious and Solicitous about Apparel , and to Affect New Modes of Dressing are a very evil disposition of mind , and unbecoming the Sobriety of a Christian . There were a kind of Ornaments used by the Iewish Dames , which are called , Batte hanephesh , houses of the soul , Isa. 3. 20. What particular species of Finery these were , is difficult to tell , but these terms may be fitly applied to all the other kinds of female habiliments , which are mentioned in that Chapter , and so to all the other sorts of Garniture , which are in fashion at this day : they are generally houses and receptacles of the Soul , they that wear them set their hearts upon them , and by this means they become sinful and unlawful . This is the fault of the greatest number of the Fine people of this Age : it may be plainly discern'd , that their minds are set upon their Georgeous Attire ; their great delight and pleasure is in Genteel and Fashionable Apparel . All their thoughts are to be Neat and Spruce , to be Polite and Trim : nay , they are not content with ordinary Gaiety , but they must be Superfine : they strive to be Exquisite , and care for none but a Studied Dress . The Changing of Fashions so frequently as is done among some persons , is generally the effect of this Vanity : for they who are thus disposed affect Novelties , and are taken with every light and vain , every idle and fantastick thing , so it be new . 'T is said of Nero and Heliogabalus , that they never wore the same Garment twice . Those whose Purses will not suffer them to arrive to this , yet are well-willers to the practice , and would be imitating it as near as they can . There are some of no extraordinary figure that think a Good Suit is antiquated before half of a Summer is expired : and there are others that reckon the Months of the Year by their Change of Rayment . Heretofore this very rank of persons were wont to leave off their Cloaths because they were worn out , but now they do it meerly because they are out of fashion . Where this vain humour prevails , it causes them to look after Foreign and Exatick Modes of Finery . What was the Iews fault of old , is theirs now , they please themselves in the children of Strangers , Isa. 2. 6. They affect and ape their Manners , which hath of late been very Ominous , and had like to have prov'd destructive . They , like those whom the Prophet Zephaniah reproves , love to be cloathed with strange apparel , Ch. 1. v. 8. What is domestick pleases not ; but their minds run after Outlandish and far-fetch'd Dresses . And indeed generally they are taken with These most of all : and even whilst they are at War with a Country , they are in a League with their Fashions . Or if they can't be supplied fast enough from abroad , they then set their own Inventions on work , or are very earnest with others at home to befriend them in that kind . And truly , they cannot Oblige them more than by presenting them with some New-invented Garbs , and such as were never known before . All this shews how Solicitous they are about their Attire and Aray , how mightily concern'd they are for their Tricking and Bravery . Which is a perfect contradicting and confronting our Saviour's Counsel , Take no thought what ye shall put on , Mat. 6. 25. And again , Why take ye thought for Rayment ? v. 28. and further , Take no thought , saying , wherewithal shall we be cloathed ? v. 31. As much as ●o say , Let not your Adoring ( though it be in it self decen● 〈◊〉 lawful ) be the chief thing which takes up your minds , let it not be the grand business you concern your selves in , and busie your thoughts about : for this is unworthy of a Rational Creature , and much more of those that profess the Strictest Religion : it is the mark of a Beau rather than a Christian. 2. Another Instance of the Inordinacy of Apparel , is , when it is unsuitable to the Condition of the persons that wear it . Thus , though an Extravagant Finery be unlawful in both Sexes , yet it is much more so in a man. For him to be fantastick and effeminate in Attire is unpardonable . It is next to Sardanapalus's Spinning among women . Art thou not ashamed , when Nature hath made thee a Man , to make they self a Woman ? * said the Grave Philosopher to a young Gentleman who he saw finely trick'd up , and dress'd in too gay and light an habit . And Seneca justly takes notice of this as an inexcusable folly in some of the Manly Sex , that they were of such an effeminate temper and genius , That † they would rather have the Commonwealth out of order than their Hair : they were more solicitous about trimming and sprucing up their Heads than they were of their own Health , or of the Safety of the Publick : they were more careful to be Fine than to be Honest and Vertuous . This the Moralist upbraids them with as a reproach to their Masculine nature , and a very defacing of their Manhood . Again , Apparel becomes unlawful by being unsuitable to the Years of those who wear it : for there is a Decorum belonging to Age as well as Sex. Those Garments are unfitting for Men of years , which were not unbecoming them when they were youthful . And so how unseemly is it for Matrons not to be clad according to their Age , but to affect the florid dressings and polishings of those of green years ? Of the aged women more especially the Apostle requires , that they be * in habit ( for so we may render it ) as becomes holiness , Tit. 2. 3. Though Excess in Habit be very blameable in Youth , yet it is much worse in those of declining years , because it is supposed , that they should by this time be brought to a Sense of the World's Vanity , and should be apprehensive , that they are more nearly approaching to the Grave , and therefore should be dressing their Souls for eternity . Wherefore the famous Presbyter of Carthage * rebukes these persons very smartly , because the Excess is more inexcusable in them than in any others . Moreover , then the Attire may deservedly be condemned as Inordinate , when it is not according to the Station and Office , the Calling and Employment of the person . Thus when a Magistrate wears the Habit of a mean Citizen , or much more , if out of Avarice and baseness of Spirit he delights to appear in sordid rayment , wholly unanswerable to the dignity of his Place , he offends in a very visible manner . And on the other hand ( which is the more general and common fault ) if those that are of a low degree assume the garb and habit which are proper to those that are in an Eminent Station , they act very irregularly and vitiously . For , to use the words of the Poet , † Non quicunque capit saturatas murice vestes . Every one ( for that is the meaning of his quicunque ) is not to wear Purple and Scarlet , to put on the Vesture and Garb of such as are in High places . And so when Servants presume to be dress'd after the rate of their Masters and Mistresses , it is a very scandalous Enormity , and not to be tolerated in a Civil , much less in a Christian Commonwealth . For , as hath been said before , Garments are for Distinction : but this promiscuous and levelling use of them takes it away , and brings in disorder and confusion . This is , as Seneca speaks , perversa vestis , an untoward cross Attire , such a Habit as is no ways befitting . Therefore we may entertain it as a True Proposition , that that manner of Cloathing is faulty , and justly blameable , which is unbecoming the Place or Station wherein persons are set . And so is that , in the next place , which is not according to their Estates and Abilities ; that Dress which exceeds the proportion of their Incomes . We need not doubt , that that Apparel which is too Chargeable and Costly is unlawful . Whence it was , that the fore-mention'd Moralist checks the Roman Ladies , and other Women of his time for their Prodigality of this nature ; he complains how intolerably Expensive their perforated Ears were , ( for as he wittily remonstrates against them ) there were seen dangling at them whole Islands and Towns. And the Ancient Fathers of the Church were as smart against the Christian Women , that were guilty of this Profuse Vanity . * Their tender Necks carry whole Woods and Islands , saith Tertullian , and their wasteful Pride swells the Debt-Book . † On one string of Pearl hang the Prices of Mannors and Lordships , saith St. Ierome . And this is the fault , yea ( which is the Aggravation of it ) the Common fault of this present Age. The Luxury of Apparel is such , that they are enclined to lay out the greatest portion of their Revenues in the supplying of this : they are prone to waste and consume their Estates in changing of Fashions ; and they would ( if they might be permitted ) weae whole Kingdoms on their backs . And even others , who are of a mean sort , and cannot afford in any point to be Lavish , yet here shew how willing they are to be so . They will not let their Purse be their Director , but vainly aspire to the Ornaments of the Rich and Wealthy . This is the Epidemick folly of these Times , which runs counter to all Reason , Modesty and Decorum , and is an Extravagance , which was never known in former Ages to have climb'd to that heighth , which it is now arrived to . Such persons must be plainly told , that their Rayment must not surpass their ability , that it doth not become those who can scarcely find bread for their mouths to hang Gold in their ears . This certainly is part of that costly aray which is forbid by the Apostle in the Text. To conclude this Head , every ones Attire should be according to their Condition : and this Condition ( as you have heard ) respects either the Sex , or the Age , or the Calling , or lastly , the Estate and Fortune of persons . Whatever Habit is disagreeable to these is not an Ornament , but a Blemish , a Deformity , a Disgrace . 3. That Habit is justly to be censured and condemned , which is a Badge of Pride . Thus in the third Chapter of Isaiah , where the Finery of the Iewish Women is disallowed of and threatned ; it is said , The daughters of Sion are haughty , their inward Pride and Elation of mind were discover'd by their outward Garb and Guise , by their delicate Trappings and Accoutrements , by their setting themselves forth with all that Spruce Tackle and Trimming . This Vanity argues their Pride and Haughtiness on a threefold account . First , Some use this Profuse Adorning to make a shew of their Wealth and Ability . They would have the world make an estimate of the greatness of their Fortunes by the bravery of their Habit. By these Gorgeous Ensigns they cail men to take notice of , and admire their Plentiful Revenues , and applaud them for their Prosperity . We need not be backward in asserting , that if their Appareling themselves proceeds meerly from this Ostentation , it is to be condemned . Secondly , The Pride of Apparel is discover'd in its being purposely design'd to gain Respect and Honour ; and that they and their Garniture may be Reverenc'd by those that see it . For this sort of Pride is quite starv'd and stifled if there be no Spectators . But then by these I mean Themselves as well as Others : and accordingly there are too many that make this division of their Time , viz. they employ the Morning in looking on Themselves , and the rest of the day in being seen of others . And thence they first become their own Admirers and Adorers , and then perswade themselves , that others pay the same Respect to them because of their Rich Pageantry , wherewith they outshine them . For they are so foolish as to imagine , that their Splendid Dress gives a real worth and excellency to them , and that they are to be preferr'd before others , because they surpass them in their Goodly Aray . It is not to be doubted that this is Pride , and one of the worst kinds of it . Can a Rational Person be proud of that which was the effect of the Primitive Apostacy ? Sin brought in Shame , and Shame introduced Cloathing : so that to take a Pride in this is to glory in our shame . Wherefore the Advice of the Wise Iew should take place here , Boast not of thy cloathing and rayment , Eccles. 11. 4. Besides , the Beasts generally supply us with our Rayment ; and one would think there is little reason to be proud of the Cast Suits of the very basest Creatures , as a * Worthy Person expresses it . Who can deny that Necessity and Defect have been the original of some of the most Fashionable Habits ? The Roman Senate could not have voted Iulius Caesar an higher Favour , than the wearing of the Lawrel perpetually , but he promoted it himself , because being Bald he was glad of such a Covering . The Turkish Turbant commenc'd from Mahomet's Scald Head. And some tell us , that a certain Habit , which was in such repute in Queen Elizabeth's day , was first brought up to hide an Excrescence which blemish'd her fair Neck . And if we should search into the rise of some of the most Modish Habits among our Women at this day , perhaps we should find them to be of a more scandalous nature , and it would appear , that some French Prostitutes have given birth to our most Celebrated Fashions , and that our Dames are but the humble Imitators of the Worst of their Sex. Or , to speak more generally , can that person be proud of Cloaths who considers what they cover ? As the Philosopher of old , told the people that stood gazing on the Stately and Sumptuous Tomb of Mausolus , All this Pompous Fabrick which you ●ee , contains nothing in it but Dust ; so it may be said of the Goodliest and Richest Vestures , They are a Covering only for Dust and Ashes , they contain in them Corruptible Materials design'd for the Grave and Putrefaction . If notwithstanding this , they can value themselves for their Dress and Garb , for their precious and gaudy Equipments , and can admire the Beauty of a Painted Sepulchre ; especially if they do not only think themselves to be really better than others , because of their Handsom Trimming , but despise and scorn those that are meanly clad , this may be justly be call'd Folly as well as Pride . It might be added in the third Place , that the Haughtiness of those who are Extravagant in their Garb is seen in this , that hereby they confound that Order which God hath set , they take away that Distinction of persons , and of their qualities which is appointed in the world , and they are for making all alike . This Vain Inordinacy is an argument of their Lofty and Ambitious Spirit , it shews that they affect Grandeur , and would be as high as the Greatest ; for the Levelling Equality , which they they are now for , is to make way for that . Thus their Habit is a certain indication of Pride . And yet here I must adjoyn this ( that I may not be partial in what I say ) There may be Pride ( as Plato told Diogenes ) under Mean Apparel . The Cynicks generally took a pride in their cropt and circumcised Hair : and so the Stoicks shaved their heads close , and valued themselves upon it . And and at this day perhaps some may be proud of their Unborrow'd Hair , because a contrary practise is so much in use . There may be those that refuse to comply with the Habits that are in Vogue , meerly out of a Superstitious Singularity . And consequently , their keeping the Old Fashion may be a mark of their Pride ; for this Vice acts its part in Different and seemingly Contrary Shapes . But that which I mention'd before is its most usual guise ; that is , it affects a Flaunting and Gorgeous Attire , it struts in its Rich Caparisons , it makes a goodly shew in its Delicate Vestures , in its Elegant and Polished Aray . Ornaments become vitious , though not so in themselves , by being spotted with Pride and Vanity , and a Haughty Mind . The man with a gold ring , in goodly apparel , is not condemned by St. Iames , for wearing that Garb , but his being overprized by others , as well as by himself , for his Gay Cloathing is the thing that is condemned , Iam. 2. 2 , 3. If a woman were as 't were cloathed with the Sun , ( to borrow that expression ) were all shining and bright , were most richly deck'd according to her place and quality , yet if she had ( with the Apocalyptick woman ) the moon under her feet , if she had a mean and low opinion of this Changeable World , if she were of great Humility and Condescention , and were attired with the Ornament of a meek and quiet spirit , she would be so far from incurring our censure , that she would desire the highest praises that we can heap upon her , especially in such an Age as this , when Bravery of Habit is generally the product as well as the sign of a Proud Mind . And this is it which renders it both Unbecoming and Sinful . There are Other Particulars behind , with the Reflections on the whole , but I have not time now to pursue them . Only let me dismiss you with this one Request , That you would seriously recollect what hath been said , and examine , and judge of your selves by it . I have set you the Right Measures ( as I conceive ) which relate to Apparel and Ornaments ; and I pray God direct you in your practise , that you may do nothing unworthy of your Profession and high Calling . The Sum of all that hath been said at present , is this , If you be Over-careful and Sollicitous about your Bodily Att●re and Ornaments ; or if you delight in that Garb , which is disagreeable to your Condition and quality ; or if you make your Dress subservient to Pride and Haughtiness , and a Contempt of others , you may certainly conclude , that you are guilty of a very great and heinous Offence , which requires speedy Repentance and Reformation . The Use and Abuse of APPAREL . 1 TIM . II. 8 , 9. I will that Women adorn themselves in modest Apparel , with Shame-facedness and Sobriety : Not with broidered Hair , or Gold , or Pearls , or costly Aray . AFTER I had in a former Discourse on these Words shewed what is the true Use and Design of Apparel , and had establish'd the right meaning of the Apostle's Words , and had asserted the Lawfulness of a Comely and Decent Habit , I proceeded in the next place to lay open the Common Fault and Miscarriage of These Times , viz. that Inordinacy and Excess which render the Attire and Garb of most persons unlawful . This I did in three Particulars ; and now I will mention two more . The First whereof is this , viz. That Apparel is Vitious , that Adorning is Sinful which administers any ways to Wantonness and Lewdness . Lust is too frequently the root of Excess in Attire . There is an Immodest Habit , which is design'd by those that wear it to be an Invitation to Unchast practises . There was of old the Attire of an Harlot , Prov. 7. 10. We read , that Tamar , who prostituted her self to whoredom , was known by this Apparel , viz. a * Veil , for there was a Harlot's Veil , as well as that used by † Brides and Honest Women . Among the Ancient Greeks the Prostitutes were distinguish'd from other women by their Garments : the Law was , that ‖ they should wear Florid Vests . Whence that of Clement of Alexandria , * As a Fugitive is known by his Marks , so a Strumpet by her Flower'd Habit. Among the Romans also † there was a Distinction between women of ill fame , and those that were Modest as to their Dress , particularly as to the wearing of their Hair and Head-Attire . The Hair , which I may call a Natural Apparel , was heretofore not only made use of to Pride ( whence * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as Superbire , because they took a pride in Nourishing their hair , and in artificially dressing and adorning it ) but it became serviceable to Wanton purposes , it was made an Incentive to Lewdness . It is probable , that the Fair Absalom let his Hair grow to a great length before he cut it , not only because of his Vow as a Nazarite ( as a † Learned Writer thinks ) but out of Pride and Wantonness , to render himself the more acceptable and grateful to the Hebrew Ladies , and to win the Hearts of the vainly disposed Females . And these again were not behind hand in the same ill arts and designs , for ( as we are inform'd by the Prophet Isaiah ( Ch. 3. v. 24. ) they were much concern'd for their Maasheh Miksheh , their ‖ Well-set Hair , set so fast and made up so firmly that it resembled some solid piece of workmanship of massie gold . This Wanton Curiosity and Effeminacy have been the Excess of all Ages , for it may be as truly said of them as of Samson , that their Strength is in their Locks , they found these a very powerful and charming Allective : and the Vain Amorists were wont to extol these to the Skies , yea to place them there , whence Berenice's Hair was made an Asterism . They were wont to spend a great deal of time ( as both Greek and Latin Writers relate ) in beautifying and garnishing this Excrementitious Ornament , and they used much Art in changing its Colour . To which our Saviour perhaps alludes , Mat. 5. 36. Thou canst not make one Hair white or black . But afterwards their great care was to die their hair Red or Yellow . Tertullian tells us , that to this end the women used to colour their hair with Saffron . And , with reference to this usage , St. Ierome forbids them , * to paint their Hair red , and give it the colour of Hell fire . This was practis'd even by the Christian women , and that not because our Saviour and the Virgin Mary had hair enclining to red or yellow , as I remember † Nicephorus relates , but ( as we may gather from the Pious Fathers , who smartly reproved this usage ) because it was the Mode of the Times , and because that Colour was then esteemed as Alluring and Tempting . The short is , neither this nor any other Artificial Ornament relating to the Dress and Attire of Persons , which any ways conduces to Effeminacy and Lust is to be approved of : for we are to remember , that Garments were for Modesty sake at first : and 't is certain , that they still ought to be used to that purpose , and therefore all Immodesty and Lasciviousness in Apparel are to be shunn'd , and a Wanton Garb is to be reckon'd unlawful . In the next and last place , so is that which is any ways prejudicial to Religion and Devotion , and the concerns of them . And first , that Habit must needs prove such which is unsuitable to the time and place of Divine Worship . It is the undue practice of this Age , that they never more exceed in their Gay Deckings than when they are to appear in God's Presence . Upon This Day especially they muster up all their Bravery , and shew themselves in all their Change of Rayment , which they think is some part of the Observing of the Lord's day . It is true , this is a Holy Festival , and therefore a Decent Habit becomes it : but it is contrary to the pious design of this Solemnity , to come into God's House to shew your Finery , and to display all your Gaiety , to invite Spectators , and to distract your own and others thoughts . This is not to be allow'd of in the Congregations of the Faithful . And if St. Paul were permitted to descend from the Mansions above , and to speak to you from this place , he would certainly reprove you , as he did his Corinthians , for your Indecent Behaviour and Garb in the Publick Assemblies , 1 Cor. 11. 4 , &c. where he uses this Particular Argument to engage the women not to appear with Uncover'd heads in the time of Divine Worship , viz. because of the Angels . As much as to say , Those Glorious Messengers , those Ministring Spirits , which are generally present at the Solemn Meetings of the Christian Worshippers , take notice of their outward carriage and deportment , and particularly of their Garments and Dress . And do you believe this ( as you needs must if you give credit to the Apostle ) and yet can you with your Staring Attire outface the very Angels , yea , and the Infernal Spirits too , for some of this sort may perhaps be tempted to come hither , and behold a Sight so agreeable to them . I appeal to those of you that have not lost all sense of good and evil , whether you can think and really perswade your selves , that such an Extravagant Furniture as some of you are set up with , is fitting for this Place where you now are , and to the Sacred business you are employ'd about . Can any of you that are sober and considerate , serious and religious , think that this is a Garb agreeable to this occasion ? Do you look like those that are offering your Petitions to the Almighty , and come hither to attend to his Voice ? Is it acceptable to look Heaven in the face with a Spotted visage ? Can you perswade your selves , that this Vanity and Pride become True Worshippers ? I know what some of your Consciences dictate to you upon this Appeal which I make to you . They tell you , and that plainly and loudly , that this posture which some of you are in is no ways suitable to the present Work you come hither to be engag'd in . Your Natural Reasons inform you , that you are not fit to Pray , and to Hear the Word of God , i.e. with any fervency and devotion . Your own hearts tell some of you , that you look more like Revellers than Devotionists , that you are fitter for the Theatre than a Temple , that a Play-house becomes you far better than a Church , and that a Comedy would be a more acceptable entertainment than a Sermon . But I hope that some of you , who attend to what I say , will find the benefit of this latter , and will from this instant , date your serious Reflections on your former miscarriages in this kind that I have been speaking of , that you will be throughly convinced , that there is a great difference between God's House and your own , that that which may be tolerated in the latter is wholly unbecoming the former , that you ought to shew that Gravity , Seriousness and Composedness of Spirit here , which are not always required of you in another place . And from a sense of this , I hope you will be induced to be more Cautious in your Habit on this Solemn day than on another . Let me desire you , that you would not come hither with all your Pageantry , Shew not your Pride here , where you ought to be most Humble . Or , if I cannot prevail with you so far , if you must needs come with all your Towering Gallentry , let me perswade you to bring with you at the same time , that modest Veil or Covering , to put over some part of it , which the * Apostle advised his Corinthians to make use of in the time of Religious Worship in the Publick Assemblies . And further , I would Caution you , that upon days of Fasting and Humiliation you would wholly lay aside your Gaudy Dress . It is fitting at such a time you should lour your Top-sails , and strike your Flags . I do not wish you to turn them into sackcloth and ashes : that may favour of the Old Testament Dispensation too much : but I only wish you to leave off your Superfluous Ornaments at such a season : and methinks there should be no need of urging this upon you , seeing it is absurd for Mourners to put on Gay and Gorgeous Apparel . In this time of War and Publick Disturbance these are very unfitting and unsuitable . One would think you intended to ridicule our Martial Affairs with your Mock-Head-Pieces . Some of you perhaps may entertain these things with a Smile , and when you leave this Place improve it into something more ; but ; let me tell you , you have little reason to behave your selves thus ; and you must needs acknowledge it your selves , when you consider , that you are oblig'd to come hither ( on such serious and important Occasions ) to Humble your selves before God , and consequently to behave your selves Reverently and Modestly , and to abandon all lightness and vanity in your Attire : yea , that Garb which is lawful or tolerable at some other times is not to be allow'd of now . Again , that Attiring and Decking must needs be prejudicial to Religion which take up too much of your Time. If you rightly understand what Christianity is , you cannot but know that you have a great deal of Business upon your hands : there is abundance of Work to be dispatch'd by you , and you have but a little ( some of you especially but a very little ) time to dispatch it in : wherefore Excess and Pride of Apparel , which are always accompanied with great * loss of Time , and are known to be great wasters of your precious Hours , are an unsufferable impediment to Religion . I am satisfied , that there is none here of a sober and stayed mind , but will relish what I have said , and therefore I need not enlarge on this Particular . Moreover , there is nothing takes , the mind off from Serious Thoughts so much as the Vanity of Attire . Those that are addicted to this , trouble not their heads with the Concerns of an higher nature . The Great Work of Dressing is their Main Employment . To be Gay , Modish and Trim , to be Fine , Brave and Splendid , is that which engrosses all their Care and Solicitude : and thereby they are rendred unfit for the Service of God , and all Religious Exercise . They banish the thoughts of their present Duty , and of Death and Judgment to come , of another World after this . Thus you see on what accounts the Habit which persons wear may be a hindrance to Religion and Piety . And when it is so , we are sure that it becomes Sinful and Unlawful . Though it may seem to adorn the body , it is the blemish of the Soul , and the deformity of the whole man. And now , having more generally display'd the nature of that Excess , which I undertook to give you an account of , and having shew'd the Unlawfulness of it , I now desire you to make some Reflections upon what I have said . For it is certain , that we live in an Age that is egregiously Criminal as to this very thing . Most of the Ornamental part of men and womens Apparel is at this day unlawful , i. e. either as it proceeds from Vain Curiosity and Affectation of Novelty , or as it is a Badge of Pride and Vain-glory , or as it administers to Lust and Wantonness , or as it exceeds the Condition and Quality of those that wear it . As to this last especially , the Disorder among us is unsufferable , and utterly disagreeable to the laws of Reason , Prudence and Religion . These things I plainly and impartially set before you : and let me not be accounted your Enemy because I tell you the truth ; and that with great freedom and sincerity . And herein I follow the example of the Greatest Lights in the Christian Church . The two Chief Apostles thought it part of their Ministerial Office to rebuke their female Converts for the Immodesty and Vanity of their Head-Attire , in my Text , and in 1 Pet. 3. 3. And we shall find that the Pious Fathers and Bishops of the Christian Church afterwards esteem'd it their indispensable duty to take notice of the like disorder , and to reprimand it with great severity . * Clement of Alexandria with much ardency inveighs against the Gaiety and Vain Adorning used by the women in his time . Tertullian in two of his Treatises pursues the same subject , in the * former disswading the women from Rich and Gorgeous Apparel ; in the † latter declaming against False Hair and Painting , and such like wanton usages , which shew ( as he saith ) that ‖ they were displeas'd with God's Workmanship , and endeavour'd to mend it , but it was in a very ill way , for they made use of the Arts and Inventions of the Evil Spirit . From St. Cyprian's Discourse of the Discipline and Habits of Virgins , it appears , that some of the Christian women were very immodest and profuse in their Attire in those days ; but that Holy Bishop reprehends them with a Gravity and austerity , which became his Sacred Function . * St. Chrysostom was a sharp Reprover of the extravagant Garb and antick Dresses of that Sex. And those Religious Fathers , Basil the Great , and St. Austin remonstrated against the same Excess . The like did St. Ierom , who particularly animadverts on the High Toppings of their Head-Attire . For it seems they were then guilty of the rampant folly of this Age : they did ( as he words it ) Turritum verticem struere , Build and rear up their heads in the shape of High Turrets and Pinnacles . It was the fashion to erect here a stately Pile of Ornaments : to which , that of † Iuvenal refers , Tot adhuc compagibus altem Aedificat caput . — for he speaks it of the Women of those days . These are call'd , Turrita capita , by Festus and Varro . This Mounting Head-gear is call'd by Lucan , Turrita corona , because of its Soaring-Altitude ; and the ground it is built upon is stiled by him , Turrita frons . This is the Daring Pride which reigns among our very ordinary Women at this day . All their Rigging is nothing worth without this wagging Top-Mast . They think themselves highly advanc'd by this Climbing Fore-top : and in defiance of our Saviour's words , endeavour as it were to add a cubit to their stature . With their Exalted Heads they do as 't were attempt a Superiority over Mankind . Nay , these Babel-builders seem with their Lofty Towers to threaten the Skies , and even to defie * Heaven itself . But we must not suffer them to go uncontroul'd , if we will imitate the Religious Writers and Preachers of the first Christian Ages ( some of whom were Martyrs and Confessors ) yea , if we will follow the example of our own Pious Reformers in this Nation , who with great plainness and freedom rebuked this Vice in their time , as the * Homilies on this subject testifie , and particularly that passage in one of them , The proud and haughty Stomachs of the daughters of England are so maintain'd with divers disguised sorts of costly apparel , that there is left no difference between an honest Matron and a common Strumpet . If this was truly and honestly spoken , and commanded to be publish'd in those times , surely it may with as much truth , honesty and faithfulness be proclaim'd in ours . Nay , indeed , I do not see how a Preacher can be faithful , unless he discharges this part . He must openly declare his dislike of this Indecent Garb , he must give a check to this Ranting and Gaudy Attire . And it would be well for England , if the Magistrates would give it another check , if the Civil ( as well as the Spiritual ) Powers would shew their abhorrence of it . And herein truly they would imitate the practise of the Ancientest Law-givers and Wisest Governours . We are * inform'd , that there were Officers appointed heretofore at Athens , to oversee the Apparel of the people , that it might be modest , grave and comely , and where they found a default to punish the offenders : and more especially , they had a sort of Overseers who took care of the Attire of Women . There was a Sumptuary Law made by Numa Pompilius , to reform the Excess in Garments , which was among the Old Romans . And among these people afterwards it was order'd , that all persons and their qualities should be distinguish'd by their Habits . Our Ancestors likewise did not forget to retrench the Vanity and Disorder , which they observ'd in Cloathing : thus in King Edward the Third's time an Act was made , to appoint every degree of persons the Vesture they should wear : and Great and Eminent persons only were : permitted to wear Gold , Silver , Silk , Furs , &c. King Edward the Fourth corrected the extravagancy of the people , assigning a particular sort of Habit to every rank and order , yea , determining the very fashion of their Shooes . And as there were Laws and Statues of this nature before the Reformation , so there have been Homilies since publish'd by Royal Authority against the same Excess . And Queen Elizabeth , who was wont to be Gorgeous and Splendid in her Dress her self , took care in her 23d year to repress by Proclamation this growing Vanity in those of a lower degree . It is high time now to undertake it again , seeing it of so great a Growth . And what though herein we tread in the Steps of the present Pope ? Our being Protestants will not excuse us from imitating him , yea , it rather pushes us on to do some Greater and more Eminent thing of this sort , to compel all persons to use a modest and decent way of Araying themselves , and more especially to restrain and regulate that Sumptuousness of Habit , which those of a lower degree ( and consequently the greatest numbers of persons ) are guilty of . For , though it is true , they had notorious exorbitancies heretofore in this Nation , as to the matter of Apparel , yet they were not Vniversal , as they are now . Those of the middle and of the inferior rank are the greatest Transgressors at this day : for they are run even into that heighth of Bravery , which is allowable only in those of the highest degree . Heretofore it was said , * They that wear soft Cloathing ( or as it express'd in † another Evangelist ) they that are gorgeously apparell'd are in Kings houses : but now the Excess is such , that they are to be found almost in every house . It was said of Tyre , * Her merchants are Kings , but it may as truly be pronounc'd of England , that her Ordinary men and women are Kings and Queens , they appear in the Garb of such persons . Nay , the Apparel which heretofore was thought fit for Crown'd Heads and Princes is now despis'd by the Vulgar . This is a very deplorable consideration , and may justifie the most severe Reproof that can be given of these disorders among us . Wherefore I hope I shall not be thought to be Rigid and Censorious in what I have suggested to you . I hope you will bear with my Freedom , which is now become so Seasonable and so Necessary , when we see that the Inordinacy , which I have been discoursing of , is come to so great an heighth . What then is your proper duty in such circumstances ? How are you to behave your selves ? The Answer is obvious , viz. It is your Concern to detest and avoid the Epidemick Vanity and Excess of this Age. For though there is a lawful and harmless use of Ornaments ( as I have before asserted and made good ) and this is freely granted to those who are capable of it , yet it is evident , that the use of them is generally perverted , and they are made by most persons serviceable ( as you have heard ) to Vanity , Wantonness and Pride . As among the Latins , the word cultus is both worship and ornament , so in our English practice Decking is too much Prized and even Adored . Too many , like the Israelites , make a God an Idol of their Ear-rings ; they deifie , they idolize their Finery and Golden Habiliments . Wherefore seeing there is this great Abuse of them , you ought to be very Cautious how you use them . One of the Worthies of the Primitive Church hath well express'd himself thus , * The wearing of Gold , and the using of Soft Rayment are not wholly to be laid aside : but this we must do , we must bridle the Affections which are void of Reason , lest they carry us away to an Effeminate and Luxurious way of living . His meaning is , we should look to our Minds whilst we attire our Bodies : we must moderate and suppress our inward desires and inclinations , whilst we cloath our outward man. And then we shall not affect curiosity and vanity in our Rayment ; we shall not set our hearts on any sort of Attire , but we shall reckon it a thing wholly Indifferent . We shall learn in this matter to deny our selves , and not to make use of all our Liberty , and to go to the Utmost of what we think to be lawful . Endeavour by all means to arrive to this , and to be p●rswaded , that in the case of Apparel * Good is better than the Best , as One Phrases it , that a moderate kind of Aray is to be preferr'd before that which is Rich and Gaudy . Remember that you have solemnly engaged to forsake the Vanities of this wicked world ; and you cannot but know that Indecent Attire , Superfluity and Excess in Habit are of that number . Wherefore if you cannot reach the Perfection , which Gregory Nazianzen saith his Sister Gorgonia was Mistress of , viz. * to esteem a Plain Habit , and the Neglect of Ornaments to be your Beauty , yet know , that Ornaments must always be used sparingly , and that sometimes ( viz. when Publick Distresses and Common Calamities are our allotment ) they must not be used at all . The Ladies of Carthage cut off their Hair , in a great necessity , to serve instead of Cords and such like Tackle , for Engines of War. Yea , we have Ancienter and more Authentick Examples than this in the Sacred Records . The Israelites did the like for Religion , which these women did for their Country ; for we read , that they offer'd their Bracelets and Ear-rings and Iewels of Gold for the use of the Tabernacle , Exod. 35. 22. And at another time the women offer'd their Looking-glasses for the same service : they bestow'd their Mirrors of polish'd Brass , to make a Laver for the Temple , Exod. 38. 8. As before their Ornaments serv'd to Religion , so now their Speculums , wherein they used to behold their Finery , are made use of to the same purpose . The sum is , your Gaiety must always vail to your Devotion : you must look upon that as a mean and inconsiderable thing in respect of this : and you must with all care and resolution shun a Vanity which hath nothing at all to commend it , but is attended with many and great Evils . To this purpose , let me offer these following particulars to your consideration . 1. This is a Childish and Foolish Vice , especially in a Man , and argues great Weakness and Shallowness of judgment . For it is here as it is in Heraldry , those Scutcheons and Coats of Armoury that have the most Colours are generally the less Honourable . According to the true and impartial estimate of things , a great Variety and Profuseness of Ornaments are badges of Disgrace and Dishonour , and they proclaim the Emptiness and Vanity of those that wear them and delight in them . Such persons for the most part ( for I do not speak Universally , because here and there a Man of a Brave mind may be incident to some particular Vanity ) such , I say , are most commonly men of little or no worth : herein resembling Tulips , and some others of the finest and most beautiful Flowers , which are very useless and unprofitable Vegetables in the life of man. Wherefore , to prize our selves or others for our Outside , for our Dress is a sign of a weak and light mind : it is an argument of a vulgar and common Spirit . Thus Herod Agrippa ( whom you read of Acts 12. ) was call'd and esteem'd as a God by the silly people for the brave Shining Suit which he wore , saith * Ioseph the Iew. They are the words of a Judicious Man , † The Vanity of loving fine Cloaths and new Fashions , and valuing our selves by them , is ( saith he ) one of the most Childish pieces of folly that can be . Or , if there be any exception against this Citation , as if it were taken from one who had some inclination to the other Excess ( as I find he is partly charg'd ) then hear what is said by another , a Noble and a Gallant Person , the Great and Learned Sir W. Raleigh , whose testimony is unexceptionable , because he was conversant with Courts and Bravery , and bore a great part of this himself . Yet this is his brief determination in the case , * No man is esteemed for Gay Garments but by Fools and Women . This may seem to be somewhat sharp and severe , but you cannot disallow it , if you remember , that it was the result of his deliberate and studied thoughts . He was sensible ( and the more because of the Experiment he had made himself ) that Light and Vain Apparel doth most commonly shew the Soul to be such , that much Ornament is too frequently an indication that the Heart is pleas'd with Painted Vanities , that the person can entertain himself with Butter-flies , and that he can fall in love with the gaudy tinctures of a Peacock's Tail. 2. This is an Excess that is Troublesome , as well as Foolish . A Good man would find himself over-burden'd under the Pomp of Apparel : he would think himself clogged with the multiplicity of Attire . A modest and sober woman would esteem it a very Irksom Employment , to bear about her all the Ornamental Implements of the vainer sort of that Sex. She would count it more than Atlas's work , to sustain such a Weight . This was the sense of the Sober and Wise Men of old , as we may gather from what Clement of Alexandria saith on this occasion , * I cannot but wonder , saith he , that they are not tired , whilst they carry such a Burden . And Tertullian hath words to the same purpose concerning the † Ponderous and Tedious Ornaments of his time , which he stiles ‖ Impediments . And it appears from what Seneca saith in one of his Epistles , that this was the usual * Name they had in his days , and that very justly . Conformably to which it was said of a Great Lady , that † She labour'd under the load of her Finery . In short , it is not to be question'd , that there are some Fashionable parts of Attire , which are in themselves a Torment ; and would be really thought to be so by them that wear them if they were compelled to it . Then we should hear them complain and cry out against their now applauded Aray , and it would fit as uneasily on them as the Tunica molesta . 3. This Extravagance is the nurse of Idleness . For it is not a Working Habit which they wear , but calculated only for Holidays and Festivals . Besides , their perpetual Pranking and Decking themselves , and minding those things which appertain to it take up their Time , and they scarce have leisure for any serious business . And further , this Pride which they nourish will not suffer them to bestir themselves , and set about any laborious employment . We read therefore that Pride and abundance of Idleness met together in Sodom , Ezek. 16. 49. Thus their immoderate love of Delicate Cloathing is an advancer of Sloath and Laziness . 4. It is usually attended with Luxury . Their Eating and Drinking are answerable to their Garments . The Dining-room and the Dressing-Chamber hold correspondence with one another . It is true , we may observe that it is not always thus ; there are some Fashion-mongers who half starve themselves to feed their Pride : they flaunt it in Cloaths , but are very poor Eaters , not that they are not willing to indulge their Palates , but only because their Incomes will not afford it . They can't purchase provision for their backs and bellies both . That they may be lavish in their Garb , it is necessary that they cut themselves short of their Food , and fare very meanly . But generally it is otherwise , the Table bears Proportion to the Attire : the Feeding is as high and sumptuous as the Cloathing . Thus Pride and Fulness of bread are companions , Ezek. 16. 49. And ( as it is represented in the Parable ) the being cloath'd in purple and fine linnen , and faring deliciously every day go together , Luk. 16. 19. That Wanton Woman who wore the Richest Pearls at her ears , drank them at last . 5. This Exorbitancy in Apparel is attended with Immodesty and Lewdness . For as Vain Attire arises oftentimes from Wantonness ( according to what was said before ) so it begets it . The natural Bashfulness and Reservedness of the Sex are put off when this is put on . Blushing , the Loveliest colour in the world , disappears when these Gay Varieties shew themselves , Now they apparently endanger themselves . and hazard their chastity . Nay , they wilfully expose it , by making their Habit the fuel of Temptation , and an Incentive to Lust. They generally trim themselves , that they may be more Saleable . Dinah went out to see the daughters of the land , Gen. 34. 1. that is , saith * Iosephus , upon some great Festival day she went to see the Finery of the women of that Country . And I may add , it is as likely that she went to shew her Own : and we read what was the dismal Event of it . She that is extravagantly Dress'd doth thereby tell Spectators what her inclinations are . Her hanging out those Flags is a sign that she is ready to Surrender . Or take it in the plain language of our * Homily , What other thing dost thou by this means but provoke others to tempt thee , to deceive thy soul by the bait of thy Pomp and Pride ? What else dost thou but set out thy Pride , and make of the indecent apparel of thy body the Devil's Net , to catch the souls of them that behold thee ? In brief , a Woman by the Immoderate Delicacy and Gaudiness of her Habit shews , that she is fitted for all vile and lewd Purposes . † Nil non permittit mulier sibi , turpe putat nil Cum virides gemmas collo circum dedit , & cum Auribus extensis magnos commisit elenchos . 6. Vanity in Apparel is the great bane of Iustice and Charity . There are many that lay others Revenues on their backs , and run into Debt to cloath themselves in a gaudy dress . These men and women wear not their Own Cloaths , as proud as they are of them : but are fine and gay at others charges , yea of poor and mean Tradesmen sometimes , which is is an intolerable piece of Injustice . It is by their Profuseness that they put themselves out of a capacity of satisfying their Creditors , and doing many other just and honest acts which are necessary to be done . But their Expensive Pride is much more an hindrance to Relieving the poor : for they can't afford to be Lavish on themselves and Liberal to the necessitous . And if some of them cannot or will not pay for their Bravery , how can it be expected , that those who are in Want should partake of their Alms ? If they refuse to be Just , what hope is there that they will be Charitable ? Here we might lament how the Extravagancy of some persons Finery is a hindrance to their acts of Beneficence . What they superfluously and vainly lay out on their Attire might serve to supply some necessitous people's Nakedness . How many a poor Orphan or Widow might be cloathed , how many a poor Creature in the Hospitals might be reliev'd , if the superfluous bravery of some persons did not make them uncapable of doing such a generous act ? In a word , how many good deeds of Charity and Hospitality ( which are so acceptable to God and man , and for which some amongst you are so Eminent and Renowned ) I say , how many of these noble acts are daily lost in this Great City , upon this very account , viz. because they expend that on their Vain Decking which would afford necessary Covering for the poor ? But , to proceed , 〈◊〉 and lastly , Let me disswade you from this Vice , by the consideration of the Fatal Consequences of it . In the third Chapter of Isaiah , where the Superfluous Attire of the Sex , and those Ornaments that were abused by Pride and Wantonness are particularly enumerated , there is also added the Punishment which shall be inflicted on those proud daughters of Sion ; such a Punishment as answers to their Sin , And it shall come to pass that instead of sweet smell , there shall be stink ; and instead of a Girdle , a rent ; and instead of well-set hair , baldness ; and instead of a stomacher , a girding of sackcloth ; and burning instead of beauty , V. 24. And because this Pride of Apparel was Epidemical , it was to be avenged by a General Plague and De●olation , v. 17. and afterwards , v. 25 , 26. It is observable , that Ierusalem's approaching Misery was set forth by a Girdle hid in the ground and marred , Ier. 13. 6 , 7. which fore-signified the decay of their Finery ( for the Girdle was a Signal part of it , and therefore you find it mention'd in the fore-nam'd Chapter of Isaiah , where the whole Wardrobe of the Sex is reckon'd up : ) I say it fore-signified the utter decay of their Affected and Vain Bravery , viz. by the Captivity which was drawing near . Among the Judgments denounc'd against Iudah , in Zeph. 1. this is one , that God will punish all such as are cloathed with strange apparel , v. 8. He will severely animadvert on those vain persons , who out of their greedy desire of new modes of Attire , seek after those that are brought : from foreign Countries . And we find it not only thus in general , but there are Particular Judgments inflicted on individual persons for this Sin which I have been disswading you from . Immediately before the mentioning of the singular vengeance of God upon Iezebel , viz. how Iehu's horses trod her under foot , and how the dogs devour'd her carkase , it is taken notice of , that she painted her face , and tired her head , 2 Kings 9. 30. i.e. she was addicted to that Vain Excess which I have been reproving , and you hear what was the End of her , you read what was the recompence of her Pride as well as of her other notorious enormities . In the New Testament we have Herod a remarkable Example of God's Judgment in the like kind . He was proud of his Bright Apparel and his Gay Oration , both which caus'd him to be ador'd by the Vulgar who saw and heard him : and for this his prophane Insolence he was struck by an Angel from heaven , and died miserably . Though there are no Instances of this sort in these our days ( we being under another Oeconomy of Divine Providence ) yet still the Justice of God is the same ; and though it be not visibly and presently executed on the Sons and Daughters of Pride , yet it is always due to them , and it now conveys a real Curse along with it , and shall be consummated in Eternal Vengeance . Their Immodest Habit , with all the Vices that are retainers to it ( of which I have particularly spoken ) will procure them a very severe Punishment . They , like the Beasts of old crowned with Garlands , are gay and trim , but it is in order to their being Sacrificed . They are Aray'd and Bedeck'd , that they may fall a Splendid Victim to the Divine Justice . I request you to ponder this in your thoughts , that you may not be convinc'd of the Truth of it by an Experiment in your selves . Whatever apprehensions you have had of this matter heretofore , I wish you may for the future conceive aright of it . And this you cannot do , unless you be really perswaded of the intrinsick Evil of the thing , and likewise of the Certainty of that Judgment which will follow it . It is a commonly receiv'd notion among the generality of persons , that the Variety of Fashions , and the Excess of Vain Apparel , which are now so usual in this Nation , contribute much toward the advantage and welfare of it : For hereby , say they , the poor are set on work , many families are maintain'd , thousands daily get their livelihood , and consequently this Vanity of Attire is for the good of the Common-wealth . If this be good Arguing , then it is equally for the Publick Good to be Drunk , and to be arrant Gluttons , and to indulge all manner of Debauchery : For hereby the Wine-Merchants and Vintners , all that sell or dress the choicest Vineyards are enrich'd , and under these a great many poor and indigent Folks are maintain'd and provided for : and therefore we may conclude , that Intemperance and Sottishness are Publick Benefits to the World , as well as the Inordinacy of Apparel . But how can we with any Reason defend this latter , when it hath been proved ( and all that have their Eyes open cannot but see it ) that this Excess brings with it Idleness , Luxury , Lewdness , and is an Enemy to Justice and Charity ( the two great Props of a Nation ) and therefore must needs be disadvantageous to the Commonwealth ? Hence it will follow ( notwithstanding these Mens false Reasonings ) that this Pride of Apparel is the nurse of Poverty . And there are abundant Instances to prove this . Too rich and gorgeous an Habit hath brought many a one to a Mourning Dress . Their Costly Aray hath reduced them to Rags , to want and penury . And let me tell you , this will be the Publick Fate , if you do not speedily prevent it . Our Expensive Vanity in Attire , with the Pride and Wantonness and other disorders , which are its constant retinue , will be our Ruine . This may seem to be an Harsh way of treating you from the Pulpit : but I assure you , it is such as your Condition calls for , and therefore think not these Reproofs and Menaces to be unseasonable . Though I must needs say , I had not dealt thus with you , but that I saw no other person would undertake this work . Or , if any hath attempted it , it is evident that their Undertaking hath proved successless . Wherefore it was requisite to urge this matter afresh , and freely to set before you your Fault and your Danger , that you may seriously reform the one , and happily avoid the other . This is the grand design of my present Enterprize , and I hope it will not be altogether void of success . To which end I will conclude with an Exhortatory Address to those who are most concern'd in this Discourse , because they are generally the most Criminal . Let it be your chief study to deck your selves with those Ornaments that embelish the Soul , and adorn the Life and Conversation . Put ye on the Lord Iesus Christ , as the Apostle is pleas'd to express it , Rom. 13. 14. Put on bowels of mercies , kindness , humbleness of mind , meekness , long-susering : and above all these put on charity , which is the bond of perfectness , which is as it were the rich gridle that ties all your spiritual Attire together . Col. 3. 12. More especially , be exhorted in the same Apostle's Words , to adorn your selves with shamefacedness and sobriety ; and in the language of another Apostle , Let your adorning be the hidden man of the heart , in that which is not corruptible , even the ornament of a meek and quiet spirit , 1 Pet. 3. 3 , 4. Which Words ( as I told you before ) do not exclude all Ornaments of the Body . If they exceed not Christian Modesty and Gravity , and offend not against the other Rules before laid down ; and ( in a word ) if they are not unbecoming women professing godliness ( as the Apostle speaks , 1 Tim. 2. 10. ) you may lawfully use them . But then you must be sure that you do not by means of these , or in the use of them forget and neglect the Inward and Spiritual Adorning . Nay , you must be Chiefly concern'd for this latter : for this is the sole Ornament of the Spouse of Christ , who gave himself for his Church , that he might sancti●ie and cleanse it with the washing of water by the word , that he might present it to himself a Glorious Church , not having spot or wrinkle , or any such thing ; but that it should be holy and without blemish , Eph. 5. 25. &c. This is the Beauty and Finery which you are to be solicitons about : and let the Care which others take in beautifying and garnishing the Bodies remind you of a much Greater Concernedness , which you ought to shew for your Immortal Spirits . It was a Specimen of a great Devotion and Religion in that Good Father , who one time observing a Harlot , and minding how curiously she had trick'd up her self , and how elaborately she had made her self fine , stept aside and retired into his own breast , and there sharply chid himself , because he had never taken half so much care in adorning his Soul , for the entertaining of the Holy Iesus , as that vile Curtezan had done in trimming of her body for the pleasing of her lewd guests . Thus we may make the Vanity and and Sinfulness of others administer to our Pious Thoughts and Reflections . Let him who beholds the utmost gallantry and splendor of the most Polished Creature , presently turn his eyes inward , and look upon his Naked Soul , and blush at his neglect of it . How nice and exact are Vain persons in accoutring and furbishing themselves ? And that their Bodies may not be disproportionable to their Apparel , what cost are they at to repair and beautifie those houses of clay ? What little Arts and Methods do they use to set off themselves ? They are not ashamed to borrow the Beauty which they boast of from a Drug or a Dark Spot . Some of them are at the trouble every day of putting on a New Complexion . But be not you of the number of these Gaudy Fools : let your principal design be to beautifie your Minds , in adorning of which you cannot spend too much time , or take too much pains . To this purpose , think seriously of the Excellency and Worth of your Souls , remember that this is your Better Part , and therefore you ought to be solicitous above all things to have this adorn'd with Divine Vertues and Graces . And consider likewise , that these are the only True and Valuable Ornaments , these alone deserve that Name , because they have an intrinsick worth in themselves , and convey an inward and substantial Excellency to those that have them : and ( which is the highest commendation of them ) they * are in the sight of God of great price , as the Apostle informs us . These Rich Jewels and Diamonds carry a commanding Lustre and Splendor along with them , and even sparkle in the ●yes of Heaven . These therefore must be esteem'd by you as the True Christian 〈◊〉 , as the Genuine Bravery , which outshines , and at the same time darkens and sullies all the most exquisite Embelishments of Art. And therefore these are to be infinitely preferr'd in your wishes , desires and affections before them . Lastly , These will fit you for those Shining Robes of Glory , those Garments of Light and Everlasting Happiness , which you shall be cloathed with in the highest Heavens . Christianity Mysterious . A Sermon , shewing the true Meaning and Acception of the Word Mystery in Scripture : And why the Christian Religion is call'd a Mystery . Occasioned by some late Socinian Writings , which explode all Christian Mysteries . 1 TIM . III. 16. And without controversie great is the Mystery of Godliness . THAT there are Fathomless Depths in the Gospel which none can arrive to the full knowledge of , that there Profound Abysses in the Christian Religion which utterly surpass our conceptions , and are above the comprehension of all Humane Reason , be it never so exalted , is a Truth as bright and manifest , as perspicuous and illustrious as the Writings of the New Testament can possibly make it . Here the kingdom of heaven is compared to an hidden treasure , Mat. 13. 44. Here we read of hidden wisdom , 1 Cor. 2. 7. of the wisdom of God in a Mystery , in the same Verse , of the deep things of God , v. 10. of things hard to be understood , 2 Pet. 3. 16. of things which have not enter'd into the heart of man , 1 Cor. 2. 9. Finally , if a Mystery be a Religious Secret ( as will appear afterwards ) then there are many Mystical things in the Gospel , and Christianity it self is a Mystery , and a Great one , as the Apostle here assures us . The Reasons of which Denomination , if we particularly enquire into , I conceive this Account may be given of it . It is stiled so upon this double ground , 1. In way of Comparison . 2. On a Positive and Absolute consideration . As to the former , I will prove that the Christian Religion is a Mystery , as it may be compared with , or distinguish'd from Other Mysteries , viz. Iewish , Pagan , Heretical , or Antichristian . First , It is stiled a Mystery in opposition to the Iewish Rites and Observances , which it is well known were Mystical and Obscure . The Holy of Holies it self was dark , and receiv'd no Light at all into it . The Ark was viel'd from the eyes of the people . All the Mosaick Ceremonies were Mysterious in that they signified something else ; they pointed at some Greater and Hidden thing . Wherefore it is no improbable and groundless thought that our Apostle , who in his Epistle to the Hebrews , so often compares Christianity with , and opposes it to the Iudaick Rites , hath an eye to them here , and denominates Christianity from them , telling us , that it is a Mystery , not such as was under the Mosaick Pedagogy , but a Mystery of a peculiar and a higher nature . Besides , there were Other sorts of Mysteries among the Iews ; thus , though the Cabala was afterwards made up into a Body , which is now the Talmudick System , yet even in St. Paul's days , and long before , the Dark and Intricate Conceits , the Mysterious Criticisms about Words and Letters contain'd in it , and constantly transmitted by Tradition , were much in vogue . So the Gematrian Art , whereby they pretended to shew the Numbers and Years included in certain words in Scripture , was in use among the Iewish Rabbies betimes . And further , it is not to be doubted , that the Hebrew Doctors began before the Apostle's time to turn the Old Testament into Allegories , and to offer Mystical Interpretations of the Bible , excluding the Literal one , or much to the prejudice of it . To all these perhaps the Apostle might allude , when he pronounces Christianity to be a Mystery , such a one as consists not of Curiosities and Niceties , much less of Misrepresentations of Scripture , but is in it self both Weighty and True. Secondly , It is a Mystery in opposition to , and defiance of the Healthen Prophane S●perstitions , which likewise were Obscure , Abstruse and Intricate . The Pagans in imitation of the Iews ( for they aped them in many things ) built their Temples , but especially one part of them , Dark : they had Sphinxes and Puzzling Pourtraitures belonging to them . They hid many of their Rites and Usages from the people , lest they should be prophan'd ( as they thought ) by being exposed . Several of the Roman Observances , which related to Religion , were known to the Priests only , and were forbid to be discover'd , unless upon some extraordinary occasion , to any others . The Gentile Worshippers generally delighted in Groves and Dark Recesses : and indeed some of their Superstitious , Ceremonies were so lewd and seandalous , that they on that account forbore to make them common , and to bring them to the light . These therefore are justly call'd , * Meretricious Mysteries by one of the Fathers , and by another , † the Mysteries of Daemons , and by the former of these Writers , ‖ the Dark Inventions of Daemons . Concerning the Druid's Caesar informs us , that they thought it was absolutely unlawful to commit to * writing , or any ways to divulge to the Prophane their Mysterious doctrines . Those that were initiated into the Pagan Secrets , were obliged by a solemn Oath not to discover them . Therefore Herodotus professes , that † he was not free to tell the Egyptian Mysteries , relating to their Gods , which had been communicated to him by some of their Priests , on condition that he should not reveal them to the Vulgar . It is not unlikely , that our Apostle , who in so many places alludes to Heathen Customs and Usages ( as the Races among the Grecian Youth , their Wrestling and Fen●ing , and other Olympick Exercises ) hath reference here to the Celebrated Mysteries among the Pagan Nations . And it is observable that some of these were wont to be signally stiled by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Great Mysteries . The Solemnities of the Syrian Goddess are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by * Lucian : and so other Feasts among them were eminently call'd † the Great ones , and others the Lesser . Which induced a very ‖ Learned Critick to think , that here is in the Text an allusion to those Gentile Mysteries . And so it is , as if the Apostle had said , There were Solemn Rites and Observances among the Pagans , which ( as some of you know ) were wont to be call'd Great ; but let me tell you , the Mystery of Christianity far surpasses them all , and therefore deservedly challenges that Title . And further , the very Morality of the Pagans was wrapt up in Mysteries . The Ancient Druids and Gymnosophists used this way of Teaching . And 't is well known , that the Egyptians delighted to express their conceptions in Hieroglyphicks . The Greeks more especially affected to muffle up their Ethicks in Fables , Allegories , and Emblems . Particularly Pythagoras and his followers were much pleas'd with Numbers and Symbols . And in a word , all the Ancient way of Moralizing was by Symbolical Representations , Parables and Mysteries . But the Apostle lets us know , that these Abstruse modes of Instruction are seldom used under the Gospel , that Christianity is a Mystery of another kind and way . Thirdly , This is call'd so in opposition to some of the fond Inventions of Hereticks and Seducers in the Church . Thus Simon the Sorcerer , the Ringleader of that Order , had his particular Mysteries , which he had the confidence to call in a Canting way , * the Mysteries of Life , and of most perfect knowledge , as Epiphanius relates . Who also tells us , † That he invented New Names and Titles of things , which were dark and obscure , and yet none could be saved , unless they learn'd these new-coyn'd Mysteries . So the followers of Basilides and Carpocrates , and other Hereticks of the First Times pretended to a profound and abstruse sort of knowledge , and such as the Vulgar were strangers to : and they gave themselves the Title of Gnosticks , from their insight into these High and Mysterious matters . They bragg'd ( as the forenam'd Author saith ) that they aspired to that which was ‖ more sublime , and more worthy of being known , than what other Men aim'd at . The Aeones of the Valentinians , and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which they express'd in strange and barbarous appellations , were cried up as * Great and Wonderful , and Vnutterable Mysteries , and such † Sublimities as are not to be perceiv'd by sight or express'd by words . The Mysteries of the Ophitae are particularly mention'd and related by ‖ Epiphanius . The † Sabellians pretended to some Secret Doctrines which their party had receiv'd concerning the Nature and Person of Christ. † Manes and his followers the Manicheans boasted of their peculiar Mysteries . And it was the constant genius and humour of several others of the succeeding Hereticks to amuse men with Vain and Strange Terms , to darken the notion of things , to render the doctrines of Christianity obscure , to cast a Mist before mens eyes , by making use of a wild , uncouth and unintelligible Iargon . Several of them affected Mysteries in Letters , Names , and Numbers , and thereby studied to confound mens minds with Perplexed and Abstruse Notions . They pretended to , and boasted of particular Choice Secrets , which were appropriated to themselves , and hid from all others , for they were to be communicated only to the Wise and the Coelestial ( as they call'd them , ) but those that were Animal and Carnal were not able to penetrate into them . In contra-distinction to these , the Apostle , who foresaw these Mysterious Cheats and Impostures in the Church , and who in 1 Tim. 6. 4. and in other places of his Epistles plainly foretold them , is pleas'd to call the Christian doctrines a Mystery , to signifie that they are such of a singular kind and nature . In the last place , Christianity in its Purity and Simplicity is most justly stiled a Mystery , in opposition to that which is called by the same Holy Pen-man , the Mystery of Iniquity , 2 Thess. 2. 7. Conformably to which stile we read of Mystery , Babylon the Great , Rev. 17. 5. by which questionless is meant the Church of Rome , or the Corrupt and Idolatrous part of it at least . Yea , we are inform'd , that this very word MYSTERY is found inlay'd in plain and legible Characters within the Roman Pontif's Triple Crown . Indeed the Main of the Roman Religion is Mystery and Disguise . They pretend one thing , and really are another . They seem to have cast off Pagan Idolatry , but yet they too apparently symbolize with it in a great part of their Worship . Heretofore they paid Adoration to Venus , and now to the Virgin Mary : of old they pray'd to False Gods , and now to Saints and Angels ; before they fell down to an Idol , and now to the Cross. Thus they have given the Idolatry of Old Heathen Rome a little finer Turn : otherwise it is the same that it was . They boast of their Miracles , but they are not other than * Lying wonders , a sort of Religious Legerdemain or Juggling . They at some times pretend to greater Strictness , Mortification and Austerity than others , but none are generally more Loose and Licentious . Thus there is a False and Counterfeit Shew of things in the Papal Constitution , there is an horrid Mystery of Iniquity , call'd , The Mystery of the Woman and of the Beast , Rev. 5. 7. In contra-distinction , to which the Apostle , who by a Prophetick spirit foresaw what would come to pass , gives the name of Mystery to the True Primitive Christianity , this being indeed such , but of quite another nature than the Superstitious and Corrupt Religion of the Roman Church . But I am to give a farther and more positive account of this matter ; wherein I will clearly and distinctly assign the true acception and meaning of the word Mystery in the Writings of the New Testament , which hath of late been very much mistaken and grosly perverted , meerly to maintain an Opinion , which some persons think serviceable to the Cause they have espoused . Christianity is entitul'd , a Mystery , not only Comparatively , or in a way of Opposition to other things ( as I have shew'd already ) but Absolutely and Positively , because it is really so in it self . Take this in these two Particulars ; it is call'd a Mystery by the Apostle , because , 1. It was so . 2. Because it is so now . First , I say , it is justly stiled a Mystery in regard of what it was heretofore . The doctrine of Christianity was hid , and shut up a long time : and to this the following Texts refer , and therefore ought to be applied . Christianity is said to be a Mystery which was kept secret since the world began , Rom. 16. 25. for it is evident , that by Mystery here is not only meant the Calling of the Gentiles ( as some imagine ) which indeed was Mysterious , and kept secret till Christ's Coming , but the way of the Salvation of men , in general , by Christ Iesus , which is the grand thing contain'd in the Gospel . That this is here to be understood may be gather'd from the preceding words of the Apostle , my Gospel and the preaching of Iesus Christ , which are synonymous with the Mystery ; and from the subsequent words , made known to all nations for the obedience of faith , where the great end or design of Christianity is express'd , viz. that men may be brought to yield obedience to the divine Commandments by believing the Gospel , for in this very form of words the Apostle had before in this Epistle told them what was the design of his Apostleship , and of his preaching the Gospel , it was for obedience to the faith among all nations , Rom. 1. 5. This Faith and this Preaching of it , saith he , were a Mystery heretofore ; in all those past perpetual ages , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which we render since the world began ) men had but a very dark Notion of these things : in all those preceding Dispensations they were scarcely thought of , for though it is true , there were constantly , through all the several Models and Administrations of Religion some Intimations of this , and Tendencies , as it were towards it , yet the notices that could be gather'd thence were but mean and obscure , and they were at the best but faint glimmerings of that Glorious Light , which was afterwards to break forth . Of this the Apostle speaks again , Eph. 3. 3 , 4 , 5. where the Gospel is call'd , the Mystery , and the Mystery of Christ , which in other ages was not made known unto the sons of men . And in ver . 9. he calls it , the Mystery which from the beginning of the world had been hid in God. For though the word Mystery in this place also hath a more particular and special respect to that fore-nam'd Secret of the Conversion of the Gentiles ( as appears from the 3 , 4 , 5 and 6 Verses of this Chapter ) yet it is not wholly restrained to this , but comprehends in it the whole Gospel-Dispensation , the Doctrine of Salvation and Redemption by Jesus Christ , which he calls preaching the unsearchable riches of Christ , v. 8. And then immediately in the next verse he calls it a Mystery , a hidden , secret , unsearchable Mystery ; that is , it was so with respect to the former Times , it had been hid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from ages ( as 't is in the Greek ) and that in God , namely according to his Eternal Decree and Purpose . But because the Apostle applies it to the wonderful Converting and Reclaiming of the Pagan world , therefore some hence conclude , that it is not meant of the doctrine of the Gospel and of Christianity it self . But they are mean Arguers that talk thus , and they discover themselves to be no Genuine Sons of Reason , for every one knows that Particulars are not inconsistent with Generals , and that one excludes not the others . And besides , they shew that they are not acquainted with the Comprehensive Sense of Scripture , and have not studied the Sacred Stile , which is of a wonderful Latitude , and at the same time contains in it both a Singular and a Common , a Special and a General , a Restrain'd and a Larger Meaning . There is another Text that confirms this , Col. 1. 26. where the Evangelical Dispensation is call'd a Mystery , which hath been hid from ages and from generations . They palpably misinterpret these words , who apply them wholly to the admitting of the Gentiles into the Church , for the word mystery refers to the dispensation of God , i. e. the Evangelical Preaching , and the fulfilling of his word , viz. by the Ministry of the Gospel , in the immediately foregoing verse . These , saith the Apostle , are a Mystery , because the things which are now preach'd and proposed in the Gospel were hid from those that lived in the former ages . And though it is added , that God hath made known to his Saints the riches of the glory of this mystery , yet this is spoken Comparatively , and not Absolutely , for these riches are the unsearchable riches of Christ , as we heard before , that is , they still remain in a great measure hidden and unknown to us . Thus in these three places it is evident ▪ that the Evangelical Doctrine is call'd a Mystery chiefly in respect of the Iews and Gentiles of former ages . It was conceal'd from the one under Types and Shadows and Mystical Rites : it was kept secret from the other by their adhering only to Natural and Philosophical Principles . In short , the first knew little of it , the second knew nothing ; therefore it is deservedly call'd a Mystery . And there are no other Texts but these can be produc'd where the word mystery is mention'd , with relation to what Christianity was heretofore . It is true , when our Saviour arriv'd , it was reveal'd , and in some manner laid open ; but yet not so as that it ceases to be a Mystery . Which is the next thing I propounded , viz. that Christianity is still a Mystery . In this respect , and not with reference to what it was before , it hath this denomination in these Texts of the New Testament , which I shall now produce , and briefly glance upon . First , our Saviour himself calls the Grand Doctrines of the Gospel , the mysteries of the kingdom of heaven , Mat. 13. 11. where not the Parables ( as some fancy ) in which those Evangelical Truths were couch'd , but the Truths themselves are meant : for if it were otherwise , Christ would have call'd them Parables , and not Mysteries : but we find that he calls them by this latter name , and that in plain contradistinction to Parables , as may be observ'd not only in this v. 11. but in 10 and 13. And this is more plain from the Parallel places in Mark 4. 11. and Luk. 8. 10. Those therefore that confound Parables and Mysteries here have not learn'd to distinguish of things aright , they make no difference between Comparisons or Dark Representations of Spiritual things , and the Things that are Compared and Represented . Parables are the former , but the mysteries of the kingdom of heaven are the latter . And the reason why many of the Substantial Truths of the Gospel , or the kingdom of heaven ( for in the stile of the New Testament these are the same ) are thus denominated , is , because of the great Obscurity and Difficulty which attend them . Again , not only our Saviour but the Great Apostle uses this language , when he speaks of the Great Matters of Religion : these are said by him to be the wisdom of God in a Mystery , 1 Cor. 2. 7. not only because they were hidden from former ages , and from the Princes of this world , v. 8. ( both Iewish and Pagan Rulers ) but because they are in themselves Mysterious and Obscure , as the Apostle explains himself in v. 9. by applying that passage , Eye hath not seen , nor ear heard , neither have entred into the heart of man the things which God hath prepared for them that love him . It is no wonder , saith he , that they are ignorant of these Great things , viz. the Method of Redemption and Salvation by Christ's Undertaking for us , and all the Benefits and Priviledges that attend these ( for these are the things which God hath prepared and provided in the Gospel : ) it is no wonder that these are not fully known and perceived , because they are Mysteries , they surpass all humane understanding , they are not to be comprehended by our weak and shal●ow intellects ; though , it is true , the knowledge of these Great Articles of the Christian Faith , so far as it is conducible to Salvation is imparted to all true Believers , as it follows , God hath reveal'd them unto us by his Spirit , v. 10. And these things are said in several other places of the New Testament to be revealed ; which is not to be understood as if they were so reveal'd , that we can fully comprehend them , and see throughly into the nature of them , but they are so reveal'd and discovered , that we have some knowledge of them , and as much as is requisite ( and no Wise man would desire more : ) but more is unknown than is known . Hence we may understand that Paradox of the Apostle , to know the love of Christ , which passeth knowledge , Eph. 3. 19. The Undertakings of Christ wherein he shew'd his transcendent Love to us may be known , and yet they pass knowledge , they far exceed the utmost conceptions we can form of them . Next I might add , that the Apostles are call'd the stewards of the mysteries of God , 1. Cor. 4. 1. where all Commentators of Note understand by the Mysteries of God , the Dispensation of the Word as well as of the Sacraments , and other things belonging to the Evangelical Ministry . Indeed , the whole Administration of Christianity is meant here : this is a Mystery , yea , even now it is so , for the Apostle actually applies this Appellation of Stewards of the Mysteries of God to himself and the Ministers of Christ. Christianity then is a Mystery : there are several things in it of that exalted and elevated nature , that humane understandings cannot possibly comprehend them : some doctrines lie under perpetual Obscurity , they will by no means undergo a scrupulous examination , they will not bear a strict and severe scrutiny manag'd by mere Reason . Again , the Apostle makes mention of the mystery of his ( i. e. Gods ) will , Eph. 1. which , as the Context plainly shews , is meant of the Wise , but Mysterious Method of Man's Salvation contain'd in the Gospel as it is now preach'd , for there is not any one word or syllable in the foregoing or following verses , that seems to restrain it to what it was before , viz. before Christ's Coming . And again , in chap. 6. of this Epistle , v. 19. we read of the mystery of the Gospel , where it is simply and irrespectively spoken ( that is , without any regard to former Times and Ages ) of Christianity , or the Gospel it self , and the true nature of it . And that the Apostle refers not to what was past , but speaks of the Gospel as it was at that time when he preach'd it , is plain from this that he immediately adds , that for this very Mystery of the Gospel he was then an Embassador in bonds , v. 20. But it may be Objected , how could the Gospel be Mysterious and Abstruse in it self , when the Apostle in the same place would have the Ephesians pray for him , that he might make it known ? The Answer is plain from what we observ'd before upon Eph. 3. 19. Though it be Mysterious and Dark , and may be said to surpass knowledge , yet it is in some degree to be known , and consequently may be made known , i.e. so far as the things are capable of it . The Truth and Certainty of all the doctrines of the Gospel may be discover'd , yea and demonstrated to the minds of those who are fitted and prepared for it : but still the Efficacy of sundry Evangelical Truths is kept secret from some persons for a time , and some of them are of that quality , that they will ever surmount and baffle the utmost efforrs of our Intellectual Powers . In another place , Col. 2. 2. the Apostle mentions the mystery of God and of the Father ( or rather it should be rendred , even of the Father ) and of Christ , that is , the Gospel or the Christian Religion , wherein God the First Person in the Glorious Trinity is declar'd to be the Father of Christ , and Christ the Second Person is declared to be the Eternal Son of God , and God himself . These and the like Fundamental Principles of Christianity are Dark and Mysterious ; and because of these Sublime Truths Christianity it self hath the name of Mystery given to it . If there were no other place in the New Testament but this , where the word mystery is found , it could not create wonder , that the Socinians , even for the sake of this alone , contend that Christianity is not simply and absolutely call'd a Mystery in Scripture , for here the Godhead of Christ as well as of the Father is asserted , for the word God is attributed to both Persons ( God even the Father and Christ being the same with God , who is both Father and Christ ) and consequently if they deny Christ to be very God , ( as they do ) they must deny the Father to be so too . I proceed to another Text in the same Epistle , Col. 4. 3. whence it is manifest , that in the stile and idiom of the New Testament the Gospel or Christianity hath the name of a Mystery , for the Apostle expresly calls it the mystery of Christ ( the same with the mystery of the Gospel , in the place before mention'd ) and he requests the Prayers of the Colossians for him , that God would open unto him a door of utterance to speak this Mystery of Christ , i.e. freely and openly to preach the Gospel , as appears further from what follows next , for which I am in bonds , that is , a Sufferer , a Prisoner for my preaching the Tru●hs of the Gospel . So that it is impo●sible ( whatever is suggested to the contrary ) to understand the word here any otherwise than of the do●trine of the Gospel , as it was then preach'd by this Apostle : this is Mysterious and Hidden , and in many things Inexplicable . So again , in 1 Tim. 3. 9. by the mystery of the faith , which the Ministers and Officers of the Church are exhorted to hold , i.e. to defend and maintain , must needs be meant the Evangelical Truths and Doctrines . The holding the mystery of the faith , is the same here with holding fast the form of sound words , 2 Tim. 1. 13. that is , the Articles of the Christian Faith , the doctrines of the Gospel . And lastly , in that Text , on which I found the present Discourse , Religion is call'd , the Mystery of Godliness : for immediately after the Apostle had made mention of the Truth , which is held forth as on a Pillar in the Christian Church , he assigns some of the greatest and fairest branches of it ; and in order to that acquaints us ( that we may the better know the true nature of them ) that they are a Mystery , and that not with relation to the ages and generations before the Gospel , but to the present Mysteriousness of this Sacred Institution ; for by consulting the Context you will find that the words are spoken Absolutely and Entirely , without any respect to the past times of the world under Iudaism or Gentilism . They represent to us the condition of Christianity as it is at this day , and as it is in it self consider'd . And so this and all the other Texts that I last mention'd , are a baffle to what some late Advocates of Socinianism pretend to prove , viz. that in the New Testament the word Mystery is always used to signifie something that is intelligible and clear in it self , and in its own nature , but clouded with figurative and mystical words ; but never to denote a thing that is dark and unconceivable in it self . The contrary is plain and evident from the fore-cited Texts , and every unprejudiced man that duly scans them must needs acknowledge , that Christianity is there call'd a Mystery , not in regard of what it was , but what it is . It is true , there are some other Texts in the New Testament , where the word Mystery is mention'd , but it hath there no relation at all to the present Matter , viz. the Gospel or Christianity in it self consider'd . Thus in Rom. 11. 25. the General and Final Conversion of the Iews in the last ages of the world is call'd a Mystery . In 1 Cor. 13. 2. mysteries is a general word for all matters of knowledge that are abstruse and dark , and it refers more particularly to the knowledge of future things , for to know all mysteries seems to be explicatory of the foregoing phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have a gift of Prophesying , that is , foretelling and declaring things to come , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in the preceding chapter , v. 10. In 1 Cor. 14. 2. mysteries is a large and extensive term , and used by the Apostle to signifie those divine doctrines which are mysterious and difficult , but it is not particularly applied by him , and therefore I have not made use of it . In 1 Cor. 15. 51. it is restrain'd to a particular Truth , which was unknown to the Corinthians at that time , but St. Paul reveals it to them , behold , saith he , I shew you a mystery , viz. this , that we shall not all sleep , those that are alive at at Christ's Coming shall not die , after the manner of all other men , but we shall all be changed , they shall undergo such an alteration , that their corruptible state shall be chang'd into that which is incorruptible and immortal . The Conjugal State is said to be a mystery , ●ph . 5. 32. because it shadows forth the Union of Christ and the Church : as the Sacraments were stiled Mysteries by the Ancient Writers of the Church , because they were a Representation of so great a thing as Christ's Body . Mystery is applied in the Revelation , chap. 1. v. 20. and chap. 17. v. 7. to particular Visions and Revelations , which had a mystical and spiritual meaning in them . In Rev. 10. 7. the mystery of God is said to be finish'd , or fulfilled , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and it is meant of the Glorious and Flourishing state of the Christian Church in the last times of the world , which hath been kept as a Mystery from the generality of men , but when the Seventh Angel sounds his Trumpet , then ( as we are there assur'd ) that Mystery shall actually be accomplish'd and fulfill'd . But none of these Texts refer to our present Matter , as any Understanding Reader may perceive ; only I thought fit to produce them , that they might not be misinterpreted . And now I have produced every individual place of Scripture , where the word Mystery occurs , and I have faithfully and impartially set them before the Considerate in their true and proper light , that they may have a view of the right and genuine meaning of them , and not misunderstand and misapply the word ( as some have done ) to the great prejudice of Truth ; but that more especially they may be convinc'd of this , that Mystery , as it is applied in the Sacred Writ to the Christian Doctrines , expresses the Nature of them , and lets us know that Christianity hath this Title given it , because it is a Real Mystery in it self . Wherefore ( after I have thus clear'd the way ) I will offer this Proposition , and make it good , that the Sublime Truths of the Christian Religion still retain , and ever shall the nature of a Mystery . This in general is evident from that idea and notion which we have of a Mystery ( which we learn from the Original denotation of the * word , whether we borrow it from the Hebrew , or Greek ) viz. that it is some Hidden Secret thing , some thing Shut up : for such are the Chief Doctrines and Truths of the Gospel ; they are in a great measure hid , and as it were lock'd up from us . Many of the Articles of our Christian Faith are cover'd with great Darkness : a Veil is cast over them , and we are not able to penetrate into them . Thus Christianity is a Mystery . But particularly and distinctly to demonstrate this , I will insist upon these two Heads , 1 Christianity is an incomprehensible Mystery in a special manner to some . 2. In a more extensive way of speaking , it is so to all . I begin with the first , Christianity is in a special and singular way a Mystery to some persons , and ever will be . Those whom I here mean are all such as ( according to the Apostle's Emphatick stile ) * lie in their wickedness , continue in their state of Degeneracy and Corruption , and have felt nothing of the Divine Birth and Renovation , which are the sole gift of the Holy Spirit . These , as long as they remain in this wretched state , are † in darkness ( as the same Inspired Writer speaks ) that is , they have no Effectual and Saving Knowledge of the divine Truths of the Gospel , they understand nothing of them to any purpose : for these cannot be thus known but by Divine Illumination , by a Supernatural discovery from above , which they wilfully debar themselves of . Thou hast hid these things from the wise and prudent , and hast reveal'd them unto babes , saith our Blessed Lord , Mat. 11. 33. Therefore to the former of these the Fundamental doctrines of the Gospel concerning the Redemption of mankind by the Blood of Iesus , and much more the doctrines of Regeneration , Faith , Self-denial , Mortification , &c. are no other than Mysteries , yea insignificant Iargon to them . We hear the same Infallible Master speaking at another time thus , It is given ( it is a Particular Donation ; a Special Grant ) unto you ( my Disciples ) to know the mysteries of the kingdom of Heaven , but to them ( i.e. the whole Multitude , who are not Enlightned ) it is not given , Mat. 13. 11. There are such representations of those Heavenly and Divine things made by the Holy Spirit in the hearts of the Regenerate as are not to be found in others . Which is according to those other Sayings of our Saviour , The Spirit of Truth the world cannot receive , because it seeth him not , neither knoweth him ( i.e. in a Saving way ) but ye know him , Joh. 14. 17. O righteous Father , the world hath not known thee . Joh. 17. 25. They are in the dark , and all thy Sacred Truths are Riddles to them . And this is the Apostolical doctrine , The Natural man receives not ( discerns not , entertains not ) the things of the Spirit of God , 1 Cor. 2. 14. The Natural or Animal man here meant , saith an Ancient Father of the Church , is * he that lives according to the flesh , and hath not his mind yet enlightned by the Spirit . But he adds this to the Character , That * he is one that hath only that inbred and humane knowledge , which the Creator furnishes all mens minds with . And so other Ancient Writers interpret the words , as we shall hear afterwards . According to the Learned † Grotius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not one that is govern'd by the affections of his fleshly part , but he that is lead only by the light of Humane Reason , he that hath no other light but that of Nature . This Interpretation of this Learned Writer is the more considerable , because the persons I 'm concern'd with at present have so great an esteem and veneration ( and that not unjustly ) for him , and boast that he is theirs . It appears they are mistaken , for now he is ours , whilst he directly and expresly avows the Apostle's Natural or Animal Man to be one that is wholly conducted by the light of Natural Reason and Humane Wisdom . Such a one , having no Supernatural guidance and direction , cannot ( as long as he is such ) attain to a Right Knowledge of the things of God , because they are foolishness unto him , as the Apostle here subjoyns . Nay , he adds further , he cannot know them , there is no Possibility of the thing . That the Natural man should rightly perceive the things of the Spirit of God , implies as evident a Contradiction as to say , a Blind man should be able to see things visible . So a * Judicious Divine of our Church expresses himself concerning this matter . The ground of the Apostle's Assertion follows , which is very remarkable : These things ( saith he ) of the Spirit of God can't be known by a Natural man , because they are Spiritually discerned . Spiritual things are discover'd and known in a peculiar way , and such as is proper to Good and Holy men only . These persons have an inward sense and conviction of the Reality of the things , and they know the true Value and Worth of them . They know them so as to make them their own proper Concern , they know them so as to feel an influence from them on their hearts , affections and lives . Thus a Religious person knows and discovers these things in an other manner than Natural and Vnregenerate men do . It is true , the knowledge of both these is alike as to some sort of discoveries relating to Holy things . Thus not only the Grammatical , Critical , Rhetorical , Historical , and Philosophical part of the Bible may be understood by the one as well as the other ( for the Worst men may have as great an insight into these as the Best ) but even the Theological part of this Inspired Book , so far as is meant by it the meer Speculative and Notional discovery of Divine Truths , may be equally known by both . But to know the Truths contain'd in this Sacred Volume so as to be better'd by them , is from Supernatural Light alone : and this is it which distinguishes the Spiritual from the Natural man. This latter falls short of the other in this , that he hath not attain'd to that Spiritual discerning of Evangelical truths which the Apostle speaks of , and without which it is utterly impossible to have such a knowledge of them as will be effectual to Salvation and Happiness . I will add only one Text more , 2 Cor. 4. 3. If our Gospel be hid , it is hid to them that are lost in whom the God of this world ( i.e. Satan ) hath blinded the minds of them who believe not , lest the light of the glorious Gospel of Christ , who is the image of God , should shine unto them . Here it is implied , that the Gospel is hid from some persons , yea , and we are told from whom , viz. such as ( according to the foregoing stile of the Apostle ) are Natural men , those that live in their sins , and suffer their minds to be blinded and perverted , to be corrupted and debauch'd by the Diabolick Spirit , the Prince and Ruler of this lower world . To such the Gospel and the Truths of it are meer Darkness . Thus it abundantly appears from the Sacred Writ ( whence we are to fetch our discoveries concerning these things ) that the Proposition which I laid down is an impregnable and unshaken Truth , viz. that Christianity retains still the nature of a Mystery , and that more especially as so some persons . The Reason is plain , because Natural Strength is not sufficient of it self to discover these Divine Truths . Unless the Soul be illuminated by the Holy Spirit , these remain unintelligible , and wholly ineffectual and useless as to any Saving vertue and efficacy . This I take to be the meaning of our Saviour's words , Iohn 3. 3. Except a man be born again , he cannot see the kingdom of God. Unless ( as the Apostle speaks ) he be renewed in the spirit of his mind , and that by the power of the Holy Ghost , he cannot understand aright the Truths of the Gospel , which is call'd frequently the kingdom of God , and of heaven : he cannot see , he cannot enter into ( as 't is express'd in v. 5. ) those divine things . This is that which our Saviour avers , Mat. 11. 27. Neither knoweth any man the Father but the Son , and he to whosoever the Son will reveal him , viz. by an Inward and Effectual Discovery , for they had the Outward Revelation then . When the Apostle St. Peter acknowledged Christ to be the Son of the living God , our Saviour told him , that flesh and blood had not reveal'd this to him , but his Father who is in heaven , Mat. 16. 17. It was not the work of Nature , but of the Spirit of God the Father that had effectually wrought this Knowledge in him . This sort of Light is peculiarly from the Father of lights : this Singular Wisdom is from above : and accordingly ( as some interpret that place , Iohn 3. 13. ) the knowledge of these Heavenly and Spiritual things is call'd ascending up to heaven . From thence is deriv'd that Insight into the things of God , which no Natural man hath attain'd to . For in this Degenerate State of mankind the Great Points of our Religion are under a Seal , and lock'd up from us , and are never to be disclosed till a Divine Light opens our eyes . We must of necessity remain Blind till that Eye-Salve , Rev. 3. 18. be effectually applied . And it can be applied only by the Holy Spirit , whose proper work it is to dispel that spiritual darkness , whereby the mind is indisposed to understand and discern divine matters aright . This is variously express'd in the Holy Writings , viz. by such terms as these , shining in our hearts , to give the light of knowledge , 2 Cor. 4. 6. giving us an understanding to know , 1 John 5. 20. enlightning the eyes of our understanding , Eph. 1. 18. an Vnction from the Holy One , 1 John. 2. 20. Which cannot be better paraphras'd and explain'd than in the words of an Eminent Prelate of our Church , * The same Spirit which revealeth the Object of Faith generally to the Universal Church , doth also illuminate the understanding of such as believe , that they may receive the Truth : For Faith is the gift of God , not only in the Object , but also in the Act. And afterwards in the Close he hath these words , We affirm not only the Revelation of the Will of God , but also the Illumination of the Soul of Man to be part of the office of the Holy Spirit of God , against the Old and New Palagians . So that Judicious Writer . It is this Holy Instructor that disposes the mind to receive the light of Divine Truth by curing it of its Natural Darkness and Ignorance , and by preparing the heart to receive its Rays . There is required a Special Grace of the Holy Ghost to enlighten the Soul , and to make due impressions upon it . The ●aculty of the Understanding must be puri●ied , and so made fit to apprehend Spiritual objects . This is part of the Renewed Nature and Regenerate Principle ; and consequently where this is not , the Great Doctrines of Christianity are Hidden Secrets and Unknown Mysteries . From what hath been said , I will only draw these Two Corollaries . 1. It is no wonder that the Followers of Socinus will not acknowledge Christianity to be a Mystery , for they hold * there is no necessity of ● Supernatural Light , no need of Illumination from the Spirit , in order to the due apprehending and understanding of the Divine Truths of the Gospel . There is , they say , in all men that natural ability , whereby they are capable of discerning all Spiritual and Heavenly matters in a spiritual way . They are enabled by virtue of an Inbred Power in their minds ( abstract from what is Supernatural ) to perceive and believe , as they ought , all the Evangelical doctrines propounded to them . † Wolzogen ridicules the Internal and Supernatural Illumination I have been speaking of . ‖ Velthusius , an Author that is much applauded by some of Socinus's follwers , tells us plainly , That the knowledge of a regenerate and unregenerate man , concerning the things and mysteries of faith , differs not from the light of Reason . I appeal to the Intelligent , whether this be not an approach to an Heresie long since condemned in the Christian Church . It is well known , that it was the Pelagian Error to assert , that men can attain to a perfect knowledge of their duty and an ability to perform it by meer Natural Reason , by the bare help of that light which Nature gives them . And in this ( as well as some other Points ) the Socinians symbolize with those Ancient Hereticks . They cry up Reason as the Only thing in Religion : this with them , like the Archaeus among the Chymists , doth all feats , produces all operations . Though these men * seem to be great Abhorrers of those who talk of the Light within them , yet it is evident , that they allow of the very same Principle and Practise : they equal the Light of Reason to the Holy Scripture , and say it will serve instead of this , and that it is as good as Scripture , because all men may be Saved by it . Therefore this they urge as the One thing Necessary in Religion , and assure their Proselytes , that this alone is sufficient to conduct them to Eternal Happiness . Which is not unlike the Attempt of those late Iesuites , who would teach the people of China and Siam the way to Heaven by the Mathematicks . These men whom I am speaking of pretend to effect every thing in Christianity , and to climb Heaven it self by meer Natural Strength and Humane Accomplishments : as appears from the express words of the * Racovian Catechism , That there is no need of the inward gift of the Holy Spirit , that we may believe the Gospel : no , not at all . They have another way of Believing , viz. by a strength of their own , by the natural conduct and improvement of their Faculties . And if True Faith , then such a Knowledge as accompanies Salvation is to be acquir'd after the same manner , and no other ; for a man need not be beholding to the Holy Spirit for it . It is no wonder , that those who talk thus find no Mysteries in Christianity . 2. This gives an account of that Scarcity of true Divine Knowledge and Religion , which is observable in the world . There are Secrets in the Christian Faith which are known but by a few , and therefore True Christians must needs be Rare . There is indeed an Equivocal sort of Christians in the world , who boldly assume the Name , but are strangers to the Thing it self : they boast of that Honourable Title , but are regardless of the True Import of it , and ( to use the Apostle's words ) though they think they know something , they know nothing as they ought to know , 1 Cor. 8. 2. These are very Numerous , and every place swarms with them ; but the number of those who have a Practical Knowledge and Sense of Gospel-Truths is very mean and low . The Multitude of those who derive their denomination from Christ have not attain'd to this Accomplishment ; and the reason is , because it is by their own default hidden from them , they are unwilling to receive the Divine Supernatural Light into their minds . Let us implore the assistance of the Holy Spirit , the Great and Heavenly Mystagogue , the Effectual Interpreter of Divine Secrets , and who alone can discover them to us , that he would vouchsafe to enlighten and irradiate our souls in such a manner as shall be really beneficial to us . Let us beg the aid of the Spirit of Truth , to lead us into the Advantageous Knowledge of all Evangelical Truths , and to enable us to feel them as well as know them . Thus much of the First Branch of the Proposition founded on the words . Christianity Mysterious . A Sermon , shewing that there are Mysteries properly so call'd in the Christian Religion : With the True Reasons of it , and the Natural Consequences from it . Preached before the Vniversity , at St. Mary's in Cambridge , Iune 29. 1697. And since much Enlarged . 1 TIM . III. 16. And without controversie great is the Mystery of Godliness . HAving in a former Discourse shew'd , that Christianity is a Mystery to some more especially , now I will pass to the Second thing I undertook , viz. to prove that it is such , even in a general way , unto every one . There are several Great Truths in the Gospel which the Spiritual Man can no more arrive to a full knowledge of than the Natural man can . With relation and respect even to All persons whomsoever the sublime Truths of the Christian Religion still retain , and ever shall the nature of a Mystery . And I choose the rather to treat on this Subject , because I verily believe it is of that nature and influence , that if it were duly entertain'd , it would be serviceable to put an end to all the Disputes and Cavils against the Doctrine of the Trinity , and other Important Points that relate to it . There would be no farther Contest about these if the abovesaid Proposition did but take place in mens minds . This must needs be so , at least in the nature of the thing it self , because when it shall appear , that there are Fathomless Secrets in Christianity , and that they were design'd to be so , yea , and to be so to all as well as to some , this cannot but supersede all Controversies about 〈◊〉 . This with ingenuous and rational Spirits solves all Difficulties , this with religious and pious minds answers all Doubts , and fully satisfies all Scruples . This there●ore is the thing which I will evince , that ●here are such Secrets as these in our Reli●●on , that there are many things in this Holy Institution which we have but a Dark and Imperfect notice of , and it is impossible for us to attain to any other : and these are properly stiled Mysteries . That one Text alone , 1 Cor. 13. 9 , 12. is sufficient to prove this , We know in part , saith the Apostle , which refers to the knowledge mention'd in the foregoing verse , by which ( as it is agreed by all ) is to be understood the knowledge of Divine and Evangelical matters : and then it follows by way of natural consequence , We prophesie in part , for our instructing of others must be answerable to our own knowledge , which is but in part . He superadds , Now we see through a glass , that is , either as men looking through a Perspective on an Object a great way off , and therefore made Obscure by its great Distance from the eye ; or , as persons beholding themselves in a Glass or Mirror , which manner of expression St. Iames uses to signifie a Slight View , 1 Iam. 23. ( and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) But this Apostle thinks not this sufficient to set forth the Meanness and Deficiency of our Knowledge of Sacred matters , but he adds another Emphatick expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a riddle , i.e. in a very Obscure , dark and intricate manner , and therefore our Translators render it [ darkly . ] The sum of what the Apostle saith , is this , that we have but a Partial discovery of some Divine Truths , our Sight of them is very Imperfect : there are certain Points of Christianity which are not within the sphere of our Capacities , but are in themselves Aenigmatical and Abstruse . And these passages are the more considerable , if we call to mind the peculiar quality of the Person , who writes thus : It was that Apostle who was famous for his Knowledge , he , who among all the Apostles was the only man that was brought up a Scholar , for we read that he was educated in the School of Gamaliel , a Celebrated Hebrew Doctor and Professor , and thence was stock'd with all the Iewish Literature . And he that was well skill'd in the Heathen Poets ( as his Quotations in the New Testament let us know ) was questionless not defective in other parts of Humane Learning , which he had the advantage of furnishing himself within his own Native City , that of Tarsus , which was at that time a famous Vniversity . And these Excellencies joyn'd with his own Natural Parts and Endowments , which , ( as we may gather from his Acute Reasonings and Arguings on all occasions ) were of the highest pitch , could not but render him a very Accomplish'd Person , such as was able to discern and judge of things in the best manner , and to know and comprehend whatever was to be known and comprehended of them . But we are to remember this further , that his knowledge in Divine and Sacred things was as eminent , for even as to these he had those Helps which other Christians had not , yea , which the rest of the Apostles were not honoured with , for he tells , Gal. 1. 11 , 12. That the Gospel which was preached of him was not after man , for he neither received it of man , neither was he taught it but by the revelation of Iesus Christ. He was in an Extraordinary and unparalell'd manner call'd to the Office by Christ himself then in heaven : he had Immed●ate declarations of God's will by Visions and Revelations , 2 Cor. 12. 1. yea , by abundance of Revelations , v. 7. for he had the matchless dignity and priviledge to be caught up to the third heaven , into paradice ( as he otherwise expresses it ) the Seat of the Divine Majesty , and the place of the Blessed ; and there he heard those unspeakable words ( those Doctrines and Truths ) which it is not possible for a man to utter , i. e. fully , v. 4. Then were display'd before him those Mysteries and Profound Doctrines which his Writings every where abound with ; several of which are not so much as mention'd in the Writings of the other Apostles ▪ which plainly shews , that he far excell'd them in Spiritual Knowledge , and in the understanding of some of the Main Heads of the Christian Religion . And yet , behold ! this Apostle who was thus bless'd with all manner of Intellectual Accomplishments , and was possessor of all the Knowledge that Nature or Art and his own happy Genius could furnish him with , and ( which is unspeakably much more ) all that Knowledge that God himself vouchsafed to infuse into him , and inspire him with : Behold ! this very Apostle is the man who uses here this humble and mean language , We know in part , we see through a glass darkly . When he saith we , he means himself as well as other Christians ; nay , it appears that he chiefly and principally intends himself , for he changes the plural into the singular , v. 12. Now I know in part , as much as to say , notwithstanding all my advantages of Knowing much more than others , I acknowledge my self to be but a Smatterer , a Novice : I own my self to have but a mean and imperfect insight into the High and Mystical Points of the Gospel : and if they were not such , I should not have so short and partial a knowledge of them . This is an unanswerable place of Scripture , to prove that there are Mysteries in Christianity , such Divine Truths which no quickness of thoughts , no sharpness and sagacity of mind can wholly reach . And therefore if St. Paul be in the right , we know who have taken the wrong part . If Plato could say of the Rites of Sacrificing and Divine Worship , * It is impossible for our mortal nature to have any knowledge of these things , surely then our conceptions concerning the Sublime Points of Christianity ( which is the Noblest and Highest Dispensation of Religion ) must needs be weak and shallow . † Divine matters are not clear and manifest of themselves to men , said one of the Greek Sages , quoted by Iustin Martyr . To the same purpose Clement of Alexandria cites , that eminent passage of Plato in his Timaeus , ‖ The only way to learn Truth is to be taught it of God himself , or of those that are from God. Those are notable words of Iamblicus , a Platonick Philosopher , * It is not easie to know what things God is pleas'd with , unless we have convers'd with those who have heard them from God , or we have heard God himself , or we have attain'd to that knowledge by some Divine Art. These are the apprehensions of Improved Heathens concerning Religious matters : and shall not those who have attain'd to clearer notions believe the same , with a more special relation to the doctrines of the Gospel ? As these things were not at first found out by Man , so they cannot be comprehended by him . As they were not discover'd by humane skill and art , so they can never be fully known and explain'd by them . Thus they are universally a Mystery . It is true , ( and I am very forward to grant it ) that the Christian Religion is stock'd even with Natural Principles , such as are in themselves manifest . Even that Model of Religion , which is made up wholly of the Law of Nature , ( and therefore is call'd Natural Religion ) is here entirely receiv'd . All Rational and Moral dictates are incorporated into this Institution . Here are Admirable Notions which carry with them an Intrinsick Evidence , as an undeniable demonstration of their Worth and Excellency : here are Reason and Morality at their Heighth . It was excellently said of an Ancient Writer of the Church , * Far ●e it that God should hate in us that very thing wherein he hath created us more excellent than other creatures . So we may say , Far be it that Christianity should disallow that very thing in us , which distinguishes our nature from that of Brutes , and gives us a Preference to them . Some of the Mahometans have a conceit , that Idiots and Mad-men are Inspired persons , that those who have so little of Man , have the more of God. But this is an idle fancy , and unworthy of our Humane Nature , as well as of the Supreame Being it self , who was the Author of it . The Best Brains are fittest for Religion , and even for the Best Religion , Christianity . It is admirably shew'd by a * Worthy Person , that the Christian Religion suits even with a Philosophick Genius . I question not but it may be made evident from Strict Reason that the Main System of the Christian Theology is uniform and harmonious in it self , and conformable to all the Divine Attributes and Perfections , that the Coming of Christ in the flesh was requisite in order to the Redemption of lost Man , that his Undertatakings were the most Rational Expedient for the restoring of mankind , that they were the most Proper and Suitable Method to reduce lapsed creatures , and raise them up again after their fall , and that Christ's Divinity was no more impair'd by being joyned to the Humane Nature , than the Soul of Man is by its Union with the Body . These and several things of this kind I could make clear and evident , and thereby shew that Christianity is consonant to the most sober Reflections we can make on things , that it is agreeable to the most solid and natural Reasonings we can form . For we are not to imagine ( as some Enthusiastick Spirits do ) that Divine Revelation contradicts the principles of Reason : this being a certain Truth , that it is impossible to know that any Revelation , i. e. any Reveal'd doctrine is from God , unless we be first Reasonably satisfied that it is from him . Besides , Reason is from God as well as Revelation , and therefore if we receive the latter , we must on the very same ground attend to the former , because that is from God no less than this . Wherefore those who oppose one to the other make ●od contradict himself , because he is the A●thor of both . And here I cannot but take notice of the Injustice of some late Penmen , who represent the Asserters of the Trinity , and of such like Points of Faith as persons that are Enemies to Reason , and such as will by no ●●ans admit of a Rational Religion . This they craftily urge and aggravate , to blacken the Cause which they have set themselves against : but there is nothing of Truth in the accusation , but ( as they manage it ) a great deal of Falshood and Wrong . For we give unto Reason the things that are Reason's , we assert the use and necessity of it in Religion , yea in the Christian Religion , and we are able and ready to defend and maintain a considerable part of it by Rational Principles . We most freely profess with Iustin the Philosopher and Martyr , That * whatever was well said by any of the Philosophers , Poets and Historians is to be found in the Christian Writings of the Bible . We declare , that the Christian Institution commends and enforces all the Maxims of Morality , and the Natural Religion of mankind , and the Common Dictates of Reason . Those therefore are very Injurious to us and to Truth itself , who labour ( as we see they do ) to fill Mens heads with other apprehensions . But though it be thus in the general , yet there are Particular Doubts and Difficulties relating to this Holy Institution : there are some certain Points which are in themselves Mysterious , Incomprehensible and Inconceivable , and will not submit to the nicer Scrutinies of Humane Reason . The ●ery Deity it self ( which is the very foundation of all Christianity ) is a 〈◊〉 , and the greatest of all Mysteries . Whence it was the acknowledgment of 〈◊〉 ▪ a very Wise and Good Man , God is Great , and we know him not , Job 36. 26. We cannot fully understand his Nature and Attributes , yea we are capable of knowing but very little of them . Which is fitly express'd by that of the Apostle , He dwelleth in the light which no man can approach unto , 1 Tim. 6. 16. This inaccessible Splendor admits not of a full view . The more we gaze upon this Glorious Sun , the more we are dazzled , and almost blinded . In some case * it is unsafe and perillous , saith a Pious Father , to speak what is True of God. † ●●e is best known by a modest 〈◊〉 , ●●ith another . ‖ We know not wh●● he is , but only what he is not , saith a Third . And it is observable , that Socinus himself in the first Chapter of his Prae●●ctions sti●●y cont●nds ( though upon no solid grounds at all ) that the Existence of God is not discoverable by the light of Na●ure and Reason : how then can he and his ●ollowers imagine ●hat the Divine Nature and Essence are to be comprehended by huma●e thoughts ? If we cannot , according to him , discover that God is , how shall we understand what he is ? There are several unutterable Abstrusities and Difficulties in the notion of an Eternal Self-subsisting Being . We cannot penetrate into the Omniscience and Omnipresence of God : we have not adequate conceptions of his Immutability , his Justice , his Faithfulness : and none of his Perfections and Excellencies are throughly understood by us . So that according to the way of Arguing , which some men use , viz. that Nothing must be receiv'd in Religion but what is exactly according to plain Reason , they may renounce the Deity it self , for in the notions we have of the Nature and Attributes of God there are some things above our Reason . The Manner how Three real Subsistencies are united in One Essence or Substance of the Godhead is not comprehensible , but the Holy Scripture puts it beyond all doubt that it is so . There are many Principles and Propositions in Christianity which are far above our weak capacities . There are several things in the Conduct of our Redemption and Salvation , the exact knowledge of which is hidden from us : at least the Modes and Circumstances belonging to them are not to be comprehended , though we are sure of the General Truth . There are sundry Difficult things occur concerning the Incarnation of the Son of God , but we have no reason to disbelieve the Doctrine it self . * I know , saith St. Chrysostom , that the Son was begotten of the Father , but how I know not . I know he was born of a Virgin , but I can't tell the Manner of it : for we acknowledge the production of Both Natures , and yet the Manner of both we are not able to declare . So as to the Vnion of the Divine and Humane Natures in Christ's Person , we have not an accountable idea of it , though the thing it self is agreeable to Reason . We cannot answer all the doubts concerning Christ's Satisfaction , but upon incontestable grounds we may be convinc'd of the Truth of it . The Resurrection of the same Body at the last day is an unquestionable Article of the Christian Faith : but if we be ask'd how a dead body crumbled into dust , and perhaps dissipated by the winds into several quarters , or how a body converted into the substance of other creatures , after innumerable introductions of new shapes , preserves its proper Identity ●nd Individuation ; if we be ask'd , I say , How this can be ? The Answer in brief can 〈◊〉 no other than this , We cannot tell . But it will be said , This is an unbecoming Answer for any man that pretends to Knowledge and Understanding in the matters of Religion . I reply , This is no ways unbecoming , but to pretend to give Reasons and Accounts , when we are not able to do it , is very unbecoming and absurd . And many other Points of Christianity are hid from our Natural Reason , and are Inscrutable Secrets . Our Religion hath many Mazes and Labyrinths in it which we cannot extricate our selves out of . The Gospel not only was , but is a Mystery : it is so now , and will continue so to the end of the world . If we enquire into the Reasons of this , so far as we are able to judge , there may be this Account given of it : 1. That which Solomon suggests to us ought to have the preference to all other Reasons that can be assign'd , It is the glory of God , saith he , to conceal a thing , Prov. 25. 2. The Supreme Being is pleas'd to hide the knowledge of several things from men , because this redounds to the Honour and Glory of the Divine Majesty . Hereby the Sovereignty of the Great Disposer of all things is displayed to mankind : hereby his Transcendent Nature , which infinitely ●urpasses that of all Created beings , is proclaim'd to the world . This was the sense of another Wise and Holy man , who speaking of the Almighty , saith , He giveth not account of any of his matters , Job 33. 13. Though sometimes , yea , frequently he vouchsafes to render a Reason of what he saith , as well as of what he doth , yet in many cases he thinks fit to deal with us otherwise , and not to answer , or account for all his matters , as the Original hath it . Though we demand a Reason , he is not obliged to give , because ( as it is rightly suggested by the same Pious Observer ) God is greater than man , v. 12. He is infinitely exalted above the nature of mortal men , and therefore it is unsufferable boldness to search into his Divine Secrets , and to promise our selves a full comprehension of them . For these things are conceal'd from us on purpose to give us an assurance of the Infinite Nature and Wisdom of our Maker . We hence are effectually taught , that God is not like one of us , that his Essence and Properties are of an immense and unsearchable nature , not to be comprehended by us . Even concerning Visible and Natural things , One of the Ancients ●peaks thus , * If any of them surpass your understanding , and you can't find out the reason of them , then for that very reason glorifie the Creator , because his Transcendent Wisdom shew'd in these things exceeds your apprehension . Much more then may we , nay ought we to pronounce the same concerning Divine and Heavenly matters : the Transcendent Nature of them discovers a Wisdom much more so . This is a convictive proof to sober and thoughtful minds , that God is Great and Wise above what humane intellects can conceive . This then is a sufficient account ( if there were no other ) of the Unsearchableness of the Divine Nature , and those things that immediately depend upon it , and flow from it . 2. It is God's pleasure to render Divine Truths more Venerable by their Obscurity . We might say , and that truly , with a Learned Christian Philosopher , That the * Darkness of these Sacred things , and our ignorance concerning them are useful to preserve and uphold the Reverence and Majesty of them . If the sacred doctrines of the Gospel were to be prostituted to the capricious reasonings of vain men , if we could exactly fathom all the depths of Divinity , we should not have that superlative Admiration and Regard for them which they deserve : and we plainly see , that those who pretend to lay them open , do in reality undervalue them , and lower the Excellency of them . We have reason therefo●e 〈◊〉 think , that it was design'd by Heaven , that the Abstruseness of Divine matters should inhanse our Esteem of them , and render them in our apprehension ( what they are in themselves ) August , Great and Venerable . And consequently , we must not reject the doctrines conveyed to us in the Holy Scripture , because they are thus Obscure , and exalted above our natural light , but we are rather to admire and reverence them because they are so , i. e. because they are of so high and transcendent a nature . 3. This likewise might be added , that it is the divine will and pleasure , that not only our Estimation and Reverence , but our Diligence and Sedulity should be excited by this means . For though we cannot reach to a full knowledge of these Profound matters , and though we are forbid a bold and saucy prying into them , yet there is always something gain'd by a Humble and Modest Searching into them , and by an industrious and careful Enquiry into the Holy Oracles , where these infallible dictates are . For as there are Plain and Obvious Truths in the Sacred Writings , so there are others that are Abstruse and Perplexed , to check our Negligence and Oscitancy , our carelesness end unconcernedness , and to rouze our Industry , and encourage our pains and study : for those portions of Scripture wherein these Truths are contain'd , will abundantly employ these , and recompence our labour . Even on this account it was fitting that there should be some Mysteries in our Holy Religion . 4. The Chief and Grand Reason to be assigned of this matter ( and which I will more amply insist upon ) is this , that the very Nature of the things themselves , which we are treating of , renders them Mysterious and Difficult . For things of an Infinite and Transcendent nature are above the reach of finite understandings . Such is God , such is the Sacred Trinity , and such are those Doctrines which I mention'd before , which immediately relate to the Godhead it self and its Attributes , or the Divine Persons subsisting in the Godhead , or more particularly Christ Iesus , and his Blessed Undertakings for us , which are the proper matter of the Gospel , the knowledge of which depends wholly on the Will of God ; for no mortal man could have any notice of them , unless God himself had been pleas'd to discover them . And now when they are discover'd , they are of that high and soaring nature , that no humane creature can reach them : they are of that towering pitch , that they are above all finite intellect . More especially the nature of the Sacred Trinity is such , that it is above being described : which we are not to be dissatisfied with , for if the Holy Trinity were not abstruse and mysterious , it would not be what it is , and what it cannot otherwise be . Therefore he that expects this doctrine should be Clear , fancies an Impossibility , both as to the Trinity it self , and as to us . For this Infinite and Perfect Trin-Vnity is in its own nature unsearchable , and in respect of our finite and imperfect Understanding is much more so . Wherefore those Propositions which belong to this Infinite Subject must needs be dark and intricate , and cannot be otherwise . How can we imagine we should be able to grasp these things which consider'd in themselves are of so elevated a nature ? It is certain we cannot with reason imagine or expect this . And we may be convinc'd of it from this one Consideration ( which I will somewhat enlarge upon ) viz. that many things of a meaner and lower degree , such as the Common Works of Nature , and the Phaenomena of the Visible and Sensible World have rais'd great Disputes , and after all the exactest enquiries into them , remain still hidden and obscure : How then can we expect that Divine and Supernatural things should be void of all Obscurity ? An Acute Naturalist speaking of things of the former sort , tells us , * That he pretends not to Science , but contents himself with bare guessing ; for God ( saith he ) hath not laid open all things to humane sight and perception : there is a considerable part of this great Work , which the Wise Maker of all things hath thought good to hide from our Eyes . Thus this Great Philosopher ingenuously owns his Ignorance , and at the same time the Wise Disposal of Heaven . That Noted and Trite Problem of the Divisibility of Matter or Quality hath posed all the Learned heads in the world : and yet upon this one Property of Matter depends the whole System of Geometry , and all the Mathematick Arts and Sciences , which ( above all others ) boast of their Certainty and Demonstration . It is not to this very day unanimously agreed what the True Scheme of the world is , and whether the Sun or the Earth be the Center of the Universe . If we consider it well , it is a manifest Argument of our shallow Understanding and Sense , that we can't tell whereabouts we are , and which part of the World is our Situation . It is another proof of our Ignorance , yea of the defectibility of our Senses , that we dispute whether the Earth moves or no. A great many Learned and Wise Men of late , and some profess'd Mathematicians ( not the worst Judges in the case ) hold it doth : and yet ten thousand of Considerate heads before this never thought of it . And our Senses tell us no such thing , but the contrary , viz. that the Earth stands Still , and is Immoveable . This is certain that the Sense and Feeling of all men in the world are mistaken , and about their Proper Object , and that Continually ( which is somewhat hard to digest ) or else the Earth is not moved , is not a Planet , hath no diurnal Revolution . That the doctrine of the Earth is Obscure and Difficult , we have a Remarkable Proof in the late Theorists , and others that have appear'd on the stage . They have been pleas'd to thrust very Harsh and Incredible things upon us ; and ( to speak freely ) there are some of them that are so far from explaining and giving a rational account of the Ph●nomena of the Earth , that they have rendred this doctrine more obscure and perplexed than ever it was : besides that , they have entrench'd upon the Mosaick Verity , and have abandon'd that Account of the Creation , and particularly of the Earth , which the Inspired Writer hath delivered . This is certain , that seeing they run a tilt against one another , they cannot all of them be in the right about their notions of the Earth ; and it is a question whether any of them have light upon the Truth , excepting what One of them hath deliver'd as matter of Fact , and built upon Clear Experiment and Observation , which we owe to his Indefatigable Industry and Great Sagacity . In brief , it must be acknowledg'd , that they are very Ingenious and Learned Conjectures , but some of their respective Hypothesis and Solutions are loaded with such Difficulties ( for on that account it is that I mention these things ) they are loaded ( I say ) and oppress'd with such Difficulties as are able to stifle and choak not only the restif and hide-bound Faith of a Socinian , but the ordinary belief and assent of a Plain Philosopher , be he never so Credulous . Then if we come to Particulars belonging to this Terrestrial Globe , with what Perplexities are we beset ? Are not only the Old but the New Opinions concerning them every day quarrell'd with , and their Celebrated Authors and Founders turn'd out of the Schools ? And what is the Reason ? Because of the Uncertainty , Difficulty and Mystery in every thing . How unsearchable are the most common and obvious Operations of Nature ? Who can by any Material Cause solve the Cohesion of parts in bodies ? Who can assign the True Principle of Gravity , or the Cause of the Flowing and Ebbing of the Sea , or of the Attraction of the Load-stone , or of several other things of that nature ? To instance more particularly in a Plant , tell me , if you can , the Pedegree of this poor Vegetable : blazon the Coat of its Seminal Form. Say , wherein consists the Life and Death of this sort of beings . Shew me exactly how a few Seeds buried in the Earth , and entomb'd with clods , have so flourishing a Resurrection . Give an account of the whole series and progress of their Motion , the gradual and successive process of Vegetation in the root , fibres , pith , stalks , branches , blossoms , flowers , leaves , fruit , and by what Rules they direct their course so methodically . How is it that they stop at such a Stature and just Proportion ? What causes the Diversity of their Shape and Figure ? of their Colour and Smell ? what produces the excellent variety of their Qualities and Vertues ? There is no man upon earth ( whatever pretences he may make ) is able throughly to resolve himself or others about all or any of these Queries . If I should pass to the Mineral Regions , there a * Celebrated Vertuoso tell us , 't is acknowledg'd by a Great Naturalist , That it is impossible for one man to understand throughly the nature of Antimony : and how then shall he know all the rest of the Subterraneous World ? And then , in the Animal Kingdom , there are yet more Puzzling Enquiries : the Remarkable Rarieties in the contexture of a despicable Insect are enough to entertain a Man's study all his days , ( if he had nothing else to do ) and at last he would have cause to complain that he hath found out but little . For , as a * Judicious Enquirer tells us , Never was the man yet in the world that could give an accurate account of the nature of a Flie , or a Worm in its full comprehension . It hath pass'd for current doctrine , that Insects are frequently begot of Putrified matter , as well as by Univocal Generation ; but † several late Vertuoso's of the First Rate pour in upon us abundance of Experiments , to prove that there is not the most Minute Animal that is by Equivocal Production . Cochenile hath been thought to belong to Plants , but an Inquisitive ‖ Author of late hath discarded that Vulgar Notion , and tells us , it is not a Plant , but a Living Creature , it is not a Grain , but a kind of Insect , for thus his Microscope hath taught him to determine . In many other Instances it might be proved , that most of our late Learning in Natural Philosophy hath been to shew , that what hath been formerly said , is false . And as for Our selves ( who are Perfecter Creatures ) we are Walking Problems , we are Talking Wonders , we carry about with us , even in our Bodies , a Complication of Mysteries . But if we speak of the Incorporeal part of us , then we are environ'd with much greater Darkness and Wonders . It is an undeniable demonstration of our Ignorance and Weak Conceptions , that we know so little of our Souls , the things by which we know all that we know . A mans Mind is the * Inmost thing he hath : nothing is so Near to him , and Intimate with him ; and yet the many disputes and contests of Learned Writers about its Nature , and Functions , and the manner and method of its Operations acquaint us how obscure and uncertain mens notions are concerning it . Especially we are yet to seek how a being that is wholly Bodiless is able to lay hold on Matter , to actuate and inform it . No man can tell how the Soul causes Motion by Thought , or how by the same way it is able to put a stop to bodily motion . We experience this to be true , but it will puzzle us to give an account of the Manner of it . It is no more to be explain'd and apprehended how the Humane Mind can think or will the Animal Spirits into Action , than that a man should by his Thoughts or Will command the Winds to blow , or the Flames to burn ; for the Spirits of the body , being Material , are no more capable in themselves of being thus actuated by the Soul than the others are . And lastly , though we know we have a Soul , and are as certain of it as any thing in nature , yet it hath been long controverted where it is , in what part of the body it is placed . Though it be sufficiently demonstrated , that there is such a being as the Rational Soul , and that it is really distinct from Matter , and that this latter is uncapable of Cogitation ( as was never more nervously proved than of late by a Great and Eminent Person of our Church , against one that shews himself inclined to believe that Matter can Think ) though , I say , it is evident , that there is such a Distinct Being as is the Sovereign Empress of all our Functions and actions , yet it is not certainly known where her Throne is . For some give her the whole body for her seat , others believe she circulates in the Blood , and others assign her the Heart as her particular Chair of State. And though , it is true , the most Piercing Philosophers of late have confined her to the Brain , yet they are not agreed in what part of it her Residence is . Many other Instances ( indeed almost as many as there are Phaenom●na in the world ) of the Uncertainty of Natural Speculations might be produced . A great part of that which passes for Knowledge is ingenious Guessing and Surmise . And yet , notwithstanding the Scruples and Difficulties which attend all these things which I have mention'd , the Things themselves are readily own'd and assented to . So that these several Particulars , which I have named , are clear demonstrations of these two things ; First , That Propositions may be True , and consequently , that we may give our Assent to them , though the matter of them surpasses our Reason , yea , tho' it is not only hard but impossible to explain it , and to give an account of the Manner of it . Secondly , The foresaid Examples plainly shew , that some things even in Nature may be above Reason , and yet not ●ontrary to it , for if they were the latter , no man would yield assent to them , but wholly reject them as inconsistent and impossible . But even the very persons with whom our business is at present , profess their ready assent to the truth and reality of all these things , though they know not how to explain them , and solve the right manner of them . Hence it follows , that we ought not to disbelieve a thing meerly because it surmounts our Reason , and that we are not to infer from a thing 's being above Reason , that it is contrary to it , for after this rate we must discard all Natural Philosophy , and believe nothing of the most ordinary Occurrences in Nature . And what hinders now , that we should not make the like Deductions with reference to those Higher matters , which I before mention'd ? May we not on much better grounds make these two Inferences , viz. that we ought not to disbelieve those things because they exceed our Reason ; and that though they do so , yet it follows not thence , that they are repugnant to Reason ? Such Inferences as these are very good and valid , because of the difficult and recondite nature of these Spiritual and Divine matters , which far outdoeth that of Bodily and Sensible things . And we shall find that this is the way of Reasoning , which one of the Ancientest and Learnedest of the Primitive Writers of the Christian Church made use of against the Hereticks and Seducers of his and the immediately foregoing times . * He argues from the Obscurity in matters of Sense to those that are Spiritual and of a Sublime Nature . Thus then , in imitation of that Great Man , we may solidly argue , with relation to the foregoing disquisitions in Philosophy , If in things of an inferior nature there be such Obscurities and Difficulties ( which yet are no impediments to our Assent ) how much more then in Higher things may we expect there should be Great Difficulties , and amazing Obscurities ? If Natural Knowledge be so Cloudy , is there not reason to believe the Divine and Heavenly to be much more so ? If we are not able to find out the True System of the Material World , how can we apprehend the unspeakable nature of the Spiritual one ? If there be Mysteries in Philosophy , surely there are Greater ones in the Gospel . If the nature of a Groveling Plant confounds us , how shall we be able to solve all the difficult Problems in Christianity ? If a man can't attain all his life time to the knowledge of a single Mineral , is it probable that he can in a much less time know fully the Secrets of the Kingdom of Heaven ? If he can't give an account of a sorry Insect , how shall he be able to unravel the Mysteries of our Faith ? If we can't tell with all our reason and argumentation how the Soul is united to , and acts upon the Body , how is i● possible to tell the manner of the Son of God's being joyn'd to the Humane nature ? or how could it be expected we should give an account of the Unity of the Three Persons in the Godhead , or of other the like surprizing doctrines in our Religion ? If we have so mean a discovery of what is within us , and so near to us , and is the Best part of us , yea , is Our selves , it is no wonder that we can't arrive to a full knowledge of the things that are without us , and are remote from us , and which are not of the same Limited nature with Our selves , but are Boundless and Infinite . If it was the Opinion of a Great Philosophick Wit , that the Material World is indefinitely extended , that the Compass of the Universe is beyond all that we can imagine , that it is impossible to frame a conception of the limits and bounds of it , then may we not with more reason hold the Intellectual World to be a boundless Expanse , such as we cannot possibly reach to the Extremity of , an endless , unlimited , and as it were infinite System ? Especially if we speak of the Divine and Supernatural things belonging to it , we must be forced to own this Truth , and to confess , that what we know of them is the least part of what is kept from our knowledge , and that we cannot possibly with the greatest art and wit attain to a greater insight . For if there be Apocrypha in Nature ( as hath been shew'd ) it is not strange that there are Mysteries in Divinity , which it is impossible ( whatever some pretend ) to solve , by reason of their Profound and Immense nature . These will not admit of an accurate Inquisition , and therefore all our knowledge concerning them is defective , and must needs be so . We are presently beyond our depth , we are soon plung'd when we venture into this Fathomless Ocean . The Reason is , because the Mind of man can have no perfect knowledge of what is of so Transcendent a nature : especially it can't attain to a compleat notion and perception of what is Infinite . This alone were sufficient to decide the Dispute between the Anti-Trinitarians and us . If they would put the whole Controversie upon this issue , it would soon have a period . I wish they would well consider of it , and shew themselves ( what they so vaunt themselves to be ) Masters of True Reason . For then they would see how unreasonable it is , that their thoughts and expressions concerning the Infinite God should be according to the nature of Finite beings . They would see how absurd it is to undertake to measure the Creator by the Creature , and to apply the Properties of Natural things to what is Supernatural , as they deal in the doctrine about the Holy Trinity . They would find that what is true of the former , is not necessarily so of the latter , and consequently , that they ought not to ●rgue from the nature of a finite and created being to that of God. They would be convinced , That the Scripture ( to use the words of a * Man of free Thoughts , and of a very Philosophical and Rational Genius , who professes that the Scripture ) declares nothing concerning the Divinity of Christ and the Holy Trinity , that is impossible , contradictious , or more unintelligible than things that men ordinarily assent to , who are free Philosophers , and admit nothing upon force or superstition , but upon Reason . They would not pretend to such a penetration of mind as to dive into the exact nature of the Deity , they would be sensible of the unmeasurable disproportion between their weak capacities , and what is Infinite and Immense . In sum , they would confess , that they have not right conceptions concerning the nature of those Sublime Verities , which I have been speaking of , whilst they contend , that there is nothing Mysterious and Hidden in them : nay , they would acknowledge , that they have very wrong and perverse notions of these things , and such as are no ways agreeable to their nature . And now to shut up this Head of my Discourse , we are to remember , that the Truth and Reality of Things are firm and unshaken , and we can't think to dissettle them , but our business is to adjust our notions to the Things .. He that finds fault with them for their Obscurity and Difficulty cavils at the nature of the Things themselves , which is the most irrational act imaginable , for the Nature of Beings is stable and settled , and we cannot alter it , and therefore to require that it should be altered , is absurd and ridiculous . Lastly , I argue not only from the quality of the things themselves , but from the present state we are in , which is capable of no other than an Imperfect knowledge of these Divine Secrets . This Accounr of the matter is suggested to us by the Apostle , for he makes a plain distinction between knowing now in part , and seeing then ( i. e. hereafter ) face to face , and knowing even as we are known , 1 Cor , 13. 12. One he compares to the state of a Child , who is of weak understanding and capacity , and the other to that of a Man , who is of ripe judgment and apprehension . The former is our allotment in this world : Evangelical and Divine Truths ( for of these the Apostle speaks in that place ) are known by us here only in part : and no otherwise shall they , or can they be known as long as we inhabit in these dark Vehicles of Earth . I speak not this to disparage the Christian Knowledge , for it must be granted , that there are many Plain aud Clear Propositions , both as to the matter and manner of the things contain'd in them , which the Writings of the New Testament furnish us with : and all the Practical Truths of Christianity are easie to be known , and are represented to us by Christ and his Apostles in a very intelligible manner . And as to the knowledge of those very Doctrines , which I have been speaking of , all True Christians have such a measure of it , as makes them sufficiently capable of understanding their Religion , and of discharging their Duty , of knowing so much as concerns them to know , so much as is requisite to Salvation . But that which I assert , and am proving , is this , that these last sort of Truths are mix'd in us , whilst we take up our residence on this earthly stage , with much Ignorance and Darkness . We comprehend not the full meaning of them , because this is not suitable to our present condition , which we are now placed in . Thence it is , that there are some Secrets mention'd in the Holy Scriptures , which our understandings tremble at , and are afraid to approach unto . Be the mind of man never so Ambitious , and greedy of knowledge , it cannot grasp them , for they are too Big : it cannot reach them , they are too High : it cannot fathom them , they are too deep : it cannot discern them , they are too Remote : in a word , they surpass humane abilities at their highest pitch in this state of Mortality . But it shall be otherwise afterwards , as the Apostle informs us , When that which is perfect is come ( when we shall be translated to Heaven , a state of Perfection ) then that which is in part shall be done away , v. 10. Then we shall no longer be in the dark , then the imperfection of our understanding shall cease , because our natures shall be exalted . Then those Amazing Truths , which pose us now , shall be fully resolved , i. e. so far as is fit for us , for even in Heaven our Nature will still be but Finite , and therefore our knowledge will be so too . But by the change of our vile bodies for heavenly ones ( though still they are the same , but otherwise qualified ) which will no ways impede , but promote the operations of our Souls , and by being taken into the more Immediate Presence of the Holy Trinity , and stated in the Frui●ion of perfect Glory , we shall have our minds exalted , and our understandings widened to such a degree , that we shall exactly and fully know every thing that is to be known by us . Though the intrinsick nature of the things , that we shall know , shall be the same that it is now ( for there can be no alteration as to that ) yet our faculties shall not be the same as to the degree of their capacity , and the manner of their perception . When this gross Veil of flesh shall be drawn aside , when the Soul is rid of this Terrestrial Clog , and is stript of these Deficient Organs , we shall have a more clear and refined apprehension of all Truths ; and approaching nearer to the Great Objects themselves , we shall attain to a more distinct view of them , and a fuller insight into them , than now at this distance from them we are capable of . In that Separate state we shall , by reason of an intimate Communion with the Supreme Being , and a close Conjunction of the Soul with him , be able to comprehend all the Hard Points of Religion , to unravel all Difficulties , to untie all Knots , to assoil all Controversies . Then , and not before , we shall be furnish'd with this ability . Wherefore those men make not a due distinction between this life and that to come , who talk against Mysteries in our Religion : they are forgetful of the Present Scene of things , and the Dispensation they are under : they discourse as if they thought themselves advanced to the Coelestial Regions already . But this very thing shews their mistake , and that they are on this side of that place , for they betray the weakness and uncertainty of their Knowledge . These persons indiscreetly antedate the Last day , anticipate the Future World , and confront the revealed Purpose of Heaven ; for it was not design'd by the Supreme Being , that we should here below have a full insight into those Divine Recesses : this is reserved for another State. Thus much of the Reasons , so far as we can apprehend , why Christianity is a Mystery , that is , why some of the most weighty and momentous doctrines of it are in some part hid from all mens understandings . What I have said administers to us this double Reflection , 1. From the premises we may discover the vanity and falsity of the Socinian Notion , that there are no Mysteries in the Christian Religion . 2. We may gather what is our Proper Duty and Concern in the Case before us . First , I say , this discovers and detects , and at the same baffles the false apprehension of those men , who cry down all Mysteries in Christianity , and tell us , that all is levell'd to the meanest capacities . Notwithstanding those Remarkable Attestations to the Contrary Truth from the plain words of our Saviour and his Apostles , yet they perversly oppose and deny it , and magnifie Reason as the only Measure of Truth , and Rule of Faith ( whatever their * late Pretences are ) and nothing will serve them in Religion but Logick and downright Demonstration . I have observ'd it in the Modern Writings of this sort of men ( and of one also that is a late Friend of theirs ) that they seldom or never finish a Discourse , though it be about Religion , without bringing in of Geometrical terms , especially Angles and Triangles . These Gentlemen under a pretext of Mathematicks would subvert Christianity , and demonstrate us out of the Articles of our Faith , and make a Triangle baffle the Trinity . This is the grand Source of their present Delusion , and of that disturbance which they make in the World , viz. their labouring to exclude all Mysteries from Christianity . It arises wholly from this , that they will not give credit to any thing in Religion , but what is entirely Clear and Evident , and commensurate to exact Reason . This is perfectly according to that Description , which one of the Fathers of the Primitive Church gives of St. Paul's Natural man , * He is one ( saith he ) that attributes all to the Reasonings of his Soul , and thinks not that he stands in need of help from Above ; neither will be receive any thing by Faith , but counts all foolishness which cannot be made out by Demonstration . And an Ancient Critick defines him thus , † He is one who turns all over to Humane Reason , and admits not of the operation of the Spirit , i. e. any thing that is Supernatural in Religion . This is the brief , but full Character of a Disciple of Socinus , ( so far as we are concern'd in him upon the present occasion ) but certainly it ill becomes a Christian man ; for I have proved already , that such a spirit and genius are against the plain determination of Christ and his Apostles , against the very nature of the things themselves , and unsuitable to the present state we are in . Such a one forgets to distinguish between Philosophy and Christianity . The Professors of the former , act not amiss in squaring all their opinions and sentiments by Strict Reason : but the Adherers to the latter , who are eminently stiled Believers , must yield their assent to things , which they cannot by Reason comprehend . Otherwise they confound the natures of things , and take away the Distinction between Reason and Faith , which is much more absurd and unaccountable than what Scenkius in his Medical Observations fancies , that it is possible for a man to receive the Visible Species through his Nostrils , or in plainer terms , that a man may See with his Nose ; for here is only a substituting of one Bodily Sense for another , but in the other case there is a mistaking of one Mental Operation for another , viz. Reason for Faith. This is the Absurdity of those of the Racovian way , and we ought carefully to avoid it . We are to believe Christianity to be a Reasonable Service ( as the Apostle deservedly stiles it : ) but it may be truly said of those men , that they make Christianity more reasonable than it is : that is , they make it submit wholly to Humane and Natural Reason , and this is the ground of their exploding all Mysteries . Secondly , Seeing a great part of the Christian Religion is a Mystery , and design'd to be such , we are concern'd to Behave our selves accordingly , that is , never to be so bold and rash , as to demand a Positive and Punctual Account of things of this high and abstruse nature . * It is required in a Good Grammarian , said One who was as skilful in that Art as any man , that he be ignorant of some things . The same may be said of a Good Divine ; to be ignorant of some Mysteries , and not to search too earnestly into them is a good qualification in one of that Profession , and indeed in all persons that study Christianity . This is a Learned kind of Ignorance , and we are not to be ashamed of it . It is not necessary we should have a clear understanding of Theological Secrets , because the Holy Writ is silent about them : but yet we ought to hold and believe the things themselves , because the same Infallible Word asserts them . Those that go any further , shew indeed , that they are very Prying and Inquisitive , but let them beware of handling the Word of God deceitfully , and making Truth uphold Falshood . As that Egyptian ( in † Plutarch ) answer'd the men , who ask'd him , What it was that he carried so close Covered ? Therefore it is cover'd , said he , that you should not know what it is , and therefore your asking was in vain : So it is here , these Divine things are purposely hid from us , and wrapt up in Obscurity , that we may not with too eager a Curiosity search into them , and busie our heads about them . Let every one of us think that spoken to us , which the Good Christian said to the Philosopher , at the Council of Nice , * Ask not , How ? Be not inquisitive concerning the Manner of Sacred and Heavenly things , for this is hid from us . A Learned and Pious † Writer of the Primitive Church , tells us , That it is enough for us to know , that in Christ's Person , the Divine Nature was so joyn'd by an ineffable kind of Tye with the Humane Nature , that the same Hypostasis contains in it two distinct Natures : but how that Union is made , it is not necessary to know , nor is it fit to search : only let us believe and hold what is written . And the same Excellent Person in another ‖ place ( and indeed in several places of his Writings ) exceedingly blames the rashness and curiosity of those that prie into Divine Mysteries , and dispute and wrangle , and raise vain questions about them , and ask why and how such things are . It was excellently said by another Brave Man , of a true primitive temper , * This question , How ? can have no place in the things of God , whose only Will is sufficient , and is to be greatly admired of all . And with these Ancient Writers agrees the Great Modern Reformer , * This word [ Why ] ( saith he ) hath misled and destroy'd many souls : it is too high for us to search into . When we come to insist too busily on these demands , Why or How God saith or doth this or that ? we shew that we are loth to submit our Reason to Faith , and to give assent to God's Word , though we cannot clearly conceive it . Which argues a very Unchristian temper , for the Gospel hath propounded many things to us which are Mystical , which neither our thoughts can fully apprehend , nor our words express . But this should not hinder us from believing and embracing them , for though they are Mysterious , yet it is plain and manifest , that they are asserted in the Sacred Writings . It was prudently and Christianly advised and determin'd by St. Augustine , in such Points as these , which I have been of speaking , and especially the Trinity ( which that Pious Father particularly mentions ) ‖ Let us , saith he , by that previous Faith , which helps the eye-sight of the mind , clearly imbrace what we understand , and firmly believe what we understand not . The Reason of which Advice and Resolution is this , that some things that are above the reach of our Understandings may be , and ought to be the matter of our Belief . Which is founded on this , that the object of Faith is of a much larger Extent than that of Reason , and therefore we may give assent to some Propositions , which we cannot explain and clear up by the light of Reason . And besides , every Thinking Man ought to revolve this in his mind , that Faith is of an higher nature than Reason , and accordingly was designed to bear Sway over it , and to controul it . To this purpose it is to be consider'd , that there are these Three Faculties or Operations in Men , Sense , and Reason , and Faith , and they gradually rise one higher than the other . Sense is common to us with Brutes , and takes notice only of Corporeal and External Objects , but Reason is proper to us as we are Men , and is bestow'd upon us to correct the mistakes of Sense ; thus by Sense we can't perceive the Motion of the Sun and Stars , they so couzen our sight that we can't apprehend when they move , yea , they seem to stand immoveable : wherefore we must consult with something else than Sense , and that is Reason , which tells us , that either those Heavenly Bodies , or the Ground we stand upon move very swiftly : our Reason , not our Eyes , must give us an account of this . Thus it is plain , that Reason controuls Sense , and consequently is a higher and superior faculty . But then comes Faith , and claims a Superiority over them both ; for as Reason was given by God to correct Sense , so this Function was added to give a check to Reason , as being Higher and Nobler than that . This is the Order of these Operations in Man , and it is by Divine appointment , and therefore no man of sober thoughts can find fault with it . If we are free to acknowledge , that Reason is a Curb to Sense ( and we cannot deny it ) then we should be as forward to own , that Faith is the same to Reason , and that we ought to make use of the one to check and bridle the other , when Sacred and Supernatural things are under our consideration . Here then , as is fitting , let us strenuously exert our Faith , and not judge of the Divine Being and the Truths revealed by him according to humane measures , according to what we find and perceive in one another , still remembring that they are Mysteries . As for the Contrary Sentiment , there are these three Great things that disparage it , 1. It argues Pride and Arrogant Stiffness . 2. It is an undeniable proof of gross Prejudice and Partiality . 3. It unavoidably introduces Indifferency in Religion . I will distinctly insist upon this Triple Charge , and then leave the Judicious to judge of my performance . First , It is a great argument of a Proud and Haughty Spirit . For it must needs proceed from this Principle , that the men of that perswasion will by no means acknowledge their Short-sightedness , and the Shallowness of their Intellectuals . They cannot brook such Condescention as this , and therefore they scorn to own any Mysteries . If any Difficult Truths are propounded to them , they have learnt of a Great Conqueror to cut the knot , instead of untying it : they violently null the proposition , and so make it no Mystery , as we see they do in the Articles of the Trinity , and the Incarnation of the Son of God , and the like . For they pretend to manage all by meer force of Reason , and reject all propositions and doctrines which they think come not up to this heighth . They take it very ill , if you allow them not a Catholick and Unbounded Knowledge of every thing , whether finite or infinite , and of the particular Manner and minutest Circumstances that appertain to them . They disdain that there should be any thing in nature which they are not able to comprehend , they deem it an unsufferable disgrace to their understandings , that any thing should be above the reach of them , that there should be any Point of Speculation so deep and abstruse , that they cannot penetrate to the very bottom of it : they scorn to have it said , that there are any Mysteries and Darknesses in Religion , when their minds are so bright , and their intellects are so shining . What is this but Pride ? What is this but being over-conceited of their natural Faculties , and having too great an opinion of their own Rational Capacities ? what is this but an immodest and extravagant magnifying of these Powers ? Yea , what is it but a kind of aspiring to Divinity , and attributing to themselves an Infinite and Immense nature , an extraordinary and more than humane Wisdom ? Zophar gives us the true Character and Pedigree of this sort of persons , Iob 11. 12. Vain man would be wise ( this Empty Hollow Creature would fain be thought to be full of Knowledge ) though he be born like a wild asses colt , though he be by nature ignorant and rude : he hath such an opinion and esteem of his Parts and Acquirements , he is of such Arrogancy and Elation of Mind , that he thinks it below him to acknowledge any Abstrusities in Religion . He takes part with the Conceited Sect of the Stoicks , among whom it was a Maxim , * That it became not a Wise man to wonder at any of those things which to others seem to be Paradoxes . Nay , he is so much of this Vaunting humour , that he will not be perswaded , that there is any thing Wonderful and Amazing , even in Religion it self . St. Paul stiles Christianity a Mystery , but he being intoxicated with Pride and Self-conceit directly contradicts him , and saith it is not mysterious . But those who attend to the Apostle's Advice , * Not to think of themselves more highly than they ought to think , but to think soberly , have other thoughts and apprehensions , and are most willing to acknowledge the shallowness of their own Judgments , and the depth of Divine Truth . We have Instances on Record of those Humble Souls , who , though of singular sagacity and improvements , proclaim'd the Unsearchableness of the Divine Wisdom , and the Exalted Truths that belong to it . The Ancient Inspired Arabian expresses it thus , * Man knoweth not the price of it , ( i. e. as I apprehend , he cannot come up fully to the Purchase , or , which is the same , the Attainment of it , for we purchase things by price ) neither is it found in the land of the living : the depth saith , it is not in me ; and the sea saith , it is not in me . Whence then cometh Wisdom , and where is the place of Vnderstanding ? Seeing it is hid from the eyes of all living , and kept close from the fowls of the air , i. e. those that are most quick-sighted , for Naturalists observe , that the eyes of Birds generally excel those of other Animals . But he concludes , God understands the ways thereof , and he knoweth the place thereof , that is , he hath reserved the perfect knowledge of these Divine and Supernatural things to Himself . This was the humble sense of another Great and Wise Man , the Royal Psalmist , concerning whom it is worth our observing , that after he had asserted and maintain'd the doctrine of God's Omniscience and All-seeing Providence , he adds , * Such knowledge is too wonderful for me : it is high , I cannot attain unto it : which is as much as if he had said , though it is impossible for me to apprehend the infinite and boundless knowledge of the Eternal God , the Sovereign Disposer of all things , though I can't tell how he sees and foresees all things whatsoever , yet I heartily own this Universal Sight and Prescience of his , and I verily believe it to be a certain and unshaken Truth . It is Humility which furnishes a man with such perswasion and language as this , and it is this which causes him to believe and assert , that there are Mysteries in his Holy Faith , which far transcend his thoughts and conceptions . This is that Wisdom , which according to another Divine and Inspired Sage , * is far off and exceeding deep , and therefore ( as it follows ) who can find it out ? To which irrefragable Testimonies permit me to adjoyn that of an Apocryphal Writer ( and the rather because I will take occasion thence to offer a Conjecture on that dark place ) † Wisdom is according to her Name , and she is not manifest unto many . What is the meaning of that , according to her Name ? What Title hath Wisdom that imports any such matter , viz. that she is not manifest ? Some Criticks think it refers to the Hebrew word for Wisdom , Chocmah , others to the Arabick Algnalam , but what they propound seems to be very much strain'd , and doth not reach the purpose . And how can it seeing they forget that this Book was writ in Greek , and that the Title of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? We must therefore repair to the Greek for a solution , but we must first confer with the Hebrew , where we meet with the Verb Saphah or Tsaphah , which signifies to hide or cover , and thence it is probable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived : and this it is likely is the Name that is here meant , because though the language in which this book was originally drawn up was Hebrew , ( as appears from the Prologue of it ) yet it was soon translated into Greek , because the Iews at that time spoke Greek generally , and had their Bible and Service in Greek : and accordingly this place hath reference to the name of Wisdom in that tongue , wherein there are many words deriv'd from the Hebrew : and hence it is , that the denomination of Wisdom imports something hid and mysterious , and therefore she is according to her Name . The Iewish Doctors had a sense of this , as appears from their Proverbial Saying , When Elias comes , he will untie all knots , i. e. solve all Difficult and Abstruse Points ; of which there are not a few in Religion . There are sundry things hid from our understandings here , which shall not be clear'd till the last day . Now , if the Wisest persons spoke thus concerning the things of Religion ( which is the Wisdom of God ) under those Dispensations of old , is there not much more reason to say the like of the Divine Wisdom under the Oeconomy of the Gospel , when doctrines of an higher nature are published to the world , such as far surpass all humane comprehension ? But there is a generation of men among us that will not stoop to this , they will not own themselves to be in a state of Weakness , Childhood , and Minority in this life , though the Great Apostle ( as we have heard ) expresly did , when he so far own'd the deficiency of his Understanding , as to say , he knew in part , and spake , and understood , and thought as a Child . And all the Great and all the Wise men in the world have been ready to say the same , yea , even with reference to matters of a lower nature . The Learned in the Law confess they have their Perplexed and Knotty Cases , Statesmen their Arcana , Physicians their Opprobious Maladies , Anatomists their Unknown Ductus's , Astronomers their Eccentrical Motions which they can't reduce into regular and exact Order , Mathematicians their Insoluble Problems . And , in brief , most Professions and Sciences labour under some insuperable Difficulties and Intricacies : and this is freely acknowledg'd by the most Skilful in those Arts. But here is a sort of men that will not own any such thing in Divinity , although it be conversant about Objects that are infinitely Higher and Greater . Notwithstanding this , they think it is below a man of Parts to own any thing to be Inexplicable : they profess that it becomes not a man of Sense and Reason to admit of this , yea , that it is an unsufferable affront to Humane Nature to believe such a thing . They think it a sufficient ground to cashier a doctrine in Religion because it is attended with Obscurity . In short , they think it unreasonable to yield assent to a Proposition on the account of its being reveal'd in Scripture , meerly because they are not able to conceive the Manner of it . Thus their Pride makes them Infidels , and they bid adieu to Modesty and the Faith together . Secondly , Another Great Disparagement and Inexcusable Blemish of these mens Perswasion is , that it argues wilful Prejudice and Partiality . I will make this evident from these two Considerations ; First , Tho' they deny not that there are Mysteries in the Divine Providence , yet they altogether renounce them in the Articles before mention'd : Secondly , Though they grant there may and ought to be a Government and Restraint on the Imaginations , Will and Affections of men , yet at the same time they perversly disapprove of the like restraint on the Vnderstanding and Reasoning Faculty . Both these are Instances of their egregrious Prepossession and Partiality . 1. They profess themselves to be satisfied about the Divine Conduct in the Governing of the Vniverse , though many Difficulties , and those very Great and Insuperable , accompany it . They acquiesce in the unerring Wisdom of the Supreme Ruler of all things , and they pretend not to judge of his actions , but most willingly grant them to be just and wise and good , notwithstanding they cannot give an Account of them , notwithstanding they acknowledge them to be Unsearchable and Incomprehensible . None of them have ever ventured to question God's Wisdom , because there are some Events and Occurrences in the world , which no man can possibly give a Reason of . We do not hear them say , that these are contrary to Reason , and that they are Contradictory , although at the same time they yield that they have no knowledge of them , they are out of their sight , and they can render no particular account of them . Nor do we hear them cry out to have these Intricate Events made out by Reason , they don't peremtorily demand to have the Causes of them laid open , or else they will throw up the doctrine of Providence : No , they very patiently and contentedly resolve all into the Infinite and Unsearchable Wisdom of the Absolute Governour of the World , and into the Ignorance and Weakness of humane understandings . God hath not thought fit to reveal those Secrets , and therefore they are content to be ignorant of them : yea , they submissively admire , revere and adore that Infinite Wisdom , which they vote to be Mysterious and Unaccountble . And why then do they not act thus with with reference to the Mysterious Articles of the Christian Faith , and the Great , but Abstruse Verities of the Gospel ? Seeing they deny not the Providence of God , because of some harsh and difficult passages in it , why should they reject those Doctrines because there are some things in them hard to be understood ? Seeing they quarrel not with the Divine Government , though many things in it are mysterious and dark , and far above their understandings , why do they find fault with those Points of the Christian Belief , ( which were deliver'd to us by the same All-wise Governour of the world ) because there are certain Mysteries in them ? If the Infinite Wisdom and the Absolute Power and Sovereignty of the Supreme Being render his Actions unaccountable , why should not these make his Words , his Sayings , his Dictates about divine things to be of the same nature ? If the methods of God's ruling the world be Inscrutable , why should we undertake to fathom the depths and secrets of those Truths which he hath declared to the world ? If God * doth great things past finding out , why may not he be allow'd to speak such ? If the † Iudgments of God are unsearchable , and his ways past finding out , is there not cause to believe , that God's Nature and Essence are so too ? If the Socinians are not concern'd to answer the Difficulties about the former , what is the reason that they startle at the latter ? If they acknowledge that God acts many things which are above their understandings , why should they not own him to be what they cannot comprehend ? If they can't know what he doth , why should they expect to know what he is ? Are the Works of God's Providence unsearchable , and is not He himself so ? Are there several things done above their apprehensions , and shall they deny the Author of them to be above them ? Is God to be trusted and relied upon beyond their knowledge and understanding , and is he not barely to be believ'd , though he delivers some things which are above their capacities ? Is the doctrine of Providence , though in sundry things Unaccountable , imbrac'd and profess'd by them , and is not the doctrine of the Holy Trinity to be entertain'd , though it contains in it such things of which we are not able to give an account ? Is it an unquestionable Truth that there is a Divine Management of all mundane affairs , though the particular administrations of it are inexplicable ? and is it not as reasonable to assert , that there are Three Persons in the Deity , though we cannot explain and unfold the Manner of it ? I challenge those that make the boldest pretences to Reason and Good Sense , to shew the Difference between these . All unprejudiced and impartial minds must grant the Case to be the same , for surely God's Essence is as infinite and incomprehensible as his Providence , and therefore if it be a rational and sufficient Answer to all the Objections and Scruples against Providence to say , that they believe God is Wise and Good and Just , though they are not able to comprehend the secret methods of his Wisdom , Justice and Goodness , then it ought to be as good and satisfactory an Answer to all Difficulties of the Trinity , to say they firmly assent to that doctrine , though they cannot understand the Manner of it . But the persons I am speaking of will not submit to this , and therefore they demonstrate how Partial they are , when they quarrel with the foresaid Article , and other doctrines of the Gospel , for no other reason but this , that they are Mysterious and Vnaccountable , they are rais'd above the reach of their understandings . I appeal now to the severest Judges of Reason , whether these men can justly lay claim to any such thing whilst they thus behave themselves , whilst they declare that even in Religious and Divine Matters ( for such certainly is that of Providence ) it is reasonable to believe and embrace more than we can understand and comprehend , and yet renounce the doctrine of the Trinity , and some other substantial Points of Christianity for their being in some measure Incomprehensible . What can this be but Perverseness and Crosness ? What is it but acting contrary to themselves ? And then who will give heed to men of this cross-grain'd temper ? Who will regard such vain people that are inconsistent with themselves , and clash with their own Concessions ? They frankly subscribe to Divine Providence , though it hath many Mysteries , Obscurities , Difficulties , Intrigues in it which no mortal man can unfold : and yet they discard some of the chief Evangelical Truths , because they can't explain them by Reason . Thus they run counter to their own Principles and Practice , and are Self-condemned persons , and proclaim to all mankind that they are corrupted with Prejudice and Partiality . 2. They give open and undeniable proofs of this , by granting that it is convenient , yea , necessary to regulate and limit the tendencies of the Will and Affections , and yet with the same breath they pronounce it unfitting and unreasonable to use any restraint , or set any bounds , or prescribe any rules to the Intellectual faculty . They own it to be the indispensable Character of a Good and Religious Man to exercise a discipline on his Imagination and his Passions , they hold it to be a main part of Christian Philosophy to be severe and rigorous here . For some things which seem reasonable and plausible are forbidden us by the Evangelical Laws , and many harsh and difficult things are enjoyn'd us ; but we are to satisfie our selves with this , that God's Will ought to be the Standard of ours , and therefore we ought to resign our selves to the Divine Conduct . And these men allow of this as just and rational , and advise that our Natural desires and propensions should give way to our Saviour's Commands , he being our Great Law-giver and Master . And why then do they shew themselves Partial in denying it reasonable to submit the Intellectual part of the Mind to the doctrines and dictates of the Gospel ? Is there not as much reason to take care of this Faculty , to look to the management of it , to keep it within its due bounds , as there is to deal thus with the Elective Power of the Soul ? If they are content to surrender this to the Divine Will , why are they against subjecting the other to the Divine Ligh● and Discoveries ? If it be commend●ble to curb and moderate the Concupiscible or ●rascible part , why not also to regulate and govern the Perceptive ? If the Will must be check'd , why must the Intellect be left uncontroulable ? If they measure the Goodness of the former Power in them by the Laws and Rules of Christ , what is the reason that they measure not the Rectitude of the latter by the discoveries of Divine Truth made by the same Author in the Writings of the New Testament ? Seeing they deem it proper and necessary for humane minds to vail the first to the express Injunctions of the Gospel , why do they not think it as requisite to submit the second to the infallible dictates of the Holy Spirit in Scripture ? why do they not abandon their own weak sentiments about the highest Concerns of Christianity ? why do they not renounce their private surmises , their shallow arguings , their sophistical ratiocinations , and give them up to be corrected by the light of Divine Revelation ? why are they not sensible of the deficiency and indigence of their Minds , of the narrowness and contractedness of their understandings , and why do they not at the same time adore the Divine Perfection ? why do they not inure their understandings to the dictates of Inspiration , and believe what is Unintelligible ? Particularly in the doctrine of the Trinity ; why do they lean to their own understandings ? why do they prescribe to Heaven , and set up their own weak Conceptions as the Standard of Divine Truth ? In a word , why do they not make their meer Natural Notions and Principles truckle to Reveal'd Truth , and bring their Reason into subjection to the Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? If they come here with their old cry and cavils , that the Article of the Trinity , and some others that appertain to it are contrary to Reason , and are a perfect Contradiction , and are Impossibilities , ( as their language is ) we may for ever silence them with this , that they can't with any shew of Reason talk after this rate , because they can't pronounce that to be Contrary to Reason , the Nature of which they are ignorant of : what they can't reach with their Reason , they can't say is Repugnant to it . Nor can they doom this or that to be Contradictory , when they know nothing of the Manner of it . And so for the Impossibility of a thing , it is rash folly to determine it cannot be when they are unacquainted with the Transcendent Nature of it , when the Mode of its existence is hid from them . This I think is very plain , and it is as pertinent to the matter in hand , I having proved that the doctrine of the Trinity , and such like Articles of Christianity are hidden Mysteries . Therefore let not these men think to amuse and banter us ( as they would needs do ) with ●alking of Contradictions , Impossibilities , &c. which are Terms that are nothing to the purpose . But this I request of them , that they would be Serious , and vouchsafe to reflect on what I have suggested under this Head , for the Article of the Trinity would be a very clear and bright Truth to them , if they would but entertain this one thing in their thoughts , that they are oblig'd as much to keep a discipline over their Understandings as over their Wills , that the Intellectual Powers , as well as the other Faculties of the mind , are to be in subjection . It is mention'd as part of Man's Depravity and alienation from his first Make , that * he seeks out many Inventions , i. e. ( as the Hebrew word signifies ) curious Excogitations , quaint Arguings , fanciful Reasonings . These , especially in matters of Religion , are greedily sought out and pursued by Vain men : but where the true force and vertue of Religion prevail , there they † cast down imaginations ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonings ) and every high thing ( every proud Conceit ) that exalteth it self against the knowledge of God , and bring into captivity every thought , i. e. every corrupt notion and conception which usurps upon Faith. This is the Conduct of our Minds which the Apostles teaches us ; we must quit our false Argumentations and Debates about the the Great Mysteries of our Religion , we must not dare to be wise above what is written , above or beyond what Divine Revelation hath taught us , but we must resolve all our doubts and scruples by appealing to Divine Authority and the Veracity of God. It may be the Sagacious Gentlemen we have to do with at present , will grant that some Vulgar heads ( among whom perhaps they will reckon the foresaid Apostle ) have favour'd the restraining and limiting of the Intellectual Powers as well as the other Faculties of the mind , but will this pass current ( they may say ) with those that are voted for Men of Sense and Wit , will it be admitted by Men of Keen Apprehensions , men of Judgment and Philosophy ? Yes , most surely , if they will be pleas'd to take the Learned Lord Verulam , and the Great Des Cartes into that number . The former of whom hath left these remarkable words , * Gods Sovereignty reaches to the whole man , extending it self no less to his Reason than his Will : so that it well becomes man to deny himself universally , and yield up all to God. Wherefore as we are bound to obey the Law of God , notwithstanding the reluctancy of our Will , so are we also to believe his Word , though against the reluctancy of our Reason . The latter expresses himself thus , ( and though some may think it is spoken in Politick Compliance , yet it is more than they can prove , and it is certain , that they are in themselves words of truth and soberness , and worthy of so Great a Man , ) * We must , saith he , always and chiefly remember this , that God the Author of things is Infinite , and we altogether finite : so that when God reveals any thing concerning himself or other things which surpasses the natural strength of our wit , such as the Mysteries of the Incarnation or Trinity , we are not to refuse to give our Assent to them , though we do not clearly understand them . And again , in the Close of this First Part of his Philosophical Principles he hath left us this Excellent Memorandum , This is to be fix'd on our memories as a Principal Rule , that whatever things are reveal'd unto us by God are to be believ'd by us as the most certain of all . And though perhaps the most clear and evident light of Reason should seem to suggest to us some other thing , notwithstanding this we are to give credit to the sole Authority of God rather than to our own judgment . Thus these Mighty Genius's of Philosophy give their Suffrage to our Greater Apostle , and declare to the world how rational it is to keep the Reasoning as well as the Elective part in subjection . And indeed seeing it is the same Soul that affects , wills , and understands , and these Faculties are not really different from the Soul it self , it follows , that if the Soul in one capacity may be check'd and regulated , then it may be so in another : and if we are oblig'd to chastise the extravagancy of the Will and Appetites , we may and ought to correct the disorder of the Vnderstanding . The Socinians grant the former , but deny the latter , though without any ground , for there is the same reason for the one , that there is for the other . Which shows that they despise the Parity of Reason , that they attend not to the Consequence of their Propositions , that they argue not alike in thin●● that are alike , that they vary in Cases that are of the same nature , that they deal not fairly and ingeniously , that they contradict themselves , that they are froward and perverse , and are resolv'd to 〈…〉 and Partiality have the 〈…〉 Thirdly , There is yet another Great Disparagement and Blemish lies upon this Sentiment , and this Behaviour ; for as they are the off-spring of Pride and Insolence , of Partiality and Perverseness , so they are the nurse of Indifferency and Scepticism in Religion . Whilst persons acquiesce in Divine Revelation , they are upon safe and firm ground , but when they quit this , and undertake to measure Christianity by the Principles of Natural and Common Reason , they have no sure footing , but they waver and fluctuate , they start queries about all things , and utterly overthrow all Certainty in Religious and Divine matters . For when Over-curious and Wrangling heads come to argue about those High Points of Christianity , which I have before mention'd , and make them the matter of a Formal Dispute , and encounter them with meer dint of Reason , they soon perswade themselves that they are Victors in such an Engagement , and then they carry their Conquests further , and range and flie about , and make it their work to unsettle Religion , and bring all the Concerns of it into question . They teach men to doubt of all the Propositions which they before received , and especially to dispute about every part of Christianity . For they infuse this notion into mens heads , that they must not admit of the doctrine of the Trinity , and such receiv'd Articles of Faith , because they are against Reason . and Reason with them is their own Prejudice and Dislike , which prompt them to use a sort of Argumentations against these Truths . But they are able to use the like Reasonings against all other Articles of Christianity , and when there is occasion they will not fail to do it ; for they seem to begin with those ●●ore Difficult and Abstruse Points , and to bring people off from them ( because they think they can't easily maintain them ) that they may make way for shaking the Plainer ones afterwards . I must needs profess , I have more Charity than to think that this is a formed design of the generality of those that profess the Socinian way , for I believe there are some well disposed persons among them . But I am enclin'd to believe , that there is such a Project carried on by some ill-minded and perverse men , who take this opportunity to render Religion Doubtful and Disputable , and by degrees to represent it as an Indifferent and Un●ertain thing . By this course , which they are at this day taking , the most Sacred and Venerable Truths will be slighted ▪ nay , they are already slighted and actually disregarded by this race of men , as 〈◊〉 of the Artributes of God , Christ's 〈◊〉 , the Rising of the same bodies , the S●b●i●tence and Perception of Separate Souls , the Torments of Hell , &c. And sundry other substantial Verities , as the Existence of Good and Evil Angels , the Universal Providence of God in the world , the Miracles of our Saviour , the Truth of the Christian Religion , and many more such doctrines are either doubted of , or denied by Deists or Atheists , and that on the Socinian Principles , ( that is the thing observable at present ) I say , upon the Socinian Principles , viz. because there are some Difficulties that attend the notions and apprehensions of these things , and because they are not on all accounts adjusted to the model of mens ordinary Reasonings : therefore they are unwilling to admit of them on that very account . But for the same reason all the Main Doctrines of the Gospel will be doubted of , the weightest Articles of our Religion will be voted to be but Arbitrary Hypotheses , and Christianity it self will be thought to be no other ; as we find in the Writings both of our Foreign and Domestick Adversaries Christianity is laid in the same Scales with Iudaism and Turcism , and some parts of it ( nay the Weightiest ) are determin'd to be lighter than any in the other two . This naturally follows from their arrogantly presuming upon the Strength of their Understandings and Reasons in the things of God , from their peremptory resolving to entertain nothing in Religion , but what is commensurate to Natural Principles , from their opposing and denying a Doctrine which is plainly and expresly asserted in Scripture , meerly because they cannot define the exact Manner of the thing that is asserted . This , I say , is the Consequence of founding all Religion upon Natural Reason and Argument . We must throw up a great part of that which is Reveal'd , meerly to gratifie the Deists and Racovians . Nay , this will not suffice , for it is to be suspected , that those who strike at Reveal'd Religion bear no kindness ( whatever they pretend ) to the Natural . It is likely that those who bid defiance to the former will do the same in time to the latter : for we can't imagine but that those bold men who disregard the Immediate Discoveries of Heaven to mankind , and represent them as altogether Incredible by intelligent and inquisitive minds , will also vilifie the more Mediate and Common Dictates of Nature : those that slight the Extraordinary Voice of God cannot be supposed to attend to the Ordinary one : those that refuse to hear him speaking in the Holy Writ will not be obsequious to his dictates in their own breasts . Thus you see how dangerous and pernicious an Opinion our Adversaries maintain and promote : we see how they feed the humour of this Sceptical Age , and work upon unstable and wavering minds , and wheadle them out of their Religion by plausible insinuations and pretences of Humane Reason : by this means they directly lead them to defame , libel and blaspheme Christianity and all the Mysteries of it , and they make use of their Reason to make void their Faith. But now all this may be prevented and hindred by a humble and Christian submission to the Sacred Oracles , by a free resigning our selves to the Faith of the Gospel , and by giving credit to it ; Articles , because they are deliver'd and attested by God himself in the Infallible Writings ; which even Reason it self dictates to be the best Method we can take to establish and confirm us in our Religion , and to assure us of the Truth of all its doctrines , be they never so perplexed and mysterious . Nor doth this introduce a Blind Credulity , and such an Implicit Faith as some of the Romanists defend , for when we resign up our judgments to Divine Revelation , we are not debarr'd from examining and searching into , and satisfying our selves about the Truth of the things we speak of , but only of the Mode of them . Which makes it a quite different thing from the practice of the Roman Proselytes , who are bid to swallow down whatever is dictated to them , and that upon the bare Authority and Warrant of the Church . But here is no such crude Method prescribed , we are to * search the Scriptures , whether these things be so , and we are to make use of Reason to shew and convince us how fitting it is , that we should believe what is reveal'd by the Spirit of God. For seeing since the Revolt and Original Depravation of Man , we stand in need of Revelation to direct us , right Reason tells us , that it is unsafe to rely on the bare suggestions of our own minds in the great matters of Religion . This acquaints us , that though we are not capable of answering all difficulties in those Points , yet we are oblig'd to give credit to the doctrines themselves , because they are founded on Scripture , which was divinely inspired . This Principle in us assures us , that though we can't fully explain these things by Reason , yet we have reason to believe the Holy Writ , which is the Rule and Measure of our Faith , yea , notwithstanding those Points seem to thwart the natural principles of Reason . Thus far we have Reason on our side . And then for Scripture , that is wholly and entirely ours . Those Grand Articles , which our Antagonists renounce are found there . Particularly to instance in that Great and Celebrated Doctrine which I have so often mention'd , one would think it might suffice , that this is so directly , so plainly , so frequently asserted in the New Testament : where we find Three expresly named , Father , Son , and Holy Ghost , to whom the Divinity is ascribed , and therefore we believe these Three to be One God. But how these three distinct Hypostases are one Entire , Indivisible Essence , is an ineffable and incomprehensible Mystery . Yet , though we can't conceive the Manner of this , yet the Thing it self is clearly and plainly reveal'd in Scripture , and consequently the Socinians have no cause to brag , that theirs is an * Accountable and Reasonable Faith , when it absolutely opposes and contradicts the Holy Oracles of the Bible . This is the true state of the matter , and so it was thought to be by that Learned Writer , whom I before quoted , who hath the repute , even among these men of a Person of Great Reason and Sense ; speaking of them , he * thus expresses himself , Their Opinion I look upon as fundamentally repugnant to Christianity it self , if the New Testament be the foundation of Christianity , for I know nothing more express than That ( viz. the Trinity ) in those Writings . And therefore the denying of the Trinity is the denying of the Authority of the New Testament . Or , if they will pretend they can interpret things there so as to evade this doctrine , by the same reason I think they may evade any , and so still the Sacred Writ shall stand for a Cypher , and signifie nothing , which tends mainly to the enervating of our Faith. These are very Weighty words , and the more to be consider'd by our Adversaries , because they come from One of a Large Compass of Mind , and a great Asserter of Reason in Religion , which is a thing that these Gentlemen pretend much to . The sum of what he saith is this , that if the Scripture be true , the doctrine of the Trinity is so too : if Divine Revelation in the books of the New Testament is to be believ'd , then this also must be embraced . And on this very account it hath been embraced by all religious and pious minds that have had a reverence for the Holy Scriptures . As it was the Faith once delivered to the Saints , so it hath ever since been the steady belief of all the Martyrs and Confessors of Iesus , and all the True Professors of Christianity , and it hath with invincible force in all ages of the Church born down all opposition that hath been made against it . And I question not but those violent Efforts and Insults which have been , and are made against it in this present Age will prove vain and successless . Though we have seen the rain descend , and the flouds come , and the winds blow , and beat upon it , yet it shall never fall , because it is founded upon a rock , the same Rock on which the Church of Christ is built , viz. the Confession and Testimony of the Inspired Apostles , the Truth and Authority of the Scriptures , the Veracity of God , and the Certainty of Divine Revelation . And all the other Sacred Mysteries of our Religion have the very same stable foundation , and therefore are Impregnable . Let this then satisfie us , that these Doctrines are sufficiently reveal'd , though they are not fully known . I say they are sufficiently revealed , because the Book of God assure us that these things are so : but they are not fully known , because we are not able to discover the Arguments on which they are founded ; we discern not the foot on which they stand : God hath been pleas'd to hide this from us . But then this is to be said , It is not reasonable to renounce our belief of that which is plain and evident , because it is mix'd with something which is dark and intricate . It was an Excellent Caution and Rule of the Great St. Augustine , * Nunquid ideo negandum quod apertum est , quia comprehendi non potest quod occultum est ? The Truth of a Doctrine may be evident and perspicuous ( and that is sufficient to command our Assent ) tho' the Nature of it is not . The Modes and Circumstances appertaining to Divine things are not to be accounted for : at least , if we cannot clear them up , we have no reason to quit the Grand Truths themselves . These are not to be abandon'd because they are not according to our ordinary level , because we are not able to render a punctual account of them , because we cannot perfectly Gauge them , and sound them to the very bottom ; in a word , because they are not subject to the Tribunal of Reason . But if we have any regard to the Sacred and Infallible Volume , we cannot but entertain these Divine Doctrines , and firmly believe them , and heartily approve of them ; for when we find any thing ( though 't is impossible to explain and unfold it ) vouch'd by Scripture , we need desire no more . Whence we may judge of Socinus aud Smalcius , the * former of whom declares concerning the Satisfaction of Christ , and the † latter concerning the Incarnation of the Son of God , that they would not believe these doctrines , though the Scripture should expresly assert them . These are strange passages in Writers that bear the Name of Christians , and seem to own the New Testament ( as well as the Old ) where every thing is Authentick , and worthy of all acceptation , and depends not on the arbitrement of our shallow Reasons . Here to doubt is In●idelity , to be scrupulous is an affront to Heaven , to dispute is an injury to the Deity . To conclude , It appears from the whole that the Disciples of Socinus are the most foolish and sensless pretenders to Reason in the whole world , because they make it their business to argue against the God of Reason and the Spirit of Truth . But if they will call their Anti-Scriptural Notions by the name of Reason , who can help it ? 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Celf. l. ● . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 4 Quaest. in Genes . ‖ Nihil aliud ni●● nugas tenemus , & f●nte veritatis amisso opinionum titulos consectamur , cum quae Deus occulta nobis e●se vol●it , nimia curiositate perscrutamur . * Nat. Qu. * Proprium hoc est omnium Haereticorum : Nam quia Pauca sunt quae in silva inveniri possunt , Pauca adversus Plura defendunt . Tertull. adv . Praxeam . † Solenne est Haereticis alicujus 〈◊〉 ancipitis 〈…〉 adversus exercitum sententiarum Inst●●m●nti totiu● 〈◊〉 Tertull. de Pudiciti● . * Utique aequum incerta de certis , & obscura de manifestis praejudicari , ne inter discordiam certorum & incertorum , manifestorum & obscurorum fides dissipetur , Veritas periclitetur , ipsa Divinitas ut inconstans denotetur . Tertull. de Resurrectione . † Ad obscuriores locutiones illustrandas de Manifestiori●us sumantur exempla , & quaedam Certarum Sententiarum testimonia dubitationem de Incertis ●uferant . Aug de D●●●rin . Christian● , l. 2. c. 9. * Eras●us . Notes for div A38031-e6020 * Hor. Hieroglyph . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quaest. 51. in Exo● . † Quet . Resp. 142. ad Orthodox . * Gen. 15 1. Psal. 3. 3. Ps. 28. 7. Ps. 33. 20. Prov. 30. 5. Ps●l . 47. 9. † Arist●t . Eth. l. 6. c. 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ad Princ. Ineruditum . * Netzib . * Lib. 1. Tit. 2. viz. De Origine Juris Civi●is & omnium Magistratuum . † Prov. xx . 27. * Etiam Principibus & Regibus ; non ut magnis & electis viris ( sicut fas est ) sed ut Diis adulatio falsa blanditur . Minut ▪ E●lix . * Reges in ip●os imperium est Jovis . Sen. Trag. † Omne s●b ●egno gr●viore regnum ●st . la●● * 1. Cor. ix 26. * 2 Chron. xxvi . 19. * Hactenus quasi de Principe , reliqua u● de Monst●o n●r● . ●anda sunt . Sueton. * Lord Bacon . Essay 19. * Ut caeterorum hominum , ita Principum , eorum etiam qui Dii sibi videntur , aevum omne & breve & fragile est . Notes for div A38031-e11200 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Omnium consensu cap●x imperii , nisi imper●sset . † Is ordo vitio vacato ; cae●●ris specimen esto . Ci● . de Leg. l. 3. * Philos. Trans●ct . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vit. O●at●r . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eu●ipid . † Tibi non magis quam Soli latere contigit , &c. 〈◊〉 ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . D●o Ca●● . Hist. Rom. l. 5● . * Q●od exemplo ●it , id etiam jure fieri putant . Cic. Epist. 3. lib. 4. † Quales in Republica Principes ess●nt , tales reliquos s●l●re esse Cive● . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Vita Mo●is . 1 Vita Principis cens●ra est , eaque perpetua : ad hanc dirigin●ur , ad hanc convertimur : nec tam Imperio nobis opus est quam Exemplo . 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lib. 1. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cyr. Inst. l. 8. 5 〈…〉 l. 3. c. 20. * Deipnosoph . l. 4. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Geograph . l. 17. * Luxuriae se t●adiderat , Regisque mores omni● se●uta regia . I●aque non amici tantum p●aefectique verum etiam omnis exerci●us , &c. † Lib. 36. * Antiochi coecam & amentem luxuriam exercitus imitatus . Lib. 9. c. 1. * Pernisiosius de Repub. merentur vitiosi Principe● , quod non solum vitia concipiunt ipsi , sed ea infundun● in civitatem ▪ neque solum obsunt quod illi ipsi corrumpuntur , sed etiam quod corrumpunt , plusque exemplo quam peccato nocent . Lib. 3 , de Legib. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. † Hae● est conditio Principum ut quicquid faciunt , praecipere videantur . Quintil , 8. Declam . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Xiphili● . * Nicephor . l. 7. c. 34. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ● Orat. * Psal. 51. 12. Notes for div A38031-e14510 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 1 Cor. iii. 11. † Ephes. ii . 20. * Colloqu . Mensal . * Rom. xv . 20. 1 Cor. iii. 10. Gal. ii 18. Eph. ii . 22. Col. ii . 7. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chryson . * Exod. xxxi . 3 , &c. † ● Cor. iii. 10. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dialog . cum Tryph. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Gal. i. 14. * Cont. Faust ▪ I. 13. c. 15. * Ambros. Offic. 1. 20. † Eccles Hist. I. 2. c. 9. * Genesis and Exodus . † Psalms and Isaiah . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 . Epist. l. 4. * Euseb. Eccles. Hist. * 1 Cor. xiv . 19. † 2. Kings iv . 34. * Can. 75. † Matth. xxiii 3. ‖ T it i. 6. * John v. 35. * T it i. 9. * 2 Tim ii . 15. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theodoret. Eccl. 〈◊〉 . l. 5. c. 28. Notes for div A38031-e19210 * à Gon ed , cubiius . * Lib. 5 p. 217. † In Homer . Odys . O. * Selden de Dis Syr. Syntag. 2. * Ode 14. * Tibul. lib. 1. Eleg. 8. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tyrus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rupes . 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 built her self , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strong Hold. 3 Antiqu. Jud. l. 11. And Cont. Apion . l. 1. 4 Isai. xxiii . 17. 1 Isai. xxiii . 17. 2 Diodor. Sic. l. 17. Plutarch vit . Alex. M. Curtius l. 4. 3 Arrianus . 4 Diodorus . Curtius . * Prov. iii. 16. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Xenophon . * Tob. iv . 13. † Prov. vi . 26. * Chap. viii . ver . 4 , 8. † Prov. xxii . 16. * Luke xvii . 28 , 29. * ver . 8. * Ignat. Epist. ad Philip. Hilar. Can. 7. in Matth. Chry. 〈◊〉 . Hom. passim . Ambro● . ● . 3. de Virgin. Epiphan . 〈◊〉 . 61. Notes for div A38031-e22840 * Ad Marcel , Epist. 5. * Lacham . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Greg Naz. Apolog. Orat. † Artic. 37. * Katzir . Exod. xxiii . 16. Isa● . x●ii 〈◊〉 . * Polyb. 1. 6. 1 De Idololat . cap. 19. De Coron . Milit. cap. 11 2 Omnem postea m●litem Dominus in Perto exa mando discinxit . De Cor. Mil. Cap. 11. 3 Navigamus & nos vobisc●m , mi●●●amus , &c. A●● 〈◊〉 . 4 Origen , Cyprian , Titus Bostre●●●●● Jer●●● . * Epist. 1. ad Dudithium . † Smal●● cont . F●an●z . Disp 6. Wolzogen Comment● in Ma●●h 5. ‖ Instruct. ad 〈◊〉 lection . N. T. cap. 10. 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. Orat. 3. * Ioseph . De Bello Jud● Iib. 7. chap. 1. * De Legib. 〈…〉 . Notes for div A38031-e27480 * Lib. 7. * 〈◊〉 enim potest ex●●citum is continere Imperator qui se 〈◊〉 non 〈◊〉 . Pro Lege M●nil . * Nulla fides pietasque viris , &c. * Nihil praestare majus Fortuna potest quàm hostium discordiam . Tacit. de morib . German . † Judg. v. 15 , 16. * Nahum . 3. 8. * Una & ea vetus causa bellandi cupido divitia um & impe●●i . Salust . * Lacham , comedere : pugnare . * Exod xvii . 2. 1 Sam. vii . 9. 2 Chron. xiv . 11. 2 Chron. xx . 6. 2 Kings xix . 5. 1 2 Chron. xii . 14. 2 Xenoph. de Expedit . Cyri. lib. 6. 3 Apolog cap. 40. 4 Institut . l. 2 c. 1. 5 Lib. ● 9. cap. 27. 6 Vale●ius Maximus , Velleius 〈◊〉 , &c. * Rom. viii . 31. 〈◊〉 2 Juliani . † Vege● . l. 3. c. 5. Theophan . * Jos. 8. 22. Notes for div A38031-e31070 * Matth. ix . 23. Luke xi , 14. 1 Mark ii 23. 2 Chap ▪ iii ▪ 26 ▪ 3 Chap. iii. 25. 4 Luke xi . 13. * Jer. xiii . 13 , 14. * 〈◊〉 xxi . 9. ●er . li. 8. * Dan. vii . 5. † Chap. viii . 8. * Dan. ii . 34. * 〈…〉 * Joseph . Antiqu. l. 9. c. 14. † Dr. Hammond ‖ Joseph . de bello Jud. l. 5. c. 2. * Grae●iae civitates dum imperare singulae cupiunt , imperium omnes perdiderunt . lib. 8. † Dan. 7. 6. * Antiochus , Triphon , Demetriu● , &c. † Eccl. Hist. l. 8. c. ● . * Against the peril of Idolatry . Part 2. * Isaac . Voss. de artib . Sinarum , † Ludol● Hist. Abyss ▪ * Ita dum singuli pugnant , universi vincuntur . Tac. in vit . Agricolae . * Cambden Brit●n . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Xenoph. * Duret gentibus si non amor nostri , saltem odium ●ui ▪ Tac● * Ammian● Marcel . lib. 22. * Phil. iii. 16. Notes for div A38031-e36070 * Homilies against the Excess of Apparel ▪ * 6 Mark 26. † In 35 Gen. 4. * De Idololatriâ . De Cultu mulierum . * Nolo ut de Ornament is auri vel vestis praeproperam habeas in prohibendo sententiam . August . Tom. 2. Epist. 37 , ad Possid . * Stobae . Serm. 161. † Quis est iseorum qui non malit Rempublicam turbari quam comam ? qui non solicitior sit de capitis sui decore quam de sal●te ? qui non comptior esse malit quam honestior ? De Brevit . vitae . cap. 12. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Aetates requietas jam , & in portum modestiae subduct as splendor & dignitas cultus avocant , & severitatem appetitionibus inquietant , compensantibus s● . habitus irritamento pro frigore aetatis . Tertull. de cult . faem . cap. 9. † Martial . * Saitus & insulas tener● cervix fert , &c. De Hab. mul. cap. 9. † Vno filo villarum insunt pretia . In Vitâ Pauli Eremitae . * Bishop Hall 's Occasional Meditat ▪ Notes for div A38031-e39520 * Gen. 38. 14. † Gen. 24. 65. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Suid. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paedag. l. 3. c 2 † Tertull ▪ de Pallio . Valer. Max. lib. 5. c. 2. * Aristoph . in Nubib . † Dr. Lightfoot , Hor. Hebr. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. Crispans crinis , vulgar Latin. Opus calamistri , Pagnin . Crinium dispositio aequalis , Ar. Montan. Coma b●ne composit● , ut opus solidum refer●t . Cocc . * Nè capillos inrufes , & ei aliquid de gehennae ignibus aspergas . De cultu Mulier . † Eccles. Hist. l. 2. c. 23. * 1 Cor. 11. 6. * 〈◊〉 moliuntur , dum comuntur , annus est . Ter. * Paedagog . l. 3. cap. 2. & 11. * De habitu muliebri . † De cultu faeminarum , l. 1. c. 8. l. 2. c. 13. ‖ Displicet illis nimirum Plastica Dei : redarguunt , reprehendunt Artificem omnium . — Divino operi Satan● ingeni● superducere qu●m scelestum est ● * Homil , 4. in 1 Tim. Ad Olymp. Epist. 2. † Sat. 6. * Lib. 2. Epist. 18 , viz. ad Demet●●adem . Et Epist. ad ●arcellam . * Against Excess of Apparel . * Suidas in vocabulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Mat. 11. 8. † Luk. 7. 25. * Ezek. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex ▪ Paedag. l. 3. c. 11. * Feltham's Resolves . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fun. Orat. in Gorgon . * Antiqu. l. 19. c. 7. † Judge Hale's Letter to one of his Sons , * Advice to his Son. * Paedagog . l. 2. c. 12. † Monilium pondera , vestium taedia . 〈…〉 . 1. 1. c. 4. Hae sunt vires ambitionis tantarum usurarum substantia● uno & muliebri corpusculo bajulare . De hab . mul. c. 9. ‖ De cultu faem . cap. 9. * Quae sine dubio talia divinavit futura , qualia nunc sunt , qui primos appellavit Impedimenta . Epist. 87. † Ornata gemmis ingentibus , ita ut ornamentorum onere laboraret . Trebel . Pol. de Zenobiâ . * Antiqu. l. 1. c. 19. * Against Excess of Apparel . † Iuvenal . Sat. 6. * 1 Pe● . 3. 4. Notes for div A38031-e43140 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. Orat. 39. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theod. Qu. 28. in Deut. ‖ Ibid. * 〈◊〉 sa● esse existimant ea quae de sacris docent , literis m●n●●● De ●ello Gall. 1. 6. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Lib. 2. * De Deâ Syriâ . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Th●●yd . lib. 2. Pausan. Bae●ti● . ‖ 〈…〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lib. 1. Tom. 2. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Irenaeus adv . Haeres . lib. I. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph●● . adv . Haeres . lib. I. Tom. 2. ‖ Lib. 1. Tom. 3. † 〈◊〉 . lib. ● . Tom. 1. † lbid . * 2 Thess. 2. 9. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 res abscondita : vel à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occludere . * 1 Iohn 5. 15. † 1 Iohn 2. 9. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in loc . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † In locum . * Dr. Iackson , Vol. 1. Se●t . 3. Book 4. * Bishop Pearson on the Creed . p. 327 , 328. * Smale . de Iustificat . disp . 4. And cont . Frantz . disp . 12. And the Trinitarian Scheme of Religion , p. 21 , 24 , 26. † De Scripturar . Interpret . ‖ De usu Rationis in Theolog. p. 9. * Mr. 〈◊〉 Exceptions examin'd . p. 44 , 45. * De Proph. Christi munere . cap. 6. Notes for div A38031-e49260 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epinom . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ex●sit . Fide● . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. De vitâ Pythag. * Absit ut hoc in nobis Deus oderit , in quo reliquis ●nimanti●us excellentiores creavit . Augustin . Epist. 222. * The Honourable Robert Boyl , in his 〈…〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apolog. 1. * De Deo etiam vera 〈◊〉 p●riculosum est . Cyprian . in 〈◊〉 . † — Me●●us scitur nesciendo . Augustin . l. 11. de Ord. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Clem. Alex. S●rom . l. 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chryso●● ▪ ●om . 12. ad Pop. Antioch . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Synes . * Nobis rimari illa & conjecturare in occulto tantùm licet . — Neque enim omnia Deus humanis oculis not a fecit . Quota pars operis tanti nostris oculis committitur ? Senec. Nat. Quest. Lib. 7. * Mr. Boyl , Nat. Hist. p. 13. * Judge Hale , of Humilit● . † Malpig●i , 〈◊〉 , Lewenh●ek , ●●ammerdam , Dr. Li●●er , Mr. Ray. ‖ N. Har●soeker , Essay on Dioptricks . * Nihil est interi●s Mente . Cic. * Irenaeus adv . Haeres . l. 2. cap. 47. * Dr. H●n . More , in his Mystery of Godliness , Book 10. Chap. 6. * We never pretended that Humane Reason is the Measure of Truth , as Mr. Edwards and Mr. Norris charge us . The Agreement of the Uni●ari●n● , &c. p. 11. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophylact. in loc . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●uid . in vocabul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ * Boni Grammatici est quaedam ignorare . Varro . † De Curiositate . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gelas. Cyzicen . † Chrysost. Hom. in S. Johan . ‖ Hom. 1. in S. Matth. * ●●●dor . Pelus . Epist. l. 2. * Luther . Colloq . Mensal . Cap. 2. ‖ Nos ergo , ●ratres , fide praecedente , quae sanat oculum cordis nostri , quod intelligimus sine obscuritate capiamas ; quod non intellig●mus sine dubi●atione credamus . In S. Johan ▪ Tr. 39. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in Zenone . * Rom. 12. 3. * Job 28. 1● , &c. * Psal. 139. 6. * Eccl. 7. 24. † Eccl. 6. 22. * Iob 9. 10. † Rom. 11. 33. * Eccl. 7. 29. † 2 Cor. 10. 5. * D● A●gment . Scient . l. 9. * Philosop . Princip . Par. 1. pag. 7. * Acts 17. 11. * History or the Vnitarians , p. 9. * Dr. More , History of Godliness , Book 10. Chap. 6. * De do●o Perserv . Sanct. Cap. 14. * De Christo S●rvat . † Hom. 8. in 1 Iohan. 
A25291	----	The marrow of sacred divinity drawne out of the Holy Scriptures, and the interpreters thereof, and brought into method / by William Ames ... ; translated out of the Latine ... ; whereunto are annexed certaine tables representing the substance and heads of all in a short view ... as also a table opening the hard words therein contained. Medulla theologica. English. 1642 Ames, William, 1576-1633. 1642 Approx. 745 KB of XML-encoded text transcribed from 211 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A25291 Wing A3000 ESTC R23182 12493554 ocm 12493554 62444 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A25291) Transcribed from: (Early English Books Online ; image set 62444) Images scanned from microfilm: (Early English books, 1641-1700 ; 302:23) The marrow of sacred divinity drawne out of the Holy Scriptures, and the interpreters thereof, and brought into method / by William Ames ... ; translated out of the Latine ... ; whereunto are annexed certaine tables representing the substance and heads of all in a short view ... as also a table opening the hard words therein contained. Medulla theologica. English. 1642 Ames, William, 1576-1633. [18], 389 p. Printed by Edward Griffin for Henry Overton ..., London : 1642. Translation of: Medulla theologica. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Puritans -- Early works to 1800. 2004-01 TCP Assigned for keying and markup 2004-02 Apex CoVantage Keyed and coded from ProQuest page images 2004-03 Judith Siefring Sampled and proofread 2004-03 Judith Siefring Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion THE MARROW OF SACRED DIVINITY , DRAWNE OUT OF THE holy Scriptures , and the Interpreters thereof , and brought into Method . BY WILLIAM AMES , sometime Doctor and Professor of Divinity in the famous University at Francken in Friesland . Translated out of the Latine , for the benefit of such who are not acquainted with strange Tongues . Whereunto are annexed certaine Tables representing the substance and heads of all in a short view , directing to the Chapters where they are handled . As also a table opening the hard words therein contained . A Worke usefull for this Season . 1. COR. 14. 26. When yee come together , every one hath a Psalme , hath a Doctrine , hath a Tongue , hath a Revelation , hath an Interpretation . Let all things be done unto edifying . Published by order from the Honorable the House of Commons . LONDON , Printed by Edward Griffin for Henry Overton in Popes-Head-ally next Lumbard streete . 1642. A Briefe Premonition , or forewarning of the Author , touching the reason of his purpose . ALthough I doe not assume this to my selfe , to comprehend in my minde all the thoughts of evill speakers , yet I foresee divers exceptions which this my endeavour ( proceeding certainly from a very good intent ) Proseculi genio according to the disposition of the world , will fall into ; the chiefe of which I purpose briefly to meete withall . Some , and those indeed not unlearned , dislike this whole manner of writing , that the sum of Divinity should be brought into a short compend . They desire great Volumes , wherein they may loosely either dwell , or wander . Whom I desire to consider , that all have not so great leasure , or so vast a wit , as to hunt the Partrich in the Mountaines , and Woods : but that the condition of many doth rather require , that the nest it selfe , or the seat of the matter which they pursue , bee shewed without any more adoe . Some doe not dislike this way , if the chiefe heads be handled in a Rhetoricall way , but they thinke that every particle is not so punctually to be insisted on . But indeed , when the speech is carried on like a swift stream , although it catch many things of all sorts , yet you can hold fast but a little , you can catch but a little , you cannot find where you may constantly rest : but when certaine rules are delivered , the Reader hath alwayes , as it were at every pace , the place marked where he may set this foot . Some also there will be , who will condemne the care of Method , and Logicall form as curious and troublesome . But to them a sounder judgement is to be wished , because they remove the art of understanding , judgement , and memory from those things , which doe almost only deserve to bee understood , known , and committed to memory . On the otherside there will not be wanting some who will require more exactnesse of the art of Logick , whom I could not fully satisfy if I would , through my own imperfection , neither indeed would I so much as I could , because of the weaknesse of others . I imagine there will not be few who will thinke that to set forth such institutions as these , after so many labours of learned men in the same kind , is superfluous , and but to doe that which hath been done before . Of whose opinion I should readily be , if any thing of this kind were extant , which did please all in every respect . Which notwithstanding , I would not have so taken , as if it ever came into my mind to hope any such thing of this writing ; but because I am not out of hope , that it may come to passe that two , or three or so , may fall upon this of ours , who may here find something more fit to instruct , and stir them up to piety , then they have observed in the more learned writings of others ; which conjecture if it doe not faile me , I shall think I have done a work worth the labor . I cannot but expect to be blamed of obscurity of those that are not so skilfull , whom I desire that they would learne of Cyrus , Radiorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , latis luminibus non tam esse suaves , that is , The diffused brightnesse of the beames of the Sun is not so pleasant in large windowes ; certainly a contracted light , although it may seem small , yet it doth more enlighten ( if a man come neere and observe ) then that which is , as it were dispersed , by too much enlargement . The drinesse of the style , and harshnesse of some words will be much blamed by the same persons . But I doe profer to exercise my selfe ●…n that heresie , that when it is my purpose to Teach , I thinke I should not say that in two words which may be said in one ; and that that key is to be chosen which doth open best , although it be of wood , if there be not a golden key of the same efficacy . Lastly , if there be any who desire to have some practicall things , especially here following , more largly explained , we shall indeavour to satisfie them hereafter ( if God give leave ) in a particular Treatise , which at this time we have an affection to , touching questions which are usually called cases of conscience . If there be any who doe yet find fault with , or desire other things , I would intreat them , that they would vouchsafe candidly to impart to me their thoughts , which may afford desired matter for a just apology , or due amendment . To the Reader . These words explained are not intended for the learned , but for the unlearned , whereby they may come to the understanding of this booke and others of the same nature , and the rather because many sentences may depend on the opening of a word . SYnecdoche , A figure containing a part for the whole p. 3. Genuine distribution naturall or proper division . p. 4. Metonymy a figure by which the cause is put for the effect , or the subject for the Adjunct or contrarywise , the effect for the cause . p. 5. Inaccessibile that cannot be gone unto . p. 10. Essence the beginning . p. 11. Consectaries , or conclusions . p. 12. Subsistence the manner of being . ibidem . Abstract the substantive as , whitenesse . ibidem . Concrete the Adjective as white . ibidem . Imparitie Inequality . ibidem . Equivocally Doubtfull . p. 13. Analogically by way of Resemblance . ibidem . Numericall , Individuall As one and the same thing not only in nature , but in number . p. 14. Dimension the meansureof a thing . ibidem . Immensity greatnesse . p. 15. Relatives Respective . p. 17. Individuating Restraining or Limiting . ibidem . Procession Issuing . p. 19. Efficiency of God his whorking power . p. 21. Syllogisme an argument . p. 23. Identity Samenesse of a thing . p. 25. Termination the relation of a worke to a particular person . p. 26. Analysis resolution . p. 28. Idea a forme or image of a thing in a mans mind . ibidem . Quiddity the being of a thing . p. 29. Existence the actuall being of a thing . ibidem . Contingent accidentall . ibidem . Simple intelligence Gods absolute Knowledge . ibidem . Science is Knowledge . p. 30. Sapience is Wisdome . ibidem . Concomi●… ●…panyng . p. 31. Antecedent going before . ibidem . Connexion joyning before . ibidem . Exist to have an ectuall being . p. 32. Passive attingency , that is the Efficacy of the will of God , upon one thing causing another thing . ibidem . Contingency by chance . p. 34. Metonymically by a figure , the cause for the effect , or the subjects for the quality , or contrary wise . p. 35. Formacy transien really passing . p. 36. Virtually that is in power . ibidem . Praeexist to be before . ibidem . Entitie the being of a thing . p. 38. Aggregation heaping up or joyning together . ibidem . Incompleat Imperfect . p. 40. Intrinsecally inwardly . p. 48. Indissoluble that must not be dissolved . ibidem . Previous going before . p. 50. Sunteresis that part of the understanding in which we keepe severall Notions . p. 54. Animall living . ibidem . Sanction the establishment ofte Law. ibidem . Adjuvant belying . p. 57. Sophisticall by a false argument . p. 58. Prediction fortelling . p. 59. Homogeneall of the same name and nature . p. 67. Detractation with-drawing from the Law. p. 70. Theoreticall contemplative . p. 72. Inauguration installing . p. 97. Ubiquitari that is everywhere . p. 108. Promiscuously confused . p. 114. Physicall motion an actuall change . p. 130. Adequate of the same extent . p. 132. Extrinsecall outward . p. 136. Manumission freedome . p. 139. Transmutation change . p. 146. Collectively together . p. 153. Integrally wholly . p. 154. Genus a logicall terme intimating a nature common to severall kinds . d. 155. Species is alogi●…all terme signifying a nature agreeable onely to severall particulars . ibidem . Theologicall Axiome , a rule in Diinitie . p. 177. Proems beginnings . p. 181. Exordium Preface . iibdem . Predication Predicated denomination or naming . p. 189. Reciprocall interchangeable . p. 188. Suspension or abstension withholding . p. 191. Secluding orshut out . ibidem . Proselytes followers . p. 127. Intensively the inward vertue of a thing , extensively are outwardacts of a thing . p. 200. Aberration erring . p. 201. Classes the lesser meeting . p. 202. Synods the grerater meeting . ibidem . Oecumenicall universall . ibidem . Consubstantiation the being of two substances together . p. 208 Tropee a translation of the signification of words . p. 209. Delegated appointed . p. 214. Lesbian crooked . p. 225. Ethicks manners . p. 226. Mediocrity the meane . p. 234. Specificall the same in kind . ibidem . Ens incomplexum a simple being . p. 253. Specifica●…ive that 〈◊〉 divers kinds . ibidem . Appretiatively valuablely . p. 268. Compellation naming or calling . p. 275. Sympathies the agreements of nature . Antipathies the disagreements of nature . p. 277. Appropriatiation applying to one . p. 282. Mentall in the understanding . ibidem . Vocall in word . ibidem . Deprecation to pray against . p. 285. Anthemes songes . p. 284. Impetration obtaining . p. 287. Celebration praising . p. 289. Metaphoricall the property of one thing is translated to another . p. 291. Promissory promising . p. 293. Assertory affirming . ibidem . Candidly ingenuously . p. 294. Spontaneous willingly . p. 295. Exorcismes conjuration . p. 296. Indefinite unlimited . ibidem . Fortuinous casuall . p. 297. Conjecture guesse . ibidem . Petinacious obstinate . p. 302. Monomachies Duells . p. 306. Accurate perfect . p. 309. Redundancy abounding . ibidem . Detraction slander . p. 311. Iotaes tittles . ibidem . Subjective in this place terminated . p. 314. Objectively referred by ibidem . Idolothites things offered to indolls . p. 315. Situation seating . p. 319. Prolepsis or Anticipation The declaring of a thing before that shall bee done afterward . p. 323. Polygamy many mariages . p. 325. Adumbration shadowing . p. 329. Iudiciall the Lawes for the Common-Wealth . p. 330. Allegorically figuratively . p. 337. Concession granting . ibidem . Mechanicall Handiwork . ibidem . Disparity inequality . p. 345. Emendative correcting . p. 152. Commutative changing . ibidem . Criminall . faulty . ibidem . Parsimony sparing . p. 378. Pedagogy Child-hood . p. 330. Accommodation fitting . p. 331. FINIS . Capit. Of the Contents or summe of the First Booke . CHAP. 1. OF the definition or nature of divinity . p. 1. CHAP. 2. Of the distribution or parts of divinity . p. 4. CHAP. 3. Of faith . p. 5. CHAP. 4. Of God and his essence . p. 10. CHAP. 5. Of the subsistance of God. p. 16. CHAP. 6. Of the efficiency of God. p. 21. CHAP. 7. Of the decree , and counsel of God. p. 26. CHAP. 8. Of Creation . p. 35. CHAP. 9. Of providence . p. 45. CHAP. 10. Of speciall gubernation about intelligent Creatures . p. 50. CHAP. 11. Of Mans Apostacy or fall . p. 55. CHAP. 12. Of the consequents of sinne . p. 60. CHAP. 13. Of Originall sinne . p. 66. CHAP. 14. Of actuall sinne . p. 68. CHAP. 15. Of Corporall death . p. 73. CHAP. 16. Of the consummation of death . p. 75. CHAP. 17. Of the propogation of sinne . p. 77. CHAP. 18. Of the Person of Christ the Mediator . p. 79. CHAP. 19. Of the Office of Christ. p. 82. CHAP. 20. Of satisfaction . p. 87. CHAP. 21. Of the life of Christ being humbled . p. 91. CHAP. 22. Of the Death of Christ. p. 99. CHAP. 23. Of the exaltation of Christ. p. 104. CHAP. 24. Of the application of Christ. p. 111. CHAP. 25. Of Predestination . p. 116. CHAP. 26. Of Calling . p. 123. CHAP. 27. Of Iustification . p. 129. CHAP. 28. Of aodption . p. 135. CHAP. 29. Of Sanctification . p. 140. CHAP. 30. Of Glorification . p. 146 CHAP. 31. Of the Church mystically considered . p. 151. CHAP. 32. Of the Church instruced . p. 157. CHAP. 33. Of the extraordinarie ministers of the Church . p. 161. CHAP. 34. Of the holy Scripture . p. 167. CHAP. 35. Of ordinary Ministers , and their office in preaching . p. 173. CHAP. 36. Of the Sacraments . p. 183. CHAP. 37. Of Ecclesiasticall discipline . p. 188. CHAP. 38. Of the administration of the Covenant of grace be fore the Comming of Christ. p. 193. CHAP. 39. Of the administration of the covenant from Christ exhibited to the end of the world . p. 198. CHAP. 40. Of Baptisme and the supper of the Lord. p. 205. CHAP. 41. Of the end of the world . p. 210. L. Cap. Of the Contents or summe of the Second Booke . CHAP. 1. Of observance in generall . p. 215. CHAP. 2. Of Vertue . p. 223. CHAP. 3. Of good workes . p. 236. CHAP. 4. Of Religion . p. 243. CHAP. 5. Of faith . p. 249. CHAP. 6. Of Hope . p. 257. CHAP. 7. Of Charity . p. 264. CHAP. 8. Of hearing of the word p. 271. CHAP. 9. Of Prayer . p. 277. CHAP. 10. Of an Oath . p. 290. CHAP. 11. Of a Lot. p. 296. CHAP. 12. Of tempinhg of God. p. 303. CHAP. 13. Of instituted Worship . p. 307. CHAP. 14. Of the manner of Divine worship . p. 315. CHAP. 15. Of the time of worship . p. 322. CHAP. 16. Of Iustice and Caharitie toward our Neighbour . p. 341. CHAP. 17. Of the Honour of our Neighbour . p. 353. CHAP. 18. Of Humanity toward our Neighbour . p. 363. CHAP. 19. Of Castitie . p. 368. CHAP. 20. Of Commutative Iustice. p. 374. CHAP. 21. Of telling truth . Verracitie . p. 380 CHAP. 22. Of Contentation . p. 384. FINIS . THE FIRST BOOK OF DIVINITY . The first Chapter . Of the Definition , or Nature of Divinity . DIvinity is the doctrine of living to God , Iohn 6. 68. The words of eternall life , Acts 5. 20. The words of this life , Rom. 6. 11. Reckon your selves to be alive unto God. 2. It is called a doctrine , not as if the name of Intelligence , Science , Sapience , Art , or Prudence were not hereto belonging ; for all these are in every accurate Discipline , and especially in Divinity : but because this discipline is not from Nature and humane invention , ( as others are ) but from divine revelation and institution . Isay 51. 4. Doctrine shall proceed from me , Matth. 21. 25. From Heaven : why did you not then believe him ? Iohn 9. 29. we know that God spake to Moses , Gal. 1. 11. 12. The Gospell is not according to man : for neither did I receive it from man , neither was I taught it , but by Revelation , Iohn 6. 45. 3. The principles of other Arts being inbred in us may be polished and brought to perfection , by sense , observation , experience , and induction : but the solid principles of Divinity how ever they may be brought to perfection by study and industry , yet they are not in us from Nature . Matth. 16. 17. flesh and blood hath not revealed this unto thee . 4. But seeing every Art consists of rules , whereby some Act of the Creature is directed , and seeing life is the most noble of all acts , it ( that is Divinity ) cannot properly be conversant about any other thing then about life . 5. And seeing , that , that life of the Creature is most perfect , which comes neerest to the living , and life-giving God , therefore the nature of Divinity life is to live to God. 6. Men live to God when they live , according to the will of God , to the glory of God , God inwardly working in them , 1. Pet. 4. 2. 6. that he might live after the will of God ; according to God. Gal. 2. 19. 20. That I may live to God : Christ lives in me . 2. Cor. 4. 10. that that life of Jesus might be manifest in our bodies . Phil. 1. 20. Christ shall be magnified in my body , whether by life or death . 7. This life , as touching its essence remaines one and the same , from its beginning unto eternity . Iohn 3. 36. & 5. 24. He that believeth in the Sonne hath eternall life , 1. Iohn 〈◊〉 . 15. Life eternall remaining in him . 8. But although in this life there is contained as well to live happily as to live wel , yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to live well , is more excellent then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to live happily ; and that which ought cheifly and finally to be respected is not blessednesse , which respects our profit , but goodnesse , which is referred to Gods glory . Therefore Divinity is better defined by that good life whereby we live to God , then by a blessed life whereby we live to our selves ; as it is called of the Apostle by a Synecdoche . The doctrine according to God lives , 1. Tim. 6. 3. 9. Moreover seeing this life is a spirituall act of the whole man , whereby he is caried on to enjoy God , and to doe according to his will , and it is manifest that those things are proper to the will , it followes that the prime and proper subject of Divinity is the will. Pro. 4. 23. From the heart commeth actions of life . And 23. 26. Give me thy heart . 10. But seeing this life and will is truly and properly our most perfect practise , It is of it selfe manifest , that Divinity is practicall , and not a speculative discipline , not onely in that common respect , whereby other disciplines have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , well doing for their end , but it is practicall in a peculiar and speciall manner and above all other . 11. Neither indeed is there any thing in Divinity which is not referred to the last end , or to the meanes pertaining to that end : all of which kind doe directly tend to Practise . 12. This practise of life is so perfectly contained in Divinity , that there is no precept universally true pertaining to living well , contained in the disciplines of houshold government , morality , politicall government or making Lawes , which doth not properly pertaine to Divinity . 13. Divinity therefore is of all Arts , the supreame , most noble , and the master-peece , proceeding in a speciall manner from God , treating of God , and divine matters , and tending and leading man to God , in which respect it may be not unfitly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is a living to God , or a working to God , as well as a speaking of God. CHAPTER II. Of the Distribution or parts of Divinity . 1. THere are two parts of Divinity , Faith and observance . 2. Tim. 1. 13. Hold the expresse forme of wholesome words , which thou hast heard of mee with faith and love . 1. Tim. 1. 19. Having faith and a good conscience . Psal. 37. 3. Trust in the Lord and doe good . Of those parts did the Divinity of Paul consist , Acts 24. 14 , 15 , 16. I believe all things that are written , and have hope in God : I exercise myselfe to have a conscience void of offence : the same were the parts of Abrahams divinity , Gen. 15. 6. & 17. 1. Abraham believed Iehova : walke before me continually and be perfect . The same doth Christ require of his Disciples , when besides faith he requires that they observe all things that he hath commanded , Mat. 28. 20. The same doth Paul handle , in the Epist. to the Rom. wherein t is manifest that the summe of Divinity is contained . Finally , he would that the same should be taught in the Churches , Tit. 3. 8. these things I will that thou affirme , that they that have believed God , might be carefull to goe before in well doing . 2. A property of this distribution ( which is required in a genuine distribution of every art ) is , that it flouwes from the nature of the object . For seeing the beginning and first act of spirituall life , ( which is the proper object of Divinity ) is faith , and the second act or operation flowing from that principle is observance , it necessarily followes that those two are the genuine parts of Divinity , neither is there any other to be sought for . 3. In the old Testament ( fitly for that legall and servile estate ) Divinity seemes sometime to be divided into the feare of God and observing of his Commandements , according to that Eccles. 12. 15. The summe of all is , feare God , and keepe his Commandements , for this is the whole duty of man. But by a metonymie faith is included on the former part , as appeares out of Pro. 3. 5. 7. Trust in the Lord with all thine heart : feare the Lord , and depart from evill . 4. These two parts in use indeed and exercise are alwayes joyned together , yet in nature and precepts then are distinguished . 5. They are also so distinguished in order of nature , that faith holds the first place , and spirituall obedience the latter : for there can be no vitall actions brought forth , unlesse a principle of life be first begotten within . CHAPTER III. Of Faith. 1. FAith is a resting of the heart on God ; as on the author of life and eternall salvation : that is to say , that by him we may be freed from all evill , and obtaine all good , Esa. 10. 20. Let him leane upon Iehova the holy one of Israel in Faith. Psal. 37. 5. Rolle thy way upon Iehova , and trust in him , Ierem. 17. 7. Blessed is the man who trusteth in Iehova , and whose confidence Iehova is . 2. To believe commonly signifies an act of the understanding yeelding assent to testimony : but because the will is wont to be moved thereupon , and to stretch forth it selfe to embrace the good . so allowed , therefore Faith doth aptly enough set forth this act of the will also , in which manner it is necessarily understood in this place . For it is a receiving , Iohn 1. 12. As many as received him — who believe . 3. Hence Faith is caried unto that good which by it is made ours , is an act of election , an act of the whole man , which things doe in no wise agree to an act of the understanding . Iohn 6. 35. He that commeth to me , he that believeth in mee . 4. Therefore although Faith alwayes presuppose a knowledge of the Gospell , yet there is no saving knowledge in any , ( and which differs from that which is found in some that shall not be saved ) but what followes this act of the will , and depends upon it . Iohn 7. 17. & 8. 31. 32. 1. Iohn 2. 3. 5. That truly Christian Faith which hath place in the understanding doth alwayes leane upon a Divine testimony , as it in Divine : yet this testimony cannot be received without a pious affection of the will towards God. Iohn 3. 33. He that receiveth his testimony , hath sealed that God is true , Rom. 4. 20. He was strengthened in Faith , giving glory to God. 6. Neither yet because it is grounded only upon a testimony , is it the more uncertaine and doubtfull : but more certaine in its own nature then any humane science , because it is caried to its object under a formall respect of infallibility : although by reason of the imperfection of the habit whence Faith flowes , the assent of Faith in this or that subject oft-times appeares , weaker then the assent of science . 7. Now God is the object of Faith , not as he is considered in himselfe , but as we by him doe live well . 1. Tim 4. 10. We hope in the living God , who is the preserver of all men , especially of those that believe . 8. Christ as Redeemer is the mediate object of Faith , but not the highest , for we believe in God through Christ. Rom. 6. 11 : to live to God by Christ. 2. Cor. 3. 4. we have trust through Christ to God-ward , 1. Pet. 1. 21. Through him believing in God. 9. The sentences in the Scriptures or promises , doe containe and present an object of Faith , and they are called the object of Faith by a Metonimy of the adjunct●… The good which is propounded to be obtained , as it is such , is the end and effect of Faith , not properly the object it selfe . But that , upon whose power we rest , in the obtaining of that good , is the proper object of Faith. 1. Cor. 1. 23. We preach Christ , and 2. 2. I determined to know nothing among you but Iesus Christ , 2. Cor. 5. 19. God in Christ. 10. With this Divine Faith , which looketh to the will of Cod and our own salvation , we must not simply believe any man , but God above , Rom. 3. 4. Every man is a lyar , 1. Cor. 2 , 5. that your faith consist not in the wisdome of men . 11. Therefore the Authority of God is the proper and immediate ground of all truth in this manner to be believed : whence is that solemne speech of the Prophets every where , the Word of the Lord. Thus saith the Lord. 12. Hence , the last resolution of Faith as it sets forth a thing to be believed , is into the authority of God , or Divine revelation . 2. Pet. 1. 20 , 21. If ye first know this , that no prophety of Scripture is of private interpretation , &c. Iohn 2. 29. We know that God spake to Moses ; As the last resolution of it as it notes the act of believing , is into the operation , and inward perswasion of the Holy Spirit , 1. Cor. 12. 3. 11. That none can call Iesus Lord , but by the Holy Spirit . 13. This Faith whereby we believe not only a God , or give credit to God , but believe in God , is true and proper confidence : not as by this word is set forth a certaine and absolute perswasion of good to come , but as it signifies chusing and apprehending of a sufficient , and fit meanes , and such wherein such a perswasion , and expectation is founded . In which sence men are said to put confidence in their wisdome , power , friends and riches . Psa. 78. 2. They believed not in God nor trusted in his salvation . 14. This is every where declared in those phrases of Scripture , wherein the true nature of solid Faith is unfolded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To lean upon , as Isay 10. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 3. 5. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 50. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 3. 5. Isa. 50. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 71. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 10. 11. 15. Therefore to beleeve in God , is in believing to cleave to God , to leane on God , to rest in God as in our all-sufficient life and salvation . Deut. 30 , 20. by cleaving to him , for he is thy life . 16. Hence that generall assent , which the Papists make to be Faith , is not Faith , because by their own consession , it may be without any life , Iames 2 , 17. 17. But that speciall assent whereby we resolve that God is our God in Christ , is not the first act of Faith , but an act flowing from Faith : for there is no greater certainty of this truth in thee then in another , nor a truer apprehension of it in thee then another , before thou hast specially applied thy selfe to God by Faith , Rom. 5. 1 , 2. Being justified by Faith , we have peace toward God , we glory in God. 18. Seeing also that Faith is the first act of life , whereby we live to God , in Christ it must needs consist in union with God , which an assent given to the truth concerning God can in no wise doe . 19. Further also , seeing he that is about to believe out of a sense of his misery , and defect of any deliverance , either in himselfe , or in others , must needs cast himselfe upon God in Christ , as a sufficient , and faithfull Saviour , he cannot in any measure so cast himselfe by an assent of the understanding , but by a consent of the will. 20. Although in Scriptures sometimes an assent to the truth which is touching God and Christ , Iohn 1. 50. is accounted for true Faith , yet there is a speciall confidence alwayes included : and so in all places where there is speech of saving faith , either a confidence in the Messiah is presupposed , and there is only declared a determination , or application of it to the person of Christ : or by that assent confidence is set forth as an effect by its cause , Iohn 11. 25 , 26. He that believes in me shall live : believest thou this ? He saith , yea Lord , I believe that thou art that Christ , that Son of God who should come into the world . 21. But whereas confidence is said to be a fruit of Faith , it is true of confidence , as it respecteth God , for that that is to come , and it is a firme hope : but as it respects God in Christ , offering himselfe in present , it is Faith it selfe ; Hence arise those titles which the Scripture gives to saving Faith , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Perswasion , boldnesse . 2. Cor. 3 , 4. & 5 , 6 , 7 , 8. Eph. 3 , 12. 1. Pct. 1. 13. 1. Iohn 5. 13 , 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full perswasion . Romans 4. 21. Col. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance , Heb. 11. 1. 22. Now whereas true Faith is of some placed partly in the understanding , and partly in the will , that is not so accurately spoken , because it is one single vertue , and doth bring forth acts of the same kinde , not partly of Science , and partly of affections . 1. Cor. 13 , 13. But that solid assent yeelded to the promises of the Gospel is called Faith ; and confidence , partly because it begetteth Faith as it is a generall assent : partly because it flowes from that confidence as it is a speciall and solid assent apprehending the actuall possession of grace already obtained . For so it rests upon confidence of the heart , as a●… meane , or third argument , by force whereof such a conclusion onely can be inferred . E. G. He that beleeveth , I am sure he shall be saved . Experience also teacheth that that particular assurance of the understanding is wanting in some , for a time , who notwithstanding have true Faith lying hid in their hearts . CHAPTER IIII. Of God , and his Essence . 1. IN the former dispute , wee have treated of Faith : now order requires , that we treat of God , who is the object of Faith : which that it may bee somewhat more exactly done , wee will first speake of the knowledge of God. 2. God as he is in himselfe cannot be apprehended of any , but himselfe 1. Tim. 6. 16. Dwelling in that inaccessible light , whom never man saw , nor can see . 3. As he hath revealed himselfe unto us , he is conceived as it were , by the backe parts , not by the Face . Exod. 33. 23. Thou . shalt see my back-parts , but my Face cannot be seene , and darkely , not clearly , that is , after an humane manner , and measure , 1. Cor. 13. 12. Through a glasse : darkely , after a sort . 4. Because those things that pertaine to God are necessarily explained after an humane manner : hence is th●…t manner of speaking frequent in these matters which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I. E●… . figure that attributes those things to God which bee proper to men , as in humane affections senses or members . 5. Because also they are explained after our measure , to mans capacity , hence many things are spoken of God according to the way of our conceiving , rather then from his Nature . 6. We cannot know him otherwise , so as yet to live : neither have we need to know him otherwise that we may live well , Exod. 33 , 19 , 20. 7. That which is revealed of God is sufficient for us , that we may live well , Deut. 29 , 29. Those things which are revealed to us , and our children , for ever that we may doe all the words of this Law. 8. Now that which may be knowne of God his Sufficiency and his Efficiency Rom. 4. 21. Being fully perswaded , that he who had promised , was able to performe . 9. These two , are the Pillars of Faith , the props of comfort , the incitements of piety , and the surest markes of true Religion : prov'd by the place before Viz. Rom. 4. 11. 10. The sufficiency of God , is that whereby he himselfe hath sufficient in himselfe for himselfe , and for us : hence also is he called , Al-sufficient , Gen. 17 , 1. 11. This sufficiency of God is the first ground or reason of our Faith , why we beleeve in him , viz. because he is able to give us life , Rom. 4. 20. 12 The sufficiency of God is in his Essence , and Subsistence . 13. The Essence of God is , that , whereby he is a being , absolutly first . Isa. 44 , 6. I am the first and the last , besides me there is no God. Rev. 1. 8. & 21. 6. & 22 , 13. I am Alpha , and Omega , the beginning and end , the first and the last . 14. This Essence of God is declared in his Name . Iehova . Now because the Essence of God is such , hence it . followes . 15. Frst , that God is one , and only one , Deut. 6. 4. 1. Tim. 2 , 5. Ephes. 4 , 6. 1. Cor. 8 , 5 , 6. Marke 12. 32. Rom. 3. 29 , 30. 16. Secondly , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , neither from another , nor of another , nor by another , nor for another . 17. Thirdly , finally hence it is that he is voyd of that power which is called passive , hence he is unchangeable , Psal. 102. 27 , 28. thou remainest : thou art the same . Rom. 1. 23. the glory of the Incorruptible God , Iames 1. 17. With whom there is no variablenesse , nor shadow of turning , or changing . 18. Now because this Essence cannot be sufficiently comprehended of us by one Act , it is explicated of us as if it were manifold , namely by many attributes . 19. They are called attributes , because they are rather said to be attributed to God , then properly to be in him , if they be taken as the words sound . 20. These attributes in God , are one most pure , and simple act . Hence the nature of the Divine attributes , may be rightly explained by these propositions as so many Consectaries , consequences , or conclusions . 21. First all the attributes of God are truly spoken of God , as well in the abstract as in the concrete . 22. Secondly , those attributes which are in a sort common to God with the Creatures , doe in their substance belong to God in the first place , to the Creatures secondarily : although the names are transferd from the Creatures to God , and so doe first agree to the Creatures . 23. Thirdly , the Divine attributes doe admit no inward intention , extention , remission or imparity . 24. Fourthly , the Divine attributes are not contrary one to another , but doe very well agree together . 25. Fifthly , all Divine attributes are as it were Divine perfections : yet so as that all imperfection , which accompanies such a property in the Creature , is to be removed in this application of it to God , and the perfection thereof is to be conceived with greatest eminency . 26. Sixthly , Divine attributes are in God , not only virtually , and by way of eminency , but also formally , although not in that manner , that qualities , are in the Creatures . 27. Seventhly , they are in God as in a second Essence , because they are not of the formall reason of the Divine Essence , for we conceive God to be , before we can conceive him to be just , and good . 28. Eightly , they are distinguished , from the Essence , and among themselves , not only in reason ( as they say ) reasoning , but also reason reasoned , so that the foundation of the distinction is in God himselfe . 29. Ninthly , those attributes , which in their formall respect , include something proper to the Divine Essence , are altogether incommunicable : as Omnipotency , Immensity , Eternity , and such like . 30. Tenthly , those that are said to be communicated to the Creatures , doe agree to them by likenesse , not altogether in the same manner as they are in God : neither yet altogether aequivocally . 31. The attributes of God set forth , What God is , and Who he is . 32. What God is , none can perfectly define , but that hath the Logicke of God himselfe . But an imperfect description which commeth neerest to unfold Gods nature , and may bee conceived of us , is such as this . 33. God is a Spirit having life in himselfe . Iohn 4. 24. God is a spirit , and Chap. 5. 26. The Father hath life in himselfe . 34. He is called a Spirit . 1. Negatively , because he is not a body . 2. Analogically , or by a certaine likenesse , because there are many perfections in spirituall substances which doe more shadow forth the Divine nature , then any bodily thing can . 35. He is said to be Living . 1. Because God doth most especially worke of himselfe , not being moved by another . 2. Because the vitall action of God is his very Essence . 3. Because he is the Fountaine of all being ; and vitall operation to other living things . Acts 17. 25. 28. He giveth to all life , and breath , and all things : in him we live , move , and be . 36. He is said to live in himselfe , because he receiveth neither being nor life , from any , in any part . 37. Hence , the chiefe title of God whereby he is distinguished from all Idolls , is , that he is the living God. Deut. 32. 40. Psal. 84. 23. Ierem. 5. 2. 38. Hence our Faith seeking eternall life , doth rest in God alone , because God is the Fountaine of all life . Iohn 5. 26. 39. Who God is , those properties doe set forth to us wherby he is distinguished from all other things . 40. Now those Divine properties doe shew , How great God is , and what an one he is . 41. Under the motion of Quantity he is said to be . 1. One. 2. Infinite . First inwardly , because he is unmeasurable . Secondly , outwardly as he is incomprehensible . 3. He is said to be eternall . 42. He is said to be One , not in kinde , but in that most perfect unity , which in the Creatures , is wont to be called numericall , and individuall . 43. God is infinite , as he is void of all bounds of his Essence , Psal. 139 , 8. If I clime up to Heaven , thou art there : or make my bed in the Grave , be hold thou art there . 44. God is unmeasurable , as he is void of all matter of dimension or measure . 1. King 8. 27. The Heavens , and Heavens of heavens doe not containe thee . Isa. 66. 1. Heaven is my throne , Earth my foote-stoole . 45. Hence Faith doth looke for no certaine measure of blessednesse , to be communicated from God , but unmeasurable glory . 46. God is incomprehensible , because he is void of any bounds to compasse him . 47. Hence he is present every where ; because there is no place whence he is excluded any where . 48. God is also eternall , because without beginning and end . Psal. 102. 25. 26. Esay 44. 1. 1. Tim. 1 , 17. 49. Hence it is , that our Faith doth apprehend eternall life in God. 50. What an one God is those properties doe set forth by which he is said to worke : unto these now ought to be attributed all the properties of Essence , and quantity , simplicity , immutability , eternity , and immensity . 51. These qualities are conceived either under the reason of faculties or else of vertues , by which those faculties are adorned . 52. The faculties are understanding & will , whence Faith doth leane upon him , who knowes what is needfull for us , and is willing also to supply it . 53. The understanding of God is simple without any composition , discourse or representation of shapes . Heb. 4. 13. All things are naked and open to his eyes . 54. The understanding of God is unchangeable : he knowes not otherwise , nor more one thing then another , nor more before then now , or now then before . Acts 15. 18. known to the Lord are all his workes , from before all ages . 55. The understanding of God is eternall : it neither beginneth nor endeth . Ibid. 56. The understanding of God is Infinite , because he perceiveth all truths , and reasons of all things . Iob 11. 8. 9. The Wisdome of God is heigher then the Heavens , longer then the Earth : deeper then the Sea. Psal. 139. 6. thy knowledge is more wonderfull then that I can conceive it . 57. The same way also the nature of the Divine will ought to be conceived of us . 58. The will of God is single and onely one in God. 59. The will of God is unchangeable : because he alwayes willeth the same , and in the same manner . Psal. 33. 1. The counsell of the Lord remaineth for ever . 60. The will of God is eternall ; because hee doth not begin to will what before he would not , nor ceaseth to will that which before hee willed . Mala. 3. 6. I Iehova change not . 61. The will of God may be said to be infinite : because it hath no outward limitation . 62. The affections which are given to God in Scripture , as love , hatred , and the like , doe either set forth acts of the will , or doe agree to God only figuratively . 63. A vertue is the perfection of the understanding and will , such as is wisdome , holinesse , and the like in God. 64. Virtue is attributed to God , as it notes a readinesse of doing : not under the respect of an habit distinct from faculty and act . 65. But the vertues which in man arise from occasion of sinne and imperfection , doe not agree to God , as humility , chastity , shamefastnes , and the like . 66. Out of all these attributes , that perfection of God doth result , whereby hee is called blessed , 1. Tim. 1. 11. and 6. 15. 67. Hence our Faith hath a firme foundation , because it leaneth on God the possessor and author of all perfection , blessednesse and glory . CHAPTER V. Of the Subsistence of God. 1. THe Subsistence of God is that one Essence , as it is with its personall properties . 2. The same essence is common to three subsistences , and as touching the Deity , every subsistence is of it selfe . 3. Nothing moreover is attributed to the Essence , which may not be attributed to every subsistence in regard of the Essence of it . 4. But those things that are attributed properly to every subsistence in regard of its subsistence , cannot be attributed to the Essence . 5. The subsistences are distinguished from the Essence , as the manners of subsisting growing together with the same Essence are distinguished from the same absolutely considered . 6. They are distinguished among themselves , as Relatives by certaine relative properties ; so as one cannot be another ; yet they are together in nature , neither can they be said to be former , or latter ; but in order of beginning , and manner of subsisting . 7. But seeing those relative properties are , as it were individuating in an Essence that lives spiritually and most perfectly : therefore those subsistences are rightly called persons . 8. Now these properties are not inherent qualities , but relative affections , unto which agrees all that perfection , which is found in the like affections of the Creature , but no imperfection agreeth to them . 9. Hence t is that a relative property in God doth make or infer a person , which in the Creatures hath not the same reason . 10. Those subsistences are either breathing , as Father , and Sonne ; or breathed , as the Holy Spirit . 11. To breath , or send forth is a relation , not such as by it selfe can make a person , but common to two persons . 12. The relative property of the Father is to beget , Psal. 2. 7. Thou art my Sonne , this day I begot thee . Iohn 3. 16. the only begotten Sonne . Heb. 1. 6. The first begotten . Hence he is the first in Order . 13. The relative property of the Sonne is to be begotten , that is , so to proceede from the Father , that he is partaker of the same Essence , and doth perfectly resemble his nature : and hence , he is the second in order , Heb. 1. 3. The brightnesse of his glory , and the Character of his Person . 14. The property of the holy Ghost , is to be breathed , or sent forth , and proceede both from the Father , and the Sonne . Iohn 15. 26. Whom I will send to you from the Father , that spirit of truth who proceeds from the Father , Romans 8. 9. The spirit of Christ. Gal. 4. 6. The spirit of the Sonne . 15. The difference betweene ( these two ) to be begotten , which agrees to the Sonne , and to proceed , which is proper to the holy Ghost , cannot be explained by us in proper words , but that the Sonne proceeds from the Father alone , and the holy Ghost from the Father and the Sonne , making one relative together , Or making together one relation . 16. Yet it may , in part , be shadowed out in a similitude ; namely the father is as it were , Deus intelligens , God understanding : the Sonne the expresse Image of the Father , is as it were Deus intellectus , God understood ; the holy Spirit flowing and breathed from the Father by the Sonne , is as it were Deus dilectus , God beloved . The Sonne is produced as it were by an act of understanding or speaking , from the understanding , or fruitfull memory of the Father : the holy Spirit is produced by an act of loving or breathing from the fruitfull will of the Father and the Sonne . Hence the Sonne is called the word , Wisdome , Image , which are not affirmed of the holy Ghost . But because in the Creatures there is found the generation of a sonne , but there is not any thing found which doth so immediately procced from two equally perfect ( as the holy Spirit proceedeth from the Father , and the Sonne ) therefore the procession of the Sonne is properly designed , noted , or set downe in Scripture : but neither is a speciall manner of proceeding , nor speciall name absolutly proper given to the third person . For it is truly said of the Father and the Sonne , that they are spirits , and holy , and the Sonne also proceedeth from the Father by spirituall generation . 17. The proper name of God , with his proper titles , is given in Scripture , not onely to the Father , but also to the Sonne . Ier. 23. 6. Iehova our righteousnesse , Iohn 1 , 1. The word was God , Rom. 9. 5. God blessed for ever , 1. Tim. 3 , 16. God manifest in the flesh , Rev. 17. 14. Lord of Lords , and King of Kings . It is also given to the holy Spirit . Acts 5. 3 , 4. that thou shouldest ly to the holy Spirit , thou hast lien unto God , Acts 28. 25. with Isay 6. 9. Iehova said , the holy Ghost spake , 1. Cor. 3. 16. & 6. 19. 2. Cor. 6. 16. the Temple of God , the Temple of the spirit . 18. Divine attributes are affirmed not only of the Father , but also of the Son , Isay 9. 6. The most mighty God. Father of eternity , Iohn 2. 25. He knew what was in man , and 3. 13. The son of man is in Heaven , and 8. 38. Before Abraham was I am . In like manner also of the holy Spirit , Psal. 139. 7. Whither shall I fly from thy spirit . 1. Cor. 2. 10. The spirit searcheth all things , even the deepe things of God. Heb. 9. 14. the eternall spirit . 19. The proper operations of God , are attributed not only to the Father , but also to the Sonne , and the holy spirit . Election is attributed to the Sonne , Mat. 24. 31. His elect , and the eternall counsell of God is attributed to the holy Ghost . Isay 40. 13. Who hath waighed the spirit of the Lord as the man of his counsell , Creation , is attributed to the Sonne , Iohn 1. 3. All things were made by him , and without him was made nothing that was made : Also it is attributed to the holy Spirit , Psal. 33. 6. By the Word of the Lord were the Heavens made , and all the strength of them by the breath of his mouth . Upholding , & governing of things created is attributed to the Sonne , Heb. 1. 3. Who upholdeth all things by that his mighty Word . Also they are attributed to the holy Spirit . Gen. 1. 2. The spirit did move upon the face of the waters . Zech. 4. 6. By my Spirit saith the Lord of Hosts ; Proper Power of doing miracles is given to the Son. Act. 4. 10. Through the name of Iesus Christ , he standeth before you whole , & 9 , 34. Iesus Christ he aleth thee . It s also given to the holy Spirit , Acts 2. 4. They began to speake with tongues , as the spirit gave them utterance . The communicating of spirituall life , and of all grace , in vocation , justification , adoption , sanctiand glorification , fication , is every where given as well to the Sonne & holy Spirit as to the Father , the ordaining , sending & blessing of Ecclesiasticall Ministery is given to the Sonn , Eph. 4. 8. 11. He gave gifts , he gave some Apostles , &c. And to the holy Ghost , 1. Cor. 12. 11. All these worketh one & the same spirit , Act. 20. 28. The holy Spirit hath made you overseers . The very Resurrection of the flesh is ascribed to the Sonne , as the author , Iohn 6. 54. I will raise him up . Also to the holy Spirit , Rom. 8. 11. Hee shall raise up your bodies , by his spirit dwelling in you . 20. Divine honour also , and worship is given , not only to the Father , but also to the Sonne , Heb. 1. 6. Let all the Angels of God worship him . And also to the holy Spirit : when his Name together with the Father and the Sonne , is appointed to be called upon over the Baptised . Mat. 28. 19. In the name of the Father , and Sonne , and holy Spirit . In like manner the Sonne , and Spirit is called upon , in that solemne forme of salutation . The grace of the Lord Iesus Christ , and the love of God the Father , and the communication of the holy Spirit be with you all , 2. Cor. 13. 13. And whatsoever pertaineth to worship is referred as well to Christ as to the holy Spirit , in that the true worshippers of God , as they are such , are called Temples not only of God the Father , but also of Christ , Rev. 21. 22. The Lord God Almighty is her Temple , and the Lambe . 1. Cor. 3. 16. Know yee not , that yee are the Temple of God , and the Spirit of God dwelleth in you ? and 6. 19. Know yee not that your body is the Temple of the holy Spirit , who is in you . 21. Finally , that authority , and majesty , which is proper to God , is given to the Sonne and the spirit . 1. Cor. 2. 8. The Lord of glory , 1. Pet. 4. 14. that spirit of glory . All holy prophecy is attributed to Christ and the holy Spirit . 1. Pet. 3. 19. Christ by his spirit went and preached to the spirits that are in prison . 2. Pet. 1. 21. Holy men spake being moved by the holy Spirit . Acts 28. 25. The holy Spirit spake by Isaiah the Prophet . 22. Now that the holy Spirit is propounded to us in all these as a person subsisting , it doth manifestly appeare by this , that life , understanding , will and power is given to him every where , together with all acts proper to a person . 23 , Also his distinction from the Father and the Sonne is cleerly taught when he is called , another , sent , comming , from the Father and the Sonne . Iohn 14. 24. Hence , God is the object of our Faith , is every way sufficient to impart salvation to us . For all love , grace , and the communication of those things which pertaine to living well , doe flow from the Father , Sonne , and holy Spirit , 2. Cor. 13. 13. CHAPTER VI. Of the Efficiency of God. 1. THe Efficiency of God is that , whereby he worketh all in all things . Eph. 1. 11. Who worketh all things . Rom. 11. 36. Of him , by him , and for him are all things . 3. That Effecting , working , or acting of God , being actively taken as they are in God acting , not really diverse from God himselfe . For no composition , ormutation of power and act can have place in the most simple , and immutable nature of God. Yet it addeth a certaine relation of God to a reall effect . 4. He worketh all in all things , because the Efficiency of all and every thing , depends upon the first cause , not only as touching its substance , but also , as touching all reall circumstances . Isay 45. 7. That I Iehova doe all these things , Lam. 3. 37. 38. Who is he that saith , and it commeth to passe , when the Lord commandeth it not ? Out of the mouth of the most high proceedeth not evill and good ? Also whatsoever hath any perfection in genere moris in matter of manners , is accounted among the workes of God : but not imperfection or defects , which are opposed to the subjection that is due to God. 4. In the efficiency of God shines forth both his Essence and his subsistance . 5. That Efficiency which pertaines to the Essence of God , is his omnipotency . 6. The power of God being considered as simply powerfull , is altogether the same with his sufficiency , and pertaines properly to the nature of God , as it is considered under the respect of a being , and so is before the knowledge and will of God. Rom. 11. 23. for God is able to graft them in againe . 7. But power in asmuch as it is in execution , is in some sort after sufficiency , and pertaines to the Efficiency of God , and so doth follow the knowledge and will of God. Psal. 115. 3 and 135 , 6. Whatsoever he pleased he did . 8. In these therefore this order is to be conceived , That first we conceive in God Posse , to be able , secondly Scire to know , thirdly Velle to will ; Lastly , Efficere potenter , powerfully to effect , which differs from the effectuall will of God , but only ratione , in reason , whence is that Syllogisme of Faith , which in Matth. 8. 2 , 3. is distinctly explained : Lord of thou wilt , thou canst : I will. Therefore it is done . Where the argument is from the will comming to the power . 9. Hence the very Will of God , as it is an effecting principle , hath a kinde of power , Rom. 9. 19. Who hath resisted his will ; neither is executive Omnipotency any thing else , then the effecting will of God. Psalme 33. 9. Hee commanded and it was done . Revel . 4. 11. By thy will they are and were created . 10. Therefore it is an error against the nature of God , to say , that God properly willeth to doe many things , which yet by his Omnipotency he doth not . Eph. 1. 19 , 20. The exceeding greatnesse of his power in us that believe , according to the working of his mighty power . 11. The Omnipotency of God is that whereby , he his able to effect all things that he willeth or can will. 2. Cor. 20. 6. In thy hand is power and strength , and none can resist thee , Luke 1. 37. With God there is no word which cannot be done . Phil. 3. 21. He is also able to subject all things unto himselfe . 12. Hence also God is everywhere called in the old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty God , Isay 9. 6. Ieremy 32. 18. Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God al-sufficient . Gen. 17 , 1. & 35. 11. Ruth 1. 20. 21. And in the new Testament he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord Almighty , 2. Cor. 6. 18. Rev. 1. 8. & 48. And the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potentate , 1. Tim. 6. 15. Power is attributed to God actively , because he hath power to communicate something to others , such as is the power of the cause . 13. Potentia , vel potestas causae , A causing power yet properly active power doth not agree to God , as if in respect of himselfe , he were first idle , and after did put himselfe forth into act : for God is a most pure Act. Iames 1. 17. 14. Therefore we must not imagine such an active power in God , which is a different thing from his Essence , for the very Essence of God is this power whereby he is powerfull : As the same Essence is mercy it selfe , whereby he is mercifull . 15. But an active power agrees to God , in respect of the Creature , which is properly said to be able to receive , and prove that act of God , which before it did not feele and prove . Matthew 19. 26. All things are possible with God. 16. The Omnipotency of God is conversant about things absolutely possible , whatsoever God willeth , or can will. Ibidem . 17. It is not therefore exercised about things which are altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible , and doe imply a certaine contradiction , either in God , or in the things created , 2. Tim. 2. 13. He cannot deny himselfe . 18. Hence a certaine distinction ariseth of Divine Omnipotency , whereby it is distinguished into absolute power , and ordinate , or actuall power . 19. Absolute power is that whereby God is able to doe all things possible , although they never shall be . Matth. 3. 9. God can of these stones raise up children unto Abraham , and 26. 53. Thinkest thou that I cannot now pray my Father , and he shall presently give me more then twelve legions of Angels ? Mark. 10. 27. Eph. 3. 20. 20. The ordinate power of God is that whereby he not only can doe that which he will , but also in very deed doth actually doe , whatsoever he will. Psal. 115. 3. & 135. 6. Eph. 3. 11. 21. The manner of Gods subsistence which shines forth in his Efficiency is first , the co-working of all persons ; secondly , the distinct manner of the persons in working . 22. Their co-working is , that whereby they do inseparably worke the same thing : for all externall actions are common to all the persons , Iohn 5. 17 , 19. My Father worketh , and I worke . Whatsoever he doth , the same likewise doth the Son. and 16. 13 , 14. That spirit shall not speak of himselfe ; but whatsoever he shall heare , he shall speak . He shall take of mine , and give it to you . 23. Hence every person worketh of himselfe , as touching the causall power which he exerciseth . 24. Hence , there is no praeeminence of dignity , in that co-working , but great unity , and identity of one , and the same cause . 25. Hence equall honor is equally due from us to all the Divine Persons . 26. The Distinct manner of working is that whereby every person doth worke according to the distinct manner of his subsistence . 27. That distinct manner is partly in the order of working , partly in the bounding of the action . 28. As touching the order , the manner of working of the Father is of himselfe , by the Sonne and Holy Spirit . Hence the beginning of things , namely Creation is properly attributed to the Father , who in order of beginning is the first Person . 29. The manner of operation of the Sonne is from the Father by the spirit . Hence the dispensation of things is properly attributed to him , namely Redemption , & the constitution of all the offices in the Church . Ephes. 4. 11. He therefore gave some to be Apostles , some Prophets , &c. 30. The manner of working of the spirit is from the Father and the Son by himselfe . Hence the communication of things is attributed to the Holy Spirit , as Regeneration , Tit. 3. 5. The communication of all spirituall gifts , 1. Cor. 12. 4. And the perfection of naturall things themselves , Gen. 1. 2. 31. As touching the termination of the action that works , in which the working , or manner of working of one person , doth chiefly shine forth is chiefly attributed to that person . So Creation is by a speciall application appropriated to the Father , Redemption to the Sonne , and Sanctification to the holy Ghost . CHAPTER VII . Of the Decree , and Counsell of God. 1. IN the powerfull Efficiency of God , the Decree of God obtaineth the first place : because this manner of working , being of all most perfect , doth chiefly agree to the Divine Nature . 2. The Decree of God is his determinate purpose of effecting all things by his almighty Power , and according to his counsell , Eph. 1. 11. He doth all things according to the counsell of his own will. 3. In the Decree of God there appeareth his constancy , truth , and faithfulnesse . 4. Constancy is that whereby the Decree of God remaines alwayes immutable , Num. 23. 23. The strong God is not a man that he should ly , or the Sonne of man that he should repent , Prov. 19. 21. The Counsell of the Lord it shall stand . 5. Truth is that whereby he declares that alone which he hath decreed , Ierem. 13. 10. Iehova is a God of truth . Rom. 3. 4. Let God be true and every man a lia●… . For although his words may seeme sometime to sound another thing , yet the sence of them doth alwayes agree with the Decree . 6. Faithfulnesse is that whereby he effects that which he hath decreed , and as he hath decreed . Isay 46. 10. My Counsell shall stand , and I will doe all my pleasure . 7. Every Decree of God is eternall . 1 Cor. 2. 7. Acts 15. 18. 8. To this Decree of God pertaineth Counsell . Eph. 1. 11. Acts 4. 28. 9. The Counsell of God is as it were his deliberation concerning the doing of every thing in the best manner , after that it is of the understanding and will approved . 10. Counsell is given to God in respect of perfect judgement , whereby he doth all things advisedly I. E. willingly and of set purpose : not in respect of any inquisition upon which such a judgement doth depend us men . For God seeth , and willeth all and every thing together . Therefore it is called , as it were deliberation , not deliberation properly so called . 11. Three things concurre to the perfection of this Counsell . 1. A scope or end propounded . 2. A conceipt of the minde tending towards that scope . 3. An intention , and well pleasingnesse of the will. 12. The scope or end of this Counsell is the glory of God himselfe , that is , that goodnesse , or perfection of God which is made manifest by his Efficiency , and shines forth in his works , Eph. 1. 6. To the praise of his glorious grace . 13. In every artificer , or one that workes by counsell ad extra , outwardly , there is a platforme afore hand in the mind which when he is about to work he lookes into , that he may fit his worke to it : so also in God seeing he worketh not naturally nor rashly , nor by constraint , but with greatest perfection of reason , such a platforme is to be conceived to praeexist before in his mind , as the exemplary cause of all things to be done . Heb. 11. 3. Those things we see were made of things that doe not appeare . 14. The platforme of all things is the Divine Essence , as it is understood of God himselfe as imitable by the Creatures , or so as in some sort the Image of that perfection or some footstep thereof may be expressed in the Creatures : that is , the Creatures themselves , as they are conceived in the Mind of God , are the platforme or image of that nature which they have in themselves . 15. A platforme in the mind of man , who attaines to knowledge by Analysis or resolution is collected of things themselves : and so things are first in themselves , then they come unto the senses of men , and then to the understanding , where they can make some Idea to direct the following , operation . But because God understandeth all things by Genesis , or composition , and doth not require knowledge by Analysis , or resolution of things , therefore all things are first in his minde before they are in themselves . 16. In us the things themselves are the example , platform or copy , and our knowledge is the Image : but in God the Divine knowledge is the coppy-platforme , and the things themselves the Image , or expresse likenesse of it . 17. An Idea in man is first imprinted and afterwards expressed in the things : but in God it is only expressing properly , not impressed , because it doth not come from any other thing . 18. From this one foundation may all errors of merits and foreseene faith be sufficiently refuted . For if any Decree of God should depend properly upon such foresight , then the Idea of God should come to him from something else , which doth in no wise agree with his nature . 19. The Idea or platforme , as it is absolutly considered in God , is only one , but as it includes divers respects to the Creatures , it becomes manifold ; so that it is true , that the Idea of one Creature is not the Idea of another . 20. There are in God platformes of all perfections which are in the Creatures , because they proceed from the active power of God : but not of imperfections , if they be formally considered as imperfections . 21. Therefore the knowledge of evill depends upon the denying of good , as the being of evill consists in privation of good , for every thing as it hath its being , so it is knowne . 22. Ideas as they are many , so some of them are Connexa knit together among themselves , and depend one upon another : whence also a certaine order ariseth of former and latter . 23. Idea's as they are considered going before the Decree of Gods Will , doe represent a quiddity of things , and only a possible existence : as they are considered after the determination of Gods Will , they represent the same thing , as actually to come , according to their actuall existence . 24. From that divers consideration there ariseth distinction of Divine knowledge into that which is called , Knowledge of simple understanding , and knowledge of vision . 25. Knowledge of simple intelligence , is of all possible things , that is , of all and every thing , which may be done by most perfect knowledge in God. 26. Knowledge of vision , is the knowledge of all future things , whether they be in their own nature , necessary , or free , or contingent . 27. These things that God knowes by the knowledge of simple intelligence or meere understanding , he knowes by his all sufficiency : but those things that he knowes by knowledge of vision , he knowes by his Efficiency , or by the Decree of his own will , Psal. 33. 15. He that frames their hearts , observeth all their workes . Isa. 44. 2. Who as I , foretelleth and declareth it , or ordereth it to me , from the time that I disposed the people for ever : that the things to come , and which shall come to passe may be declared to them ? 28. A middle knowledge by which God is fained of some to have known before the Decree of his will by supposition , such events to come to passe , if such causes were put : seeing that it doth both determine events to come certainly to passe independantly from Gods Will , and doth make some knowledge of God to depend chiefly on the object : I say such a knowledge cannot stand with the great perfection of God. 29. The Divine Idea , according to the variety of Notions , which are in the things , doth put on divers respects . In respect of the Principles , it is called intelligence whereby God perceiveth every severall thing in every thing : in respect of truth belonging to every severall thing it is called Science , which as to the extent of it , is Omniscience : & as to that being which things have in their proper measure , is called Praescience . In respect of the dependance of truths which they have among themselves , it is called Sapience , whereby he knoweth what is convenient for every thing , and what is disagreeable from it : In respect of the whole order to be appointed in practise , it is called Prudence , whereby he knowes , to apply the fittest occasions to every thing : Lastly , in respect of putting in practise , it is called Art. Whereby hee knowes to effect all things most skilfully . Heb. 11. 10. 30. Those words are often used promiscuously in the Scriptures , to explaine the perfection of Divine understanding to the capacity of those , who have an understanding very imperfect ; yet of their own nature they admit this distinction , and not another . 31. That conjecturall knowledge which only some doe give to God , about contingent things to come , doth plainly repugne the nature , and perfection of God. Of those three things which were propounded as concurring to the perfection of Gods Counsell , namely , A scope , conceived of the minde , and intention of will ; The Third remaines to be considered , which is called , Good pleasure . 32. The Good pleasure of God is an act of Divine will , most freely and effectually determining of all things . 33. Good pleasure indeed in Scripture doth most usually set forth the good will of God , whereby he willeth , and determineth a saving good unto his : yet because all the Counsell of God is well pleasing to him , it is rightly used by Divines to explaine every Counsell of God , even according to the Scriptures . 34. This will is truly free : because whatsoever it willeth , it willeth it not by necessity of nature , but by Counsell . 35. It is most free , or chiefly and absolutely free , depending upon no other , but the freedome of the will of men and Angels by reason of that dependance which it hath on God , is lesse free partaking of another . 36. Freedome in those operations which are outward is not only concomitant , as it is in inward operations ; but also it is antecedent by way of a principle : because that which God willeth to worke outwardly , he willeth not out of necessity of nature , but of precedent choise : for there is not a necessary connexion betweene the Divine Nature , and those Acts. 37. This will is Effectuall : because whatsoever it willeth , he effecteth it in its time , neither is there any thing that is not done , if he willeth it to be done . Psal. 115. 3. & 135. 6. Iehova doth whatsoever he pleaseth . 38. Hence the Will of God is the first cause of things . Rev. 4. 11. By thy will they are , and were created . But the Will of God , as it willeth to worke outwardly , doth not presuppose the goodnesse of the object , but by willing doth make the object . Iames 1. 18. Because he would , he begat us , Rom. 9. 18. He hath mercy on whom he will. 39. Therefore there is no cause properly so called , to be given of Gods Will. 40. Hence it is rightly said , that God doth will one thing to exist for another : but not that that one thing is a proper cause whereby the Will of God is inwardly moved to appoint that other thing . So God would that the Sunne and stars should exist , for the generation , conservation , and corruption of things below : yet the Sunne and Stars , are not a cause why God would that those things should be generated , conserved , and corrupted . And so it is in all things out of God , which indeed among themselves are causes and effects , even as they depend upon the Divine will , but there is no cause of Gods Will out of it selfe . 41. Also the willing of one thing in God , is not properly a cause effecting that he will another thing in himselfe , because the Efficiency of a cause upon an effect , and dependance of the effect upon a cause , cannot be in the Will of God , which is God himselfe , truly and simply willing all things together and at once , with one onely act ; yet it is true that the Schoolemen say , that a passive attingency of the Divine will in respect of one thing , is a cause of a passive attingency in respect of another : and so in this sence it is truly and piously said , that God willeth some one thing , because he willeth another . 42. Therefore although he willeth many things which will not follow but upon some antecedent act of the Creature , yet the very act of willing in God doth not properly depend as a consequent thing upon the act of the Creature . Neither is it lawfull under the appellation of an Antecedent will , to give unto God that imperfect will which is called Velleitas , a woulding in the Schooles . For it doth not agree to an Omniscient , Omnipotent , and infinitely , blessed Nature . 43. Wherefore that opinion which determines that God doth will something antecedently to the act of the Creature , which same thing afterwards he willeth not towards them , but wills another thing , is not to be admitted : because it makes the Will of God mutable and depending upon the act of the Creature , so that as often as the act of the Creature is changed , so often also it is changed . 44. By that opinion also , that forme of speech prescribed in the Word of God wherein we commit ourselves and all ours to God , as I will doe this , or that , if God wil , should not be used in all things , but turned contrarily , God will doe this or that , if man will. 45. This will determines of all things , greatest , least , contingent , necessary , free , without exception : This the Scripture shewes of all kind of things : as of Christ Iesus to be glorified , and the Church to be saved by him . Psal. 2. & 110. 1. & 40. 7 , 8 , 9. Heb. 7. 16. 21. Eph. 5. 25. 2 Tim. 1. 9. Of Pharaoh . Exod. 1. 3. Where God did so dispose all things , that he might move Pharaoh to persecute and overthrow the people of Israel ; nay he hardened him , that he might persecute them : yet Pharaoh , and Israel did worke freely . In like manner of the selling of Ioseph , wherein all things happened freely , and contingently , God determining of it according to his Will. Of the very heart of man. Psal. 33. 15. 1 Sam. 10. 9. 26. Prov. 21. 1. Of a man killing another by chance . Exod. 21. 13. Of the Lot cast into the Lap. Prov. 16. 33. Of little Sparrowes falling to the ground : Of all the haires of a mans head . Matthew 10. 29. 30. Of the Lillies , Flowers , and Grasse of the Earth , Matthew . 6. 28. 30. Finally , of all created things . Iob 38. Psal. 104. Isay. 45. 7. Ierem. 14. 22. 46. If God should not determine of all things , his Will should not be simply & universally the first cause : and therefore they that thinke the contrary , must of necessity either make two first beginnings , or more then two , which is very far from all truth . 47. But there is not the same reason of will as there is of Divine knowledge and power , for knowledge knowes all things that may be known , and power can doe all possible things , and they are stretched forth together beyond those things which actually have been , are , and shall be : but by his Will he willeth not all things he can will , but all things which he judgeth to be willed , and therefore actually to be hereafter : whence it is that although God may be called , Omniscient , and Omnipotent , yet he cannot be called Omnivolent . 48. Whatsoever God willeth in all these things , he is universally effectuall : so as he can in no wise be hindred , or frustrated , whereby he cannot obtaine what he wills . For if he should properly will any thing , and could not obtaine it , he should not be most perfect and blessed . 49. Yet the Will of God doth not infer a necessity upon all future things , but a certainty only as touching the event . So it could not be as to the certainty of the event , that the bones of Christ should be broken , because God would that they should not be broken : yet there was no necessity imposed upon the Souldiers Speares , and other second causes which were present . 50. Nay it is so far off , that the will of God , which doth most certainly attaine to whatsoever it willeth , doth urge all things with hard necessity , that it is the prime roote , and efficient cause of all that contingency , and freedome , which is in things : because it doth effectually foreordaine such effects to follow of such causes . 51. In those things which God Willeth there is a certaine order conceived , namely that first he Willeth the end , before the meanes to the end , because he worketh by most perfect reason : and among meanes , he first Willeth those things which come neerest to the end : for that which is first in order of execution , that is last in order of intention , and so contrarily . 52. This Will of God , is , partly hidden , and partly revealed . Deut. 29. 29. 53. Those meanes by which this Will is revealed , are rightly called the Will of the signe , not only metaphorically , because they declare among men what they would have , but also metonymically , because they are either effects , or adjuncts , partly declaring the proper Will of God. 54. There are five signes put in that old verse . Praecipit , & Prohibet , Permittit , Consulit , Implet : He commandeth , and forbiddeth , Permitteth , Counselleth , fulfilleth : but because counsell is all one with a command ; instead of it , it should be better to put in Promittit , He promiseth . Thus farre in generall of Gods Efficiency , which together with his Sufficiency , doth make a fit , and adaequate object of Faith. The kinds of it do follow . CHAPTER VIII . Of Creation . 1. THe Efficiency of God , is either Creation or Providence . 2. Creation is the Efficiency of God whereby he made the World of nothing , in the beginning very good . 3. Active Creation is conceived , by the manner of a transient action , in which there is alwayes an Object presupposed about which the agent is exercised , yet it is not formally , transient but only virtually ; because it doth not presuppose , but make an Object . 4. Passive Creation is conceived by the manner of mutation , which is improperly called mutation . 5. Creation respects the whole world , that is , whatsoever doth exist besides God. 6. Hence , both all things which exist besides God are created , and they are altogether created , that is , as well according to matter , as according to forme . Rev. 4. 11. Because thou hast made all things . Col. 1. 16. For by him were made all things which are in Heaven , and which are in Earth , visible and invisible . 7. Creation doth produce Originally , because it produceth a being , not only as it is a being , but also absolutly in every part . 8. Therefore before the Creation , the Creatures had no reall being either of existence , or Essence , although they had a known being from eternity in the knowledge of God. 9. Creation then produceth out of nothing , that is , out of matter that doth not praeexist , that hath a being before , but co-exist , that hath a being together with the thing created : For there was nothing from eternity besides God , neither is God the matter or part of any Creature , but only the efficient cause . 10. Indeede somethings are said to be created , whose matter did pre-exist : but then Creation respects not only that immediate action , whereby it comes to passe that such things are ; but also a mediate action , whereby it comes to passe that the matter it selfe should exist of which they are formed : so it was in the Creation of plants and living Creatures , Genes . 1. 20. 11. That nothing , or not being of things , did goe before their being : not only in order of nature , for so they might co-exist with God from externity : but also in order of duration , continuance , according to our manner of conceiving . 12. Hence that beginning in which God is said to create the world , was the end of that duration which nothing had , and the beginning of that which a the world had . 13. Therefore God would by the Creation , both shew forth his perfection , that he did not neede any Creature or outward thing ; for then he had created the world as soone as he could . And also his freedome whereby he brought forth all things without naturall necessity , for if he had created necessarily , he had done it from eternity . Rev. 4. 11. Psal. 115. 3. 14. The world neither was made from eternity , neither could be created from eternity , in that disposition , and order of things , which now it hath . 15. That day had not been , if infinite dayes ought to have gone before , for those dayes going before had never been ended , that that might succeed them . 16. Hence also it followeth that no Creature was , or could be a cause either instrumentall , or principall in the act of Creation . 17. Every thing created was very good , because it was made neither rashly , nor in vaine , but unto the end which the Maker did attaine unto . Gen. 1. 31. Whatsoever hee made was very good . 1 Tim. 4. 4. Whatsoever God made is good . 18. Goodnesse of a thing created is that perfection whereby it is fit to the use it serves for : Now that use is particular , or universall . 19. The Particular is that proper operation to which any thing serves in its proper nature . 20. Universall use , is the ordaining of one thing with others , for the perfection of the Universe or whole . Psal. 104. & 148. Esay . 40. 13. 21. By this goodnesse all created things in their naturall manner tend to God from whom they came . For the second being is from the first , and for the first . Hence those phrases . From him , through him , and for him are all things . Rom. 11. 36. 22. Now naturall things tend unto God. 1. In that they declare Gods Glory . Psal. 19. 1. 2. That they give occasion to us to know , and seeke God , Rom. 1. 20. Acts 17. 26. 3. In that they sustaine our life , that we may live well unto God. 1 Cor. 10. 31. 1 Tim. 4. 3. 4. 23. Time doth co-exist or hath a being together with all naturall things , as appeares in that phrase in the beginning : for then was the beginning of time . 24. Place also doth co-exist , that is , a certaine space , wherein the extention of the Creature is bounded . Genes . 1. 22. 25. But these are not properly created , but concreated , or annexed , knit to the things created : because they have not an absolute , but only a relative entitie or being . 26. Because God created all things of nothing , therefore our faith rests in him against hope , under hope , for those things which are not , as if they were . Rom. 4. 17. 18. 27. The Creation of the world is distributed according to the parts of the world : for although the world be one , by unity of aggregation , order , and end ; yet it consists of parts , distinguished not onely according to the situation , but also according to the Essence , and Existence . 28. But the Creation of these parts of the world , was not altogether and in one moment , but it was finished by parts succeding one another , in the space of six dayes . 29. Creation then is of the parts of the world , that are either immediatly perfect , or mediatly , Psal. 33. 6. Heb. 11. 3. Gen. 2. 7. 19. 22. 30. Creation of things immediatly perfect is , that whereby things were made having their principles , both materiall and formall , at the first ingenerated in them , and that in a compleat existence . 31. Hence those Creatures of themselves are subject to no essentiall change ; as generation , or corruption . 32. The parts immediatly perfect are the highest Heaven , and the Inhabitants of it the Angels . 33. The highest Heaven , is the dwelling-place of Gods holinesse , full of all things which pertaine to eternall blessednesse : where the Majesty of God doth present it selfe to be seene as it were Face to Face . 1 Cor. 2. 8. Marc. 12. 23. 1 Cor. 13. 12. 34. It is called the third Heaven , Empyreum fiery , The Heaven of Heavens , and Paradise . 1 Kings 8. 27. Mat. 18. 10. Marc. 12. 25. 2 Cor. 12. 2. 4. 35. This Heaven is meant . Gen. 1. 1. Heb. 11. 10. 16. 36. Angells are Spirits of primary perfection , created to minister unto God. 37. That Angels were ereated appeareth , Col. 1. 16. Psal. 14. 8. 5. That they were created the first day with the highest Heaven , appeareth . 1. From the likenesse of nature , that they have . 2. In that they are faid to have as it were applauded God in the Creation of other things . Iob 38. 7. 3. In that they are Spirits . Heb. 1. 14. Luc. 24. 39. Ministers of God. Heb. 1. 7. 14. Of chiefe perfection , and of an immortall nature . Luke 20. 36. 38. Hence the Angels doe so excell in cleere seeing reason , that they are said to be as it were , full of eyes , presently discerning what God would have done by them , and how it is to be done : And in liberty of will , that they performe their offices with diligence , Psalme 103. 20. And in perfection of strength , that they are able to doe great things . 2 Peter . 2. 11. And in greatest agility , that as if they had wings , they doe swiftly dispatch that which they have in Commission . Ezech. 1. 6. 39. Their Ministery is to celebrate the Glory of God ; and to execute his commands . Psal. 103. 20. Especially about those who shall be heires of eternall life . Hebr. 1. 14. Psalme 91. 11. & 34. 8. 40. They were created sound in holinesse , and righteousnesse , Lu. 9. 26. Iohn 8. 44. Iude 6. 2. Pet. 2. 4. 41. In number they are very many , unto ten thousand times ten thousand . Dan. 7. 10. Hebr. 12. 22. Mat. 26. 53. They are distinguished among themselves , in respect of their Offices , & Objects , about which they are exercised . Ephe. 1. 21. And they are under the command of God and Christ only . 42. By the Creation God is known , but not God the Father , Sonne and Holy Spirit , because that effecting power whereby the world was created , pertaines to the essence of God , and not to his personall subsistence . 43. Creation of the parts of the World mediately perfect , is whereby things were made of principles , that did exist before . 44. Hence those Creatures are subject to change and corruption . 45. Those things that were mediatly perfect have a double existence ; first a rude and incompleate , then afterwards a compleat , distinct , and beautified existence . 46. The rude and incompleat existence of things was in that masse which in the beginning was created , without forme , void , and involved in darknesse , which is called Earth , Waters , the Deepe . 47. It is said to be without forme ; not because it had no forme , but because it neither had beauty , and ornament , nor a compleat act of those formes which were afterwards to proceed out of it . 48. In the constitution of the compleat existence of things , two things are chiefly to be respected ; Namely , the manner , and order . 49. The manner of constitution containes foure things . 1. The command of God producing every thing : Let be , or let this or that be done : wherein the power of God shines forth , that by his only word or will he did all things . Psal. 33. 9. Psal. 115. 3. 2. His approbation acknowledging the same thingh brought forth as good , God saw that it was good . Hence the goodnesse of Cod shines forth , that he produced all things to a good end and use . Psal. 19. 2. 3. His ordination assigning to every thing his use ; Let it be to this or that end . Hence the wisdome of God shines forth whereby he hath assigned severall uses to every thing , in a most fit way . Ier. 10. 12. & 51. 15. He made the Earth by his power , he stablished the habitable World by his wisdome , and stretched out the Heavens by his prudence . 4. The establishing of a Law , and order , perpetually to be observed in that thing , which is also joyned with ordination . Hence the constancy of God shineth forth , that he would have all Creatures to observe their order , not for some dayes , or yeares , but to the end of the world . 50. These former are not severally expressed in some kind of things ; because their imperfection depends upon the perfection of other things : yet in common reason they doe equally agree to all . 51. The order of constitution was thus : In the first day after the bringing forth of the highest Heavens , the Angells , and the u●…shapen Masse , the subtilest part of that Masse being called forth upward , there was made light , that is , shining fire . 52. On the second day , Of that part which in subtilty came neerest to the former there was made Aire . 53. On the third day , the parts of the Masse were so distributed , that the Waters being gathered , in their cha●…nels , of that part which was for the greatest , the Séa was by it selfe , and the Earth appeared adorned with Herbs and Trees . 54. On the fourth day , The Luminaries of Heaven were made , to give light upon the Earth . 55. On the fifth day , Fishes , and Birds , that dwell in the aire and water were brought forth . 56. On the sixth day , were brought forth all Terrestriall living Creatures , first the brutish Creatures , and then afterward man : and so the Heavens and Earth were perfected , and all the Hosts of them . 57. In this order the wisdome , power and goodnesse of God doth greatly shine forth . 58. His wisdome . 1. In that the simple elements were first created before things elementary or concrete , and compounded . 2. In that among simple things the more perfect were made first , which come neerest to the nature of God. 3. In that those things were first created which only have being : then those which beside being have also life : then those that beside being and life , have also sence : then last of all , those things which beside being , life and fence , have also reason . 4. In that in simple things , there was a progresse from things more perfect to things lesse perfect , but incompound things from things lesse perfect to things more perfect , from plants to men . 59. The power of God shined forth in that he first created the Plants , Herbs and Trees , before the Sunne , and Stars , which are wont to be causes in their producing . 60. The goodnesse of God shined forth in that he created dwellings , before inhabitants , food before living Creatures , those things which should be usefull for man , before man himselfe . 61. Man as he was the last of the Creatures , so was he the Compendium , abridgement of all Creatures , both immedatly and mediatly perfect , partaking the nature of the one , in his soule , and of the other in his body . 62. He was the end of the Creatures mediatly perfect , and so in Gods-intention respected in them , and above them . 63. Hence he is said to be created in another manner then the other Creatures : for they were brought forth by a word only : let there be light , let there be a firmament . But man was brought forth as it were with greater counsell , and deliberation : Let us make man. Gen. 1. 26. 64. For the body was first prepared , and afterward the soule was inspired . Gen. 2. 7. The body of Elementary matter , but the soule was produced of no matter being before , but immediatly by the power of God. 65. The Excellency of man was placed chiefly in this , that he bore the Image of God. 66. Three things are required to make an Image . 1. That it be like . 2. That it be expresse , and framed to imitate another thing as an exemplar , or copy . 3. That that likenesse be either in its specifiall nature , or most noble perfection . 67. Hence it is , that in the inferior Creatures the Image of God is not properly found ; but only a shadow , and footstep of it . 68. But in man the proper reason of an Image is found , yet not perfect , which is only in the Son of God. Col. 1. 15. Hebr. 1. 3. But imperfect , not with a privative we , but negative imperfection . 69. This Image then is a conformity of man , according to his measure , to the highest perfection of God. 70. All this Image was naturall to man , but in a different respect , for it was partly the very nature of man , partly it flowed from the principles and perfection of nature , and partly it was due to nature in a certaine manner . 71. The Image of God in man was partly inward , partly outward . The inward , was the perfection of body and soule . 72. The perfection of the body is that whereby it was absolutely fitted for comlinesse and use agreeable to Gods Will. Gen. 2. 25. Rom. 6. 13. 73. The perfection of the soule was that whereby it was of an immortall nature , not only in those faculties by which it was a free principle of its own actions , in understanding and will , but also being adorned with gifts whereby man was made able , and fit to live well , namely with wisdom , holinesse , and righteousnes . Eph. 4. 24. Col. 3. 10. 74. The Externall perfection of man was his Dominion over other Creatures , whereby he might use them freely to Gods Glory , and his own necessity , Genes . 1. 26. and 2. 19. 20. 75. Hence the tilling of the Earth , and getting of food out of the Plants of the Earth , was committed to him . Gen. 2. 25. 76. Hence was the comming of the Creatures to him as to their Lord , and names by him put on them , as by their Lord. Gen 2. 19. 77. Hence he was placed in the Garden of Eden as in his Pallace . Gen. 2. 19. 78. In all those things joyned together the perfection of man was compleate : and from that perfection , a certaine Image of God , or of Divine perfection did arise . 79. This Creation of man , was , of the Male , and Female , both of them of nothing , as touching the soule . The body of the Male , of the Earth , mingled with other Elements . The body of the Woman , of the Male , and for the Male , that nothing might be wanting to his well being . 1 Cor. 11. 8. 9. 80. From the consideration of the Creation our Faith ascendeth above all the order of nature , and apprehends the light of the Glory of God , to be shewed forth in the Face of Iesus Christ , because it is God , who commanded the light to shine out of darknesse . 2 Cor. 4. 6. CHAPTER IX . Of Providence . 1. THe Providence of God is that Efficiency whereby he provides for his Creatures now made , in all things , according to the counsell of his owne Will. 2. This Providence is extended to all things , not only common , but proper . Psal. 145. 15. 16. Prov. 16. 9. 33. Exod. 21. 13. Being properly determined of no cause , but determining all causes : and hence in their manner it is the universall and particular cause of all things . 3. The Providence of God is either immediate , whereby God by himselfe , as the absolute sole cause provides for things , or mediate , whereby he provides by the use of meanes . 4. God doth all things that come to passe immediatly , both by reason of his power , in respect of all being , which is found in the effect , ( for the power of God attaines to every effect . Deut. 8. 3. Esay 28. 26. ) and also by reason of the subject in respect of that being it hath as it is a being : for God himselfe who is alwayes and every where present immediatly and inwardly , doth worke that in all things also . 5. Yet in respect of those things upon which second causes have their influence by force of their own proper forme , God is not said to worke , immediatly , but mediatly , because he worketh by the meanes of subjects and virtues of second causes : 6. God therefore useth meanes , not for want of power , but through the abundance of his goodnesse : that namely he might communicate a certaine dignity of working to his Creatures also , & in them might make his efficiency more perceiveable . 1 Sam. 14. 7. T is all one to Iehova to save with many , or with few . Hence God doth often use those meanes , to produce the most noble effects , which of themselves , have no aptnesse to bring forth such effects . 1 Cor. 1. 27. 28. Amos 5. 9. 2. Chr. 24. 24. Also he doth often make the most fit means , ineffectuall . Psal. 33. 16. & 127. 1. 2. Hos. 4. 10. 7. Hence our Faith doth not properly respect those means which God useth , neither depends on them , but on God only , who can relieve all our necessities either with means , or without meanes , as it seemes good to him . Dan. 3. 17. Our God whom we worship is able to deliver us out of the hot fiery Fornace , and out of thy hand , O King. 8. The Providence of God is either Ordinary and usuall , or Extraordinary and unusuall . 9. The ordinary providence is whereby God observeth that order in things which was appointed from the beginning . The reason of which order requires , that some certain thing goe before , and from that being put , some certaine thing follow after . Hos. 2. 22. I will heare the Heavens , and they shall heare the Earth , and the Earth shall heare the Corne , and the Wine , and the Oyle , and they shal heare Israel . 10. That order in naturall things is the Law of nature , common to all things or the very nature of things , as it is stablished in a certaine order , arising from the force and efficacy of that never to bee revoked Word of God given in the beginning : Let it be made , let it be , be it so , which expressing the respect of a thing to come doth signifie perpetuity and constancy , and by its virtue doth effectall things which doe usually come to passe of the samthings . Ier. 31. 35. 36. The statutes of the Moon , and ofthe of the Starres , &c. and 33. 20. My Covenant of the day and my Covenant of the night . 11. Extraordinary providence is that whereby God provideth for things beyond the usuall , and appointed order of them , in which manner whatsoever is effected , is by a metonymy of the effect called a Miracle . 12. A Miracle is an operation above the order appointed whence true Miracles doe alwayes give evidence of the omnipotency of the doer . Hence God only is the Author of true Miracles . 13. Men may-be morall causes of Miracles , as they obtaine this of God that he would doe them , or as God useth their help as a signe , or token of a Miracle to be done by him , yet they cannot be causes really efficient , nor indeed , instrumentall , much lesse principall . 14. The Providence of God is either conservation or gubernation . 15. Conservation is that whereby God maketh all things , both universall , and singular , both in their Essence and existence , and in their strength , to persist , and continue . Psal. 104. 19. 20. Acts 17. 28. Heb. 1. 3. Which is of Schoolemen , not unfitly called Manutenentia Dei , Gods holding in his hand , because by it God doth sustaine all things as with his Hand . 16. This conservation doth necessarily come between Creation , and government of things created : because whatsoever is created , is created to some end , and use , to which also it ought to be directed and governed : but it cannot attaine that end , nor be directed to it , unlesse it be continued and conserved in its being . 17. Gods conservation is necessary for the Creature because the Creature doth every way depend upon the Creator , not only as touching its Fieri . i. being to be made , but also touching its Esse , existere , permanere , & operari . i. Being , Existence , Continuance , and operation : so that every Creature should returne into that nothing whereof it was made , if God should not uphold it , and the very cessation of Divine conservation , would without any other operation presently reduce every Creature into nothing . Psalme 104. 29. If thou hidest thy Face , they are troubled , if thou takest away their breath they die , and returne to their dust . 18. Some things are conserved immediatly , namely such as are subjected unto God only . This conservation is in very deed the same with Creation , differing only in reason , in that Creation includes a certaine newnes which conservation excludes , & Creation excludes a precedent existence which conservation includes , so that that conservation is nothing else then as it were a continued Creation , and therefore it is joyned with Creation . Neh. 9 : 6. Thou hast made , and thou preservest all these things . 19. Gubernation is that whereby God directeth and leadeth all his Creatures to their proper ends . Psal. 29. 10. Iehova sits King for ever . 20. The government of all things ought to be of God. For they would never certainly attaine the end to which they were created , unlesse they were governed by the same power , by which they were created : and it proceeds from imperfection , when he leaves the work that he hath made , to be directed by another afterward . 21. This Gubernation includes intrinsecally , not only meanes convenient and fitting to the end , but also their certaine efficacy , or the attainment it selfe . The order therefore of this government is certaine , immoveable , and indissoluble , so that the Creature cannot wholly withdraw it selfe from all order of government , although it may decline from its particular order . Gen. 50. 20. 22. This government is common or speciall . 23. Common is that whereby God doth govern all things in a like manner , unto this government belongeth , First , The Law of nature common to all things , which is a certaine participation of the Law , and Will of God , put into all things from the beginning . Iob 38. 12. Hast thou commanded the morning , and made known to the day-spring his place , &c. Secondly , a naturall inclination , which is a principle of working according to that law , Iob 5. 7. The sparkes fly upward . Thirdly , a naturall instinct : which is a peculiar stirring up of the living Creatures , to some more noble acts , with a certaine shew and print of reason . Pro. 6. 6. Goe to the Pismire , O sluggard , behold her wayes and be wise . And 30. 24. These foure are small upon the Earth , but they are exceeding wise , the Ants , the Mise , the Locusts , the Spiders , Ierem. 8. 7. The storke , the Turtle , the Crane , and Swallow observe the times of their comming . Fourthly , A certaine obedientiall power , whereby all Creatures are apt to obey the command of God. Psa. 103. 21. & 148. 8. Doing his pleasure , fulfilling his Word . 24. This government shines forth in the operation of all things , first in that they alwayes looke to some certaine end , and so it is necessary that they be acted and governed by an intelligence every where present , and omnipotent , that is , of God himselfe . Iob 38. 27. In sending down raine to satisfie the wast place , and bringing forth the bud of the tender Herbe , Isay 55. 10. The raine causeth that the Earth bring forth feed to the sower , and bread for him that eateth . Secondly , In that the works of nature are ordained so accurately , and agreeable to reason , that they cannot but proceed from highest reason . Prov. 30. 25 , 26 , 27. 28. Thirdly , in that besides a proper ordination whereby every thing seekes his own perfection , they doe keepe as it were a common society and all doe more desire the conservation of the whole then of themselves , as it is to be seen in heavy things which are caried upward to avoyd an emptinesse . 25. By force of this Gubernation all second causes , are in a certaine manner determined afore , that is , First , they are stirred up , to worke , by an influence , or previous motion , in regard that ( beside the communicating of strength , and sustentation of the same ) there is some such thing required necessarily to bring forth that into act which before was in the power of the Creature . Secondly , they are applied to a certaine object , about which they are exercised in working . Ezech. 21 , 21 , 22 : &c. 2. Sam. 16. 10. Also by force of the same government they are ordered , that is , 1. Limits , and bounds are set to their actions : Iob 1. 12. & 2 , 6. & 38 , 10 , 2. Some good is drawn out of their action , Gen. 50. 20. 26. Because the exercise of that strength which is in the Creatures depends upon the Will of God ; hence it is that we trust in God alone , & not in those Creatures , by which the kindnesse of God is derived to us . CHAPTER X. Of speciall Gubernation about intelligent Creatures . In the former disputation common Gubernation was handled : now followes speciall Gubernation . 1. SPeciall Gubernation is that whereby God doth governe reasonable Creatures in a speciall manner . 2. The speciall condition of those Creatures doth cause the difference . For seeing they are in some sort immortall , and created after the Image of God , and have an inward principle of their own actions proceeding from counsell , therefore they are to be governed to an eternall state of happinesse or unhappinesse , and that agreeably to counsell , and freedome . 3. Yet this speciall Gubernation doth not conclude that reall Gubernation of the reasonable Creature , which is common to all Creatures , but is added to it . 4. This morall government consists in teaching , and fulfilling according to that that before he hath taught Micah . 6. 8. He hath shewed thee O man what is good Deus . 30 , 15. Life and good : Death and Evill . Hither to properly pertaineth that revealed Will of God whichis the rule of doing as touching manners , to the reasonable Creature . God governes by teaching , partly in making a Law , partly in establishing it . 6. A Law is made by commanding , and forbidding . 7. A Law is established by promising , and threatning . 8. God governes by fulfilling , when he performes those things he hath taught . Ierem. 32. 19. Thine eyes being open do looke unto all the wayes of men , that thou mayest give to every one according to his wayes , and according to the fruit of his doings . 9. From this speciall and proper way of governing reasonable Creatures , there ariseth that covenant , which is between God and them . For this covenant is as it were a certaine transaction of God with the Creature , whereby God commandeth , promiseth , threatneth , fulfilleth , and the Creature doth tie it selfe in obedience to God thus covenanting . Deut. 26. 16 , 17 , 18 , 19. This day Iehova thy God commandeth thee . &c. Thou hast avouched this day the Lord to be thy God , &c. Iehovah hath avouched thee this day , &c. To make thee high , &c. And that thou mayest be an holy people , &c. 10. Now because this way of entring into covenant is not between those that are equall , but between Lord and servant . Therefore it portaines to government , whence also it is most properly called not the covenant of man , but of God , who is the author , and chiefe Executor of it . Deut. 8. 17. 18. That he may performe his covenant . 11. By vertue of this covenant the morall workes of the intelligent Creature , whilst he is in the way , have alwayes a respect , either to happinesse as a reward , of to unhappinesse as a punishment : but in the last there is meriting , but in the other not . 12. Hence the proper and highest difference of a good work and sinne doth flow , namely in that a good worke is an operation expecting happinesse of another by way of reward : as by the opposite privation of it , evill workes are made in their kind extreamly evill . 13. Hence ariseth the force & reason of conscience , which is the judgement of an intelligent Creature of it selfe , as he is subjected to God. 14. Speciall government of the reasonable Creature is of Angels and men . 15. Speciall government of Angels , is either a speciall prescription , or ordering the event that followes upon it . 16. This was the same Law as touching the substance , with the morall Law which is contained in the Decalogue . 17. Yet those in the Decalogue are to be excepted which either pertaine to the nature of mans body , or the condition of this mortall life , which take no place in them , as many things of propagation pertaining to the seventh precept . Matth. 22. 30. Also many things pertaining to the fift precept , of subjection of inferiors of their superiors , in like sort some things belonging to the eighth precept of every ones getting of food in his vocation : finally many duties of the second and fourth Commandement to be performed to men . 18. The ordering of the event , was in some , a preservation to persist in obedience . He●…ce it is that they were confirmed in good , and endowed with full happinesse , so that they doe immutably cleave to God , with perfect obedience , and fullnesse of glory . Whence those Angells are called elected . 1. Tim. 5. 21. Good and holy , Luc. 9. 26. Blessed also , and Angels of light . 2. Cor. 11. 14. 19. In others , the ordering of the event was a permission , whence it is that they abusing their liberty did fall into Apostasie . 20. Hence it is that from that time they were obstinate , in evill , and condemned to extreme misery . Iud. 6. 2. Pet. 2. 4. Whence the evill Angells , are called impure spirits , and angells of darknesse . Luke 8. 2. & 9. 42 : 21. In that different ordering , there doth manifestly appeare the election of some Angels , and reprobation of others , by Gods free counsell , and good pleasure . 22. Touching the time of the fall of Angels , it doth only appeare , that it was before Adams fall . 23. Touching the kind of their sin which was first committed by them , it is most like that it was pride . 24. Touching their punishment the Scripture witnesseth that it is not yet inflicted in the highest degree , but to be inflicted in the end of the world . Matth. 25 ; 41. 1. Cor. 6. 3. Thus much of the government of Angells . The government of Man followes . 25. In the speciall government of men , Two things are to be observed , as in the government of Angells , namely prescribing a Law , and ordering the event that would thence follow . Yet there is not the same reason of all on either side . 26. In prescribing a Law there is like reason . 1. In that the Law prescribed to Men and Angells , was the same as touching the Essence of it : namely morall , the summe whereof is in the Decalogue . 2. In that that it was written in the heart by way of habit , wherein the first reason of conscience is placed , which is called Syn●…ercsis . Rom. 2 , 15. 27. But the similitude , and difference is divers . For , First , The principles indeed of this Law are common to Angells and Men , but many secundary conclusions are only proper to men : as of Parents , mariage , meats , and the like . 28. Secondly , seeing man is of a more imperfect nature then Angells , and so needs more instruction and exercise : therefore there was added to the Law of nature a certaine positive thing , otherwise of the same reason with it : as the sanctifying of the seventh day . 29. Thirdly , because Man in this animall life doth understand by sences , and so is as it were led by the hand from sensible things to intelligible and spirituall , therefore unto that spirituall Law there were added unto Man outward Symboles ; and Sacraments , to illustrate , and confirm it . And in these Symboles , there was contained , both a certaine speciall , and positive Law , & a prosession of generall obedience to the Law of nature before put into him and also a confirmation of that solemn sanction of the Law , which did consist of promises , and threatnings . 30. Fourthly , because Adam was the beginning of mankind , out of whom all Men were to be derived , therefore a Law is given to him not only as one private person , as was done in the Angells , but also as a publique person , or the head of mans nature , from whom all good and evill was to be derived to his posterity . Acts 17. ●…6 . Rom. 5 , 18 , 19. 1. Cor. 15. 21. 22. 31. Fifthly , in the sanction of this Law , there was contained a promise , of continuing animall life , and of exalting it afterward to spirituall , as also a threatning of bodily death which had no place in the Angells . 32. This interpretation being had , the Law and covenant of God with man in the Creation was , Doe this , and thou shalt live : If thou doe it not , thou shalt dye the death . In which words there is first contained a precept , Doe this . 2. a promise joyned to it . If thou doe it , thou shalt live , 3. A like threatning . If thou doe it not , thou shalt dye the death . 33. Unto this covenant there were two Symboles , or Sacraments adjoyned , In one of which the reward due to Obedience was sealed by a Tree , namely of life , and in the other the punishment of disobedience was sealed by a Tree , namely of knowledge of good and evill : that was a Sacrament of life , this a Sacrament of death . CHAPTER XI . Of Mans Apostacy , or Fall. In the former dispute , we have treated of the first parc of the speciall government of Men , which consists in prescribing a Law : the other part followes , in ordering the Event . 1. IN ordering the Event , as to Man , there are tw●… things to be considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mans fall , and his restoring . Rom. 5. 19. 1. Cor. 15. 21. 2. In the Angells there was preservation of some , and Apostacy of others , but no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restoring of those that did Apostate . But in Man there could not be both preservation and apostasy , together : because all men were created in one Adam as in the beginning , roote , and head : but in one and the same Adam , some men could not be preserved from the Fall and others Fall. 3. In the Angells there was no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Restoring . First , Because they Fell from the highest top of excellency : Secondly , because in the Fall of Angells , all the Angelicall nature did not perish , but by the sin of the first Man all mankind did perish . 4. The Apostacy of Man is his Fall from obedience due to God , or transgression of the Law prescribed by God. 5. In this Fall two things are to be considered . 1. The committing of the transgression . 2. The propagation of it . 6. The committing of the transgression was accomplished in the eating of the forbidden Fruit , which was called the Tree of the knowledge of Good and Evill : but the first motion or degree of this disobedience , did necessarily goe before that outward act of eating , so that it may be truly said that Man was a sinner , before he had finished that outward act of eating . Wence it is that the very desire which Eve was caried toward the forbidden Fruit , doth seeme to be noted , as some degree of her sin . Gen. 3. 6. When the Woman saw , that the Fruit of the Tree was good for Meate , and most delightfull to the Eyes , and the Fruit of the Tree to be desired to get knowledge , she tooke and eat . 7. Therefore the first degree and motion of this disobedience , was an inordinate desire of some excellency , by the lifting up of the mind : which that she might attaine , the forbidding of God being laid aside , through unbeliefe , she would make triall , whether the forbidden Fruit had some power to confer such an excellency . 8. Hence was the grievousnesse of this sin , which did not only containe pride , ingratitude , and unbeliefe : but also by violating of that most solemne Sacrament , did make shew of , as it were a generall profession of disobedience , and contempt of the whole covenant . All which also were so much the more foule by how much the condition of the sinner was more perfect . 9. In the committing of this transgression two things are to be considered , the causes ; and consequents of it . 10. Causes were one principall . And others adjuvant . 11. The principall cause was man himselfe , by the abuse of his free will. Eccles. 7. 29. For he had received that righteousnesse , and grace by which he might have persisted in obedience if he would . That righteousnesse and grace was not taken from him before he had sinned , although that strengthning and confirming grace by which the act of sinning should have been actually hindered , and the contrary act of obedience brought forth was not granted unto him , and that by the certaine , wise , and just counsell of God. God therefore was in no wise the cause of his Fall : neither did he lay upon man a necessity of falling , but man of his own accord , did freely Fall from God. 12. The adjuvant causes were the Devill , and the Woman . 13. The first sin of the Divell was pride : From pride did presently follow envy towards God , and Gods Image in Man ; For because he had lost an orderly Excellency by affecting one out of order , therefore the Excellency of others grieved him , and he was maliciously bent to oppose it . But the Devill was not the compelling cause , neither the cause of sufficient direct necessary or certaine efficacy in procuring that sin : but only the counselling and perswading cause , by tempting , whence also it is that he hath the name of the tempter . Mat. 4. 3. 14. The tempting of the Divell is a fallacy , or sophisticall argumentation : whereby under a shew of that which is true , and good , he labours to seduce to that which is false : and induce to that which is evill . 15. In this tentation , the good which he propounded , and as it were promised , was shewed to be as it were the greatest : the way to be used to attaine that good , was propounded to be as it were easie , and light : that greatest evill which did hang over his head , was hidden from him . 16. The Devill is wont to goe the like way in all his tentations , which he doth insnare mankind with ; yet in this tentation a certaine speciall cunning is to be observed which containes many crafts and those very subtile . 17. The first of them was in that he chose a Serpent for his instrument which had a certaine naturall aptnesse , which the Devill knew how to abuse . 18. The second slight was in that he dealt with the Woman 1. Tim. 1. 13. Whether in the presence , or absence of her husband the Scripture is silent . 19. The third slight was in that he determined nothing at the first speech : but only propounded a certaine question to the Woman , as if he were ignorant of those matters ? Hath God indeed said ? 20 The fourth was that his question had much ambiguity in it , for so might be understood that he should not aske of Gods command , but of the sence or meaning of that command , peradventure not sufficiently understood by man , If the question be understood of the command it selfe , then he might seem to have asked whether God had forbidden them , that they should not at all eat of the fruit of any Tree , or as the Woman her selfe answered whether he had forbidden them the use of that one Tree , and so had not simply given them leave for all . 21. The fift was that having first called the command of God into doubt by that question , he did so artifically extenuat the sanction of it , or communication adjoyned in the conceit of the Woman now wavering , that she should deny either the truth , or at least the necessity of it . 22. The sixt was that after he had weakened the Commandement , and the sanction of it , it doth oppose a prediction quite contrary . 23. The seventh was that to confirme that prediction , he doth both abuse the Name of God , and the Name which God had imposed on the Tree . Gen. 3. 5. God knoweth that what day ye shall eat there of your Eyes shall be opened , and you shall be as Gods knowing Good and Evill . 24. Hence it is that the Divill is called a Serpent , a Lyer , a Seducer , a Man-slayer . Revelations 12. 9. Iohn 8. 44. Rev. 20. 10. 25. With this tempting of the Devill there was joyned the tempting of God , whereby he did so order that businesse , that it might thence be manifest what was in Man. But this tempting of God was neither Evill , nor tending to Evill . 26. A third tempting did follow these : namely of Man towards God , wherein he did in a certaine manner make triall of the truth and Grace of God : namely making triall , whether God would preserve him , although he did not cleave to him , or whether he would certainly doe what he had threatned . 27. A fourth temptation of Eve did accompany that namely towards her selfe , whereby she received the tentation or suggestion of the Devill , into her selfe , and applied to her selfe to her own ruine . 28. From that arose a fifth , whereby the Woman serving the Divill , as his instrument did tempt Adam : and from that proceeded a sixth , whereby Adam tempted himselfe , whilst he consented with a certaine purpose to the Woman , and the Devill . 29. Either all or most of these tentations are found also in every Mans sins . 30. And so that sin was consummated , as touching the Fall of Man-kind in Adam , for Adam was properly the beginning of Man-kind , not Eve : Unlesse as she was made for him , and with him , did make one and the same beginning . Hence it is that we read in Scripture of a second Adam , but not of a second Eve. CHAPTER XII . Of the consequents of Sinne. In the Former disputation wee treated of the Fall , and the causes of it : now follow the consequents of the Fall. 1. THE consequents of Sinne are . 1. Guiltinesse and Filthinesse , 2. Punishment , properly and distinctly so called . 2. Guiltinesse is the binding of the Sinner to undergoe just punishment for his fault . Levit. 5. 2 , 3 , 4 , 5. He is guilty . Rom. 3. 9. We have proved that all are under Sinne. And Vers. 19. All the world is guilty before God. 1. Cor. 15. 17. Ye are in your Sinnes . 3. Hence that distinction , of Guiltinesse of the fault , & guiltinesse of punishment , as also that distinction of the Papists of remission of the punishment , and of the fault is a distinction without a difference . 4. That guiltinesse is not the forme of Sinne , but an affection , or a consequent adjunct , partly separable , partly inseparable . 5. Now it followes Sinne , partly by vertue of the Law of God adjudging punishment to Sinnes , in which respect it hath some good in it , and is of God : and in this respect , God cannot separate that guiltinesse from Sinnes . Yet as it flowes from Sinne , and is a worthinesse and deserving of punishment , it doth also partake of the nature of it , and it is a vitious thing : and in this respect it cannot be separated from Sinne. This double consideration of guiltinesse is intimated , Romans 1. 32. Knowing the Law of God , that they that doe such things are worthy of death . 6. From this guiltinesse there followeth a conscience altogether evill : namely accusing & condemning justly . And hence followes horrour , and flying from the presence of God , Gen. 3. 8. 20. Heb. 2. 15. Rom. 8. 15. 7. Filthinesse is that spirituall pollution , whereby a sinner is made destitute of all comlinesse , and honour , and becomes vile . Matth. 15. 11. Rev. 22. 11. 8. This filthinesse doth immediatly follow the offence of the Sinne , and remaineth in the Sinner , after the act of Sinne is past and ceaseth to be : it is wont to be called the spot of Sinne , Corruption , Defilement , Deformity , Dishonesty , Nakednesse , Uncleannesse , a blot , and somtimes Culpa , a fault . 9. From this filthinesse there followes ; First , A turning away from God , Esay 1. 15. Which is also called abomination , and detestation , Prov. 1. 32. Especially in respect of greater Sinnes . Prov. 3. 16. Ierem. 16. 18. Secondly , the shame of a man to his confusion , Gen. 3. 7. For such a shame , is a feare arising from the conscience of some filthinesse . Rom. 6. 21. What fruit had you of those things whereof you are now ashamed ? 10. Punishment is an evill inflicted upon the Sinner for his Sinne. 11. It is called an evill because it is a privation of good . But it is not a privation of an honest good , as it is honest , as sin is : but it s a privation of the good of happinesse , in respect of the Sinner , who is punished . 12. It is said to be an evill inflicted , not simply contracted , because it pertaines to rewarding and revenging Iustice. 13. It is said to be inflicted for Sinne , because it hath alwayes respect and order to the desart of Sinne , unto which punishment followes from the offence , by reason of the prohibition , and from the guiltinesse , by reason of the commination . 14. Therefore punishment properly so called , hath no place but in Intelligent Creatures , in whom also Sinne is found . 15. Because Sinne is reduced into order by punishment , and Sin in it selfe is in some measure against the goodnesse of God , but punishment only against the good of the Creature : therefore Sin hath more evill in it selfe then punishment . 16. Hence it is that the least Sin is not to be admitted , although the greatest punishment might by that meanes be avoyded , or the greatest good obtained . Rom. 3. 8. 17. In the ordaining of punishment divers attributes of God doe shine forth , chiefly Holinesse , Righteousnesse , and Mercy . 18. The holinesse of God in the largest signification is that whereby he is free and as it were separated from all imperfection . Isa. 6. 3. Rev. 4. 8. But that holinesse of God which doth there properly shine forth is that whereby he being pure from any spot of Sinne , cannot communicate with any Sinne. Psal. 5. 5. Thou art not a strong God that delighteth in iniquity : evill shall not dwell with thee . Hab. 1. 13. Thou art of purer Eyes then that thou mayest behold Evill . 19. The revenging justice of God which here shines forth is that whereby he inflicteth evill upon them that doe evill . 2. Thes. 1. 6. It is just with God to render affliction to them that afflict you . 20. This Iustice as it doth burne simply-against Sinne is called wrath Rom. 1. 18. Eph. 5. 6. As it doth more fiercely wax hot it is called fury . Deut. 29. 20. As it doth give sentence to be executed against a Sinner it is called judgement . Rom. 2. 5. As it doth execute the sentence given , it is properly called revenge . Heb. 10. 30. 21. Mercy here shining forth is that whereby be punisheth Sin , lesse then the condigne desert of it . 22. This mercy is clemency or beneficence . 23. Clemency is that whereby he doth moderate the punishments that are due , Lam. 3. 22. It is the Lords great kindnesse that we are not consumed . 24. Clemency appeares in patience , and long sufferance . 25. Patience is that whereby he doth forbearingly suffer Sin , and spares the Sinners . 2. Pet. 3. 9. 26. Long sufferance is that whereby he doth long suspend revenge . Exo. 34. 6. 27. Beneficence is that whereby , being rich in goodnesse , he powreth forth many good things , even upon Sinners . Matth. 5. 45. So much of the Guiltinesse , Filthinesse , and punishment of sinne in generall , now followes the punishment in speciall . 28. The punishment inflicted on man for Sinne is death . Gen. 2. 17. Rom. 5. 12. 29 This Death is a miserable privation of life . 30. By the life of man is understood , both the conjunction of the soule with the body , and all that perfection , which was agreeable to man in that state , whether it was actually communicated , or to be communicated upon condition . Psalme 36. 10. With thee is the Fountaine of life , in thy light wee shall enjoy light . 31. Therefore Death is not from God , as he did ordaine nature , but it is from God , as taking vengeance on Sinne ; and so properly from Sinne , as the meritorious and procuring cause . 32. But that Death is not a simple , and bare privation of life , but joyned with subjection to misery : and therefore is not the annihilating of the Sinner , whereby the subject of misery being taken away , the misery it selfe should be taken away . 33. A certaine Image and representation of this Death was the casting out of Paradise , in which there was contained a Symboll or Sacrament of life . Genes . 3. 22. 23. 24. Thus much of Death in generall : It followeth to speake of it in speciall . 34. In Death , or the curse of God that doth lye upon Sinners , there are two degrees ; the beginning of it , and the perfection of it : and two members ; The punisment of losse , or privative ; & the punishment of sense , or positive : and there are two kinds ; Death spirituall , and corporall . 35. The beginning of spirituall Death , in matter of losse , in the defacing of the Image of God , that is , the losse of grace , and originall Iustice. Rom. 3. 23. They are deprived of the glory of God. Eph. 4. 18. Being strangers from the Life of God. 36. By this losse of grace , man is robbed of all saving gi●…ts : and so nature is weakned , put out of order , and as it were wounded . 37. The beginning of spirituall death in matter of sence , is spirituall bondage . 38. Spirituall bondage is a subjection to the power of darknesse , or of spiritually deadly enemies . Coloss 1. 13. Hath taken us out of the power of darknesse . 2. Pet. 2. 19. Of whom a man is overcome , of the same hee is brought in bondage . 39. This bondage , is bondage of the Devill , and those that serve the Devill . 40. Bondage of the Devill , is a subjection to that power of the Devill , whereby he effectually worketh in men , & in respect of them he hath command of Death Act. 26. 18. 2. Cor. 4. 4. Iohn 12. 31. & 16. 11. 2. Tim 2. 26. Eph. 22. 41. Bondage of the servants of the Devill , is of the world and Sinne. 42. Bondage of the world is a subjection to the entisements which are found in the world . Phil. 3. 19. 1 Iohn 4. 5. & 2. 15. 16. 43. Service or bondage of Sinne , is that whereby a man is so captivated under Sin , that he hath no power to rise out of it . Rom. 6. 16. 17. 19. 20. 44. By this bondage it comes to passe , that although freedome of will remaine ; which is essentiall to mans nature , yet that freedome which pertaines to the perfection of humane nature , ( the property whereof was that power to exercise acts spiritually good , and by that meanes acceptable ) is not found in his sinfull state unlesse , Remote , and Dead . 45. From this beginning of spirituall Death , there followes the multiplying of Sin in this life present . 46. Those Sins that follow , have some respect of punishment , in respect of the first sin . Rom. 1. 26. 47. But this respect of punishment is attributed to those Sinnes , first by reason of the effects or consequents of them , because they further the Death of man , and increase his misery : Secondly , they are said to be punishments in respect of that inward suffering to which man is subjected to in sinning ; whereby also his nature is pressed down , and made more base . Thirdly , they are said to be punishments of the former sin : because that former sinne was a cause for which man is deprived ; of that righteousnesse , and grace , or Divine helpe , by the absence whereof it comes to passe , that man runs into those sins . Fourthly , they may be said also in a certaine manner punishments of the former sin , because that former sin was a cause disposing and preparing man to commit the following sins , and in that respect it hath brought upon man all those Sins , and whatsoever evills , doe either accompany or follow them . CHAPTER XIII . Of Originall Sinne. In the former dispute ( Thesi 45. ) the multiplication of sinne was given as a consequent from the beginning of spirituall Death , which we will thus shew forth in the following Theses . 1. THe Sinne that followed upon the first Fall is either Originall , or Actuall . 2. Originall Sinne , is an habituall exorbitancy , of the whole nature of man , or it is a deviation from the Law of God. 3. Because it is the corruption of the whole man : he●…ce it is called in the holy Scriptures . The old man. Rom. 6. 6. Eph. 4. 22. Col. 3. 9. The body of Sinne. Rom. 6. 7. 24. A Law of the members . Rom. 7. 23. And the members themselves . Col. 3. 5. Flesh. Iohn 3. 6. Rom. 7. 5. 18. 25. 4. Hence also it is that in Scripture , a homogeneall corruption is attributed not only generally to the whole man , but also to every part of it : as to the understanding , Gen. 6. 5. The imagination and thoughts only evill . Rom. 8. 5. 6. 7. They savour the things of the flesh . To the conscience . Tit. 1. 15. Their mind and conscience is defiled . To the will , Gen. 8. 21. The imagination of the heart of man is evill from his childhood . To the affections of every kind . Rom. 1. 24. To uncleannesse in the lusts of their hearts . Lastly , to the body and all the members of it . Rom. 6. 19. Your members servants to uncleannesse , and iniquity to commit iniquity . 5. This Sinne is said to be an exorbitancy , or deviation of man , because it is in man an habituall privation of that due conformity to the Law imposed on man by God , wherein he ought to walk as in his way . 6. Hence it is that that originall depravation is called in the Scriptures Sinne or that Sinne , by a certaine speciall appropriation . Rom. 6. 12. 7. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7. 8. 20. The Law of Sinne. 7. 23. Sinne dwelling in us , inhering , adhering and compassing us about . Rom. 7. 17. 20. 7. 21. Heb. 12. 1. 7. This disorder in man , hath as it were two parts . One formall , and the other as it were materiall , Ier. 2. 13. My people have done two evills : they have forsaken me , &c. That they might dig to themselves Cisternes . The description of actuall Sin doth containe the picture of originall , as the daughter doth containe the picture of the mother . 8. The formall part is an aversion from good . Rom. 3. 12. There is none that doth good , no not one . 9. The materiall part is a turning and inclining to evill . Rom. 7. 23. The Law of Sin. 10. By reason of this originall depravation , it commeth to passe , that although the will of man be free in the state of Sinne , as touching all acts which it doth exercise , yet it is captive and servile , as touching the manner of doing , because it is deprived of that power whereby it should will well , and that inclination is as it were a forme whereby it commes to passe that it willeth amisse , even when that thing is good about which it is exercised inwilling . Rom. 3. 12. 7. 14. 2 Cor. 3. 5. Iohn 8. 34. 2 Pet. 2. 19. Rom. 6. 16. CHAPTER XIV . Of Actuall Sinne. 1. Thus much of Originall : Now followeth Actuall Sinne. 2. ACtuall Sinne is an exorbitancy of mans action : or a deviation of it from the Law of God. 1 Iohn 3. 4. It flowes from originall Sinne , as an act from an habit : or as the fault of the person flowes from the fault of nature . In which respect also originall Sin is rightly called the fall of Sinne. Fomes peccati . 3. Therefore actuall Sinnes although they are often opposite one to another in respect of their objects , and their special wayes whereby they are carried towards their objects : yet in respect of that beginning or foundation whence they proceed , they are indeed tied & knit together , Ia. 2. 10. 1 Tim. 6. 9. 4. Actuall Sinnes are diversly distinguished among themselves , First , in respect of degree . One Sinne is greater or lesser then another . Ezech. 5. 6. & 8. Shee hath changed my judgements more then the Gent●…es themselves . & 8. 15. Thou shalt see yet greater abominations then these . Iohn 19. 11. He hath the grearer Sinne : whence also punishment is greater , or lesser . Luke 12. 47. He that knoweth and doth not , shall be beaten with many stripes , and he that knoweth not and doth , shall be beaten with few stripes , Mat. 11. 22. 24. 5. But this difference of degrees depends . First , upon respect of the person by whom it is committed . Numb . 12. 14. Whence it is , there is a difference between Fornication , Adultery , & Incest . 2. Upon the kind and nature of the thing , Mat. 5. 21. 22. He that is angry unadvisedly : he that calleth Raca : he that saith , thou foole . 3. Upon the intending , and remitting the Act. Phil. 3. 6. As concerning , ●…eale persecuting the Church , 1 Tim. 1. 13. A blasphemer , a Persecutor , and Injurious . 4. Upon the way , and manner of committing : for it is done either out of ignorance , infirmity , or with an high hand . Num. 15. 27. 30. If a soule shall Sinne through error , he shall offer as he Goat , but the soule which shall commit with an high hand , shall be cut off . Psalme 19. 13. 14. 1 Cor. 6. 7. There is utterly a fault in you . 5. Upon the circumstances of place , time , and the like . Isa. 26. 10. When favour is shewed to a wicked man , he will not learne righteousnesse : in the land of uprightnesse , he doth wickedly . 6. Secondly , the speciall difference of actuall Sinnes is properly privative , and doth formally depend upon the difference of rectitudes , from which these acts doe decline . 7. Therefore that distribution of Sins as they are contrary to the Commandement of God , is most proper . 8. Thirdly , actuall Sin is distinguished in respect of parts : into Sinne of Omission , and Sinne of Commission . For seeing there are as it were two part of originall Sinne , turning from good , and a turning to evill : actuall Sinne that flowes from thence hath a double respect , for where turning from good doth most appeare , that is said to be a Sinne of Omission : and where a turning to evill doth most appeare , that is called a Sin of Commission . 9. Therefore a Sinne of Omission is not to doe that that ought to be done . Iames 4. 17. He that knoweth to doe well and doth it not , to him it is Sin. Mat. 25. 42. I was an hungry and ye gave me no meat , &c. 10. Sinne of Commission , is to doe that which ought not to be done . 11. Sinne of Omission is most directly contrary to the command of God , and Sinne of Commission to the forbidding : in a Sinne of Commission there is a certaine addition to the Law of God , and in Omission there is a certaine detractation from the Law : both which are forbidden . Deut. 4. 2. 12. 32. Rev. 22. 18. 19. 12. This distribution of Sinne is not into the kinds of Sinne. 1. Because , Commission and Omission being about the same object , and under the same formall respect , doe not differ in kind , as in covetousnesse . 2. Because to speake morally there is no Omission without an act going before , or accompaning it . 3. Because Omission cannot be voluntary and free without an act , unto which act there doth alwayes cleave a Sinne of Commission . 13. Fourthly , Sinne is distributed in respect of the subject , into Sinne of the heart , of the mouth , and of the worke . So that it is . A word , a deed , or a thought against the Law. Isa. 18. 13. Mat. 5. 28. 15. 19. 14. Fifthly , Sinne is distributed in respect of the object . Into that Sinne which is against God , and into that which is against men . Luke 15. 18. 1 Sam. 2. 25. Yet it doth not altogether in the same reason respect God and man. For Sinne as it is a transgression of the Law of God , is an offence against God only : but yet in a materiall respect , as to the wrong and losse that is often done to men by Sinne , it hath respect also to men . 14. Sixthly , Sinne is distributed in respect of the effect . Into Sinne distroying the conscience , and not destroying . Into Sinne raigning , and mortified : into Sinne pardonable , and unpardonable , which yet are not properly belonging to this place . 16. From this multiplication of Sinne there followes an increase of spirituall death both in matter of losse , and in matter of sense . 17. In matter of losse , there is security of conscience , and stupidity ; that is a deprivation of the sence of Sinne and misery . 18. This security comes from custome of sinning , and obstinacy of mind in Sins : for Sins whether they be of Commission or Omission , being brought into custome , and made old , through dayly multiplication doe beget an evill habit , and doe as it were bring an hard skin over the will and mind . Ierem. 13. 23. Can a Blackamore change his skin , or a Leopard his spots ? them may yee doe good that are accustomed to doe evill . Eph. 4. 19. Being past feeling , they gave themselves to lasciviousnesse , to commit all uncleannesse with greedinesse . 19. In matter of sence , there is greatest terror of conscience joyned with desperation . Hebr. 10. 26. 27. Gen. 4. 13. 20. This terror ariseth from the greatnesse and multiplicity of guilt , together with an inavoydablenesse of imminent punishment . 21. But in this beginning of spirituall death , there is a certaine moderation used by God. This moderation is internall or externall . 22. The internall appeareth in the remainders of Gods Image , Iames 3. 9. Now these remainders appeare both in the understanding , and also in the will. 23. In the understanding , by those principles of truth , which direct both the theoreticall , and practicall judgement . 24. The theoricall principles , are both of true , and false , of which all men that have any use of reason have some knowledge , Rom. 1. 20. Psal. 19. 2. 3. 25. Practicall principles , are of that which is honest , and dishonest , just , and unjust , that God is to be worshipped , that that is not to be done to another , which one would not have done to himselfe . 26. This is the Law written in the hearts of all men . Rom. 2. 15. They shew the effect of the Law written in their hearts . 27. From these principles there ariseth a certaine force of naturall conscience . Rom. 2. 15. Their consciences together bearing witnesse , and their thoughts accusing one another , or excusing : which conscience notwithstanding together with those principles , is corrupt , and so dead . Tit. 1. 15. Their mind , and conscience is defiled . 28. In the will those remainders appeare by a certaine inclination unto good knowen in that manner : which although it be vanishing , and dead , yet it is found in all in some measure : whence also it is that at least the shaddowes of vertues , are allowed and embraced of all . 2 Tim. 3. 5. Having a shew of goodlinesse . 29. Also that restrayning power pertaineth to the will together with the understanding whereby excesse of Sinne is restrained in most , so that then Sinners doe abhorre the committing of many grosser Sinnes . 1 Cor. 5. 1. Such fornication which is not named among the Gentiles . 30. The outward moderation of this misery is by those externall meanes both politicke and oeconomicke , whereby the course of Sinne and misery is wont partly to bee hindred . CHAPTER . XV. Of Corporall Death . Thus farre of the beginning of the spirituall Death ; now it followes to speake of the beginning of bodily Death , with the consummation of both . 1. THe beginning of bodily death in matter of losse , is either inward or outward . 2. Inward is the losse of the internall good things of the body , as of health and long life , Deut. 28. 21. 27. 35. 1 Cor. 11. 30. Mat. 9. 2. 3. Hence is mortality , as touching the state , and neerest power to Death . 4. For this mortality is a dissolving or loosing of that band wherewith the soule was joyned with the body . 5. The outward beginning of this Death in matter of losse is the losse of outward good things , whereby this life was either beautified or sustained . 6. Of the first kinde is . 1. Losse of dominion over the Creatures . ●…he which after the Fall did put offor the greatest part that subjection towards man , to which they were made , and became his deadly enemies unlesse they be brought into order by the speciall providence of God , Iob 5. 22. 23. Be not afraid of the beasts of the Earth , For thou shalt be in covenant with the stones of the Field , and the beasts of the Field shall be at peace with thee . Hos. 2. 18. I will make a covenant for them with the beasts of the Field . 2. That ignominy which hee is subject to , both living and dead . Deut. 28. 20. 37. 7. Of the latter kinde is poverty , or the losse of those things which pertaine to food , raiment , and possessions . Deut. 28. 17. 18. 8. The beginning of this Death in matter of sence is also inward or outward . 9. Inward is in wearinesse , Gen. 3. 19. Paine , and diseases . Deut. 28. 35. 10. Outward , is in all those calamities to which the life of man it outwardly subject . Deut. 28. 25. 48. 11. The moderation , that appeared in this corporall punishment is touching inward , and outward things . 12. Touching inward things . In that man hath yet space , and commodity of life , granted to him by the goodnesse of God. Gen. 3. 6. 13. Touching outward things : in that he hath certaine remainders of dominion over the Creatures . Gen. 9. 2. Let the feare of you and the dread of you be upon all the beasts of the Earth , &c. So that although man by his sinne fell from all right which he had before , of using the Creatures to his benefi●… ye●… by grant and divine indulgence , hee may use them , and in that h●… sins not , that lie doth simply use them , althoug he sinne in the manner of using : because so long as life is granted , and prolonged to him , with the same , there is together granted the use of those things , which are necessarily required unto life , and in a sort they are due to him . Hence it is that although the Creatures were subject to vanity and a curse , for the sin of man. Gen. 3. 17. 18. Rom. 8. 20. 22. yet they are preserved in that estate , that they may supply the necessities of mans life . CHAPTER XVI . Of the Consummation of Death . 1. THE Consummation of Death is the highest degree of the punishment appointed , and to endure for ever . As touching the degree , it is said to be infinite . 2. But it is infinite only in respect of the losse and privation : because it is the loosing of an infinit good , not in respect of sence or positive affliction ; yet it may be said to be positively infinite , in respect of the thing afflicting , but not in respect of the manner of afflicting . 3. Hence it is that there are certaine degrees in this punishment , according to the variety of degrees , which are found in sins , Luke 12 , 47 , 48. He shall be beaten with many stripes : he shall beaten with few stripes . 4. As touching the continuance , this punishment is said to be eternall or never to be ended . Marc. 9. 44. 46. 48. Where their Worme dieth not , and their fire never goeth out . 5. Now it is eternall . 1. Because of the eternall abiding of the offence . 2. Because of the unchangeablenesse of the condition which that degree of punishment doth follow . 3. Because of the want of satisfaction . 6. Hence it is that the incorruptibility of the damned is their immortality in death , and to death . 7. The consummation of spirituall death in matter of losse , is a totall and finall forsaking , whereby a man is separated wholy from the face , presence , and favour of God. Matth. 7. 23. Depart from me . And 25. 41. G●… yee cursed . 2. Thess. 1. 9. Who shall be punished with everlasting destruction , being driven from the Face of the Lord , and the glory of his Power . 8. Hence followes the greatest , and eternall hardning in evill , and despaire of good Luc. 16 , 26. 9. The consummation of spirituall Death in matter of sence , is fulnesse of bondage , whereby he is altogether delivered into the power of the Devill , Matth. 25. 41. 10. Hence is fulnesse of terrors of conscience , and fulnesse of sinne , for the damned doe sin , and will fin for ever , although neither the same sins which were in this life , as Theft , Murder , Adultery ; nor altogether of the same condition , with them which they committed alive . For they offend chiefly in hatred , envy indignation , and such like affections , which the sharpenesse of punishment gives occasion to . Also these sins after death , have not the same respect of desert which they have in this life , because then there is neither any possibility to avoyd sin , neither is there place for threatning and increase of punishment by them . 11. Hence it is that sins themselves , in the damned , have more respect of punishment : but in those that live , they have more respect of offence . 12. Terror of conscience is as it were a worme , perpetually gnawing . Mar. 9. 44. Esay 66. 24. 13. The Consummation of corporall Death together with spirituall , is first by separation of the soule from the body . 1. Cor. 15. 42. 43. To which that change of some is answerable , which is like death . 1. Cor. 15. 51. 52. 1. Thess. 4. 15. 16. Secondly , by casting the soule and body into Hell , or that place which God hath prepared , for the extreame torments of sins . Rev. 21. 8. 14. Hence are paines , and greatest vexations both of soule and body . Luc. 16. 23. 15. Hence are Lamentation , Howlings , G●…ashing of Teeth , and such like effects , of greatest vexation . Luc. 13. 28. 16. But of the place of Hell , and manner of torture , & nature of outward things which pertaine thereunto , because they are not necessary for us to know , the Scripture hath not pronounced any thing distinctly of them . CHAPTER XVII . Of the Propagation of Sinne. Thus much of the transgression . Now it followes to treat of the propagation of it . 1. THis propagation , is that whereby the whole posterity of man , decending from Adam , in a naturall manner , is made partaker of the same condition with him . Iob 14. 5. Psal. 51. 7 Rom. 5. 44. Eph. 2. 3. This is come to passe by Gods just ordination . The equity whereof appeareth in some measure among men . 1. In naturall right , whereby inbred qualities are derived from that which begetteth , to that which is begotten . 2. In hereditary right , whereby the burdens of parents are transferd upon their children . 3. In the right of like for like whereby the rejection of good , and suffering of evill are equally extended . 2. This propagation of Sinne consists of two parts . Namely , Imputation and reall communication . 3. By imputation , the same singular act of disobedience , which was Adams , is also become ours . 4. By reall communication the same singular sin is not derived to us , but the same in kind , or of the same reason and nature . 5. Originall sin , seeing it is formally a privation of originall righteousnesse , and this privation doth follow the first sin as a punishment , hence it hath the respect of a punishment in order of nature , before it hath the respect of a sinne . As by the Iustice of God that originall righteousnesse is denied , so far forth it is a punishment : As it ought to be in us , and yet through mans fault in wanting , so far forth it is a sin . 6. Therefore this privation is derived from Adam by way of desert , as it is a punishment ; and by way of a reall efficient , as it hath the respect of a sin joyned to it , for in that that any is borne a son of Adam , he is made worthy to be endowed with righteousnesse : when therefore he ought to have it , and hath it not , that want to him is sin . 7. Together with this privation , there is also derived , an unaptnes , and a certaine perversnesse of all the bodily faculties , which in their manner are opposite to that rectitude , that is approved of God. 8. For upon the deprivation of righteousnesse whereby all the faculties were to be directed , there followes in them all , such a defect , whereby it comes to passe , that when they are carried to any morall thing ; that very inclination is morally evill . 9. Of these ariseth every actuall Sinne : for the mind being blind by the privation of light dotheasily admit any errors : And the will being now turned from God , doth burne with love of it selfe , and evill desires without God. 10. From Sinne thus propagated , there followes also , a propagation of death , both begun & consummate : as well touching sence as touching losse , as well corporall as spirituall , to all the posterity of Adam . 11. Through this apostasie of mankind , it comes to passe , that our Faith , whereby now wee believe in God , is not simply for life , but for salvation . For it is not sufficient for man being fallen , that God doe simply give him life , but it is also required , that he would give it man being dead in Sinne , Eph. 2. 1. And this was one difference betweene the question of the rich young man. Matth. 19. 16. What good shall I doe that I may have eternall life ? and that of the Iaylor , Acts 16. 30. What must I doe to be saved ? CHAPTER XVIII . Of the Person of Christ , the Mediator . After the Fall of Man : it followes that wee see his restoring . 1. THe restoring of man is the lifting him up from an estate of sinne and death , unto an estate of grace , and life . 2. The cause of this restoring was the mercifull purpose of God. Eph. 1. 9. According to his free good will which hee had purposed in himselfe . For there was nothing in man , which could confer any force to procure this restoring : but rather much which made to the contrary , as sin , in which there was an enmity against God : which in that respect doth commend this love of God towards us . Rom. 5. 8. But God commends his love towards us , in that when we were yet sinners , Christ died for us . 3. There are two parts of this restoring : Redemption , and the application thereof . That is as it were the first act of this restoring : this as it were the second act . That is as it were the matter , this as it were the forme of our salvation . That is as it were the Sufficiency , this the very Efficiency . 4. These parts are altogether of one and the same latitude . For the end of redemption is the application of it : and the prime reason , rule , and measure of application is that same gracious Will of God which was the cause of Redemption it selfe . Eph. 1. 9. 10. He hath made knowne to us , the mystery of his will , according to his free good will , which he had foreordained in himselfe , that in the full dispensation of those times before ordained , he might summarily gather together all things in Christ. 5. Therefore Redemption is appointed to all and every one , for whom it was in Gods intendment obtained : according to that of Christ. Iohn 6. 37. Whatsoever the Father giveth me shall come unto me . 6. Redemption is the bringing of man into freedome , from the bondage of sinne , and the devill , by the payment of an equall price . 1. Pet. 1. 18. Yee know that yee were not redeemed by corruptible things , as silver and gold , but with precious blood . 1. Cor. 6. 20. Yee are bought with a price , and 7. 23. Yee are bought with a price . 7. For this freedome was not primarily effected by power , nor by prayers , ( although these also had their force in perfecting this businesse , ) but by the payment of a just price . 8. This price seeing it could not be paid by man , the helpe of a Mediator was necessary , who should come betweene God and man , making a perfect reconciliation betweene them . 1. Tim. 2. 5. Acts 20. 28. The Church of God which he hath purchased by his own blood . 1. Tim. 2. 6. The man Christ Iesus , who gave himselfe a price of our redemption . 9. Now such a Mediator is not given , for one age onely but for yesterday , to day and for ever . Hebr. 13. 8. Iesus Christ yesterday , to day and is the same for ever : Revel . 13. 8. The Lambe slaine from the foundation of the World. Although he was only manifest in the fulnesse of time . Col. 1. 27. Tit. 1. 2. 1. Pet. 1. 20. For this Meditation was equally necessary in all ages : Also is was sufficient , and effectuall from the beginning , by vertue of Gods decree , promise , and acce●…tation . 10. This M●…iator is only Iesus Christ. Acts 4. 12. Neither is there salvation in any other , for among men there is given no other name under Heaven , by which wee must be saved . 11. In Christ two things are to be considered . 1. The fitnesse which he had to performe the worke of redemption . 2. The parts of the redemption it selfe . 12. His fitnesse consists of two parts . The first is his person : the second is the office , imposed upon his person . 13. In the person of Christ the Mediator two things are to be observed : the distinction ; of the two natures , and the personall union of them . 14. The distinct natures are : the Divine nature , as it is the second person of the Deity , and the humane , in all things like to our natures ( excepting sinne , and the manner of subsisting ) Matt. 1. 23. Emanuel , God with us , Iohn 1. 14. That word was made flesh , &c. The distinction it selfe betweene those two natures remaines : because they remaine absolutely the same which they were before , as well touching their essence as all their essentiall properties : Hence neither the Deity in Christ with the humanity , nor the humanity with the deity is either changed , or mingled , or any way confounded . 15. The personall union , is that whereby the second person of the deity did take the humane nature , that it might inseparably subsist in the same person Iohn 1. 14. 16. For the second person of the deity although it have but one subsistence , yet i●… hath a twofold way of subsisting : one in the Divine nature from eternity ; another in the humane nature after the incarnation . Rom. 9. 5. Of whom is Christ , as touching the flesh , who is above all , God blessed f●…r ever , Amen . Which latter way of subsisting doth agree to the Son of God. In respect of the union which he hath with the humane nature . 17. This union to the divine person and nature , doth ad nothing , but a certaine relation : but in the humane nature it maketh a change , whilst by this meanes it is elévated to highest perfection : for it is made as it we a proper adjunct of the Divine person by which it is assumed : as it were a member of the same whole God man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereof the divine nature is as it were another part : as touching the subsistence , it is made as it were an effect singularly upheld by the Divine nature : and also it is made as it were a subject wherein the Divine nature doth especially dwell . Coloss. 2. 9. 18. Wee endeavour to describe this union ; by many logicall wayes : because it cannot sufficiently be explained by any one . 19. We use all those termes wherein the fountaines , of consent , and unity are contained , that we may shew the union to be most neere . 20. Yet wee temper these termes with that limitation , as it were , because this union is mysticall , and secret , so it may not be plainly expressed , but onely shadowed forth by humane words , and notions . 21. From this union there followeth a personall communication of properties which is not a reall transfusion . For then the Divine nature should take the properties of the humane , and the humane should take the properties of the Divine , and so the humane should be the Divine , and the Divine , the humane , or as well the Divine , as humane should cease to be . Neither it is a reall donation from which should follow , that the humane nature might use the Divine properties as its own restruments . But it is a Communion , or co●…curring unto the same operations ; so that they are performed together by each nature , but according to their own distinct properties . 22. Hence it comes to passe that all the doings a●… sufferings of Christ are referred properly to his p●…rson as the proper Terminum bound of them : althou●… some are properly to be referred to the one , s●…me to the other nature , as to their beginning , and proper respects . 23. And hence followeth the Communication of these properties , as touching predi●…ation , or attribution , whereby the properties of the one nature are attributed either to the whole person , as when Christ is said to be dead which is proper to the humane nature , and to have beene in the beginning which is proper to the Divine nature : Or to the other nature , because of the person , as when ●…od is said to be taken up into glory : 1. Tim. 2. 16. ●…o be crueified , 1. Cor. 2. 8. Which doe not properly agree to the Divine nature , but to the huma●…e . And those things which are proper to the whole person , are properly attributed to either nature : as when the man Christ is said to be the Mediator betwixt God and man. 1. Tim. 2. 5. Which doth not agree to Christ as hee is man , but as he is God and man. 24. But as that Commu●…ion doth properly respect the person of Christ , not the natures considered in themselves , so that communication which consists in predication doth respect God , or man in the concrete , not the Deity , or humanity in the abstract . 25. Therefore the communication of properties is not meerely verba●…l , neither yet is it so reall that the property of one nature doth pa●…se in the other as touching the intri●…secall possession and us●…pation . 26. Those examples which are wont to be brought of those that thinke the con●…rary of that communication which is betweene the matter and the forme , betweene the soule and the body , and betweene Iron and the fire , doe neither agree to this mistery , nor prove the possition it selfe 27. There were in Christ two understandings ▪ one Divine , whereby he knew all things , Iohn 21. 17. And the other humane , whereby he knew not some things as yet . Mar●… 13. 32. Also there were two wills , one divine Luke 5. 13. And the other humane , together also with a naturall appetite , Mat. 26. 39. So there is a double presence of Christ ▪ but yet the humane presence , can neither be every where , nor in many places at once . 28. Because God in Christ , God-man , hath restored life to us , therefore our Faith is carried towards Christ , and by Christ , toward God. CHAPTER XIX . Of the office of Christ. Thus farre of the Person of Christ , his office followes . 1. THE Office of Christ , is that which he undertooke that he might obtaine salvation for men : 1. Tim. 1. 15. This is a sure saying , and worthy of all acceptation : That Iesus Christ came into the World to save Sinners . 2. For those that denie that the proper end propounded by God and Christ in this mistery , was the salvation of men , they deprive God and Christ of their honour , and men of their comfort . 3. In it two things are to be considered . The calling to this office , and the office it selfe . Heb. 5. 4 , 6. 6. None takes this honor to himselfe , but he that is called of God , as was Aaron : So also Christ , &c. 4. The calling is in action of God , especially of the Father , whereby , a speciall covenant being made , he ordained his Son to this office . 5. This covenant is expressed , Isay. 53. 10. That if Christ would make himselfe a sacrifice for sin , then he should see his seed , he should prolong his dayes , and the delight of the Lord should prosper by him . 6. This calling therefore containes in it selfe . Chusing , fore-ordaining , and sending . Isay 42. 1. Mine elect 1 Pet. 1. 20. Which was sore-knowne before the foundation , of the World , Iohn 3. 17. God hath sent his Sonne into the World. It is called in Scriptures sealing . Iohn 6. 27. Sanctification , Iohn 10. 36. Anointing . Isay 61. 1. Psal. 45. 8. Heb. 1. 9. And a giving , Ioh. 3. 16. 7. Chusing , respects the end ; fore-ordaining the meanes ; sending , the execution it selfe ; of meere grace , without any condition foreseene , either inmen , or in Christ himselfe . 8. All things which Christ either did or suffered , even as touching all circumstances were foredetermined . Luke 22. 22. The Sonne of man goeth as it is appointed . Acts 4. 28. That they might doe all things whatsoever thy hand , and thy counsell had before determined to be done . 9. But this calling was not instituted in an ordinary manner , but confirmed with a solemne oath , to confirme the excellency and eternity of it . Psalme 110. 4. Hebr. 5. 6. & 7. 24. 10. The office it selfe to which Christ was called is threefold : Of a Prophet , of a Priest , of a King. 11. This number , and order of offices , is shewed : First by mens necess●…ty , greevously labouring under ignorance , alienation from God , and disability to returne to him : the first of which is healed by the Prophecy of Christ , the second by his Priest-hood , the third by his Kingdome . 12. Secondly , the order of conferring salvation doth shew his number also which ought first to be unfolded then obtained , and then afterward applied ; the first of which is the part of a Prophet , the second of a Priest and the third of a King. 13. Thirdly , the same order also appeareth by the solemne manner of executing it , whereby Christ did first teach others , declaring the Will of God unto them : then hee did offer himselfe ; and afterward hee did enter into his Kingdome . 14. The prophecy of Christ is that whereby he hath perfectly revealed the whole Will of God that bringeth salvation : whence he is in Scripture called not onely a Prophet . Deut. 18. 15. Acts 3. 22. And a Doctor , Mat. 23. 7. The Apostle of our profession . Hebr. 3. 1. And the Angell of the covenant . Malach. 3. 1. But also the very wisdome of God. 1 Cor. 1. 24. And the treasure of wisdome and understanding , Col 2. 3. 15. This prophecy was in Christ as in the principall cause : in others whether angells , or men as in his instruments , 1 Pet. 1. 11. The Prophets did search what or what manner of time the foretelling spirit of Christ which was in them , should decline , &c. And 3. 19. By which going to the spirits which are in prison , he preached ▪ It was in Christ by way of habit so that he might when he pleased , reveale all the secrets of God. But in others by way of act , and flas●…ing or coruscation so that they could not exercise prophesie but at certaine times when he pleased , Ierem. 42. 7. After ten dayes came the Lord to Ieremy . 16. That he might be such a prophet , it was necessary that he should be God , Iohn 1. 18. & 3. 13. And withall also that he should be man , Acts 3. 22. Compared with Deut. 18. 15. For unlesse he had beene God , he should neither have perfectly understood the Will of God. 1 Cor. 2. 11. 16. Neither had he been able to reveale it throughout all ages : unlesse he had been man , he could not fittly have unfolded it in his own person unto men , Hebr. 1. 1. 17. The priesthood of Christ is that whereby he hath purged by sacrifice the sins of men , and obtained the favour of God for them . Col. 1. 20. & 22. 2 Cor. 5. 15. Rom. 5. 10. 18. This priesthood was not legall , or temporary , but according to the order of Melchisedek . Hebr. 7. 17. Not by a carnall Commandement but by the power of an endlesse life . Ibid. Ver. 16. Not by an order that it weake and lame , but stable , and perfect . Ibid. Ve. 18. & 19. Not for a time , but for ever . Ibid. Verse 24. Finally admitting no successor or Vicar , but perpetuall , and proper to Christ , and of him that ever liveth . Ibid. Vers. 24. and 25. 19. In this office Christ himselfe was the Priest , Sacrifice , and Altar , he was Priest according to both natures . Hebr. 5. 6. He was a Sacrifice , most properly according to his humane nature : whence in the Scriptures this is wont to be attributed not only to the person of Christ , but to his body . Heb. 12. 13. 1 Pet. 2. 13 Col. 1. 22. To his blood , Col. 1. 20. And to his Soule . Isay 53. 10. Mat. 20. 28. Yet the chiefe force whereby this sacrifice was made effectuall did depend upon the nature of God , namely that the Sonne of God did offer himselfe for us . Acts 20. 28. Rom. 8. 3. He was the Altar properly according to his Divine nature . Hebr. 9. 14. & 13. 10. 12. 15. For it is belonging to the Altar to sanctifie that which is offered upon it , and so it ought to be of greater dignity then the sacrifice it selfe . Mat. 23. 17. But Ghrist by his divine nature did in a certaine manner sanctifie himselfe according to his humane nature , Iohn 17. 19. 20. Therefore it doth hence also appeare , how necessary it was that Christ the Mediator , should be both God and man : for unlesse he had been man , he had not been a fit sacrifice : and unlesse he had been God , that sacrifice had not been of sufficient vertue . 21. The Kingdome , of Christ is that whereby he doth dispence and administer all things with power and authority , which pertaine to the salvation of man , Psal. 2. 6. Dan. 2. 44. Luc. 1. 36. 22. The properties of this Kingdome are . First . That it is universall . 1. In respect of all ages , Mat. 22. 43. 44. 45. 2. In respect of all kind of men . Dan. 7. 14. Rev. 17. 14. 3. In respect also of all Creatures , as they doe in any sort pertaine to the furthering , or beautifying of mens salvation . Eph. 1 , 21. 22. 23. Secondly , that it is over the very soules , and consciences of men , Rom. 14. 17. 24. Thirdly , that it dispenseth life and death eternall , Rev. 1. 18. 25. Fourthly , that it is eternall . Dan. 2. 44. & 7. 14. 26. Fifthly , that it brings greatest peace , and perfect felicity to those , that are heires of it Isay 9. 6. Eph. 2. 16. Hebr. 7. 2. 27. Hence this Kingdome in the Scriptures is every where called the Kingdome of God , the kingdome of peace , and glory , in the places above cited : and the Kingdome of light and glory , the Kingdome of Heaven , and the world to come , Hebr. 2. 5. 28. And hence also it appeareth how necessary it was that Christ the Mediator should be God , and man : for unlesse he had bin God , he could not be the spirituall King of our soules , dispensing life and death eternall : and unlesse hee had been man he could not have been an head of the same kinde with his body . 29. Christ in all his offices had types : In the propheticall office he h●…d men also so subordinate to h●…mselfe that they also were called prophets : but his Priesthood and kingdome doe not admit such a subordination : neither was there ever any by office a spirituall Priest or King beside Christ alone . 30. The reason of the difference is , because that the declaration of the will of God unto men , which is the office of a Prophet may in some manner be performed by a meere man : but purging of sinnes by sacrifice before God which is the duty of a priest , and government over the soules and consciences of men , which is the part of a King , cannot at all be done by a meere man. 31. The Kings of the nations , are not properly subordinate to Christ in their authority , but unto God. CHAPTER XX. Of Satisfaction . 1. THere be two parts of redemption : the humiliation of Christ as our Mediator , and his exaltation . 2. Humiliation is that whereby he is subject to the justice of God , to performe all those things which were required to the redemption of man. Phil. 2. 8. Being found in shape as a man , he humbled himselfe and became obedient unto death . 3. This humiliation was not properly of the Divine nature or person , considered in it selfe , but of the Mediator God-man . 4. Therefore the taking of the humane nature , considered simply & in it selfe is not a part of this humiliation : because it was the action of God only : but that condition of a servant , which did accompany the taking of the Divine nature , was the prime and proper reason of the humiliation . Yet in respect of this condition , by a relation redounding from thence , the Divine person is rightly said to be of no reputation . Phil. 2. 7. Because it did exist in that forme , which for a time was void of all glory and Divine Majesty : for the Divine Majesty did suppresse and hide it selfe throughout all that space of humiliation ; that it did not constantly exercise that dignity which did afterward appeare in the exaltation . 5. The end of this humiliation is satisfaction and merit . 6. It is called satisfaction , as it is ordered to the honour of God by a certaine recompence for the injury done to him by our sinnes , Rom. 3. 25. Whom God hath set forth to be a reconciliation by his blood to shew this righteousnesse . This is shewed in all those places of Scripture wherein Christ is said to be dead for us , for that efficiency is set forth in this phraise , which cannot be attributed to Paul , or Peter in their death , 1 Cor. 1. 13. Which takes away condemnation , Rom. 8. 34. Which finally brings with it reconciliation to salvation , Rom. 5. 10. 7. It is the same also which is signified where it is said , he was made sinne for us . 2 Cor. 5. 21. For he could no other way be made sinne then either by inward pollution , or outward reputation : but he was most of all free from pollution : neither did the imputation of sin any other way agree to him then that he migt for us undergoe the punishment due to sinne . 8. In the same respect it is said that he bore our iniquities , Isay 53. 4. Neither doth that phraise signifie a bearing of patience : for by bearing he tooke away the sins of the world , Iohn 1. 29. Neither doth it only declare a power of taking away sins : for he bore our sins in his body upon the Crosse. 1 Pet. 2. 24. 9. The like sorce is of that f●…rme he paid the price of redemption for us . Mat. 20. 28. For neither is there a meere delivering set forth by that phraise , nor every meanes of it ; because the price it selfe is nominated , and it is intimated to be of the like common respect with the paiment of silver or gold for vendible merchandize . 1 Pet. 1. 18. And the application of this price it also added . Hebr. 9. 13. 14. 15. Blood sprinkling those that are uncleane . And 10. 22. Our hearts purged by sprinkling from an evill conscience . So that Christ himselfe is therefore a Mediator because he hath given himselfe a price of redemption . 1 Tim. 2. 5. 6. And we are therefore made partaker of that redemption , because Christ hath given himselfe for us , Gal. 2. 20. And we believe in him . Iohn 1. 12. And by him in God. 1 Pet. 1. 21. 10. In the same sence also he is called an offering and sacrifice for our sinnes , Eph. 5. 2. He gave himselfe for us an offering and sacrifice of a sweet smelling favour to God. For he was so true and proper a sacrifice for sinne , that all other sacrifices which went before , were but shadowes of this : and after this is finished , it is neither needfull , nor lawfull to offer any other , Hebr. 16. 12. 14. 11. But this whole mystery depends upon this , that Christ is made such a Mediator , as that he is also a surety . Hebr. 7. 22. And the common roote of those that are to be redeemed , as Adam was of those that are created , and lost . Rom. 5. 16. 17. 18. 19. 1 Cor. 15. 22. 12. In the same humiliation of Christ there was also , merit , as it is ordered to our benefit , or to obtaine some good for us in the way of reward . This is shewed in all those places of Scripture wherein he is said by his obedience to have procured righteousnesse forus . Rom. 5. 19. Many are made righteous : to procure the favour of God for us , Rom. 5. 10. We have been reconciled to God by the death of his Sonne : and to procure life eternall for us , Rom. 6. 23. Life eternall by Iesus Christ. 13. The merit and satisfaction of Christ differ not in the thing it selfe , soo as they should be sought for in sundry and different operations : but they ought in a diverse way to be acknowledged in one and the some obedience . 14. Neither ought any part of that obedience which is found in the humiliation of Christ , to be excluded from that dignity and use . 15. But the exaltation of Christ , although it be an essentiall part of his mediation , yet it doth not pertaine to his merit , or satisfaction . 16. This satisfaction as touching the substance of the thing was perfect , in rigour of justice : yet it presupposeth grace , whereby Christ was called to performe this worke , and whereby it being performed , it was accepted in our name and for our good : Lastly , whereby that is performed by covenant rewarding which was required in this Satisfaction , Iohn 3. 16. So God loved the world that hee gave his only begotten Sonne , Rom. 3. 24. We are justified freely by his grace , through the redemption made in Iesus Christ , and 5. 15. The grace of God , and gift by grace , which is of that one man Iesus Christ. 17. Hence greatest justice , and greatest grace , are together manifested , and worke in mans redemption . Rom. 5. 17. They receive abundance of grace , and the gift of righteousnesse , soo that all the fruit of this Satisfaction are rightly together called the fruits and effects of the grace and mercie of God. 18. This Satisfaction had worth sufficient , and in some respect infinite : First , from the person of him that did offer , who was God : Secondly , from the dignity and excellency of the thing offered , for he offered himselfe God and man. Thirdly , from the manner of offering , in which there was a certaine divine perfection , by reason of the personall Union . 19. For as the greatnesse of the injury growes from the dignity of the person offended , because there the worth of the offended person is hurt : so the worth of him that makes satisfaction doth grow from the dignity of him that makes Satisfaction , because here the yeelding of honour is looked unto , which depends upon the dignity of him that yeelds the honour . 20. Also in satisfaction , not the act only or suffering , but also the person it selfe which doth or suffereth is voluntarily subjected to the obedience of him to whom that honour is yeelded , also the manner of workingh doth alwayes flow from him that worketh with proportion : 21. Where this also is to be observed , that a substantiall dignity such as was in Christ , doth more properly confer to the dignity of the work , then an accidentary dignity , such as is in some men . 22. From this dignity of the person it comes to passe , that the satisfaction of Christ , was sufficient as touching the substance : and superabundant as touching certaine circumstances which did not at all agree to Christ. CHAPTER XXI . Of the Life of Christ being humbled . 1. THe parts of Christs humiliation are two : his Life , and Death . 2. Of his Life there are two parts : the first in his Conception and Birth : the second after hee was Borne . 3. Unto his conception there were two principles that did worke together one active , and another passive . 4. The Passive was the blessed Virgin Mary : which 〈◊〉 called a passive principle , not because she did nothing unto the bringing forth of Christ , but because she did nothing of her selfe , but that she did administer that matter of which the flesh of Christ was formed . Neither yet could she administer it immediatly fit , ( for she had no pure matter ) but it was made fit by a certaine supernaturall preparation , and sanctification , Luc. 1. 35. Because that which shall be borne of thee is holy , yet Christ was truly and really the Sonne of Mary , and the seed of the Woman promised from the beginning . Neither are there therefore two Son-ships in Christ really distinct , or two sonnes joyned together ; for that temporall Son-ship , whereby he is referred to his Mother , was a respect of reason only . Indeed the humane nature of Christ had a reall relation to Mary , as to a cause , but the Son-ship doth no way agree to the nature , but to the person only : yet there is that relation of the humane nature to the person , and of Mary to that nature , that it may be truly and rightly said , Mary was the Mother of God. 5. The active principle of this conception was not a man ( whence , blessed Mary was a Mother and Virgin together . Mat. 1. 23. Isay 7. 14. ) But the holy Spirit . Neither yet can Christ be called the Sonne of the holy Spirit , no not in as much as he is man ; for as he is man , neither is he of the same nature with the holy Spirit , neither doth it agree to a nature , but to a person to undergoe the respect of a Sonne . 6. In the first instant of this conception , Christ received according to his humane nature , fulnesse of all grace , as touching the first act . Iohn 1. 14. Full of grace , and truth . Luc. 2. 40. He was filled with wisdome , yet so as that it might be increased as touching the second acts , and by spreading forth to new objects , Luke 2. 25. Hee grew in Wisdome . 7. Hence Christ was indeed erriched with blessednesse , from the very instant of his conception , but so as that , as travellers doe , he proceeded in it , untill he came to highest exaltation . 8. In the birth of Christ there was humility of greatest poverty with an attestation of gratest glory : that both natures , and both parts of mediation , might be declared from the beginning . 9. All the earthly things which did belong to the birth of Christ were most humble : But the Angels and Starres of Heaven did declare that glory wherewith all kinds of men , Shepheards , wisemen , Herod , and the Priests with all the people were moved , Luc. 1. 18. Mat. 2. 2. 3. 10. By reason of this birth he was according to the flesh the Sonne of the Patriarches of all the world , yet specially he was that seed of Abraham , in whom all Nations should be blessed ; and that Sonne of David who was to possesse a Kingdome , not of this , but of another for ever . Iohn 18. 36. My Kingdome is not of this world . Luc. 1. 33. And he shall raigne in the house of Iacob for ever , and of his kingdom there shall be no end . 11. The time , place , and the like circumstances , accompanying his Birth did make the same truth manifest . 12. After the birth of Christ was his life . Private and publique . 13. He lived a private life before publike , because the condition of man did so require , to which he had subjected himselfe , because the Law of God had so determined , and so also the infirmity of man did require that by degrees the Sunne of righteousnesse should appeare unto them , and that they should be lead as it were by the hand from every imperfect thing to that which is perfect . 14. In his private life , there was his infancy and subection to his parents . 15. In his infancy there was his . 1. Circumcisio●… and offering . 2. His flight unto Egypt , and returning thence . 16. Christ was circumcised and offered , because he did subject himselfe not only to the eternall and morall Law , but also to the Ceremoniall , and every Law of God. 17. Those ceremoniall observations , were so many confessions of sinne . Therefore Christ who was made sin for us , was fitly made conformable to them . 18. Also they were certaine outward meanes belonging to Divine worship : therefore Christ observed them , that he might fulfill all righteousnesse . 19. Lastly , they were certaine types shadowing forth Christ : now that he might fulfill those , and by this meanes sanctifie the same , he would apply them to himselfe . 20. Circumcision was the Seale of the Covenant of God. 21. Offering was a presenting and dedicating the first born unto God : therefore Christ was fitly both circumcised and offered , because hee was to confirme that saving Covenant by his blood , and among the first borne , hee was onely perfectly holy to God , of whom all others were only types . 22. His flight into Egypt , and his returne thence , was , 1. That he migt shew from the beginning of his age , that he was borne to undergoe misery . 2. That according to the condition to which he had submitted himselfe , he might provide for his life after the manner of men . 3. That he might withal shew , that he was the man , that should bring us out of spirituall Egypt into the promised Land. 23. In his subjection to his parents which pertaineth to the fift precept of the Decalogue , he did shew that he was subject to the whole morall Law. 1. Because there is the same reason of one precept as of all . 2. Because there is no part of morall obedience from which Christ the Lord of Heaven and Earth might seem to be more free , then from subjection to men . 24. Although that this legall obedience was required of Christ now made man by right of Creation , yet because he was made man , not for himselfe , but for us , it was a part of that humiliation , satisfaction and merit , which God required , and accept of him for us . 25. In this subjection these two things are to be observed . The exception which hee did suffer , and the effect which it did bring forth . 26. The exception was the disputation which he had with the Scribes , when he was but twelve yeares old . 27. This disputation was a foregoing testimony , of that publick calling whereby he was ordained and sent to be a master and teacher of Israel . 28. It was also to teach , that that knowledge and wisedome wherewith Christ was endued , was not gotten , by progresse of time , but conferred or infused of God from the beginning . 29. The effect of this subjection was his labouring with his hands , that is , an enduring of that curse of ours , whereby it comes to passe that we eat our bread with that labour in the sweat of the face . 30. His publique life is that whereby he openly manifested himselfe to be the Messias . In this life , there was . 1. The enterance . 2. The progresse . 3. The conclusion . 31. Unto the entrance pertaines his Baptisme and Tentation . 32. The Baptisme of Christ was his publick inauguration to the publick performance of his office : therefore in it , the three offices of Christ are affirmed , and confirmed . 33. They are affirmed by the testimony of the father publickely pronouncing that Iesus Christ is his Sonne , and so that he appointed a king by him , even that King in whom he is well pleased , that is , a chiefe Priest , who by his intetcession should take away the sins of the World , and a chiefe Prophet , Mat. 3. 17. & 17. 3. This is my Sonne in whom I am well pleased , heare him . 34. The same offices are confirmed by signes : namely , by opening of Heaven , descending of the holy Spirit under the bodily shape of a Dove , resting upon Christ , and an audible voyce sent downe from Heaven , whereby the testimony of the Father was signified . 35. They were also confirmed by the testimony of Iohn , who was appointed , for a witnesse , preacher and forerunner of Christ , and being certified of Christ partly by the revelation of the Spirit , & partly by those signes before mentioned , he did testifie of him before others . 36. Moreover by the Baptisme of Christ , our Baptisme was confirmed , and sanctified : and withall the person is declared to whom Baptisme doth so adhere , that all the force of it is to be sought for in him . 37. Christ was tempted , that he might shew that he was much stronger then the first Adam , and that he could also overcome tentations , and also helpe us with a fellow-feeling . 38. The progresse of his publicke life was in poverty and labour . 39. The poverty of Christ was without a singular vow , and without beggery . 40. The labour of Christ was in travailing through divers Countries , in watchings , and in greatest intention of all his strength to doe good . 41. 2. This publique life of Christ was performed in preaching , and working miracles , unto the preaching of Christ was alwayes joyned , in respect of himselfe , grace and authority . In respect of others either opening , or hardening of heart . 42. The object of h●…s preaching was properly the Gospell , or Kingdome of Heaven . Marc. 1. 14. Preaching the Gospell of the Kingdome of God. 43. The end of his miracles was . 1. To demonstrate the person of Christ. 2. To confirme his doctrine . 3. To signifie his spirituall operations . 44. Christ wrought miracles , in the Angels , in men , in brute Creatures , in things without life : In Heaven , in Earth , in the Aire , and in the Sea : in things corporeall , and spirituall : that he might shew , his universall and Divine power to be of equall force in every kind of thing . 45. The conclusion of the life of Christ was in the very preparation to death . 46. His preparation to death was in his instructing his Disciples , and conforting them . 47. This instruction and consolation was partly exercised in his transfiguration , Luc. 9. 31. Moses and 〈◊〉 appearing in glory did tell of his departure . And by those Sacraments which looke to the death of Christ by a certaine speciall respect , namely the passeover , and supper of the Lord : partly in example , Iohn 13. 15. I have given you example , that as I have done to , you , so also should ye doe , partly in his last Sermon , Iohn 14. & 15. & 16. and partly in his prayer , Iohn 17. CHAPTER XXII . Of the Death of Christ. 1. THe Death of Christ is the last act of his humiliation , whereby he did undergoe , extreme , horrible , and greatest paines for the sins of men . 2. It was an act of Christ , and not a meere suffering , because he did of purpose dispose himselfe to undergoe and sustaine it . Iohn 10. 11. I am that good shepheard : the good shepheard layes downe his life for his sheepe , Verse 11. No man taketh it from me , but I lay it downe by my selfe : by the same reason also it was voluntary , not compelled . And out of power , not out of infirmity only : out of obedience to his Father , and love to us , not out of his owne guilt or desert : unto satisfaction by overcomming , not to perdition by yeelding . 3. It did containe greatest punishments : because it did equall all that misery which the sinnes of men did deserve . Hence is that plenty of words & phrases , by which this death is set forth in Scriptures . For it is not simply called a death , but also a cutting off , a casting away , a treading under feet , a curse , an heaping up of sorrowes , and such like . Isay. 53. Psal. 22. 4. But it did so conraine these punishments , that the continuance of them , and holding under , and such like circumstances , which accompany the punishments of the sins of all the damned , were removed from this death . Acts 2. 24. It could not be that he could be held under by death . The reason is first because such circumstances as these are not of the essence of the punishment it selfe : but adjuncts following and accompanying that punishment in those who cannot so suffer punishment , that by suffering they should satisfie . Secondly , because there was in Christ , both worthinesse , and power to overcome as it were by this meanes , the punishment imposed . 1 Cor. 15. 54. 57. Death is swallowed up in victory . Thankes be given to God who hath given us victory by our Lord Iesus Christ. 5. But because there was in this death the consummation of all humiliation , whereof that also was the far greatest part : hence often in Scriptures by a Synechdoche of the member , the death itselfe of Christ is put for all that satisfaction which is contained in his whole humiliation . 6. These limitations being had , this death of Christ was the same in kind and proportion with that death which in justice was due to the sins of men representing the very same degrees , members , and kinds . 7. The beginning of the spirituall death of Christ in matter of losse , was the loosing of that joy and delight , which the enjoyment of God , and fulnesse of grace was wont to bring . But he did loose this spirituall joy , not as touching the principle and habit of it , but as to the act and sence of it . 8. The beginning of spirituall death in matter of sence , was the tasting of the wrath of God , and a certaine subjection to the power of darknesse . But that wrath of God was most properly that Cup which was given to Christ to be Drunke . Mat. 26. 39. My Father , if it be possible , let this Cup passe from me . 9. But the object of this anger was Christ , not absolutly , but only as touching the punishment which is brought by this anger , which he as our surety did undergoe . 10. That subjection to the power of darkenesse was not to bondage , but to vexation , which Christ did feele in his mind . 11. From these the soule of Christ was affected with sorrow , griefe , feare , and horror , in an agony . Mat. 26. 39. Iohn 11. 27. Hebr. 5. 7. Luc. 22. 24. 12. In this manner was the soule of Christ affected not only in that part which some call the inferior , but also in the superior part : not only nor chiefly out of a fellow-feeling which it had with the body , put properly and immediatly : not chiefly out of compassion which it had in respect of others , but out of a proper suffering , which it did undergoe in our name . Lastly , not out of an horror of temporall death , which many of Christs servants also have by his power overcome , but out of a certaine sence of a supernaturall and spirituall death . 13. There were two effects of this agony . First , a vehement deprecation shewing a mind astonished and a nature flying from the bitternesse of death , yet under condition , and with subjection to his Fathers will. Mar. 14. 35. He prayed that if it might be that houre might passe from him . Iohn 12. 27. My soule is troubled , and what shall I say ? Father keepe me from this houre : but therefore came I unto this houre . Secondly , a watery sweat having clotters of blood mixed with it dropping downe to the ground , Luc. 22. 44. Being in an agony he prayed more earnestly . And his sweat was like drops of blood falling downe to the ground . 14. In this beginning of spirituall death there was a certaine moderation , and mitigation , that in the meane while there might be place for those duties which were to be finished before his death , namely prayers , conferences , admonitions , answeres . 15. This moderation was inward or outward . 16. The inward was by spaces of time upon the flacking of the pressure and vexation which he did feele in his soule . Hence in his understanding he did attend unto the course of his office undertaken , to the gl●…ry that would thence arise to his Father , and to himselfe , and to the salvation of those whom his Father had given to him . In his will also hee did chuse and embrace all the miseries of death to obtaine those ends . 17. The outward mitigation of this death was by an Angell who did strengthen him in talking with him . Luc. 22. 43. And appeared to him an Angell from Heaven comforting him . 18. There was no inward beginning of the bodily death of Christ besides that naturall mortality and weakening which the outward force did bring . 19. The externall beginning was manifold , both in matter of losse , and matter of sence . 20. In matter of losse , he was rejected of his own people , counted worse then a murtherer , forsaken of his most inward Disciples , denied , and betrayed of all kind of men , especially of the chiefe ones , and those who were counted the more wise , he was called a mad man , a deceiver , a blasphemer , one having a devill , a great man and invader of another mans kingdome , he was stripped of his garments , and destitute of necessary food . 21. In matter of sence there was . First , shamefull apprehending . Secondly , a violent taking away : in just judgements , both Ecclesiasticall , and civill . Fourthly , in working , whipping , and crucifying , with reproches , and injuries of all kinds joyned with them . Yet there was some mitigation of this death . First , by manifestation of the Divine Majesty , to the working of certaine miracles : as in casting the Souldiers downe to the ground with his sight and voyce , and in healing the eare of Malchus . Secondly , by operation of the Divine providence , whereby it came to passe , that he was justified by the Iudge , before he was condemned . Mat. 29. 24. I am innocent of the blood of this just man. 22. The consummation of the Death of Christ was in the highest degree of the punishment appointed : where is to be considered . The death it selfe , and the continuance of it . 23. The consummation of spirituall death in matter of losse , was , that forsaking of the Father whereby he was deprived of all sence of consolation . Mat. 27. 46. My God , my God why hast thou forsaken me ? 24. The consummation of the death of Christ in matter of sence was the curse , whereby he did endure the full sense of Gods judgement upon mans sinne . Gal. 3. 13. He was made a curse for us . The hanging on the Crosse was not a cause and reason of this curse , but a signe and symbole of it . Ibid. 25. The consummation of bodily death was in the breathing out of his soule with greatest torment , and paine of the body . 26. In this death there was a separation made of the soule from the body , but the union of both did remaine with the Divine nature , so that a dissolution of the person did not follow . 27. This death of Christ was true , not feigned : it was naturall , or from causes naturally working to bring it , not supernaturall ; it was voluntary , not altogether compelled ; yet it was violent , not of inward principles : It was also in a certaine manner supernaturall , and miraculous , because Christ did keepe his life , and strength so long as he would , and when he would , he layd it down , Iohn 10. 18. 28. The continuance of this death was , in respect of the state of lowest humiliation , not in respect of the punishment of affliction , for that which Christ said , it is finished , is understood of those punishments . 29. The continuance was the remaining under the dominion of death by the space of three dayes , Acts 2. 24. This state is wont properly to bee set forth by descending into Hell. 30. Christ being buried three dayes , was a witnesse and certaine representation of this state . CHAPTER XXIII . Of the Exaltation of Christ. 1. THe Exaltation of Christ is that whereby he did gloriously triumph over his and our enemies . Luc. 24. 26. Ought not Christ to have suffered these things , and so to enter into glory ? Eph. 4. 8. When he ascended up on high , he led captivity captive . Col. 2. 15. He hath spoiled principalities and powers , and hath made a shew of them openly , and hath triumphed over them in it . 2. He overcame death by enduring it , sinne by satisfying , the Devill by spoiling him , or taking the prey out of his hands . 3. The perfection and manifestation of this victory is in his Exaltation . Therefore although there was a virtuall triumph , and triumph of merit in his death , and in the Crosse , in which Christ is said to be exalted , or extolled . Iohn 3. 14. Not in situation and place only , but also in vertue and merit : yet the actuall triumph as touching the state of it , was not in his humiliation , but his Exaltation . 4. Christ did triumph in the Crosse , as in a Field of victory ; but in his Exaltation , as in the kingly seat , and Chariot of triumph . 5. The glory of this triumph was , a changing of the humble forme of a servant , and that most abject condition which in it he did undergoe , into blessednesse altogether Heavenly . Phil. 2. 9. Wherefore also God did highly exalt him , and gave him a name above every name . 6. In respect of the Divine nature , it was onely an active manifestation : in respect of the humane nature , it was a reall receiving with sutable actions flowing from it . 7. The humane nature received all those perfections , which a created nature could take . For in the soule there flourished all kind of fulnesse of wisdome and grace , not only in respect of the principle and habit , but also in respect of the act and exercise : his body also was adozned with greatest purity , agility , splendor , and strength . Hebr. 12. 2. For the joy that was set before him , he endured the Crosse , Phil. 3. 21. Who shall transforme our vile body , that it may be life to his glorious body . 8. But as the soule of Christ being now exalted , did still retaine the nature of a soule , so also the body glorified did in no wise lay downe the essence , and essentiall properties of a body : therefore it can neither be every where , nor together in many places , nor in the same place with an other body Penetrativè . Which indeed all that have eyes to see may cleerly perceive in those phrases of Scripture . Being taken from them he was caried up into Heaven . Luke 24. 51. He is not here , he is risen , Mat. 28. 6. And many such like . 9. There were three degrees of Exaltation opposite to as many degrees of his extreame humiliation : namely his Resurrection from the dead being opposed to his death ; his ascending into Heaven opposed to his descending into the Grave , and to the Lowest place of the Earth , and his sitting at the right Hand of God opposed to his remaining in the Grave , and in the state of death or in Hell. 10. Christs Resurrection was of his whole humane nature which before had fallen by death . In respect of the soule it was from Hell , or from the state , and dominion of death , to which the soule as it was a part of the humane nature , was subject . In respect of the body , it was from the dead , and from the Grave . 11. The soule is said improperly to have risen againe : but the body and humane nature properly . For the body , and the man , did properly recover his perfection : but the soule did recover the act and motion of its perfection in the body . 12. There are two parts of his Resurrection ; the first is an internall act , namely a reviving restored , by the uniting of soule and body : the second is an externall act , namely his going out of the Grave to the manifestation of life restored . 13. Unto this Resurrection there did give testimony . 1. The Angells . 2. Christ himselfe by divers apparitions ( ten whereof at least are reckoned up in the Scriptures ) and also by divers proofes taken out of the Scriptures . 3. Men , who were certified of it by seeing hearing , and handling him . 14. But Christ did rise not by the power or leave of another , although this operation be attributed to God the Father , Acts 2. 24. But by his own power . Iohn 2. 19. Destroy this Temple , and within three dayes I will raise it up . And 10. 18. I have power of taking up my life againe . 15. The time of Resurrection was the third Day after his Death and Buriall , Mat. 16. 2. Luke 24. 7 Acts 10. 40. 1 Cor. 15. 4. 16. The end of this Resurrection was . 1. That he might be declared to be the Sonne of God , Rom. 1. 4. Declared mightily to be the Sonne of God by the Resurrection from the dead . 2. That he might seale a full victory of death , 1 Cor. 15. 57. Thankes be to God who hath given us victory through our Lord Iesus Christ. 3. That he might fulfill those parts of his office which did follow his death , Rom. 4. 25. He was raised againe for our justification . 4. That he might shew himselfe both justified , and justifying others , 1 Cor. 15. 17. If Christ be not risen , your faith is vaine : yee are yet in your sinnes . 5. That he might be the substance , example , and entrance of our spirituall , and corporall Resurrection . Vers 20. 21. 23. of the same Chapter . He is made the first fruits of them that sleepe . In Christ shall all be made alive . 17. For Christ as God is the cause absolutely principall of our Resurrection : as satisfying by his humiliation , and death , he is the meritorious cause : but as rising from the dead he is the exemplary cause , and withall a demonstration and an initiation . 18. The ascending of Christ into Heaven , is a middle degree , or certaine progresse of exaltation , whereby leaving the Earth he ascends up into the highest Heaven as into his throne of glory . Acts 1. 11. He is taken up from you into Heaven , Ephes. 4. 10. Hee ascended farre above all Heavens . 19. This ascension was of the whole person ; yet it doth not agree to the Divine nature , but figuratively , namely as it was the cause of ascending , and was joyned with the humane nature , in excellency : manifesting also his glory in it , whereof he had as it were emptied himselfe , when he descended into it by the incarnation : but it doth most properly agree to the humane nature , because it suffered change from a lower place to an higher . 20. The time of his ascension was 40 dayes after his Resurrection , Acts 1. 3. not sooner : because the infirmity of the Disciples did require the delay of this space of time , that their faith might be confirmed by divers appearings , and they might also be more fully instructed in those things , which pertaine to the Kingdome of God. Acts 1. 3. Not later , least he should seeme to thinke upon an earthly life . 21. The place from which he did ascend was mount Olivet , Acts 1. 12. Where also he entred into deepest humiliation , Luc. 22. 39. That he might teach that his suffering , and ascension did pertaine to the same thing . 22. The place into which he ascended , was the Heaven of the blessed , and which is not an ubiquitary Heaven , as some doe imagine , so as that ascension should only be a change of condition , and not of place , but it is the highest above all the other Heavens , Eph. 4. 10. The seat , house or mansion of God. Iohn 14. 2. So that in respect of locall presence , Christs humane nature is rightly and truly said to be with us in Earth , Mat. 26. 11. Although he himselfe in respect of his person , and that spirituall efficacy which doth depend upon the humane nature , is every where with his unto the end of the world , Mat. 28. 20. 23. The witnesses of this ascension , were both many men , and Angels . Acts 1. 24. In respect of order , he was the first of all those who ascended into Heaven , in priority of nature : because his ascension was a cause by vertue whereof others doe ascend . Heb. 9. 8. But others had ascended in their soules before in time , Col. 1. 20. And some also ( as it is most like ) in their bodies . Gen. 5. 24. Hebr. 11. 5. 2 King●… 2. 11. 25. The cause of this ascension was the same which before was of the Resurrection : namely the power of God , which is the same both of the Father and the Son : hence in respect of the Father it is called an assumption which in respect of the Son is called an ascension . Act , 1. 11. But there was added moreover the condition of a glorified body ; which is carried as well upward as downward . 26. The ends of his ascension were . 1. That he might place his humane nature now glorified in the mansion of glory . 2. That he might shew himselfe to be him who could pierce into the Heavenly and deepest counsels of God. Iohn 3. 13. How shall yee believe , if I tell you heavenly things ? For there is none that ascendeth into Heaven , but he who descendeth from Heaven ; namely , the sonne of man who is in Heaven . 3. That he might prepare mansions for all his in the house of his Father . Iohn 14. 3. 4. That hee might in the name of his own take possession of the heavenly Kingdome . Eph. 2. 6. Hath raised us up together , and hath made us sit together in Heaven , in Christ Iesus . 5. That by his intercession & power he might take care for those things which were to be performed for their salvation . Ioh●… 16. 7. If I goe from you , I will send the Comforter unto you . 6. That we may have a most certaine argument of our ascension into Heaven , 1 Cor. 15. 20. He is made the first fruits of them that sleepe . 7. That wee also might in thought , affection and conversation follow after Heavenly things . Col. 3. 1. Phil. 3. 20. Seeke those things that are above where Christ is . We carry our selves a Citizens of Heaven : from whence also we looke for a Saviour , the Lord Iesus Christ. 27. Sitting at the right Hand of God is the highest degree of his Exaltation , whereby he enjoyeth the highest glory of his mediation . Hence Resurrection , and Ascension are motions tending to this sitting : hence also Resurrection and Ascension in a certaine manner common to us with Christ ; but sitting at the right hand of the Father agrees to none , but to Christ only . 28. That highest glory wherewith Christ is endowed by this sitting , is properley and formally a kingly glory . Acts 2. 36. Let therefore all the house of Israel know for certaine , that God hath made this man a Lord. 29. This Kingly glory is a fulnesse of power and majesty whereby he governeth all things for the good of his , Psal. 110. 1. 1 Cor. 15. 25. For he must raigne untill he have put down all his enemis , under his feet . 30. This majesty and power doth properly agree to the person of Christ the Mediator : in respect of which it is also truly said that the humane nature of Christ hath now so much eminency of dignity and ruledome , that with power he is above , and set over all created things , Eph. 1. 20. But from this eminency of dignity , to conclude that the humane nature of Christ ( which was created end remaines finite ) being absolutely and abstractedly considered , hath the same omnipotency , and omnipresency with God himselfe it is no other thing then a certaine stupid madnesse , and it is not far from blasphemy . 31. Vnto this kingly dignity pertaines that power whereby Christ was made the judge of all men , and Angells . 32. This kingly glory of Christ doth also redound unto other of his offices , so that he exerciseth a kingly Priest-hood , and a kingly prophecy . 33. The kingly priest-hood is , that whereby he doth plead our cause , not by suffering , and humbly supplicating as it were with bended knees , but by representing gloriously those things which he did and suffered . Hebr. 9. 24. Christ is entred into Heaven it selfe , to appeare before the Face of God for us . 34. Christ doth exercise a kingly prophecy : whilest he powres out his spirit upon all flesh : whilest he sends his Embassadors , workes together with them , and confirmes their word by signes that follow : lastly whilest he gather his own out of the world , protects , builds up , and preserves them for ever . Mat. 28. 18 , 19 , 20. Marc. 16. 20. CHAPTER XXIV . Of the application of Christ. So much of Redemption : The application of the same Redemption followes . 1. THis application is that whereby all those things which Christ hath done , and doth as Mediator , are made actually effectuall in some certaine Men. 2. This application by a speciall appropriation is attributed to the holy Spirit , 1 Cor. 12. 13. By one spirit we are all baptised into 〈◊〉 〈◊〉 : yet it doth depend . 1. Upon the dceree , and donation of the Father ▪ whereby he hath given some certaine men to Christ to be redeemed , and saved . Iohn 6. 36. This is the will of my Father , that of that he hath given me , I should lose nothing , for all those , and only those whom the Father hath given to Christ , doe come to him . Ibid. verse 37. 2. Vpon the intention of Christ whereby he hath determined his satisfaction for the good of those , whom he hath appointed to him by his Father . Iohn 17. 9. 11. 12. 19. I pray for them whom thou hast given me , because they are thine . 3. Vpon the acceptation of the Father , whereby he doth accept and ratifie that satisfaction for the reconciliation , & salvation of the same persons . 2 Cor. 5. 19. Namely , that God was in Christ , reconciling the world to himselfe , not imputing their sins unto them . 3. This transaction betweene God and Christ was a certaine fore-going application of our redemption , and deliverance to our surety , and to us in him : which unto the finishing of that secundary application in us , hath the respect of an effectuall example , so as , that is a representation of this , and this is brought forth by vertue of that . 4. Hence our deliverance from sinne and death , was not onely determined in the decree of God , but also granted , and communicated to Christ , and to us in him , before it be perceived by us . Rom. 5. 10. 11. We were reconciled to God , by the death of his Son. By whom we have now received a reconciliation . 5. Hence both the Father and the Sonne are said to send the Spirit to performe this application , Iohn 14. 16. & 16. 7. The Father shall give you an advocate , I will send him unto you . 6. Hence every good giving , and every perfect good is said to descend from above from the Father . Iames 1. 17. And all saving things are said to be communicated to us , in Christ , as in the head . For Christ as obtaining it by his merit and through Christ , as effectually applying it . Eph. 1. 3. 5. 11. 7. Hence also application is the end & effect of impetration . But seeing the end is intended by God the Father and Christ , it hath a certaine connexion with impetration as with its meanes . For if the redemption of Christ were of incertaine event , then the Father should appoint the S●…nne to death , and the Sonne also should undergoe it , being yet uncertaine , whether any would be saved by it or no ; then also all the fruit of this mystery should depend upon the free will of men . 8. Hence application is altogether of the same latitude with redemption it selfe , that is , the redemption of Christ is applied to all and only those , for whom it was obtained by the intention of Christ and the Father , yet for their sakes the same temporall benefits of Christ doe redound unto thers also . 9. And in this sence , namely in respect of the intention of application it is rightly said : Christ did onely satisfy for those that are saved by him : although in respect of that sufficiency which is in the mediation of Christ , it may be rightly said also , Christ satisfied for all , or every one : and because those counsells of God are hidden to us , it is agreeable to charity , to judge very well of every one , although we may not pronounce of all together collectively , that Christ did equally plead their cause before God. 10. The way of application whereby God doth with greatest firmnesse performe that , which was contained in a covenant formerly made , and broken , is called in the Scriptures a new covenant , Hebr. 8. 8. 10. A covenant of life , salvation , and grace , Rom. 4. 16. Gal. 3. 18. Which in the same sence also is called the Gospell . Rom. 1. 16. The good Word of God. Hebr. 6. 5. A faithfull saying and worthy of all acceptation . 1 Tim. 1. 15. A good doctrine . 1 Tim. 4. 6. The Word of life . Phil. 2. 16. The Word of reconciliation , 2 Cor. 5. 19. The Gospell of peace . Eph. 2. 17. & 6. 15. The Gospell of salvation , and the Word of truth , Eph. 1. 13. The arme of God , Isay 53. 1. The savour of life to life , 2 Cor. 2. 16. 11. It is called a covenant because it is a firme promise , for in the Scriptures every firme purpose , although it be of things without life , is called a covenant , Ierem. 33. 20. 25. My covenant of the day , and my covenant of the night : if my covenant be not with day and night , if I appoint not the statutes of Heaven and Earth . 12. Yet because it consists of a free donation , and is confirmed by the death of the giver , it is not so properly called a covenant as a testament , Hebr. 9. 16. Which seeing it is not found in the former , that is not so properly called a testament as a covenant . 13. But this new covenant differs from the old many wayes . 1. In the kind , for that was as it were a covenant of friendship betweene the Creator and the creature : but this is a covenant of reconciliation between enemies . 14. 2. In the efficient : for in that there was an agreement of two parties , namely God and man : but in this God onely doth covenant . For man being now dead in sinne , had no ability to contract a spirituall covenant with God. But if two parties after the manner of a covenant are to be appointed , yet then God only is the party assuming , and constituting , but man is the party assumed . 15. 3. It differs in the object : for that is extended to all men , but this belongs to some certaine ones in a speciall manner . For although the promulgation of it be oftentimes propounded promiscuously , after the manner of men , yet by a special propriety it belongs , and is directed to those to whom it was intended by God , who are therefore called sonnes and heires , of this promise and of salvation , Gen. 15. Act. 1. 39. & 3. 25. Rom. 4. 16. 13. & 9. 7. 8. Gal. 3. 21. 29. 16. 4. In the beginning or moving cause : for there God according to his soveraingty did worke out of his wise and just counsell : but here mercy only hath place . There indeed there did some respect of grace shine forth , in appointing a reward due to obedience : yet it was not properly directed by grace : and so not this covenant of grace , but that was accomplished , that is , it did actually lead man to happinesse . 17. 5. In the foundation , which in the former was the ability of man himselfe ; but in this , Christ Iesus . 18. 6. In the matter or good things promised : for in that God promised life only ; but in this he promiseth righteousnesse also , and all the meanes of life : because to man being dead , not the continance or perfection of life , but restoring was necessary . 19. 7. In the conditions : for that required perfect obedience of workes , which was also to be performed by man of his own strength before any effect of the promise , that it might have respect of merit unto it : but this requires not any condition properly so called , or going before , but only following after or comming betweene , and that to be communicated by grace , that it might be a meanes to perfit the same grace : which is the proper nature of Faith. 20. 8. In the effects : for that teached and sheweth what is righteous , but this bestowes righteousnesse it selfe , in that there was a dead letter , and deadly to a sinner : but in this a quickning spirit . 21. Hence that never brought salvation to any man , neither could bring any thing to a sinner , but onely death but this doth not properly and of it selfe bring death or condemnation to any , but it brings assured salvation to all those of whom it is received . 22. 9. In the adjunct of continuance : for that is antiquated in respect of those who are partakers of this new : but this is everlasting , both in respect of the countenance it hath in it selfe , because it admitts no end , or change , touching the substance , and also in respect of those to whom it is communicated , because the grace of this covenant doth continue for ever with them , who are once truly in covenant . CHAPTER XXV . Of Predestination . 1. BEcause this application of redemption is made to some certaine men , and not to all , so that it sheweth a manifest difference betweene men , in respect of the dispensation of grace ; hence it doth make the predestination of God concerning men appeare to us in the first place . 2. Predestination indeed was from eternity , Eph. 1. 4. He hath chosen us before the foundations of the World were laid . 2 Tim. 1. 9. Which grace was given us before all ages . And it did also worke from the beginning of the workes of God : but it makes no inward difference in the Predestinate themselves before the actuall dispensation of this application . Eph. 2. 3. And we were by nature the children of wrath as well as others . 1 Cor. 6. 11. Thus yee were indeed . For Predestination before the application of grace doth put nothing in the persons Predestinated , but it doth lie hid only in him that doth predestinate . 3. This Predestination is the decree of God of manifesting his speciall glory in the eternall condition of men . Rom. 9. 22. 23. Willing to shew his wrath and to make his power knowne , he suffered with much long suffering the vessells of wrath , prepared to destruction . And to make knowne the riches of his glory towards the vessels of mercy which he hath prepared unto glory 1. Thess. 5. 9. God hath not appointed us to wrath , but to obtaine mercy . 4. It is called destination : because it is a certaine determination of the order of meanes unto the end . But because God had determined this order with himselfe , before any actuall existence of things , therefore it is not simply called destination , but predestination . 5. It is called a decree : because it containes a definite sentence to be executed by certaine counsell . In the same sence also it is called a purpose , and counsell , because it propounds an end to be attained unto , as it were with an advised deliberation . 6. Hence predestination hath greatest wisdome , freedome , firmenesse , and immutability joyned with it : because these are found in all the decrees of God. 7. Therefore the reason of Predestination is unmoveable , and indissoluble , 2 Tim. 2. 19. The foundation of God standeth sure having this seale . The Lord knoweth who are his . And under that respect the number of the predestinated , ( not only the formall number , or number numbering ( as they speake ) that is , how many men at length shall be saved , and how many not : but also the materiall number or number numbred , that is , who those severall men are ) is certaine with God , not only by certainty of foreknowledge , but also by certainty of order of meanes . Luc. 10. 20. Rejoyce that your names are written in the Heavens . 8. For Predestination doth not necessarily presuppose either its limit , or object as existing , but it maketh it to exist : so that by force of predestination it is ordered , that it should be . 1 Pet. 1. 20. Of Christ foreknowne before the foundations of the world were laid . 9. Hence also it depends upon no cause , reason or outward condition , but it doth purely proceed from the will of him that predestinateth . Mat. 11. 26. Even so Father , because it pleased thee . Rom. 9. 16. 18. It is not of him that willeth , nor of him that runneth , but of God that sheweth mercy : he hath mercy on whom he will , and whom he will he hardeneth . 10. Hence it is neither necessary nor agreeable to the Scriptures either to appoint any fore required quality in man , as it were the formall object of Predestination : or so to assigne any certaine condition of man , that the rest should be excluded : for it is sufficient to understand that men are the object of this decree , so that the difference of the decree doth not depend upon man , butthat differēce , which is found in men , doth follow upon the decree 11. In order of intention there is no fore-knowledge , fore-required , or ought to be presupposed unto the decree of Predestination , besides that simple intelligence which is of all possible things : because it depends not upon any reason , or eternall condition , but doth purely proceed from the will of him that doth predestinate . Eph. 1. 5. 9. He hath predestinated us according to the good pleasure of his owne will. According to his free good will which he had purposed in himselfe . 12. It is properly an act of Gods Will , whereby it is exercised about a certaine object which it determines to bring to a certaine end by certaine meanes . Eph. 1. 11. We were chosen , when we were predestinated , according to the purpose of him that worketh all things according to the pleasure of his own will. 13. This decree as it doth exist in the mind of God presupposing an act of the will is called fore knowledge : whence it comes to passe that fore-knowledge signifies as much sometime as Predestination , but lesse properly , Romans 11. 2. Hee hath not cast away his people whom hee fore-knew . 14. There is only one act of will in God properly , because all things in him are together , and nothing before or after , and so there is only one decree about the end and meanes : but after our manner of conceiving , God in order of intention doth will the end before the meanes . Rom. 8. 30. Whom he hath predestinated , those he called : although in order of execution , he willeth the meanes first before their direction to the end . 2 Thess. 2. 13. He hath chosen us to salvation through sanctification , and faith . 15. Some things are the meanes , and the end , and the causes also of other meanes . Iohn . 6. 37. Whatsoever the Father giveth me shall come to me , and him that commeth to me , I will in no wise cast away , yet they are not causes of the act it selfe of Predestination , nor of all the effects of it . 16. There are some meanes which of their own nature are ordered to the end of Predestination : of which sort are all those things which pertaine to the grace revealed in the Gospell ; but other things in a certaine outward respect are subjected to this order : such as are naturall good or evill things which above or beyond their nature through the over-ruling direction of grace doe worke together to our salvation . 17. Of Predestination there are two kindes , Election and Reprobation . 18. Election is the predestination of some certaine men , that the glorious grace of God may be manifested in them . Eph. 1. 4. 5. 6. He hath chosen us , he hath predestinated us to the praise of his glorious grace . 19. Election is an act of the will , which in God is only one and simple : yet after our manner of conceiving it sets forth ( by Synecdoche ) by divers acts . 20. The first act of election then is to will the glory of his grace in the salvation of some men . 2 Thessa. 2. 13. God hath chosed us from the beginning unto salvation . 21. The second act is to appoint some certaine men who shal be made partakers of this salvation . 2. Tim. 2. 19. The Lord knoweth who are his . 22. But the proper reason of election is in this second act , which act containes these three things in the conceaving of it , 1. Love. Rom. 9. 13. 2. Love with respect to a supernaturall and chiefe good . Ier. 31. 3. Eph. 5. 25. 3. Love with a separating from others : in which comparative manner , there is contained a certaine virtuall intention of love . Rom. 9. 13. Iohn . 17. 6. 1. Cor. 1. 27. 28. 23. The third act of election is a purpose or intention of preparing and directing those meanes by which men elected , are certainely lead through to salvation as to an end . But these meanes are properly redemption , and application of redemption , Ionh 6. 37. 2 Thess. 2. 13. 24. This third act in a speciall respect is called predestination : which is sometime in the Scriptures distinguished from election , even as it respects the elect above , Rom. 8. 29. Eph. 1. 4. & 5. Whom he did foreknow , those he also predestinated . As he hath chosen us . Who hath predestinated us . Although otherwise by a synecdoche it is used in the same sence with election . 25. Hence Predestination is sometime said to be according to his purpose . Eph. 1. 11. And his purpose according to election , Rom. 9. 11. And election also according to purpose , the counsell , and good pleasure of the Will of God , Eph. 1. 5. 26. There doth a certaine knowledge particularly accompany these acts of will in election in the mind of God , wherebyGod doth most certainly know the heires of eternall life : whence also election it selfe is called , knowledge or fore-knowledge . Rom. 8. 29. But this knowledge of God because with greatest firmnesse it retaines the distinct names of those that are to be saved , and the good things appointed for them , as if all were written in Gods Booke , therefore it is called the booke of Life . Psalme 69. 29. Revelations 3. 5. and 13. 8. 27 This election was only one in God in respect of whole Christ mystically considered , that is , of Christ , and of those who are Christ , as there was one Creation of all mankind ; yet as a certaine distinction may be conceived according to reason , Christ was first elected as the Head , and then some men as members in him . Eph. 1. 4. 28. Yet Christ is not the meritorious , or impulsive cause in respect of the election of men it selfe , although it hath the reason of a cause in respect of all the effects of election , which follow the sending of Christ himselfe . 29. Christ himselfe in the first act of election as touching the worke of redemption is rightly said to be an effect , and meanes ordained to the salvation of man , as the end ; as this salvation is the action of God , Iohn 17. 6. Thine they were , and thou gavest them me . Yet as this salvation is our good , Christ is not the effect , but the cause of it . So it may be rightly said in respect of the first act of election , that Christ the redeemer was the effect and subordinate meanes , but in the third act of election he is to be considered as a cause , Eph. 1. 3. He hath blessed us with all spirituall blessings , in the Heavens , in Christ. 30. Reprobation is the predestinating of some certaine men , that the glory of Gods Iustice might be manifested in them . Rom. 9. 22. 2 Thess. 2. 12. Iud. 4. 31. Three acts are to be conceived in reprobation , as before in election . 32. The first act is to will the setting forth of Iustice. Therefore the end of God in reprobation , is not properly the destruction of the Creature , but the Iustice of God , which shines forth in deformed destruction . 33. Hence is the first difference in reason betweene election and reprobation , for in election not only the glorious grace of God hath the respect of an end : but also the salvation of men themselves : but in reprobation damnation in it selfe hath not the respect of an end , or of good . 34. The second act is to appoint those certaine men in whom this Iustice of God should be made manifest . Iude 4. 35. That act cannot properly be called election : because it is not out of love , neither doth it bring the bestowing of any good , but the privation of it : Therefore it is properly called reprobation , because it doth reject or remove those about whom it is exercised , from that love wherewith the elect are appointed to salvation . As therefore in election , there is love with discerning so in reprobation , there is seene the deniall of love with putting a difference . 36. But because this negative setting apart which is found in reprobation , doth depend upon that setting apart which is in election : hence the remote end of reprobation is the glory of that grace which is manifested in election . Rom. 9. 22. 23. He suffered the vessels of wrath , that he might make known the riches of his glory toward the vessels of mercy . 37. Because of this setting apart , whereby God will not communicate blessednesse upon some persons , he is therefore said to hate them . Rom. 9. 13. This hatred is called negative , or privative , because it denies election : but it includes a positive act whereby God would that some should be deprived of life eternall . 38. Neverthelesse in this is the second difference of reason , between election and reprobation , that th●… love of election , doth bestow the good on the Creatu●… immediatly , but the hatred of reprobation , doth only deny good , doth not bring or inflict evill , but the desert of the Creature comming between . 39. The third act of reprobation is an intention to direct those meanes whereby Iustice may be manifested in the reprobate . 40. The most proper meanes of this kind are permission of sin , and living in sin , Rom. 9. 18. ●…2 Thess. 2. 11. 12. 41. In this act there is the third difference of reason between election and reprobation , that election is the cause , not only of salvation , but also of all those things which have the consideration of a cause unto salvation : but reprobation is not properly a cause , either of damnation , or of sin which deserves damnation , 〈◊〉 an an●…ecedent only . 42. Hence also followes a fourth disparity , that the very meanes have not alwayes among themselves the respect of a cause and effect : for the permission of sin is not the cause of forsaking , hardning , punishing , but sin it selfe . CHAPTER XXVI . Of ●…lling . Hitherto of Application : The parts of it follow . 1. THE parts of Application are two . Union with Christ , and communion of the benefits that flow from that Union , Phil. 3. 9. That I may be found in him , having the righteousnesse that is by the Faith of Christ. 2. This Union●… that spirituall relation of men to Christ whereby they obtaine right to all those blessings which are prepared in him . 1 Iohn 5. 12. He that hath the S●…e hath life 〈◊〉 And. 3. 24. He dwelleth 〈◊〉 him , and he in him . 3. This Union is wrought by calling . 4. For Calling is a gathering of men together to Christ , that they may be united with him . 1 Pet. 2. 4. 5. To whom comming , Eph. 4. 12. For the gathering together of the Saints , for the edifying of the Body of Christ. From which Union with Christ there followes Vnion with GOD the Father . 1 Thess. 1. 1. & 2. 1. 1. To the Church which is in GOD the Father , and in our Lord Iesus Christ. 5. This therefore is that first thing which pertaines to the application of redemption . Eph. 1. 7. 8. 9. In whom we have redemption , &c. After he made known unto us the mystery of his will : and it is that first thing which doth make a man actually elected himselfe , that is the first act of election which is shewed forth and exercised in man himselfe : whence also it is that Calling and election are sometime taken in the Scriptures in the same sence . 1 Cor. 1. 26. 27. 28. Yee see your Calling : God hath chosen foolish things and weake things . 6. Hence the Calling of men doth not in any sort depend upon the dignity , honesty , industry , or any indeavour of the called , but upon election and predestination of God only . Acts 2. 47. The Lord did ad to the Church such as should be saved . And 13. 48. As many as were ordained to life believed . Rom. 8. 30. Whom he predestinated , them also he called . Tit. 3. 5. Not by works of righteousnesse , but of his own mercy , Iane●… 1. 18. Of his owne will begat he us by the word of truth . 7. The parts of Calling are two . The offer of Christ , and the receiving of him . Iohn 1. 11. He came to his own , and his own received him not . But to as many as receive him , he gave to them , &c. 8. The offer , is an objective propounding of Christ as of a meanes sufficient and necessary to salvation . 1. Cor. 1. 23. 24. We preach Christ , the Power of God and the wisdome of God. Heb. 7. 25. He is able perfectly to save those that come to God by him . Acts 4. 12. Neither is there any other name under Heaven , which is given among men , by which we must be saved . 9. But there is nothing propounded , nor ought to be propounded of Christ , in the Calling of men , to be believed as true , which is not simply and absolutely true . For this is both against the nature of a testimony , as it is an object of that Faith which is in the understanding , the formall reason whereof is truth : and also is against the nature of the Gospell it selfe , which by an excellency , is called the word of truth . Eph. 1. 13. 10. The offer of Christ is outward , or inward . 11. The outward is a propounding , or preaching of the Gospell or of the promises of Christ. Acts. 9. 15. That he may beare my name in the sight of the Gentiles . 12. Yet that man be prepared to receive the promises , the application of the Law doth ordinarily goe before to the discovery of sin , and inexcusablenesse and humiliation of the sinner : Rom. 7. 7. I knew not sinne , but by the Law. 13. Those promises as touching the outward promulgation , are propounded to all without difference , together with a command to believe them , but as touching the propriety of the things promised , which depends upon the intention of him that promiseth , they belong only to the elect , who are therefore called the sonnes and heires of the promise . Rom. 9. 8. 14. The inward offer is a spirituall enlightning , whereby those promises are propounded to the hearts of men , as it were by an inward word . Iohn 6. 45. Whosoever hath heard of the Father and hath learned , commeth to me . Eph. 1. 17. That he might give unto you the spirit of wisdome and revelation , the eyes of your mind being enlightened , that ye may know what is that hope of your calling . 15. This also is sometime , and in a certaine manner granted to those that are not elected . Hebrewes 6. 4. & 10. 29. Mat. 13. 20. 16. If any one oppose himselfe out of malice to this illumination , he commits a sin against the Holy Ghost , which is called unpardonable , or unto death . Hebr. 6. 6. & 10. 29. 1 Iohn 5. 16. Mat. 12. 32. 17. The receiving of Christ is that whereby Christ being offered is joyned to man , and man unto Christ. Iohn 6. 56. He abides in me , and I him . 18. In respect of this conjunction we say that we are in Christ , 2 Cor. 5. 17. And to put on Christ. Gal. 3. 27. To be dwelled in by Christ. Eph. 3. 17. The house of Christ. Hebr. 3. 6. the Temple of Christ , 2 Cor. 6. 16. To be espoused to Christ. Eph. 5. 23. Branches of Christ , Iohn 15. 5. Members of Christ , 1 Cor. 12. 12. And the Name of Christ is a certaine manner communicated to us . 1 Cor. 12. 12. So also is Christ. 19. By reason of this receiving , Calling is called conversion . Acts 26. 20. Because all they who obey the call of God , are wholly converted from sin to grace , from the world to follow God in Christ : It is also called regeneration as by that word , the very beginning of a new life , of a new Creation , of a new Creature , is often set forth in the Scriptures . Iohn 1. 13. & 3. 6. 1 Iohn 3. 9. 1 Pet. 1. 23. & 22. As in respect of the offer it is properly called , Calling , as God doth effectually invite and draw men to Christ. Iohn 6. 44. 20. Receiving in respect of man is either passive , or active . Philippians 3. 12. That I may apprehend : I was apprehended . 21. Passive receiving of Christ is that whereby a spirituall principle of grace is begotten in the will of man. Eph. 2. 5. He hath quickned . 22. For this grace is the foundation of that revelation whereby a man is united with Christ , Iohn 3. 3. Except a man bee borne againe , hee cannot see the Kingdome of God. 23. But the will is the most proper and prime subject of this grace , because the conversion of the will is an effectuall principle of the conversion of the whole man. Phil. 2. 17. It is God that worketh in you both to will and to doe , of his own good pleasure . 24. The enlightning of the mind is not sufficient to produce this effect , because it doth not take away that corruption which is in the will , neither doth it communicate unto it any new supernaturall principle , by vertue whereof it may convert it selfe . 25. Yet the will in respect of this first receiving , hath not the consideration either of a free agent , or a naturall patient , but only of obedientiall subjection . 2 Cor. 4. 6. Because God who hath said that light should shine out of darkenesse , he it is who hath shined in our hearts . 26. Active receiving is Actus olicitus , an act of Faith drawn forth , whereby he that is called doth now wholly leane upon Christ as his Saviour , and by Christ upon God , Iohn 3. 15. 16. Whosoever believes in him , 1 Pet. 1. 21. Through him believing in God. 27. This act of Faith doth depend partly upon a principle or habit of grace ingenerated , and partly upon the operation of God moving before and stirring up , Iohn 6. 44. None can come to me , unlesse the Father draw him . 28. It is indeed drawen out and exercised by man freely , but certainly unavoydably , and unchangeably . Iohn 6. 37. Whatsoever my Father giveth mee shall come unto mee . 29. With this Faith wherewith the will is turned to the having of the true good , there is alwayes joyned repentance , by which the same will is turned also to the doing of the true good , with an aversnesse , and hatred of the contrary evill , or sinne . Acts 19. 4. Marc. 1. 15. Repent , and believe the Gospell . 30. Repentance hath the same causes and principles with Faith , for they are both the free gifts of God. Eph. 2. 8. Faith is the gift of God. 2 Tim. 2. 25. Whether God will at any time give them repentance . They have the same subject , because both have their seat in the heart or will of man. Rom. 10. 9. 1 Kings 8. 48. With the heart man believeth . They shall returne with all their heart . They are also begotten at the same time . But , first , they have divers objects , for Faith is properly carried unto Christ , and by Christ unto God : but repentance is carried to God himselfe who was before offended by sin , Acts 20. 21. Repentance toward God , and Faith toward our Lord Iesus Christ. Secondly , they have divers ends , for Faith doth properly seeke reconciliation with God , but repentance a sutablenesse to the will of God. Rom. 3. 25. A reconciliation through Faith in his bloud . Acts 26. 20. That they should turne unto God doing workes meete to repentance . 31. Repentance in respect of that carefulnesse , and anxiety , & terror arising from the Law which it hath joyned with it , doth goe before Faith , by order of nature , as a preparing and disposing cause : but in respect of that effectuall and kindly turning away from sin , as God is offended by it , so it followes Faith , and depends upon it as the effect upon his cause , and herein is proper to the faithfull . 32. Although this repentance doth alwayes bring griefe with it for sins past and present , yet it doth not so properly or essentially consist in griefe , as in turning from , and hatred of sin , and in a firme purpose to follow after good , Amos 5. 14. 15. Hate the evill , Love the good . 33. That repentance is not true and sound , which doth not turne a man from all known sin , to every known good : neither that which doth not virtually continue , and is actually , renewed as often as need is , from the time of conversion to the end of life . 34. Repentance is wont to be perceived before Faith : because a sinner cannot easily perswade himselfe that he is reconciled to God in Christ , before he feele himselfe to have forsaken those sins which did separate him from God. CHAPTER XXVII . Of Iustification . 1. COmmunion of the blessings flowing from Union with Christ , is that whereby the faithfull are made partakers of all those things they have need of , to live well , and blessedly with God. Eph. 1. 3. He hath blessed us with all spirituall blessings . Rom. 8. 32. He who spared not his own Son , &c. How shall he not freely with him give us all things also ? 2. This communion therefore doth bring a translation and change of condition to believers , from the state of sin and death , to the state of righteousnesse and life eternall . 1 Iohn 3. 14. We know that we are translated from death to life . 3. This change of state is twofold ; relative , and absolute or reall . 4. A relative change of state is that which consists in Gods reputation . Rom. 4. 5. And he that worketh not , but believeth in him that justifieth the ungodly , his faith is imputed to him for righteousnesse , 1 Cor. 5. 19. God was in Christ reconciling the World tot himselfe : not imputing to them their offences . 5. Hence it admits no degrees properly so called , but it is together and at once perfect in one only act , although in respect of the manifestation , sence , and effects , it hath divers degrees . Hitherto pertaines justification and adoption . 6. Iustification is a gracious sentence of God , whereby for Christs sake apprehended by Faith he doth absolve the believer from sin and death , and accounts him righteous unto life . Rom. 3. 22 , 24. The righteousnesse of God by Faith of Iesus Christ in all , and upon all that believe : as they who are freely justified by his grace through the redemption made by Iesus Christ. 7. It is the pronouncing of a sentence , as the use of the word declares , which doth norset forth a physicall , or reall change in the holy Scriptures : but that judiciall , or morall change which consists in pronouncing of a sentence and in reputation . Prov. 17. 15. He that justifies the wicked . Rom. 8. 33. Who shall lay any thing to the charge of Gods Elect ? It is God that Iustifies . 8. Therefore Thomas with his followers doth fowly erre , who would have justification as it were a physicall motion , by a reall transmutation from a state of unrightousnesse to a state of righteousnesse ; so as that the terme from which is sin , the terme to which , is inherent righteousnesse , and the motion is partly remission of sin , partly infusion of righteousnesse . 9. This sentence was . 1. As it were conceived in the mind of God by a decree of justifying . Gal. 3. 8. The Scripture foreseeing that God would justifie the Gentiles by Faith. 2. It was pronounced in Christ our head , now rising from the dead . 2 Cor. 5. 19. God was in Christ reconciling the world to himselfe not imputing their sins to them . 3. It is virtually pronounced upon that first relation which ariseth upon Faith begotten , Rom. 8. 1. There is therefore no condemnation to them that are in Christ Iesus . 4. It is expresly pronounced by the Spirit of God witnessing unto our spirits our reconciliation with God. Rom. 5. 5. The love of God is shed abroad in our hearts by the holy Spirit that is given to us . In this testimony of the spirit justification itselfe doth not so properly consist , as an actuall perceiving of that before granted as it were by a reflected act of Faith. 10. It is a gratious sentence , because it is not properly given by the Iustice of God , but by his grace , Rom. 3. 24. Freely by his grace . For by the same grace whereby he called Christ to the office of Mediator , and did draw the elect to Union with Christ , he doth account them being already drawn and believing , to be just by that Union . 11. It is for Christs sake , 2 Cor. 5. 21. That we may be made the righteousnesse of God in him , for the obedience of Christ is that righteousnesse in respect whereof the grace of God doth justifie us , no otherwise , then the disobedience of Adam was that offence in respect whereof the justice of God did condemne us . Rom. 5. 18. 12. Therefore the righteousnesse of Christ , is imputed to believers in justification . Phil. 3. 9. That I may be found in him not having mine own righteousnesse which is of the Law , but that which is by Faith of Christ , the righteousnesse of God through Faith. 13. But because this righteousnesse is ordained of God to that end , and by his grace is approved and confirmed : so that sinners can stand before him through this righteousnesse , therefore it is called the righteousnesse of God. Rom. 10. 3. 14. But this justification is for Christ , not absolutely considered , in which sence Christ is also the cause of vocation , but for Christ apprehended by Faith , which Faith doth follow Calling as an effect , and followeth righteousnesse , by which being apprehended justification followes : whence also righteousnesse is said to be of Faith. Romans 9. vers . 30. & 10. 16. And Iustification through Faith , Chap. 3. 28. 15. This justifying Faith is not that generall Faith whereby in the understanding we yield assent to the truth revealed in the holy Scriptures : for that doth neither properly belong to those that are justified , neither of it own nature hath it any force in it selfe to justifie , neither doth it produce those effects which are every where in the Scripture given to justifying Faith. 16. Neither is it ( to speake properly ) that speciall confidence , whereby we doe apprehend remission of sins , and justification it selfe : for justifying Faith goeth before justification it selfe , as the cause goeth before the effect : but Faith apprehending justification doth necessarily presuppose , and follow justification , as an act followes the object about which it is exercised . 17. That Faith therefore is properly called justifying , whereby we rely upon Christ for remission of sins and for salvation . For Christ is the adaequate object of Faith as Faith. Iustifyeth . Faith also doth no otherwise justifie , then as it apprehends that righteousnesse by which we are justified : but that righteousnesse is not in the truth of some sentence to which we yield assent , but in Christ alone , who is made sinne for us , that wee might bee righteousnesse in him , 2 Cor. 5. 21. 18. Hence are those Sermons so often repeated in the new Testament , which doe shew that justification is to be fought for in Christ alone . Iohn 1. 12. & 3. 15. 16. & 6. 40. 47. 14. 1. 54. Romans 4. 5. & 3. 26. Acts 10. 43. & 26. 18. Gal. 3. 26. 19. This justifying Faith of it own nature doth produce , and so hath joyned with it a speci●…ll and certaine perswasion of the grace and mercy of God in Christ : whence also justifying Faith is oftentimes not amisse described by the orthodox by this perswasion , especially when they doe oppose that generall Faith to which the Papists ascribe all things : but 1. This perswasion as touching the sence of it , is not alwayes present . For it may and often doth come to passe , either through weakenesse of judgement , or through divers tentations and troubles of mind , that he , who truly believeth , and is by Faith justified before God , yet for a time may thinke according to that which hee feeles , that he neither believeth , nor is reconciled to God. 2. There be divers degrees , of his perswasion , so that neither all believers have altogether the same assurance of the grace and favour of God , nor the same believers at all times : which yet they cannot properly affirme of justifying Faith without a great deale of detriment of that consolation and peace which Christ hath left to believers . 20. Iustification absolves from sin and death not immediatly by taking away the blame , or staine , or all the effects of sin : but that oblation and guilt to undergoe eternall death . Rom. 8. 1. 33. 34. There is no condemnation , who shall lay any thing to their charge ? who shall condemne ? 21. Neither yet doth it so take away the guilt , as that it takes away the desert of punishment from the sin , which ( the sinne it selfe remayning , ) can in no sort be taken away ; but it so takes away the guilt , that it takes away the revenging pursuit of the desart of it , or the deadly effects of it . 22. This absolution from sins is called in a divers respect , but in the same sence in holy Scriptures Remission , Redemption , and Reconciliation , Eph. 1. 6. 7. For as the state of sin is considered as a bondage , or certaine spirituall captivity in respect of the guilt , so his justification is called Redemption , but as the same state is considered as a subjection to doe punishment , so it is called remission , as also a passing by , a blotting out , a disburdening , a taking away , a casting away , a removing , a casting behind the back , Rom. 4. 7. Col. 2. 13. Mich. 7. 18. Isay 43. 12. 38. 17. Psal. 32. 1 , 2. And as the same state is considered as a certaine enmity against God , so justification is called a reconciliation . Romans 5. 10. As also a certaine winking at sin , Numb . 23. 25. A covering of sin . Ps. 32. 1 , 2. 23. But not only the sins of justified persons that are past are remitted , but also in some sort those to come . Numb . 23. 25. He seeth no iniquity in Iacob , nor perversnesse in Israel , because justification hath left no place to condemnation , Iohn 5. 24. He that believeth hath eternall life , and shall not come into condemnation : and it doth certainly and immediatly adjudge one to eternall life . It also maketh all that remission , which was in Christ obtained for us , to be actually ours : neither can sins past and present be altogether and fully remitted , unlesse sins to come be in some sort remitted also . 24. But there is this difference , that sins past are remitted by a formall application , by sins to come onely virtually : sins past are remitted in themselves , sins to come in the subject or person sinning . 25. Yet those that are justified doe daily desire the forgivenesse of sins . 1. Because the continuance of this grace is necessary to them . 2. That the sence and manifestation of it may be more and more perceived , as severall sinnes required . 3. That the execution of that sentence which in justification is pronounced , might bee matured and furthered . 26. Besides the forgivenesse of sinnes there is required also imputation of righteousnesse , Rom. 5. 18. Rev. 19. 8. Rom. 8. 3. Because there may be a totall absence of sin , where notwithstanding there is not that righteousnesse which must come in place of justification . 27. But this righteousnesse is not severally to be sought in the purity of the nature , birth , and life of Christ : but it ariseth out of all the obedience of Christ together with remission of sins , as the same disobedience of Adam , hath both robbed us of originall righteousnesse , & made us subject to the guilt of condemnation . CHAPTER XXVIII . Of Adoption . 1. ADoption is the gracious sentence of God whereby he accepts the faithfull for Christs sake , unto the dignity of Sons . Iohn 1. 12. As many as receive him , to them he gave power to be made the Sons of God , to those that believe in his Name . 2. It is called a gracious sentence of God : because it doth manifest the gracious will of God toward men : 1 Iohn 3. 1. See what love the Father hath shewed to us , that we should be called the Sons of God. 3. This sentence is pronounced with the same diversity of degrees as justification : for it was first in Gods predestination . Eph. 1. 5. He hath predestinated us that he might adopt us to be Sons . Afterward it was in Christ. Gal. 4. 4 , 5. God hath sent forth his Son , that we might receive adoption . Afterward it was in believers themselves , The same Chapter Verse 6. And because yee are Sonnes , GOD hath sent forth the Spirit of his Sonne into your hearts , crying , Abba Father . 4. It is properly conversant about the faithfull that are called and justified , Iohn 1. 12. For by adoption we are not made just : which would necessarily follow , if adoption were part of justification it selfe , as some would have it : neither is it a calling unto Christ , but a certaine excellent dignity flowing from the application of him , Romans 8. 17. Heires together with Christ : 5. Yet calling and justification have the respect of a foundation to this relation of Adoption : for the right of Adoption is obtained by Faith , and the righteousnesse of Faith. Iohn 1. 12. 6. But although Adoption follow upon Faith : yet it doth not so immediatly follow , but justification comes betweene : for Adoption of its owne nature doth fore-require , and presuppose that reconciliation which is found in Iustification . 7. Hence all the faithfull doe expect Heaven as it were by a double title , namely by the title of redemption which they have by justification , and by the title as it were of Son-ship , which they have by Adoption . 8. Which yet ought so to be understood that the title of redemption is a foundation of this right , and Adoption doth ad a certaine manner of excellency and dignity . 9. Hence ariseth the first difference betweene Divine Adoption and humane : for humane Adoption is of a person that is a stranger , which hath no right to the inheritance , but by force of Adoption : but the faithfull although by naturall generation they have no right to the inheritance of life , yet by vertue of regeneration , Faith and justification , they have it adjudged to them . 10. Hence also the second difference followeth , that humane adoption is only an extrinsecall denomination , and a communication of those things which are externall : but Divine adoption is a relation so reall , that it is also founded in an intrinsecall action , and in the communicating of a new inward life . 11. This Adoption is made for Christs sake : because Christ did not only deserve it as Redeemer , Gal. 4. 5. That he might redeeme them , to receive the adoption of Sons . But also as being already applied by Faith , he is the bond of this Union . Rom. 8. 17. 29. Heires of God , coheires with Christ. To be conformed to the Image of his Son. 12. For as Christ in justification is applied as a garment to cover our sins : so in Adoption he is applied as a brother and Prince of our salvation . Hebr. 2. 10 , 11 , 12 , 13. Many Sons . The Prince of salvation . He that sanctifieth , and they that are sanctified are all of one . He is not ashamed to call them Brethren . Behold I and the children which God hath given mee . 13. This application and conjunction is so neere , that although Christ is properly the only naturall So●… of God , and much more the first begotten of God : yet by this grace of Adoption , and communion with Christ , all the faithfull also are said to be the first begotten of God. Heb. 12. 23. Yee are come to the universall assembly and meeting of the first borne who are written in Heaven . 14. Whence also it appeares that believers are in a far different manner the Sons of God then Adam was in the first Creation : for although Adam by reason of that dependance which hee had of God together with that similitude and Image to which he was created , might be called metaphorically the Son of God ; yet he was not the Son of God by this mystical conjunction and communion with Christ who is the naturall Son of God. 15. Hence ariseth the third difference betweene humane adoption and divine , for humane adoption was brought in upon want of a naturall Son : but the divine Adoption is not from any want , but out ●…f aboundant goodnesse , whereby a likenesse of a naturall Son , and a mysticall conjunction with him is communicated to the adopted Sons . 16. That dignity which this Adoption brings with it , doth not onely far exceed that common relation whereby God is said to be the Father of every Creature : but that also which we had before the fall : because that was weake , but this by reason of the band doth remaine for ever , Iohn 8. 32. The servant abideth not in the house for ever : but the Son abideth for ever . 17. Hence the Name of God and of Christ is named upon the faithfull , by a speciall right and reason . 1 Iohn 3. 1. As Iacob taking the sons of Ioseph into adoption would have them called by his name . Gen. 48. 5. 18. Hence also the faithfull are taken as it were into Gods Family , and are of his houshold . Gal. 6. 10. That is , that they may be alwayes under the fatherly tuition of God , depending upon him , for nourishment , education , and perpetuall conservation : as in old time among the Hebrewes adoption of tentimes was no otherwise testified then by the nurturing and education , of their next kindred in blood . Hest. 2. 7. 19. Together with the dignity of sons there is joyned also the condition of heires , Rom. 8. 17. If sons , then also heires : But this inheritance to which the faithfull are adopted , is blessednesse eternall : whence adoption doth sometimes in Scripture comprehend all that glory which is prepared for the faithfull , and is expected by them in Heaven , Rom. 8. 23. Looking for our adoption , the redemption of our bodies . 20. Therefore eternall blessednesse pertaines to the faithfull , and is communicated to them , not of justice for their deserts , but from that grace whereby they are taken into the number of sons . Gal. 3. 29. If yee are Christs , then are yee Abrahams seed , and heires by promise . 21. Hence ariseth a certaine fourth difference betweene humane adoption and divine : for humane adoption is ordained for that that the Son might succeed the Father in the inheritance : but divine adoption is not ordained for succession , but for participation of the inheritance assigned : because both the Father and his first begotten Son liveth for ever , and so admitteth no succession . 22. A proper adjunct of this adoption is the testimony of the spirit which is given to the faithfull whereby this dignity is sealed together with the inheritance which is to be expected from it , and it is called the spirit of Adoption , Rom. 8. 15 , 16 , 23. Gal. 4. 5 , 6 , 7. 23. But the Spirit is said to be communicated to the faithfull , not because Faith goeth before all operation of the Spirit , as some unskilfully gather : for the very first regeneration and conversion is plainly attributed to the holy Spirit by Christ. Iohn 7. 5. 6 , 8. Borne of the spirit : but because believers onely after they have already believed , doe receive this operation of the holy Spirit whereby they are sealed , as with an earnest of their inheritance . Eph. 1. 13 , 14. & 4. 30. Gal. 3. 14. 24. And hence also it doth sufficiently appeare that assurance of salvation is not properly justifying Faith , but a fruit of that Faith : because the Apostle expresly faith . After yee believed , ye were sealed . Eph. 1. 13. 25. The first fruit of adoption is that Christian liberty . Whereby all believers are as set at liberty by a manumission as it were from the bondage of the Law , sin and the world . Iohn 8. 32 , 36. If the Son shal set you free , ye shal be free indeed . Rom. 8. 22. Being freed from sin we are made servants unto God. Gal. 4. Ierusalem which is above is free , which is the mother of us all . Hebr. 2. 15. That he might set at liberty those who for feare of death were all their life time subject to bondage . 26. The second fruit is that the faithfull partaking of the dignity of Christ , are also by him , as it were , Prophets , Priests , and Kings . Rev. 1. 6. The third fruit is , that all the Creatures and those things which are done by them , are either subject unto the dominion and pure use of the faithfull . Tit. 1. 15. 1 Cor. 3. 21. 22. Or doe performe the office of Ministery for them , as it is affirmed of the Angells . Heb. 1. 14. Or at least doe turne to their good . Rom. 8. 28. CHAPTER XXIX . Of Sanctification . So much of the relative change of the condition of the faithfull in Iustification and adoption : the reall change followes whereby that former is manifested , and as touching the effects , as it were committed to execution . 1. THE reall change of state is an alteration of qualities made in man himselfe . 2 Cor. 5. 17. Old things are past away , all things are become new . 2. But because it doth not consist in relation and respect , but in reall effecting ; therefore it admits divers degrees , of beginning , progresse , and perfection . 2. Cor. 4. 16. The inward man is renewed day by day . 3. This alteration of qualities doth either respect that good which is just , and honest , and it is called Sanctification : or that good which is profitable and honorable , and it is called glorification . Rom. 6. 22. Yee have your fruit in holinesse , and the end everlasting life . 4. Sanctification is a reall change of a man from the filthinesse of sin , to the purity of Gods Image . Eph. 4. 22. 23. 34. To put off as touching the old conversation , that old man , which doth corrupt it selfe in the deceivable lusts : and to be renewed in the spirit of your mind ; and to put on that new man , who according to God is created to righteousnesse and true holinesse . 5. For as by justification a believer is properly freed from the guilt of sin , and hath life adjudged to him , the title of which life is as it were , determined in adoption ; so by sanctification the same believer is freed from the filthinesse and staine of sinne , and the purity of Gods Image is restored to him . 6. For hereby Sanctification is not understood the separation from a common use and consecration to some speciall use , in which sence the word is often taken in Scripture , sometime setting forth onely the outward , sometime also that inward and effectuall separation ; for so it may be extended to calling or that first regeneration whereby Faith is communicated as a principle of new life : in which sence regeneration and Sanctification is wont to be confounded by most : but by it is understood that change of a man , whereby a believer hath righteousnesse and inherent holinesse communicated to them . 2 Thess. 2. 13. Through Sanctification of the Spirit . 7. For God himselfe doth manifestly witnesse that holinesse is a gift of grace inherent , Ier. 31. 33. I will put my Lawes into their mind , and in their heart will I write them , Ezech. 36. 26. 27. I will give you a new heart , and a new spirit will I put into the midst of you . 8. But this sanctification is distinguished , from that change of a man which is proper to the calling of a man in Faith and repentance . In that that Faith there is not considered properly as a quality , but in relation to Christ : neither is repentance there considered as a change of disposition ; for so it is all one with sanctification : but as a change of purpose and intent of the mind . But here a reall change of qualities and dispositions is looked unto . 9. It is called a reall change , that it may be distinguished not onely from justification , but also from that sanctification which is by Iustification , as is the Sanctification of the seventh day : or also that which is by relation of a signe , as is the Sanctification of the elements in the Sacraments , or lastly , that which is by manifestation , in which manner God himselfe is said to bee sanctified by men . 1 Peter 3. 14. 10. It is of the whole man , not of some one part . 1. Thess. 5. 23. Now the God of peace himselfe sanctifie you wholly , and your whole spirit , soule and body be preserved blameles unto the comming of our Lord Iesus Christ , Although so much of man , Tantum & totum or that whole that is in man is not presently changed . 11. But although the whole man be partaker of this grace , yet it first and chiefly , agrees to the soule , and afterward from the soule is derived to the body , as the body of it is capable by that obedientiall power wherewith together with the soule it is subject to the will of God. So also in the soule first and properly it agrees to the will , from which it is derived into other faculties according to the order of nature . Deut. 30. 6. The Lord thy God shall circumcise thy heart , and the heart of thy seed , to love the Lord thy God with all thy heart , and with all thy soule , that thou maist live . Rom. 2. 29. The circumcision of the heart . 12. It is a change of a man from sin , to distinguish it from that sanctification which is , A 〈◊〉 mere negative from the mere negative contrary , such as that was which is attributed to the humane nature of Christ , which is said to be sanctified , or made holy , although the nature of Christ was never defiled with sinne . 13. The terme from which this is , is filthinesse , corruption , or the blot of fin , 2 Cor. 7. 1. Let us purge our selves from all filthinesse of flesh and spirit , perfecting holinesse in the feare of God. 14. The terme to which , is the purity of Gods Image , which is said to be framed or created againe in knowledge , righteousnesse and holinesse . Eph. 4. 24. Or a conformity to the Law of God. Iam. 1. 25. Newnes of life . Rom. 6. 4. The new creature . 2. Cor. 5. 16. Gal. 6. 15. & the Divine nature . 2 Pet. 1. 4. 15. But it is called the new and Divine creature . 1. Because it is not produced of those principles which are in us by nature , as the habit of all arts are brought forth which are gotten by industry learning , but out of a new principle of life , communicated by God unto us , in our calling . 2. Because our naturall disposition is altogether of another kinde then it was before . 3. Because in its measure it resembles that highest perfection which is found in God. 16. There be two degrees of this sanctification , one in this life , which is called in generall an infancy . 1. 〈◊〉 . 13. 11. 12. Eph. 4. 14. 2 Pet. 2. 2. Because although that variety be found in this life , that if some of those that are sanctified be compared with others and with themselves at divers times , then some may be rightly called infants , and others men growen , whilst they live here . Heb. 5. 13. 14. Yet the highest degree which we attaine to in this life is onely a beginning of holinesse promised and to be expected . The other degree is called mans age and perfect age . Eph. 4. 14. 1 Cor. 13. ●…1 . Phil. 3. 12. Because in the life to come the motion and progresse of sanctification ceaseth , there is onely found rest , and perfection , so that in this life we are more properly said to have sanctification then holinesse , and in the life to come : holinesse only , and not sanctification . 17. Sanctification therefore hath two parts : one in respect of the terme from which , is called mortification , and the other in respect of the terme to which , is called vivification and resurrection . Rom. 8. 5. 6. 18. Mortification is the first part of sanctification whereby sin is wasted , Col. 3. 3. 5. Ye are dead , mortifie therefore your earthly members . 19. The meritorious , and exemplary cause of it is the Death of Christ. Rom. 6. 5. 6. Being grafted into the likenesse of his death : knowing this that our old manis crucified with him . 20. The cause principally working is that spirit of God who communicates to the faithfull the efficacy of his death . Rom. 8. 13. If by the spirit yee mortifie the deeds of the body , yee shall live . 21. The administring cause is Faith it selfe , Rom. 6. 17. From the heart yee have obeyed that forme of doctrine unto which yee were delivered . 22. From this mortification there followes in all that are sanctified a deniall of themselves , and the World. Luc. 9. 23. Gal. 6. 14. 23. Hence ariseth that inward difference which is betweene sin , which remaines in the faithfull from that which remaines in others : In others sin is raigning , prevailing , and predominating : in the faithfull it is broken , subdued and mortified . 24. Vivification is the second part of sanctification wherby the Image or life of God is restored in man. Col. 3. 10. Eph. 4. 24. Rev. 12. 2. Having put on the new man : be ye transformed by the renewing of your mind . 25. The exemplary cause of it is the Resursection of Christ. Col. 3. 1. 2. Ye are risen with Christ. 26. The cause principally working is the Spirit of God , which raised Christ from the dead , Rom. 8. 11. If the Spirit of him that raised Iesus from the dead dwelleth in you . 27. The administring cause is Faith , Gal. 2. 20. The life which I now live in the flesh , I live by the Faith of the Son of GOD. 28. From this vivification there ariseth a strong tye in those who are sanctified , of themselves to be addicted wholy to God and to Christ. 2. Cor. 8. 5. They give themselves to the Lord. 29. Because this sanctification is imperfect whilest we live here as infants , therefore all the faithful lare informed as it were with a double forme ; sin and grace : for the perfection of sanctification not found in this life , unlesse in the dreames of some fantastick persons . 1 Iohn 1. 8. If wee say we have no sin , we deceive our selves , and there is no truth in us . Yet all that are truly sanctified doe tend unto perfection , Mat. 5. 48. 1. Cor. 13. 11. 2 Pet. 3. 18. 30. Sinne or the corrupted part which remaines in those that are sanctified , is called in Scriptures , The old man , the outward man , the members , and the body of sinne . Grace or the renowed part is called the new man , the spirit , the mind , &c. 31. Hereupon there followes two things . 1. A spirituall war which is made continually betweene these parties . Gal. 5. 17. For the flesh lusts against the spirit , and the spirit against the flesh : and these are contrary one to the other . 2. A dayly renewing of repentance . 32. That flesh which remaines in the regenerate ; is not only in the vegetative , and sensitive appetite , but also in the will , and reason it selfe . 1 Thess. 5. 23. 33. The flesh or this concupiscence hath the true and proper reason of sinne in the regenerate themselves . Rom. 7. 34. With this corruption even the best workes of the Saints are infected , so as they have need of some remission . 35. Yet the good works of the regenerate are not to be called sins , but defiled with sin . 36. That defilement of good workes , ( by reason of Iustification ) doth not hinder but they may be accepted of God to be rewarded . 37. That fight which is found in wicked men betweene conscience and the will , is not the striving of the spirit against the flesh , but of the flesh fearing against the flesh desiring . CHAPTER XXX . Of Glorification . In the former disputation we spake of sanctification which is one part of the alteration of qualities , which did respect that good that is just and honest : the other part followes , namely Glorification which respects that good , that is profitable and honorable . 1. GLorification is a reall transmutation of a man , from misery or the punishment of sinne , unto happinesse eternall . Rom. 8. 30. And whom hee justified , those hee glorified . 2. It is called a reall transmutation , that it may be distinguished from that blessednesse which is either virtuall onely , in Election , Calling , Iustification , and Adoption , or declarative in holy workes . Rom. 4. 6. David declares that man to be blessed to whom God imputeth righteousnesse , &c. Psal. 65. 5. Blessed is hee whom thou chusest , and bringest to dwell in thy Courts . Matthew . 5. Blessed are the poore in spirit , &c. 3. In respect of the terme from which , viz. misery or the punishment of sin , it is called a redemption . 1 Cor. 1. 30. Eph. 1. 14. Gal. 3. 13. Heb. 2. 14 , 15. 4. This redemption is a reall delivering from the evills of punishment : which is nothing else in very deed , but the execution of the sentence of Iustification : for in Iustification , as wee are judged to be just , so we are judged to have life . Now Glorification makes that life that was judged , and pronounced ours by reall communication , to be ours actually and by possession . 5. It is said to be reall , that it may be distinguished from that redemption which is in the paiment of the price of redemption , and in application of the same to justification , whereof mention is made Eph. 1. 7. Col. 1. 14. 6. In the Scriptures also it is wont to be called deliverance , and preservation from the wrath of God , from death and from the kingdome of darkenesse . 7. In respect of the terme to which , it is called , beatification , blessing , life eternall , glory , Glorification , the kingdome of our Lord and Saviour Iesus Christ , and an immortall inheritance . Eph. 1. 3. Iohn 3. 36. & 6. 47. 2 Pet. 1. 3 , 11. 1 Pet. 1. 4. & 5. 10. 8. The first degree of this Glorification begun , is the apprehension and sence of the love of God shining forth in Christ , upon the communion which the faithfull have with him . Rom. 5. 5. The love of God is shed abroad in our hearts , by the holy spirit which is given to us . 9. Hence there ariseth a certaine friendship betweene God , Christ , and the faithfull , Iohn 15. 15. I have called you friends , because all that I have heard of my Father have I made known unto you . Iames 2. 23. Abraham was called the friend of God. 10. The second degree is undoubted hope and expectation , of the enjoyment of all those good things which God hath prepared for his . Rom. 5. 2. We rejoyce under the hope of the glory of God. 11. Hence is freedome to come to God with boldnesse . Eph. 2. 18. & 3. 12. Heb. 10. 22. 12. Hitherto pertaines the assurance of perseverance and salvation also , Rom. 8. 38. 13. For this assurance as touching the thing it selfe which is called a certainty of the object , . is sealed to all true believers : but as touching the perceiving of it , which is called a certainty of the subject , it is not alwayes present to all ; yet it may bee gotten by any without speciall revelation , & it ought also to be sought for by all : so as this certaine confidence rightly grounded hath nothing common with presumption . 14. This certainty is grounded upon , and confirmed to the faithfull by the word , the seales , by oath , and by the earnest of God himselfe . He. 6. 17. God willing abundantly to shew to the heires of the promise the immutability of his counsell , he bound it by an oath : that by two immutable things we may have strong consolation . Eph. 1. 13. Yee are sealed with that holy Spirit of promise which is the earnest of our inheritance . 15. This truth is perceived , and made certaine to us . 1. By a certaine spirituall sence whereby the grace of God now being present , doth make its presence manifest , and evident to the believer . 2. By the gift of discerning whereby believers doe distinguish true grace from the shew of it . 3. By discourse and testimony of conscience whereby grace and salvation is no lesse seale to the faithfull , then sin and death to unbelievers . 4. The Spirit of God himselfe doth so confirme all these wayes of perceiving , that they have the same certainty that Faith hath . Rom. 8. 16. The spirit it selfe witnesseth with our spirit , that we are the Sons of God. 1 Cor. 2. 12. We have received the spirit which is of God , that we may know the things which God hath freely given us . 2 Cor. 13. 5. Try your selves whether yee be in the Faith , examine your selves . 1 Iohn 4. 16. We know , and believe , the love which God had towards us . 16. This certainty doth follow upon the perceiving of Faith and Repentance , where the free covenant of God is rightly understood . 2 Cor. 13. 5. 17. If either of these be wanting , this certain ty is taken away as touching the perceiving of it ; so that hee that doth rightly understand the promise of the covenant , cannot be sure of his salvation , unlesse hee perceive in hemselfe true Faith and repentance : neither can he that feeles himselfe truly to believe , and repent , be sure of his perseverance and salvation , unlesse he also understand by the covenant that God will mightily preserve those that believe and repent , even to the end . 18. Therefore certainty of salvation is not of any , nor otherwise perceived , but those who together with Faith keepe a good conscience , and that whilst they keepe it from any grievous wound , which by those sins is brought which are wont to wast conscience . 19. Hence as Faith , and a good conscience doe florish or languish in men , so also this certainty is either confirmed , or diminished . Ps. 51. 20. They therefore that without any sence or care of Faith , and repentance doe certainly hope for salvation , in presuming they hope , and hoping they perish . 21. From this certainty ariseth consolation , peace , and joy unspeakable . Rom. 5. 2. 3. 1 Pet. 1. 8. Rom. 14. 17. 2 Cor. 1. 5. Which are the first fruits of glory , Rom. 8. 23. 22. Consolation is an easing of feare and oppressing griefe . 2 Cor. 1. 4. Yet it containes sometimes by a Synecdoche all salvation begun . Col. 2. 2. 23. Peace is a quieting of the mind , which ariseth partly from deliverance from evills , and partly from the presence or hope of contrary good things . Phil. 4. 7. 24. When it is joyned with grace in the Apostles salutations , then it sets forth all that felicity which is communicated to the faithfull by the favour of God. 25. Ioy is that delight which is perceived from the conjunction , and communion of the chiefe good . 26. Hence eternall life it selfe is called joy . Mat. 25. 21. Iohn 15. 11. 27. The third degree is in partaking of the spirituall gifts of grace with abundance , or overflowing . Col. 2. 2. 7. 10. With all riches of the full assurance of understanding . Abounding in Faith : complete . 28. Hence the abundance of grace is said to minister a large entrance into the Kingdome of God. 2 Peter 1. 8. 11. 29. The fourth degree is in experience of the good will or kindnesse of God. Psalm . 31. 20. How great is thy goodnesse which thou dost lay up for them that feare thee ? Psal. 65. 5. We are satisfied with the goodnesse of thy House , with the things of thy holy Temple . 30. Hither to pertaineth that fatherly providence of God whereby he watcheth alwayes over the faithfull for good , as he watcheth over the wicked for evill : in which respect , in Scripture the good Hand of God is said to be with his , Nehem. 2. 8. 31. Hence all things worke together for good to them that love God , Rom. 8. 28. 32. From the sence of all these , the faithfull are rooted , and grounded in the love of God. Eph. 3. 17. 33. Perfect Glorification is in the taking away of all imperfection from soule and body , and communication of all perfection . 34. This is granted to the soule immediatly after the separation of it from the body . 2 Cor. 5. Verse 2. Phil. 1. 23. Hebr. 2. 12. 23. But it is not ordinarily granted to the soule and body joyntly before that last Day , wherein all the faithfull shall bee perfected together in Christ. Ephes. 4. 13. Philippians 3. 20. 21. CHAPTER XXXI . Of the Church mystically considered . Thus much of the application of Redemption considered in it selfe : The subject to which , and the manner by which this application is made , doth follow . 1. THE Subject is the Church . Eph. 5. 25. 26. 27. Christ loved the Church , and gave himselfe for it : that he might sanctifie it being purified by him with the washing of water through the Word : that he might make it to himselfe glorious , that is , a Church not having spot or wrinkle or any such thing , but that it might be holy and unblameable : whence Election , Redemption , Vocation , Iustification , Adoption , Sanctification , and Glorification doe in their propriety belong to the same subject , that is , to the same singular men , which make the Church . Iohn 17. 9. 10. & 11. I pray for them ; I pray not for the World , but for them whom thou hast given mee , because they are thine , Rom. 8. 29. 30. For whom hee hath fore-knowne , them hee did predestinate , &c. 2. Yet the Church hath so the consideration of a subject in respect of his application , that it is also an effect of the same application : for it is not first actually a Church , and afterward made partaker of Union and communion with Christ ; but because it is united to Christ , therefore it is the Church of Christ. 3. And this is the reason why we can neither explaine nor understand the nature of the Church , unlesse those things which pertaine to the application of Christ , be first explained and perceived . 4. The elect before they be grafted into Christ are in themselves no otherwise of the Church , then that power which in its owne time shall certainly come into act , by reason of Gods intention and his transaction with Christ : because that remote power which is common to all men , in respect of the elect , is certainly determined in God. 5. Therefore those orthodox Divines , which define the Church a company of elect ones , doe either by elect ones understand , those that are called according to election ; or , they define the Church not only as it doth actually exist , but also as it is to be hereafter . 6. That first thing which doth make actually a Church is calling : whence also it hath taken both its name and definition . 7. For the Church is a company of men that are called . 1 Cor. 1. 24. With 10. 32. Called both Iewes and Greekes . To the Iewes , to the Greekes , and to the Church of God. But because the end of calling is Faith , and the worke of Faith is ingrafting into Christ , and this Union with Christ , doth bring with it communion with Christ , hence it is defined , in the very same sence , a company of believers , a company of those who are in Christ ; and a company of those that have communion with Christ. 8. But as Faith doth so respect Christ , as that by Christ also it respects God ; so this Church , which doth exist by Faith is both referred to Christ as to the head , and by Christ unto God : whence the Church is called the body of Christ. Col. 1. 24. And also the Church of God. 1 Cor. 10. 32. The Kingdome of Christ. Colos. 1. 13. And the Kingdome of God , Rom. 14. 17. 9. It is called a company : because it doth consist properly in a multitude joyned in fellowship together , or a community of many , not in some certaine one that is called : whence Eph. 4. 16. It is called a body fitly joyned and compacted together , of divers members , and by the same reason it is often called in Scripture an House , a Family , a City , a Kingdome , a Flock , &c. 10. This company is restrained to men : because the good Angels , although in some respect they pertaine to the Church , by reason of that Union they have with Christ , and the grace of conversation communicated by him , yet they are not homogeneall members of the Church redeemed . 11. The forme or constituting cause of this Church must needs be such a thing which is found alike in all the called : but this can be nothing else then a relation neither hath any relation that force besides that that consists in a chiefe and intimate affection to Christ : but there is no such in man besides Faith : Faith therefore is the forme of the Church . 12. For Faith as it is in every believer , distributively , is the forme of those that are called : but as it is considered in all collectively , it is the forme of the company of those that are called , that is the Church . 13. For the same , believing men , who being in severall distributively , considered are the called of God , are also the Church of God , as they are joyntly or collectively considered in a company . 14. Hence all those promises of God which are made to the Church in the Scriptures , and doe containe in themselves essentiall blessings , doe also pertaine to every believer . 15. This relation is so neere , that in respect of it , not only Christ is the Churches , and the Church Christs , Cant. 2. Verse 26. But also Christ is in the Church , and the Church in him . Iohn 15. Verse 4. 1 Iohn 3. Verse 24. So that the Church is mystically called Christ. 1 Cor. 12. 12. And the fulnesse of Christ. Eph. 23. 16. Hence the Church by a metaphor is called the bride , and Christ the Bride-groome : the Church a City , and Christ the King ; the Church an House , and Christ the House-holder ; the Church the branches , and Christ the Vine : finally the Church a body , and Christ the head . 17. But by these comparisons , there is signified not onely the Union and Communion which is betweene Christ and the Church , but also the way of order whereby Christ is the beginning of all dignity , life , power , and perfection , to the Church . 18. This Church is mystically one , not generally , but as it were the Species Specialissima , or Individu●…n : because it hath no kind properly so called . 19. It is therefore called catholique , not as catholique signifies a Genus or some generall thing , but as it sets forth something integrally universall , ( as when we say the universall world ) because it containes the faithfull of all Nations , of all places , and of all times . 20. Therefore no part of the Church can truly be called catholick , but as it doth professe that Faith which is the Faith of the catholick Church , in which sence the Ancients , did not onely call that part of the Church which was at Rome , but other Churches also . As our Church at Francken , may be rightly called catholick , as it doth professe that Faith which belongs to the catholick Church . 21. The Church is devided into members according to the degrees of communion which it hath with Christ , in which respect it is called either Militant , or Triumphant . 22. The Church militant is that which is partaker onely of communion begun : and so doth wrastle as yet with enemies in the field of this World. 1 Cor. 13. 9. 12. We know in part , and prophesie in part : for we see now through a Glasse and darkly . 2 Cor. 10. 3. The weapons of our warfare . Eph. 6. 12. 13. Wee wrastle , therefore take to you the whole Armour of God. 23. The Church triumphant is that which is already perfitted . Eph. 4. 13. Untill we all come to a perfect man , to the measure of the full stature of Christ. 1 Cor. 15. After commeth that which is perfect . 24. The militant Church is both invisible and visible , namely with outward sight or sence . 25. But this distinction is not a distribution of the Genus into the Species , as if so be there were one Church visible , and another invisible ; nor of the whole into the members , as if one part of the Church were visible , and another invisible : but a distinction of the adjuncts of the same subject , because invisibility is an affection or manner of the Church , in respect of the essentiall , and internall forme : visibility is an affection or manner of the Church in respect of the accidentall , and outward forme . 26. The essentiall forme is invisible : because it is both a relation , which doth not come into the sence , and also spirituall , and so removed more from sence then in many other relations . 27. The accidentiall forme is visible , because it is nothing else then an outward profession of inward Faith , which may be easily perceived by sence . 28. This visible profession is that visible communion of the Saints which they have with Christ , and among themselves . 29. The acts of communion with Christ are those visible acts , by which they present themselves to God in Christ to receive his blessings , and to give the glory of them to him . 30. The acts of communion among themselves are all those acts , by which they study to doe good each to other : but especially those which directly make to further their communion with God in Christ. 31. Many acts of this latter kind are to be exercised also toward those who as yet are not members of the Church : because by a certaine power they are to be judged to belong to it . 32. This Church as it is visible in it selfe , is in respect of others and comparatively also distinguished into the Church lying hid , and manifest . 33. That which is manifest is when the number is greater , and the profession more free and more publick . 34. That which is hidden is when the number is lesse , and profession lesse open : which is wont to come to passe by reason of heresies , persecutions , or prophane manners abounding abroad . 35. In the same respect also the Church is purer and impurer , as the profession is more or lesse perfect . 36. But this profession doth not depend upon confession only and preaching of the Word , but also upon the receiving of it and religious obedience to it . 37. But although the Church be subject to such changes , and may leave any part of the World , yet it hath never totally falled , or shall faile from the beginning of the gathering it to the end of the World. 38. For Christ must alwayes have his Kingdome in the mids of his enemies , untill hee shall make his enemies his foote-stoole . 39. Yea the Church doth never wholly cease to be visible , for although sometime there scarse appeare a Church any where so pure , that one may fly unto it in communion of the same worship in all things : yet the Church doth in some sort abide visible in that very impurity of worship and profession . CHAPTER XXXII . Of the Church Instituted . 1. THE Church as it lives upon Earth , although it be not wholy visible together , yet it is visible in its parts , both dividedly in the severall members , and joyntly in companies or Congregations . 2. The former visibility is by mens personall profession which doth not make a Church simply visible , but in certaine members , or visible members of the Church , although the Church in it selfe or in its integrall state is not visible in the same place . Acts 19. 1. Paul came to Ephesus where he found certaine Disciples . 3. That visibility , which is in distinct companies or congregations , doth not only make a visible Church , but touching the outward forme doth make so many visible Churches as there are distinct congregations . Revel . 1. 4. The seven Churches . 2 Cor. 8. 1. 19. The Churches of Macedonia , all the Churches . 4. For those congregations are as it were similary parts of the catholick Church , and so doe partake both of the name and nature of it . 5. Therefore a particular Church in respect of that common nature which is found in all particular Churches ▪ is a Species of the Church in generall , but in respect of the catholick Church which hath the respect of an whole , it is a member compounded of divers severall members gathered together , and so in respect of those members it is also an whole . 6. Such a congregation or particular Church is a society of believeres joyned together by a speciall band among themselves ▪ for the constant exercise of the communion of Saints among themselves . 7. It is a society of believers : because that same thing in profession doth make a Church visible , which by its inward and reall nature doth make a mysticall Church , that is , Faith. 8. But because true Faith hath holinesse joyned with it , which it doth effectually worke . Acts 15. 9. And so the profession of true faith cannot be disjoyned from the profession of holinesse , therefore the Church is promiscuously and in the same sense called , a society of believers , and of Saints . Eph. 1. 1. To the Saints which are at Ephesus and faithfull in Christ Iesus . 1 Cor. 1. 2. compared with , 2 Cor. 1. 1. Rom. 1. 7. Colos. 1. 2. 9. Hence visible and particular Churches also , by reason of this Faith which they professe , are rightly said to be in God the Father , and in the Lord Iesus Christ. 1 Thess. 1. 1. 2 Thess. 1. 1. 10. It is also very probable that there is no such particular Church in which the profession of the true Faith flourisheth , but in the same also there are found some true believers . 11. But those who are onely believers by profession , so long as they remaine in that society are members of that Church , as also of the catholick Church as touching the outward state , not touching the inward or essentiall state . 1 Iohn 2. 19. They went out from us , but they were not of us . 12. Among believers there are to be accounted as members of the Church the children of those believers who are in the Church . 1 Cor. 7. 14. Your children are holy . For they are partakers of the same covenant , and the same profession with their parents . 13. Yet infants are not so perfect members of the Church , as that they can exercise acts of communion , or be admitted to partake of all the priviledges thereof , unlesse there doe first appeare an increase of Faith : but they are not to be excluded from those priviledges which pertaine to the beginning of Fait and entrance into the Church . 14. Believers doe not make a particular Church , although peradventure many may meete and live together in the same place , unlesse they be joyned together by a speciall bond among themselves : for so some one Church should often be dissolved into many and manyal●…o should be confounded into one . 15. This bond is a covenant , either expresse or implicite whereby believers doe particularly bind themselves , to performe all those duties , both toward God and one toward another , which pertaine to the respect and edification of the Church . 16. Hence it is that in the old Testament wee doe for the most part so often read of the renewing of their covenant , as there is related any solemne reformation of the Church . 17. Hence none is rightly admitted into the Church , but by confession of Faith and promise of obedience . 18. This joyning together by covenant doth onely so far forth make a Church as it respects the exercising the communion of Saints : for the same believing men may joyne themselves in covenant to make a City or some civill society , as they doe immediatly respect a common civill good , but they doe not make a Church but as in their constitution they respect holy communion with God among themselves . 19. Hence the same men , may make a City or politicke society and not a Church ; or a Church , and not a City ; or both a Church and a City . 20. Hence it is that those meetings that are formally Ecclesiasticall , are said to be had in the Name of the Lord. Math. 18. 20. 1 Cor. 5. 4. 21. Neither yet doth some suddaine joyning together , and exercise of holy communion suffice to make a Church : unlesse there be also that constancy , at least in intention , which brings the state of a body , and members in a certaine spirituall politie . 22. This Cureh is instituded by God and by Christ , Heb. 3. 3. 4. He that builded the House , for every House is built by some , and in this respect it differs from the mysticall Church , the gathering of which together into one is not prescribed unto men , but performed immediatly b●… divine operation , but the gathering together into an instituted Church is so perfomed by God , that his command and mans duty and labour doe come betweene . Hebr. 10. 25. Not forsaking the assembling our selves together . 23. But it is ordained by God and Christ onely , because men have neither power of themselves to institute , or frame a Church unto Christ , neither have they by the revealed will of God any such power committed to them : their greatest honour is , that they are servants in the House of God. Heb. 3. 5. 24. It is not therfore in the power of man either to take away any of those things which Christ hath granted to his Church , or to ad other to them of the like kind : although he may and ought by all lawful meanes to provide , that those things which Christ hath ordained may be farthered , and confirmed . 25. But Christ hath so instituted the Church , that it alwayes depends upon himselfe as upon the head , so that if it be distinctly considered without Christ , it is not a compleat body . 26. Hence the Church itselfe may not properly make new Lawes to her selfe of new things to be ordained , but thee ought onely to care for this , that shee doe well find out the will of Christ , and observe his ordinances in order and decently , with greatest fruit of edification . 27. But because the ordinances of Christ have alwayes a blessing of God joyned with them , therefore here are divers promises of God made to the Church of the presence of Christ. Mat. 18. 20. 1 Cor. 5. 4. So as in a speciall manner hee is said to be conversant and to walke in the Churches . Revel . 2. 1. Esay 31. 9. And of the presence of the Holy Spirit , Esay 59. 21. So that a more ample and certaine blessing of God may be expected in the Church of God instituted , then in any solitary life whatsoever . 28. They therefore that have opportunity to joyne themselves to the Church , and neglect it , doe more grievously sinne , not onely against God in respect of ordinance , but also against their owne soule in respect of the blessing adjoyned . And if they doe obstinatly persist in their carelessenesse , whatsoever they doe otherwise professe , they can scarce be accounted for believers truly seeking the Kingdome of GOD. 29. The profession of the true Faith is the most essentiall note of the Church . 30. This profession may in some company goe before the solemne preaching of the Word , and administration of the Sacraments . CHAPTER XXXIII . Of the extraordinary Ministers of the Church . 1. THus far of the subject of application . The manner of it followes . 2. The manner of applying consists in those things which are meanes of the spirit applying Christ with all his benefits to us for our salvation . 3. The which spirit it selfe doth apply all saving things unto us , internally and most neerely , and so in his manner immediatly , neither is any externall meanes capable properly of that vertue whereby grace may be really communicated to us : Therefore though those doe morally concurre and operate in the preparation of man to receive thie grace , yet they doe not properly confer the grace by themselves , but the spirit which worketh together with them . 1 Cor. 3. 7. Neither is he that planteth any thing , nor he that watereth : but God who giveth power to increase . 4. The two principall meanes of this sort are the Ministry and the holy Signes : unto which notwithstanding there is necessarily too bee joyned some Ecclesiasticall D●…scipline . 5. The Ministry is an Ecclesiasticall function whereby a man being chosen out doth dispense holy things of speciall right . 2 Cor. 4. 1. We have this Ministery , as we have obtained mercy , 1 Cor 1. 2. Let a man so account of us as of the Ministers of Christ , and dispensers of the Mysteries of God. 6. It is called a Ministry , because that power which is committed to Ecclesiasticall men , is a power of doing onely by the command of Christ , and meere obedience toward him . 1 Cor. 4. 1. 2. 7. A spirituall or regall power of government whereby one worketh of his owne liberty and will , is not belonging to men , but to Christ alone . 8. Hence a Minister of the Church is bound to execute his office by himselfe , as one that hath not power to appoint any vicar in his place , for this should not be an action of obedience , but of command . 9. Therefore one that is a constant Minister of divers Churches which are necessarily to be provided for by Vicars , is not of Gods Ordaining , but of mans ambition and presumption . 10. The power is not absolute , but relative , that is , it doth not consist in an absolute power to doe any thing , but in a right , whereby one hath power to doe that rightly and lawfully which he might not before so doe , and therefore it is Potestas juris , a power of right . 11. But it is of speciall right : because it respects som●… speciall duties unlawfull to others , and it doth undertake some common duties in a certaine special manner . 12. The right of the Ministery depends upon calling , Heb. 5. 4. Neither doth any take this honour to himselfe , but he that is called of God , as was Aron . 13. A calling is an action whereby an office is committed to any with authority to Minister . 14. Therefore they are very ridiculous who doe so ordaine the calling of Ministers , that they give them not power to preach the word , unlesse they have some new grant . 15. A necessary adjunct of a calling is fitnesse to the Ministery . 16. Hence those who are altogether unfit to fulfill the Ministery , if they be called to it by men , are the Ministers of men , not of God. Hos. 4. 6. Because thou hast despised knowledge , I will also despise thee , that thou shalt not be a Priest unto mee . 17. This fitnesse ariseth from a fit measure of gifts , and a ready wil to undertake and execute the office . 18. From the Ministery there ariseth a third , staet of the Church : for as by Faith it had its essentiall state , and by a combination its integrall state : so also by the Ministery it hath a certaine organicall state : because it is now made fit to exercise all those operations which pertaine to the good of the whole . 19. The course and direction of these operations , is Ecclesiasticall polity . 20. The forme of this polity is altogether monarchicall in respect of Christ , the head and King ; but as toching the visible and vicarious administration , it is of a mixt nature ; partly as it were aristocraticall , and partly as it were democraticall . 21. Hence in the lawfull Ministery of the Church , Hierarchy holy principality hath no place , but rather Hieroduly , or holy Service . 22. Therefore one Minister is not subjected unto the power of another in his dispensation , but all doe immediatly depend on Christ : as those Angells which are inferiors in office to others , are immediatly subject unto God , not to other Angels . 23. This Ministery is either extraordinary or ordinary . 24. Extraordinary Ministry is that which hath a certaine higher , and more perfect direction then can be attained to by ordinary meanes . 25. Hence such Ministers have alwayes gifts and assistance extraordinary , so that they doe Minister without error . 26. The right of an extraordinary Minister is bestowed properly neither from man , nor by man , but from God alone by Jesus Christ and the holy Spirit . Gal. 1. 1. 27. Hence the calling to such a Ministery is immediate . 28. Yet every etraordinary calling , is not so immediate that it excludes all Ministery of men ; as appeares in the calling of Eliseus , and Matthias ; but it excludes onely that Ministery which is destitute of an infallible direction . 29. This extrordinary Ministery was very necessary for the Church , because that will of God which pertaines unto living well to God , could not be found out by humane industry and ordinary meanes , as all other Arts and Sciences , but it did require men stirred up and sent by God , to whom he hath manifested his will , that they might be to us in stead of God hemselfe . Exod. 4. 15 , 16. And be thou to him instead of GOD. 30. God hath revealed his will to these extraordinary Ministers . 1. By lively voyce . Reg. 1. 10. Unto which was often added an apparition and speaking to of an Angell or Christ himselfe , as of the Angel of his covenant . 2. By vision , whereby together with the word the Species of the things to be declared were represented to their eyes waking . 3. By dreames whereby such like things propounded to the minds of them being a sleepe . 4. Sometime also by a certaine speciall familiarity as it were mouth to mouth , without parable , Numb . 12. 6 , 7 , 8. If there be a Prophet among you , I will make my selfe Iehova knowne to him in a vision , and will speake to him in a dreame . My servant Mosi●… is not so : with him I speake mouth to mouth even apparently , and not in darke speeches , and the similitude of the Lord shall he behold . 31. The manner of this revelation was so powerfull , that its dis draw men oftentimes into an extasie or trance , whereby they were so caught above themselves , that they perceived nothing beside that that was propounded , neither all that thing it selfe according to all its circumstances , 2 Cor. 13. 3. 4. 32. Yet it is so certaine , that the divine truth of it is often confirmed , and in a certaine speciall manner sealed to them to whom it is revealed : so as it need not another confirmation . Gal. 1. 17. & 2. 6. Neither did I returne to those who were Apostles before me . They who were in estimation added nothing to mee : Although sometimes also for the more abundant confirmation miracles are added . Iudge 6. 36. 37. 38. 33. This extraordinary Ministery is either for the first instituting of a Church , or , for the speciall and extraordinary conservation of a Church , or finally for the extraordinary restoring of a Church being fallen . 34. The Ministery of instituting a Church hath alwayes a testimony of miracles joyned with it : Heb. 2 , 3 , 4. Which at first began to be spoken , &c. God also bearing them witnesse , with signes and wonders , and with divers miracles , & gifts of the holy Ghost according to his will. 35. Yet miracles doe not so give testimony to the doctrine of any , as that it may bee presently believed . For that doctrine which doth not consent with the knowne will of God ought not to be admitted , although it seeme to be confirmed with miracles . Deut. 13. 1 , 2 , 3. Although that signe or wonder come to passe which he soretold thee , saying , Let us goe follow other Gods. Harken not to the word of that Prophet . Gal. 1. 8. Though wee or an Angell from Heaven , preach another Gospell beside that we have preached , let him be accursed . 36. The Ministery of conserving , & restoring a Church , although it be extraordinary , and is alwayes confirmed by miracles , yet it doth not alwayes or necessarily require a testimony of miracles : as appeares in many in the old Testament , and in Iohn the Baptist. 37. Extraordinary Ministers were Prophets , Apostles , and Evangelists . 38. Wicliffe , Luther , Zwinglius , and such like , that were the first restorers of the Gospell , were not to speake properly , extraordinary Ministers . 39. Yet they are not amisse called extraordinary by some . 1. Because they did performe something like those things which were done by extraordinary Ministers of old . 2. Because in respect of degree they received some singular gifts from God , as occasion did require : which also may be affirmed of many among the more famous Martyrs . 3. Because order at that time being disturbed and decayed , they were of necessity to attempt some things out of the common course . 40. It is therefore ridiculous , to require miracles of those men , to confirme that doctrine which they propounded ; seeing such an attestation is not necessary , no notin all extraordinary Ministers . CHAPTER XXXIIII . Of the holy Scripture . 1. EXtraordinary Ministers were raised up by God , to instruct the Church not onely by lively voyce , but also by Divine writings , that there might be a perpetuall use , and fruit of this Ministery in the Church , even when such Ministers were taken away . 2. For they onely could commit the rule of Faith and manners to writing , who by reason of the immediate and infallible direction which they had from God , were in that businesse free from all error . 3. They received a command of writing from God , partly externally , both generally when they were commanded to teach , and specially sometimes , when they were commanded to write . Deut. 3. 19. Revel . 1. 19. Write yee the Song , write those things which thou hast seene , and partly by the inward instinct of the spirit . 2 Pet. 1. 21. For prophecy came not in old time by the will of man , but holy men spake as they were moved by the holy Spirit . 2 Tim. 2. 16. All Scripture is inspired by God. 4. They wrote also by the inspiration and guidance of the holy Spirit , so that the men themselves were as it were instruments of the spirit . In the place before . Ierem. 1. 9. Behold I put my words in thy mouth . Acts 28. 25. Well indeed spake the holy Spirit by Esaias the Prophet . 5. But Divine inspiration was present with those writers with some variety , for some things to be written were before altogether unknowne to the writer , as doth sufficiently appeare in the History of the Creation past , and in foretellings of things to come : but some things were before knowne unto the writer , as appeares in the History of Christ , written by the Apostles : and some of these they knew by a naturall knowledge , and some by a supernaturall : In those things that were hidden and unknowne , Divine inspiration did performe all by it selfe : in those things which were knowen , or the knowledge where of might be obtained by ordinary meanes , there was also added a religious study ( God so assisting them ) that in writing they might not erre . 6. In all those things which were made known by supernaturall inspiration , ( whether they were matters of right , or fact ) he did inspire not onely the things themselves , but did dictate and suggest all the words in which they should be written : which notwithstanding was done with that sweete attempering , that every writer , might use those manners of speaking which did most agree to his person and condition . 7. Hence the Scripture is often attributed to the holy Spirit as to the author , making no mention of the Scribes . Hebrewes 10. 15. Whereof the Holy Ghost also is a witnesse to us . 8. Hence also , although in the inscriptions of the holy Bookes it is for the most part declared by whose labour they were written , yet there is sometimes deepe silence of this matter , and that without any detriment of such bookes , or lessening their authority . 9. Neither yet doth it suffice to make a part of holy writ , if a booke be written by some extraordinary servant of God , and upon certaine direction of the spirit : unlesse it be also publickly given to the Church by divine authority , and sanctified to be a Canon or rule of the same . 10. The thing it selfe which they committed to writing , as touching the summe and chiefe end of the matter , is nothing else , then that reveale will of God , which is the rule of Faith and manners . 11. Hence all those things which in the first disputation were spoken of the doctrine of life revealed from God , doe properly agree to the holy Scripture . For the Scripture is nothing else then that doctrine , with the manner of writing joyned to it , which manner was not to be handled there , but in this place . 12. Hence the Scripture in respect of the thing and subject meaning , that is , as it was the doctrine revealed from God , it was before the Church : but in respect of the manner in which it is properly called Scripture , it is after the first Church . 13. It is called the holy Scripture , and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scripture , and the writers themselves are called holy , partly in respect of the subject , and object matter , which is so called , the true and saving will of God , and partly in respect of that direction whereby it was committed to writing . Romans 1. 2. Eph. 5. 5. 2 Pet. 1. 21. & 2. 22. & 3. 2. Rev. 18. 20. 14. But although divers parts of the Scripture were written , upon some speciall occasion , and were directed to some certaine men , or assemblies : yet in Gods intention , they doe as well pertaine to the instructing of all the faithfull thorough all ages , as if they had beene specially directed to them , whence , Heb. 12. The exhortation of Solomon , which is used in the Proverbs , is said to be spoken to the Hebrewes ( who lived in the Apostles time , ) as to children , and 2 Pet. 3. 15. Paul is said to have wrote to all the faithfull in that he wrote to the Romans . Hebr. 13. 5. That which was said to Ioshua is said to be spoken to all the faithfull . 16. All things which are necessary to salvation are contained in the Scriptures , and also all those things which are necessarily required to the instruction and edification of the Church . 2 Tim. 3. 15. 16. 17. The holy Scriptures can make thee wise unto salvation , that the man of God might be perfect , perfectly furnished to every good worke . 16. Hence the Scripture is not a partiall , but a perfect rule of Faith , and manners : neither is here any thing that is constantly and every where necessary to be observed in the Church of God , which depends either upon any tradition , or upon any authority whatsoever and is not contained in the Scriptures . 17. Yet all things were not together and at once committed to writing , because the state of the Church & the wisdome of God did otherwise require : but from the first writing , those things were successively committed to writing which were necessarily in those ages . 18. Neither did the Articles of Faith therefore increase according to succession of times , in respect of the essence , but only in respect of the explication . 19. As touching the manner of delivery , the Scripture doth not explaine the will of God by universall , and scientificall rules , but by narrations , examples , precepts , exhortations , admonitions , and promises : because that manner doth make most for the common use of all kinde of men , and also most to affect the will , & stirre up godly motions , which is the chiefe scope of Divinity . 20. Also the will of God is revealed in that manner in the Scriptures , that although , the things themselves are for the most part hard to be conceived , yet the manner of delivering and explaining them , especially in those things which are necessary , is cleere and perspicuous . 21. Hence the Scriptures need not especially in necessaries , any such explication whereby light may be brought to it from something else : but they give light to themselves , which is diligently to be drawne out by men , and to be communicated to others according to their calling . 22. Hence also there is onely one sence of one place of Scripture : because otherwise the sence of the Scripture should be not onely not cleere and certaine , but none at all : for that wich doth not signifie one thing , signifieth certainly nothing . 23. For the determining of controversies in Divinity , there is no visible power as it were kingly or pretorian , appointed in the Church : but there is laid a duty on men to enquire : there is bestowed a gift of discerning , both publickly and privatly : and there is commanded a desire to further the knowledge and practise of the known truth according to their calling , unto which also is joyned a promise of direction , and blessing from God. 24. But because the Scriptures were given for the use and edification of the Church , therefore they were written in those tongues , which mere most commonly vulgar in the Church at that time when they were written . 25. Hence all those bookes which were written before the comming of Christ were written in Hebrew , for to the Iewes were committed the Oracles of God. Rom. 3. 2. & 9. 4. And upon lice reason they that were written afterward were delivered in the Greeke tongue , because that tongue was most common in those parts were the Church did first florish . 26. Hence there is some knowledge at least of these tongues necessary to the exact understanding of the Scriptures : for the Scriptures are understood by the same meanes that other humane writings are , many by the skill , and use of Logick , Rethorick , Grammar , and those tongues in which they are expressed except in this , that there is a singular light of the spirit alwayes to bee fought for by the godly in the Scriptures . 27. Yet the Scripture is not so tied to those first tongues , but that it may and ought also to bee translated into other tongues , for the common use of the Church . 28. But among interpreters , neither , those seventy , who turned it into Greeke , nor Hierome , nor any such like did performe the office of a Prophet , so that he should be free from errors interpreting . 29. Hence no persons absolutely authenticall , but so far forth only as they doe expresse the fountaines , by which also they are to be tried . 30. Neither is there any authority in Earth whereby any version may be made simply authenticall . 31. Hence the providence of GOD in preserving the Fountaines , hath beene alwayes famous , and to be adored , not onely that they did not wholy perish , but also that they stould not be maimed by the losse of any booke , or deformed by any grievous fault , when in the meane while there is no one of the auncient versions that remaines whole . 32. Neverthelesse , from those humane versions there may be all those things perceived which are absolutly necessary , if so be they agree with the fountaines in the essentiall parts , as all those versions that are received in the Churches are wont to doe , although they differ , and are defective in the smaller things not a few . 33. Neither therefore must wee alwayes rest in anie version that is received : but we must most religiously provide , that the most pure and faultlesse interpretation be put upon the Church . 34. Of all those bookes , being delivered from God , and placed , as it were in the Chest of the Church , there is made up a perfect Canon of Faith and manners , whence also they have the name of Canonicall Scripture . 35. The Prophets made the Canon of the old Testament , and Christ himselfe approved it by his Testimony . The Canon of the new Testament together with the old , the Apostle Iohn approved and sealed up being furnished with Divine authority . Rev. 22. 18 , 19. For I doe witnesse together to every one that heares the words of the prophesy of this booke : if any shall ad to these , God shall lay upon him the plagues written in this booke : and if any shall take away any thing from the books of his prophesie , God shal take away this part out of the booke of life . 36. Those bookes which commonly we call apocryphall , doe not pertaine to the divine Canon , neither were they rightly enough joyned by men of old to the canonicall bookes , as a certaine secundary Canon : for first in some of them there are manifest fables told and affirmed for true Histories as of Tobith , Iudith , Susanna , Bel , the Dragon , and such like . Secondly , because they contradict both the sacred Scripture and themselves . Oftentimes Thirdly , they were not written in Hebrew , nor delivered to the Iewish Church or received by it , to which notwithstanding God committed all his Oracles before the comming of Christ. Rom. 9. 4. Fourthly they were not approved by Christ , because they were not among those bookes which he set forth when he commanded his to search the Scriptures . Fifthly , they were never received either by the Aostles or the first Christian Church as a part of the Divine Canon . CHAPTER XXXV . Of ordinary Ministers , and their Office in Preaching . 1. ORdinary Ministery is that which hath al its direction from the will of God revealed in the Scriptures , and from those meanes which God hath appointed in the Church , for the perpetuall edification of the same . 2. And hence they are called ordinary : because they may and are wont to bee called to Minister by order appointed by God. 3. But because in their administration they have that Will of God which was before revealed by extraordinary Ministers for a fixed rule unto them , therefore they ought not to propound or doe any thing in the Church which they have not prescribed to them in the Scriptures . 4. Therefore also they depend upon extraordinary Ministers , and are as it were their successors : for although in respect of manner and degree exraordinary Ministers have no successors ; yet in respect of the essence of administration , ordinary Ministers performe the same office toward the Church as extraordinary did of old . 5. The right of his Ministery is wont to be communicated by men , and in that respect the calling of an ordinary Minister is mediate . 6. But this is so to be understood , that the authority of administring Divine things is immediatly communicated from God to all lawfull Ministers , and the appointing of persons upon which it is bestowed is done by the Church . 7. But because the Church can neither confer gifts necessary for this Ministery nor prescribe unto God upon whom he should bestow them , therefore she can only chuse those whom before she sees fitted , for not as extraordinary Ministers , so also ordinary are made fit by their very calling , when they were unfit before . 8. Hence in an ordinary calling it is necessarily required that a lawfull triall goe before the calling it selfe . 1 Tim. 3. 10. Let them be first tried , then let them Minister if they be blamelesse . 9. Ordinary Ministery is for the preserving , propagating , and restoring the Church by ordinary meanes . 10. There are two parts of this Ministery . 1. That in the Name of God he doe those things which are to be done with the people . 2. That in the name of the people he doe those things with God which are to be done with him . 11. But in these the preaching of the Word doth most excell , and so it hath beene alwayes of perpetuall use in the Church . 12. The duty of an ordinary preacher is to propound the Will of God out of the Word , unto the edification of the hearers . 1 Tim. 1. 5. The end or preaching is love out of a pure heart , and a good conscience , and faith unfained . 13. But because there is chiefly required a serious desire to edify the Church , therefore he cannot be a fit preacher , who hath not prepared his heart to seeke the Law of the Lord , and to keepe it , and to teach Israel the statutes and judgements . For he that teacheth another ought before and when he teacheth , to teach himselfe . Rom. 2. 21. Otherwise he is not fitted to edifie the Church . 14. This duty is to be performed not only universally in respect of all the heare 〈◊〉 in common , but also specially in respect of order and age whatsoever , as of old men , young men , servants . Tit. 2. & 3. Of teachers , 2 Pet. 1. 12. &c. Yea of every one . 1 Thess. 1. 11. We exhorted , and comforted , and charged every one of you , not publickly onely , but privatly also . Acts 20. 20. Publickly , and from house to house . 15. He ought to have this scope of edifying so alwayes before his eyes , that he diligently take heed 〈◊〉 turne not aside from it , to vaine laughing . 1 Tim. 1. 6. To striving about words . 2. Tim. 2. 14. To unprofitable controversies , or speculations of science falsly so called . 1 Kin. 6. 20. But shew himselfe to be an holder fast of the faithfull word which tends unto doctrine . Tit. 1. 9. And which cannot be condemned , Tit. 2. 8. 16. But because the Will of God is to be propounded out of his Word , to this end therefore he is not fit for his Ministery , who hath not his sences exercised in the holy Scriptures , even beyond the common sort of believers , so that he might be said to be with Apollos mighty in the Scriptures . Acts 18. 24. Hee must not trust to Postils and Commentaries . 17. That the Will of God may be propounded with fruit of edification these two things , are necessary to be done . 1. That a declaration be made of those things that are contained in the Text. 2. That application of the same be addressed to the consciences of the hearers as their condition doth seeme to require . 1 Tim. 6. 17. Charge those that are rich in this World that they be not high minded , nor rust in uncertaine riches &c. 18. They deceive their hearers , and altogether forget themselves , who propound a certaine text in the beginning , as the beginning of the Sermon to be had , and afterward doe speake many things about the text or by occasion of the text , but for the most part draw nothing out of the text it selfe . 19. In declaring what truth there is in the text , first it ought to be explained , and then afterward what good doth follow from thence . That part is spent in doctrines , or documents , this in use or derivation of profit from those doctrines . 2. Tim. 3. 16. All the Scripture is profitable for doctrine , for reproofe , for correction , and instruction in righteousnesse . 20. They who invert and confound those parts , doe not provide for the memory of their hearers , and doe not a little hinder their edification : because they cannot commit the chiefe head of the Sermon to memory , that they may afterward repeate it privatly in their families without which exercise the greatest part of that fruit doth perish which would by Sermons redound unto the Church of God. 21. Doctrine is a Theologicall Axiom , either consisting in the expresse word of Scripture , or flowing from them by immediate consequence . 22. A doctrine must first be rightly found out , and then afterward handed . 23. The finding it out is by Logick Analysis , unto which Retoricke also and Grammar serveth . 24. Analysis depends chiefly upon the observation of the scope , or purpose and the meanes by which it is attained , according to the act of Logick . 25. Unto this must be subjoyned for confirmation the interpretation of those things which are doubtfull in the Analysis : but manifest things , and such as are perspicuous of themselves doe neither require , nor admit a needelesse interpretation . 26. Handling ( of a doctrine ) doth partly consist in proving , if it may be questioned by the hearers , ( for it is unfit carefully to confirme that which all acknowledge ) and partly in illustration of the thing sufficiently proved . 27. Proving ought to be taken out of the more cleere testimonies of Scripture , reasons also being added where the nature of the thing will suffer . But here that measure is to be kept , which the commodity of the hearers , will dictate . 28. Illustration may be drawen almost from all places of invention , b●… dissentaneous , and comparate arguments have here the chiefe place . 29. Every doctrine being now sufficiently explained must presently be brought to use , in which pa●…t also , unlesse some speciall reason doe otherwise require , we must most insist : because it containes the end and good of the other , and is more joyned with the chiefe scope of the Sermon , namely the edification of the hearers . 30. They faile therefore who stick to a naked finding out and explication of the truth and neglecting use and practise , in which Religion and so blessednesse doth consist , doe little or nothing edifie the conscience . 31. Neither yet are all the doctrines which may be drawn out of the text , to be propounded , nor all the uses to be inculcated , but those are to be chosen out which the circumstances of place , time and persons , shall teach to be most necessary , and of those such especially are to be chosen which make most to stir up or confirme the life of Religion . 32. They faile therefore , who care not much what they say : so they may seeme to have observed , and spoken many things : nay they doe this not seldome , that they may extort many things out of the text which are not in it , and oftentimes draw from other places unto it , bringing every thing out of many things whereby indeed the subversion rather then the edification of the hearers , especially those that are more unskilfull , doth follow . 33. Both doctrine and use as much as may be ought so to be framed , that they may have some connexion among themselves , and doe also shew it . For the minde is not drawen from one thing to another without disprofit : neither is there any thing doth more helpe memory then order of deduction . 34. An use is a Theologicall Axiom , drawne from the doctrine , shewing the profit goodnesse or end of it . 35. The reason of the deduction is to be opened , if it be not very plaine : unto which also must be subjoyned probation , or illustration , as the necessity of the hearers , and prudence of the speaker shall advise . 36. This use either pertaines to the judgement , or to practise . 2 Tim. 3. 16. 37. In the judgement there is Information , and Reformation of the minde . 38. Information is the proving of some truth . 39. Reformation is the confutation of some error . 40. But although every truth may be taught upon occasion , yet every error is not every where to be refuted . For old heresies which are already buried , are not to be digged up againe that they may bee refuted ▪ neither are wicked blasphemies easily to be repeated : this doth trouble and offend , especially when they are solemnly nominated , explained , and refuted : 41. In practise of life there is direction , which consists of instruction and correction . 42. Iustruction is a demonstration of that life that is to be followed . 43. Correction is a condemning of that life that is to be shunned . 44. After declaration , application ought to follow , which hath so great agreement with derivation of uses , that it may often be mingled with it . 45. To apply a doctrine to his use , is so to whet and put on some generall truth with speciall accommodation ; as it may pierce into the minds of such as are present , with a moving of godly affections . 46. Men are to be pricked to the quick , that they may feele in every one of them that of the Apostle , namely that the Word of the Lord is a two edged sword , that pierceth into the inward thoughts and affections , and goeth through unto the joyning together of the bones and the marrow . Preaching therefore ought not to be dead , but lively and effectuall , so that an unbeliever comming into the Congregation of the faithfull he ought to be affected , and as it were digged through with the very hearing of the Word , that he may give glory to God. 1 Cor. 14. 25. And so the hidden things of his heart are made manifest : and so falling down on his face , he will worship God , and say that God is in you indeed . 47. But this application doth either respect a minde oppressed , as consolation , or fainting in the prosecution of good , as exhortation ; or in avoyding of evill , as admonition . 48. Consolation is the application of some argument , either to take away , or to mitigate griefe and oppressing feare . 49. In consolation , markes are profitably joyned , by which the conscience of a man may be assured that such a benefit portaines to him , with the consideration of which the Minister doth comfort the consciences of believers , adding occupations , and refutations of such things as a pions and troubled minde may bring and thinke of to the contrary . 50. Exhortation is the application of an argument , either to beget , cherish , and excite some inward vertue , or to further the exercise of it . 51. In exhortation to vertue it is very profitable to shew the meanes which doe tend to the begetting that vertue in us , but let all be proved by places of Scripture and examples , or by reasons which have a firme foundation in the Scriptures . 52. Admonition is the application of an argument to correct some vitiousnesse . 53. In admonition , or dehortation from vice , there may be remedies adjoyned out of those places which are most like to prevaile against those vices . 54. The manner of working in all these must be such that it have no ostentation of humane wisdome , or an entermingling of carnall affections , but the demonstration of the spirit every where manifested . 1 Cor. 1. 17. & c. 2. 1. 4. 13. Not with skill of speaking , least the Crosse of Christ should be made of none effect . Not with excellency of speech or wisedome : not in parswading words of mens wisedome , but in spirituall and powerfull demonstration . Not in words which mans wisedome teacheth , but which the holy Spirit teacheth , for it is the word of the spirit , the word of life which is preached to edification of God which is by Faith : unto which if any thing be not fitly spoken or done , it is as vaine as hay and stuble . 1 Cor. 3. 12. 55. Therefore neither ought humane testimonies whatsoever they be , nor Histories known only to the learned to be intermingled , unlesse very seldome ( the cause also being signified which constraineth so to doe ) when urgent necessitie , or certaine hope of fruit doth seeme to require such a thing , much lesse words or sentences of Latine , Greeke , or Hebrew , which the people doe not understand . 56. The purity , perfection , and majesty of the word of God is violated , whilst it seemes to want the mixture of humane words , and withall there is a scandall given to the hearers , who being accustomed to such humane flourishes , oftentimes , contracting it ching eares , doe begin to lothe , the simplicity of the Gospell , and will not suffer wholesome doctrine . 2 Tim. 4. 3. 57. The example of Paul ( who cites a very few , and briefe sayings of heathen Poets , not naming the Authors , to convince the Gentiles to whom they were known and approved , and that very seldome , and but by the way ) this example I say doth nothingh enforce that necessity or profit , which they urge , who doe obtrude humane testimonies frequently , and of purpose , commen ding the authors with the same solemnity almost wherewith they use to cite the names of the prophets , and that among Christians , who doe onely desire to heare Christ , to the end to shew forth some learning . 58. Neither also are unnecessary , and far fetched Proems , or perswasive words of Orators to be followed : neither must they love digressions , or excusions . They doe savour an humane spirit , spend time , and shut out other things which would more edifie . 59. But if there be used any Exordium , pertaining to the present matter , that hath his proper place , either in the declaration of the text or applying it to use . 60. The speech and action ought to be wholly spirituall flowing from the very heart , shewing a man much conversant in exercises of piety who also hath before persuaded himselfe , and troughly setled in his conscience , those things which he endeavours to perswade others to : into which finally there is Zeale , Charity , Mildnesse , Freedome , Humility , whit grove authority . 61. The pronouncing of the speech must be both naturall , familiar , cleere , and distinct , that it may be fitly understood : as also agreeable unto the matter that it may alsoo move the affections . Gal. 4. 20. I would now be present with you , and change my voyce : because I am in doubt of you . 62. Among others here are two voyces most to be blamed : the one which is heavy , slow , singing , drousie , in which not only the words in the same distinction , of a comma , are separated with a pause , but even the syllables in the same word , to the great hinderance of the understanding of things . 63. The other voyce which doth here most offend is that which is hasty and swift , which overturnes the eares with too much celerity so , that there is no distinct perceiving of things . 64. That speech pronountiation and action which would be ridiculous in the senate in places of judgement , in the Court , that is more to bee avoyded in a Sermon . 65. The efficacy of the holy Spirit doth more cleerely appeare in a naked simplicity of words , then in elegancy and neatnesse : hence Paul saith that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rude in speech . 2 Cor. 11. 6. Yet if any have a certaine outward force of speaking , hee ought to use it with Genuine simplicity . 66. So much affectation as appeares , so much efficacy and authority is lost . 67. The summe is , that nothing is to be admitted which doth not make for the spirituall edification of the people , neither any thing to be omitted whereby we may in a sure way attaine to that end . 68. An appendix of the Sermon is Prayer , both before and after . 69. In Prayer going before , those generall things ought to be propounded , whereby the end and use of the word and preaching , and our wants , unworthinesse , and duty , together with the gracious promises of GOD may bee so brought to remembrance , that the minds of all may be stirred up humbly to seeke , and faithfully to observe the Will of God. 70. In Prayer following after , giving of thankes is alwayes to be used , and the chiefe heads of the Sermon should be turned into petitions . CHAPTER XXXVI . Of the Sacraments . Thus much of the manner of application , in the first part of it , namely in the Ministery . 1. THe manner of application in the other part of it is in the signes . 2. A signe is a sensible thing which besides that shew it carieth immediatly to the senses , makes another thing withall come into the mind : and in this sence the consideration of a signe is as large as of a Logicall argument . 3. Signes are some naturall , some by institution . 4. Yet betweene these two there is so great difference , that they cannot be confounded without foule error . 5. There is also a signe ordinary and perpetuall , and another extraordinary and temporary . 6. In respect of the thing signified , it is either of things past , and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rememor●…wn , A signe of remembrance : or of things present , and it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demonstrativum , a demonstrative signe : of things to come , and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praenunciativum , a foretelling signe ; or finally consisting of all these , so as it sets forth things present , past , and to come . 7. In respect of the end and use , it either serveth for the understanding , and is called Notificans a notefying signe ; or the memory , and is called Commonefacions , a●… admonishing signe ; or for Faith also , and is called Obsignans , a Sealing signe , or lastly for all these together . 8. Hence an holy Signe is either a bare signe , or a seale also . 9. A bare signe is that which onely representeth : a seale is that which not onely representeth , but also exhibiteth by sealing . 10. A seale sealing the Covenant of God is called a Sacrament , Rom. 4. 11. 11. For it is a signe , of remembrance , demonstrating , foretelling , notifying , admonishing , and sealing . 12. A Sacrament therefore of the new Covenant is a Divine institution , whereby by sensible signes , the blessings of the new Covenant are represented , exhibited and applied . 13. Hence such a Sacrament hath the respect of a secondary Divine testimony , whereby that primary testimony which is contained in the Covenant it selfe , is specially confirmed in respect of us . 14. Hence that speciall application of the favour and grace of God , which ariseth from true Faith , is very much confirmed and furthered by the Sacraments . 15. In a Sacrament therefore there is a sensible thing , and a spirituall . 16. The sensible thing is a signe either representing , or applying : the spirituall thing is that which is represented and applied . 17. Yet by the name of a Sacrament , usually and most properly the outward and sensible thing it selfe is wont to be set forth . 18. The Sacramentall signe hath not that spirituall thing to which it is referred either physically inhering or adhering ; for so the signe and thing signified should bee together . 19. Neither yet are they bare declaring and representing signes , but communicating the thing it selfe , testifying , and exhibiting the thing to be more communicated . 20. Hence none can institute such an holy signe , but God only : because no Creature can bestow the thing signified , or make the communication of it certaine to us , or finally ad that vertue to such signes , whereby they may be made fit to confirme Faith , and Confidence , or to stir up any spirituall grace in us , more then any other thing . 21. The thing it selfe which is set apart and separated to such an holy use , is properly called a representing signe , as Bread and Wine in the supper , but the use of these things is called an applying signe ; as distributing , receiving , eating , drinking . 22. Hence Sacraments doe not properly exist out of their use , that is neither before , nor after they are applied to their use , are they indeed Sacraments . 23. The spirituall thing which is signified by the Sacraments of the new covenant is the new covenant it selfe , that is , Christ with all those blessings which in him are prepared for the faithfull . 24. Yet some Sacraments doe more expresly represent a manner or some respect of his Covenant , then others , which doe also more set forth some other manner 25. But all have this common , that they seale the whole Covenant of grace , to the faithfull ; neither have they this use at that only time whilst they are administred , but to the end of life . 26. The forme of a Sacrament is that union which is between the signe , and things signified . 27. This union is not corporall , neither yet is it imaginary , but it is a spirituall relation by vertue whereof the things signified are really communicated to these , who doe rightly use the signes . 28. For neither doe all those partake the spirituall thing it selfe , who are made partakers of the signes , neither is there the same manner and meanes of partaking both . 29. From this Union followeth a communication of Praedication , whereby First , the signe is predicated of the thing signified , as when Sanctification of the heart is calling circumcision . 2. The thing signified of the signe , as when circumcision is called the Covenant , and bread the body . 3. The effect of the thing signified is predicated of the signe , as when Baptisme is said to regenerate . 4. A property of the signe is predicated of the thing signified , as when breaking which agreeth to the Bread is attributed to Christ. 5. A property of the thing signified is attributed to the signe , as when sacramentall eating and drinking is called spirituall . 30. The foundation of this relation arifeth , First , from the similitude or proportion of the signe to the thing signified : for such a likenesse although it doe not make a Sacrament , yet it is required afore to those things which doe make a Sacrament , and is laid as a foundation to them . Secondly , from the word of institution , which consists of a command and a promise . The command doth impose a duty of using the Creatures to that holy end . The promise doth give us to believe that we shal not so use them in vaine . But this word of institution distinctly applied with fit prayers , is called the word of consecration , of blessing , the word of sanctification , and separation . 3. It is perfited with observation , and the use it selfe prescribed , of which here is so great force , that for default of it that is not a Sacrament to this or that person , being present in body or receiving , which to others is most effectuall . 31. The primary end of a Sacrament is to seale the covenant , and that not on Gods part onely , but consequently also on ours , that is , not onely the grace of God , and promises are sealed to us , but also our thankfulnesse and obedience towards God. 32 Therefore mysticall signes of holy things cannot be instituted by man , without prejudice and violation of the Sacraments , although they doe set forth mans duty only . 33. For although such signes are not properly Sacraments , yet they are signes Sacramentall , that is , they partake the nature of Sacraments and so cannot be instituted by man. 34. A secondary end is profession of Faith and love : for there are represented in the use of the Saraments , both that union which we have with God in Christ , and that communion which we hold with all those who are partakers of the same union , especially with those who are members of the same Church . CHAPTER XXXVII . Of Ecclesiasticall Discipline . An adjunct of the Word and Sacraments is Discipline : which in respect of the summe of the matter hath beene alwayes one , and so may fitly be handled in this one place . 1. HOly Discipline is a personall application of the Will of God by censures , either for the preventing , or taking away of scandals out of the Church of God. 2. For in the preaching of the Word , the Will of God is propounded and really applied to beget and increase Faith and obdience . In the administration of the Sacraments , the Will of God is also personally applied by the seales , to confirme Faith and obdience . In the exercise of Discipline , the Will of God is personally also applied in the censures for the removing of those vices , which are contrary to Faith and Obedience . 3. Hence it is that Discipline is wont to be joyned with the Word and Sacraments by the best Divines , in the notes of the Church , for though it be not a note simply essentiall and reciprocall ( as neither the other two ) yet it ought necessarily to be present to the complete estate of a Church . 4. This Discipline is ordained and prescribed by Christ himselfe . Mat. 16. 19. & 18. 15 , 16 , 17. And so is plainly of Divine right : neither may it be taken away , diminished , or changed by men at their pleasure . 5. Nay the sins against Christs , the author , and ordainer , whosoever doth not so much as in him is to establish and promote this Discipline in the Churches of God. 6. The persons about whom it ought to be exercised , are the members of visible instituted Churches , without any exception . Mat. 18. 15. 1 Cor. 11. And not others : There Vers. 12. For it pertaines to them , and only them that have right to partake of the Sacrament . 7. Unto those persons it applies the Will of God , that is , those meanes of spirituall reformation , such as Christ onely hath given to his Churches . 2 Cor. 10 , 4. Therefore punishments and vexations to be endured by the body or purse , have no place at all in Ecclesiasticall Discipline . 8. It respects sins and scandalls in those persons : for it is an wholesome healing plaister of those wounds and diseases to which the sheepe of Christ are subject . 1 Cor. 5. 5. 9. It forbids and takes away those offences : because it doth effectually and personally apply the Will of Christ , the impugning and abolishing of them . 10. But because it doth so effectually urge obedience toward Christ , therefore not without singular reason a great part of the Kingdome of Christ , as hee doth visibly governe the Church , is placed by the best Divines in this Disciplines . 11. And this is the true reason why the Discipline of Christ is solidly constituted and exercised together with doctrine in so few Churches , because most even of those who would seeme to knew Christ , and to hope in him , doe refuse to receive the whole Kingdome of Christ , and to yeeld themselves wholly to him . 12. But as it is a part of the Kingdome of Christ , so also it is by the same reason a part of the Gospell : for it is an holy manner of promoting the Gospell ordained in the Gospell : They therefore who reject Discipline , doe neither receive the whole Kingdome of Christ , nor the whole Gospell . 13. But because both every part of the Kingdome of Christ is necessary in its measure , and that chiefly which doth represse sin , effectually , therefore men doe not safely enough content themselves , in Churches wanting Discipline , unlesse that publick defect be made up by a private care , and watching one over another . 14. The parts of this Discipline are brotherly correction , and excommunication . 15. For it doth not either only or chiefly consist in the thunderclaps of Excommunications and Anathem●…is , but chiefly in Christian correction . 16. Neither is the proper end of reproofe that there might be then an entance made to Excommunication ( although by accident that sometimes doe follow ) but that the necessity of Excommunicating if it can be , might be prevented , and the sinner may bee by timely repentance retained in the Church . 17. Correction , increpation or admonition , ought to be used in every sinne unto which the midicine of Discipline agreeth , yet in a divers manner according to be difference of the sin secret , and knowen . For in hidden sins , those three degrees are to be observed which Christ hath in order prescribed . Mat. 18. 15. 16. 17. But in publick sins such a gradation is not necessary , 1 Tim. 5. 20. 18. These admonitions ought alwayes to be taken out of the word of God , not out of mens decrees : otherwise they will not pierce to the conscience . 19. A plenary excommunication is not to be used , unlesse contumacy be added to the sin . Mat. 18. 17. For the sinner rightly admonished , of necessity must appeare penitent , or obstinate , but the penitent is not to be excommunicated , therefore only he that is obstinate . 20. Yet in the more hainous offences so much patience and delay is neither necessary nor profitable , to expect repentance , and to the discerning of contumacy , as in more usuall faults . 21. When the thing it selfe may suffer delay , it is agreeable to Scripture and reason , that excommunication be first begun by suspension or abstension from the Supper , and such like priviledges of the Church , which is wont to be called the lesser excommunication . 22. Yet wee must not stay in this degree , but by this meanes and in this space repentance is to be urged , and there being no hope of it , we must proceede at length to a compleat severing from the Communion of the faithfull , which is wont to be called the greater Excommunication . 23. But because an obstinate sinner cannot be separated from the faithfull , unlesse the faithfull be separated from him , and this also maketh for their wholesom shame . 2. Thess. 3. 14. Therfore they who are lawfully excommunicated are to be avoyded of all Communicants , not in respect of duties simply morall , or otherwise necessary , but in respect of those parts of conversation which are wont to accompany approbation and inward familiarity . Os , orare , vale , conviva , mensa , negat●… . With the secluded , neither confer , nor pray , Salute , nor feast , nor eath with day by day . 24. From the bond Excommunication none that is not penitent ought to be loosed , neither ought it to be denied to any that is penitent . But it is not a sufficient repentance , if one say it repent me , I will doe so no more , and doe not otherwise shew true Repentance : but such judgements , of serious repentance ought to appeare as the Church is bound to bee , satisfied in them : otherwise hyprocrisie is nourished , and the Church is mocked , and Christ himselfe . 25. Yet in some sins a weake repentance ( so it appeare true ) may be admitted them in other sins . 26. The power of this Discipline in respect of the right it selfe pertaines to that Church in common , whereof the offendor is a member , for it pertaines to her to cast out to whom it belongs to admit at first : and the conservation or cutting off of members concernes the whole body equally : it is therefore to be committed to execution with the consent of the Church ( and that not onely the Church permitting , but also approving and appointing . ) 27. Yet the Elders have the chiefe parts , in the acting and exercise of it . And that not onely in directing the publick action , and pronouncing sentence , but also in admonitions foregoing , in which they must make up that which they see was neglected by private persons . 28. The usuall censures of the Popes , of pontificall Bishops and their officers , doe themselves deserve a grievous censure : for they are prophanations of the Name of God , props of an injust government , and snares to catch other mens money , not spirituall remedies of such sins . 29. Indulgences , Commutations , and humane transactions , in those things unto which Christ hath ordained the Discipline of the Church , are wages of the great Whore. CHAPTER XXXVIII . Of the administration of the Covenant of grace before the comming of Christ. 1. ALthough the free , and saving Covenant of God hath beene onely one from the beginning , yet the manner of the application of Christ or of administring this new Covenant , hath not alwayes beene one and the same , but divers , according to the ages in which the Church hath been gathered . 2. In this variety here hath beene alwayes a progresse from the more imperfect , to the more perfect . 3. First therefore the mystery of the Gospel was manifested generally and more darkly , and then more specially and more cleerly . 4. This manner of administring is double : one of Christ to be exhibited , and the other of Christ exhibited . 5. For the old and New Testament are reduced to these two primary heads : the old ●…miseth Christ to come , the New testifieth that he is come . 6. Whilest Christ was to be exhibited , all things were more outward and carnall , afterward more inward and spirituall Iohn 1. 17. The Law was delivered by Moses , grace and truth came by Christ. 7. Yet at that time there was a double consideration of the Church . 1. As an heire , and 2. as it was an infant . Galatians 4. 1. and following : So long as the heire is an infant , hee nothing differs from a servant , though hee bee Lord of all . 8. As an heire it was free : as an infant it was in a certaine manner servile . Ther●… 9. As an heire it was spirituall : as an infant carnall , and earthly . Heb. 9. 10. Rom. 9. 7. 10. As an heire it had the spirit of adoption , as an infant the spirit of feare , and bondage . Rom. 8. 15. Yee have not received the spirit of bondage againe to feare , but yee have received the spirit of Adoption . 11. The manner of administration which respects Christ to be exhibited was one before Moses , and another from Moses to Christ. 12. Before Moses the polity of the Church was rude and loose , as being in infancy : there were so many visible Churches as there were Families of godly persons : the Ministery was almost alwayes extraordinary by Prophets : the masters of Families , and first borne had right to administer some holy things , as ordinary Ministers , according to that direction which they receaved from the Prophets . 13. Yet there were some difference of the dispensation from Adam to Abraham , and from that which was after Abraham , untill Moses . 14. From Adam to Abraham , First , Redemption by Christ , and the application of him was promised in generall , to be performed by a seed of the Woman , to loose the workes of the Devill , that is , sin and death . Gen. 3. 15. Rom. 1●…●…0 . 1 Iohn 3. 8. The seed of the Woman shall breake the Serpents head . The God of peace shall tread Satan under your feet shortly . The Son of God was manifested to dissolve the works of the Devill . 15. 2. Calling was exercised in that distinction which was between the seed of the Woman and the seed of the Devill , between the sons of God and the sons of men . Gen. 6. 2. 3. The way of justification was set forth by expiatory sacrifices offered and accepted for sins . Eph. 5. 2. Christ hath loved us and given himselfe for us , an offring and sacrifice to God for a swee●… smelling savour . 16. 4. Adoption was declared both by the title of sons at that time common to all the faithfull , and by the translation of Enoch into the Heavenly inheritance . Gen. 5. 24. Hebr. 11. 5. 17. 5. Sanctification was both expresly inculcated by the Prophets and typically shadowed out by oblations and rites of sacrifices . Iud. 14. Rom. 12. 1. 18. 6. Glorification , was publickly sealed both by the example of Enoch , and conversation of Noach with his family from the flood . 1 Pet. 3. 20. 21. 19. In this period of time the building and conserving of the Arke in the flood , was an extraordinary Sacrament . Heb. 11. Vers. 7. 1 Pet. 3. 20. & 21. There was no ordinary Sacrament : but that in many sacrifices here was something that had the respect of a Sacrament : for in that those that did sacrifice for the most part were made partakers of their sacrifices in an holy banquet , in an holy place with joy before God. Exod. 18. 12. This did seale to them in some sort that grace of the Covenant which is exhibited in the Sacraments . 20. From the time of Abraham the Church did chiefly consist in his family and posterity . 21. In that period of time all the benefits of the new Covenant were more cleerly and distinctly set forth then before . 22. 1. Election was represented in the persons of Isaac and Iacob , beloved before Ismael and Esau. Romans 9. 11. 12. 13. 23. 2. Redemption together with the application of it was most excellently exhibited in the person and blessing of Melchisedeck , also in the promise and covenant of blessing to come to all Nations by the seed of Abraham . 24. 3. Calling was exercised by leading forth Abraham out of Vr of the Caldees to a certaine new and heavenly Countrey , Heb. 11. 8. 9. 10. 25. 4. Iustification was illustrated by the expresse testimony of God , that Fa●…th was imputed to Abraham for righteousnesse , as the Father and patterne of all that should believe , and by the Sacrament of circumcision , which was a seale of the same righteousnesse . 26. 5. Adoption was set forth by calling of the Name of God upon Abraham and all the sons of the promise , and by assigning of the inheritance to the sons of the promises begotten of the free Woman , through grace . Galatians 4. 26. 28. 31. 27. 6. Sanctification was figured by circumcision which did set forth the taking away and abolishing of the corruption of sin & of the old man , that a new Creature might be settled in its place . Col. 2. 11. Deut. 30. 6. 28. 7. Glorification was shewed in the blessing promised , and in the Land of Canaan , which was a type of the Heavenly Country . 29. From the time of Moses unto Christ , all these same were further shadowed , by meanes both extraordinary , and also ordinary . 30. Redemption and the application hereof was extraordinarily signified . 1. By the deliverance out of Egypt by the Ministery of Moses as a type of Christ. Mat. 2. 15. And by the bringing into the Land of Canaan by the Ministery of Iosuah , as of another type of Christ. 2. By the brasen Serpent , by the beholding whereof , men that were like to dye were restored to health . Iohn 3. 14. 12. 32. 3. By the cloud , whereby the Israelites were covered from all the injuries both of their enemies , and of the Heaven . And moreover they had light , together with refreshing of their strength administred by day and by night . 1 Cor. 10. 2. Esay 4. 4. 4. By passing thorough the red Sea , whereby they had a way cast up to the Land of promise , their enemies being overwhelmed and destroyed . 1. Cor. 10. 2. 5. By Mannah from Heaven , and Water out of the Rock , whence they received continuall nourishment , as it were out of Gods Hand . 1 Cor. 10. 3. & 4. Iohn 6. 32. 33. 31. Ordinarily Christ and Redemption by him was shaddowed out by the high priest , the authours , and sacrifices for sinnes . 32. Iustification was shewed in many sacrifices , washings , and the Sacrament of the Passeover . 33. Adoption was shewed in the first borne , who were dedicated to God. 34. Sanctification , in all the offerings and gifts , and in those observations which had any shew of cleanlinesse . 35. Glorification , by the inheritance of the promised Land , and by that communion which they had with God in the most holy place . 36. The Church of Iewes instituted by Moses , in respect of the outward gathering together was only one , because all that solemne Communion , which was at that time prescribed , did depend upon one Temple , and there it was to be exercised by publick profession and with certaine rites . 37. The Synagogues were not compleate Churches , because the whole worship of God and the whole holy Communion at that time prescribed could not be exercised in them . 38 Therefore the Church of the Iewes was a nationall Church , and in some respect catholick , or universall , as the believing Proselytes of every Nation under Heaven , were bound to joyne themselves to that one Church . Acts 2. 5. 6. 8. 9. 10. 11. & 8. 27. 39. The primary Ministers were the Priests , of the family of Aaron , in a continued line of succession , to whom were joyned the other Levites . Num. 3. 6. 7. 8. 9. 10. 40. Yet neither Priests nor Levites were admitted to Minister , unlesse they were first tried , and that as they were able in body , age , and the gifts of the mind . 41. The Discipline of that time that was merely Ecclesiasticall , was for a great part ceremoniall , yet so as all kind of holy things were to be preserved pure . CHAPTER XXXIX . Of the administration of the Covenant from Christ exhibited to the end of the World. 1. THE manner of administration now Christ is exhibited is double , one untill the end of the world , and the other in the end it selfe . 2. From Christ to the end of the world , there is an administration of one manner , and that altogether new : whence also it is called the New Testament . 3. It is of one manner without end or alteration , because it is perfect , so that there is not another to be expected , to which it should give place as to the more perfect . 4. It is the New Testament , in respect of that which was from the time of Moses , and in respect of the promise made to the Fathers : not in respect of the essence , but in respect of the manner , because in them in respect of the manner of administring , there was some representation of the Covenant of workes , from which this Testament doth essentially differ ; and so seeing there did not appeare an integrall difference , of the New Covenant from the Old , but in that administration which is most properly called the New Covenant & Testament . 5. But it differs from the former administration , in quality and quantity . 6. That wherein it differs in quality is either cleernesse , or freedome . 7. Cleernesse consists in this , first that the doctrine of grace and salvation by Christ and Faith in him , together with those things annexed to it , is more distinct and expresse , then before it was : Secondly , that it is not declared in types and shadowes , but in a most manifest manner . 8. In both these respects , Christ before is said to be propounded before under a valid , but now to be offered with open and unvailed face . 2 Cor. 3. 12. We use great evidence in speaking ; neither are we as Moses who put a vaile over his face , that the children of Israel could not see to the end of that which now as unprofitable is taken away . 9. Freedome doth consist in this . First , that the government of the Law , or mixing of the covenant of workes , which did hold the ancient people-in a certaine bondage , is now taken away : whence also the spirit of adoption , although it was never wholy denyed to the faithfull , yet most properly it is said to be communicated under this New Testament , in which the most perfect state of believers doth most cleerly appeare , Gal. 4. 5. After the fulnesse of time came , God sent forth his Son — that we might receive the adoptions of sons , &c. Secondly , it consists in this , that the yoke of the ceremoniall Law , as it was an hand-writing against s●…ers , as it did forbid the use of things in their nature indifferent , as it did command many burdensome observations of them , and as it did vaile the truth it selfe with manifold and carnall ceremonies , is now wholy taken away , Col. 2. 14. 17. Which are a shadow of things to come , but the body is of Christ. 10. They therefore offend against that liberty which Christ hath obtained for us , who obtrude upon the Christian Churches either Iewish ceremonies , or other of the like nature with them , religious , and mysticall . For divine ceremonies are not taken away , that humane should succeed in their roome ; neither is it likely , that Christ would leave such mysteries to the will of men , after his comming , when he permitted no such thing to his people of old , especially seeing he might so easily . in this kind provide for us , if he had judged any religious and mysticall ceremonies necessary or profitable for his , besides those very few which he did by name prescribe , or at least shew in certaine Tables , to whom he did grant such an authority , which he no where did . Gal. 5. 1. Stand fast therefore in the liberty wherewith Christ hath made you free , and going back againe be not entangled with a yoke of bondage . 11. In quantity this administration differs from the former , both intensively and extensively . 12. Intensively , first , in that the application by the spirit is more effectuall , and the gifts of the spirit are more perfect , then ordinarily they were under the Old Testament , whence the old administration is comparatively called the Letter , and the new the spirit . 2 Cor. 3. 6. Secondly , in that it begetteth a more spirituall life . 2 Cor. 3. 18. 13. Extensively , first in respect of place , because it is not contracted to some one people , as before , but is diffused through the whole world . Secondly , in respect of time , in that it hath no terme of duration before the consammation of the whole mysticall Church . 2 Corinthians 3. 11. Eph. 4. 13. That which remaineth , untill we all meet unto a perfect man , unto the measure of the full stature of Christ. 14. But because this new administration is so perfect , therefore it is meete also , that the communion of Saint●… in the Church under the New Testament bee ordained most perfect . 15. Therefore in every Church of the New Testament the whole solemne and ordinary worship of God and all his holy ordinances may and ought to be observed , so that all the members of that Church may ordinarily exercise communion together in them . 16. For it is not now as it was ordained of God in the Church of the Iewes that some more solemne parts of Divine worship may be exercised in one place , and other in other places , but one particular Church is ordained , in which all holy offices are to be performed . 17. Hence all Christian Churches , have altogether one and the same right , tha●…ne doth no more depend upon another , then another upon it . 18. Hence also it is most convenient that one particular Church doe not consist of more members then may meete together into one place to heare the Word of God , celebrate the Sacraments , offer prayers , and exercise Discipline , and performe other duties of Divine polity , as one body . 19. For it is an Aberration not void of all confusion , that in some greater Cities , although there be more believers then that can exercise that Communion together , yet they are not distributed into divers Churches , but doe make one so to abound , that the edification of every one cannot be rightly taken care for and furthered . 20. Therefore the Church instituted since Christ exhibited , is not one catholick Church , so as all the faithfull throughout the world should be joyned together in one and the same outward band among themselves , and should depend upon one and the same visible pastor , o●… company of pastors , but there are so many Churches as there are companies , or particular Congregations , of those that prosesse the Faith , who are joyned together by a speciall band for the constant exercise of the communion of Saints . 21. For although the mysticall Church , as it is in its members , is no other way distributed then into the adjuncts , and subjects , in which respect we call the Church of Belgia , of Britany , of France , as we call the Sea according to the shores which it was heth to , the Belgick , British , French Sea , although it be one and the same Sea : yet the instituted Churches , are divers most speciall Species , or Individualls , partaking of the same common nature , as divers fountaines , divers Schooles , divers Families : although many or all peradventure might be called one Church in respect of some one affection which they have in common , as many Families of some noble stocke , are often set forth by the name of one Family , as the Family of the House of Nassou , &c. 22. Neither is this Church that is instituted by God properly nationall , provinciall , or Dioecesan , which f●…rmes were brought in by men from the paterne of civill government , especially the Romane : but it is Parochiall , or of one congregation , the members where of are combined among themselves , and doe ordinarily meete into one place to the publick exercise of religion . 23. For such a company , and not larger , is properly signified by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church , neither hath it a larger signification in the New Testament when it is referred to any visible and designed company , neither also among prophane authors who are the more ancient . 24. Hence divers fixed Congregations , of the same Countrey , and Province are alwayes called Churches in the plurall number not one Church , even in Iudaea , which was all before one nationall Church . 1 Thess. 2. 14. Acts 14. 23. & 15. 41. Romans 16. 4. 5. 16. 1 Cor. 16. 1. 19. 2 Cor. 8. 1. 18. 19. Gal. 1. 2. 12. 25. Also those particular Churches which are reckoned up i●… the New Testament were wont to meere together E 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one Acts 2. 46. & 5. 12. & 14. 27. & 15. 25. & 21. 22. 1 Cor. 5. 4. & 14 23. 26. & 11. 17. 23. 26. Neither is there any thing read in all the New Testament of the institution of any larger Church upon which lesser congregations should depend , neither is there any worship or holy ordinance prescribed which is not to be observed in every Congregation , neither is there any ordinary Minister made , who is not given to some one such company . 27. Yet particular Churches , as their Communion doth require , the light of nature and equity of rules and examples of Scripture doe teach , may and of tentimes also ought to enter into a mutuall confederacy and fellowship among themselves in Classes , and Synods , that they may use their common consent & mutuall helpe as much as fitly may be , in those things especially , which are of greater moment ; but that combination doth neither constitute a new forme of a Church , neither ought it to take away , or diminish any way , that liberty and power which Christ hath left to his Churches , for the directing and farthering whereof it onely serves . 28. The ordinary Ministers doe follow the forme of the Church instituted ; and are not Occumenicall , Nationall , Provinciall , or Dioecesan Bishops , but Elders of one Congregation , who in the same sence are also called Bishops in the Scriptures . 29. Those transcendent members of the Hierarchy were meerly humane Creatures brought into the Church without any Divine precept or example : They cannot fulfill the office of a Pastor in so many Congregations . They rob the Churches of their liberty , whilst they exercise as it were , a regall , or rather tyrannicall dominion over the Churches themselves , and their Pastors , they have brought in with them the Roman Antichrist himselfe , as the head , and Chancellors , Suffraganes , Arch-deacons , Officialls and the like props of the Hierarchy , as the taile of the same sort , ( whose very names are Apocryphall , and altogether unknowen to the first Churches ) to the utter oppressing of the Churches of GOD. 30. The right of calling an ordinary Minister is in the Church it selfe to whom he must serve . Acts 14. 23. 31. Yet here they need the direction and helpe of the Elders , both of the same Church , and very often also of the neighbour Churches . 32. The essence of the calling is in election of the Church , and acceptation of the elected . 33. An antecedent adjunct of it is , examination , or triall . 34. A consequent , and consummating adjunct is ordination , which is nothing else then a certaine solemne entrance of the Minister already elected , into the free execution of his function : whence it comes to passe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ordaining by election , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imposition of hands doe often signifie the same thing among the ancients . 35. The Episcopall ordination of a Minister without title , that is , without a Church to which and in which he should be ordained , is as rediculous as if any should be fained to be a husband without a wife . 36. A Minister so called to some one Church , can neither forsake it at his own will , or be cast out from it without just cause : neither can another undertake the like care of the Church , or neglect that which he hath undertaken , by voluntary non-residency , without sacrilegious breaking of his covenant . 37. Ordinary Ministers are either Pastors and Teachers , or ruling Elders , to whom are joyned those that take care of the poore , that is Deacons , Diaconesses or Widowes . 38. By these offices Christ hath sufficiently provided for all the necessities of the members of the Church , namely that they may be chiefly instructed in the knowledge of the truth by Teachers , stirred up chiefly to the practise of piety by Pastors , preserved in that course of life , and called back to repentance for sins , by them and the Rulers , and be helped against poverty by Deacons . CHAPTER LX. Of Baptisme and the Supper of the Lord. 1. AFter the nature of the New Testament , the Sacraments of the same doe follow , for they are for number few , to be obtained , and observed easy , and in their signification must perspicuous . 2. They were sanctified and instituted by Christ himselfe : for although the one Sacrament was first used by Iohn Baptist , yet in that very thing he was the forerunner of Christ , that he might shew , what Christ himselfe afterward would allow and institute , neither had it the respect of an ordinary institution by the Ministery of Iohn , but by the institution of Christ himselfe . 3. These Sacraments are Baptisme , and the Supper of the Lord , for neither were there either other Sacraments or Sacramentall signes delivered to the Church by Christ or his Apostles : neither can there other be appointed by men in the Church . 4. In respect of Gods Institution , there lieth greatest necessity upon the faithfull to use these Sacraments , diligently , and religiously , yet they are not so absolutely necessary to salvation , that the absence , or meere privation of them doth bring a privation of this institution : neither ought they in that respect , to be celebrated either of those that are not lawfull Ministers , or out of a Church assembly . 5. Baptisme is the Sacrament of Initiation or Regeneration . 6. For although it doth seale the whole covenant of grace together to the faithfull , yet by a speciall approbation it doth represent , and confirme our very ingrafting into Christ. Rom. 6. 3. We are baptised into Christ Jesus , and Verse 5. Being planted together with him . And 1 Cor. 12. 13. We are baptised into one body . 7. But because upon our first ingrafting into Christ by Faith , there doth immediatly follow a relation of our Iustification and Adoption : therefore Baptisme as the Sacrament of the ingrafting itselfe , is unto remission of sins . Marc. 1. 3. And it is also a representation of adoption , whilst that by it wee are confecrated to the Father Sonne , and holy Spirit , and their names are called upon the baptised . 8. Because also holinesse is alwayes derived from Christ into whom we are ingrafred , unto all the faithfull , therefore Baptisme also is the seale of our sanctification . Tit. 3. 5. He hath saved us by the laver of regeneration , and the renuing of the holy Spirit . Rom. 6. 4. 5 , 6. 9. And because Glorification cannot be separated from true holinesse , therefore it is withall the seal also of eternall glory . Tit. 3. 7. That we might be made heires , according to the hope of eternall life . Romans 6. 8. If we be dead with Christ , wee believe that wee shall also live together with him . 10. But because those benefits are sealed according to the measure of initiation in Baptisme , hence , First , Baptisme is but once to be administred , because there is but one beginning of spirituall life by regeneration , as there is but one beginning of naturall life by generation . 11. Hence also , Secondly , Baptisme ought to be administred to all those to whom the covenant of grace pertaines , because it is the first sealing of the covenant it selfe now first begun . 12. But that the infants of the faithfull are not to be forbidden this Sacrament , it appeareth . 1. Because if they be partakers of any grace , it is by vertue of the covenant of grace , and so both the covenant , and the first seale of the covenant also doth pertaine to them . 2. In that the covenant in which the faithfull are now contained , is the same with that covenant which was made with Abraham . Rom. 4. 11. Gal. 3. 7 , 8 , 9. But that did expressely extend unto Infants . 3. This covenant which is now administred to the faithfull , doth bring more large and full consolation to them , then of old it could before the comming of Christ. But if it should pertaine onely to them , and not to their Infants , then the grace of God and their consolation should be more narrow , and contracted after Christ is exhibited then before it was . 4. Because baptisme succeeded in the place of circumcision . Col. 2. 11. 12. And so doth pertaine as well to the children of believers as circumcision itselfe . 5. Because in the very beginning of regeneration , whereof baptisme is a seale , man is meerely passive ; whence also there is no outward action required of a man either to be circumcised or baptised , as in other Sacraments , but only a passive receiving : therefore Infants , are as capable of this Sacrament in respect of the chiefe use of it , as these of age are . 13. Faith and repentance doe no more make the covenant of God now then in the time of Abraham ( who was the Father of the faithfull ) therefore the want of those acts ought no more to hinder baptisme from Infants now , then it did forbid circumcision then . 14. The signe in this Sacrament is water , not simply , but as it purgeth the uncleane , either by dipping or sprinkling . 15. But therefore water was chosen , because there is nothing in use that doth more fitly represent that spiritual washing , which is performed by the blood or dead of Christ , neither is the sprinkling or application of the blood of Christ , so fitly expressed by any thing , seeing that now since the death of Christ , there ought to be no use of naturall blood in holy things . 16. The supper of the Lord is the Sacrament of the nourishing and growth of the faithfull in Christ. 17. Hence it ought oftentimes to be administred to the same persone . 18. Hence also the supper is onely to be administred to those , who are visibly capable of norishment and growth in the Church : and so not to Infants , but onely to those of age . 19. But because most full and perfect nourishment is sealed in Christ , therefore here is used not some one and simple signe of nourishing , but of a double kind , as the nourishment of the body doth require , namely Bread and Wine . 20. They therefore who take away one of these signes from the faithfull in the administration of the supper , doe detract from the wisdome of God , make lame the institution of Christ , and grievously lessen or take away the consolation of the faithfull . 21. But bread and wine are therefore used , because except the eating of flesh ( which hath no place in holy things now the sacrifice of Christ is finished ) and the drinking of blood , from which not only religion , but mans nature adhors : there is nothing doth more conveniently expresse that neerest union which by degrees wee enjoy with Christ , which is founded in the sacrificing of his body and shedding of his blood . 22. To faigne any transubstantiation , or consubstantiation in this Sacrament more , then in baptisme , is a certaine blind and stupid superstition . 23. For it is not required to spirituall nourishment in this Sacrament , that the bread and wine be changed into the body and blood of Christ , nor that Christ be corporally present with them , but only that they be changed relatively in respect of application and use , and that Christ be spiritually present with them who receive in Faith. 24. This transubstantiation , and consubstantiation is against the nature of a Sacrament in generall , against the analogy of our other Sacrament , or baptisme , against the most usuall phrases in the Old Testament against the humane nature of Christ against his state of Glorification , and against the revealed will of God , which saith that Christ shall remaine in Heaven untill the day of judgement . 25. As touching the words of Institution , This is my body , they are necessarily to be understood , as other sacramentall phrases , which every where we meete with in the holy Scriptures , of which we have God himselfe a cleere interpreter , Gen. 17. 10 , 11. This is 〈◊〉 Covenant . That it may be a signe of the Covenant betweene me and you . 26. As touching the manner of opening the words of this phrase according to art , learned men doe differ among themselves . Most of our interpreters would have a trope in the words , that is , a metaphor or a metonymy . 27. The Lutherans contend that here is no trope to be found , but only an unusuall predication . 28. There are not a few , and those new Interpreters , who deny , that there is either any proper trope , or unusuall predication , but they make it an improper and mysticall predication . 29. But no sufficient reason is brought why we may deny that there is a trope in the words : which may be thus demonstrated . If it be an improper or unusuall predication as they would have it , this unusuall or improper way ought to be shewed in some word : which if it be done , then of necessity it is that that word be some way translated from his naturall signification and use : if that be so , the word takes the nature and definition of a trope . 30. But the trope is neither in the Article going before , nor in the proper Copula , as in the word is ; but in that which followes , that is , in the word body , for body is put for a signe of the body , not that a true and proper body is excluded out of that sentence , but rather included , by a relation , which the signe hath to the thing signified . 31. But there is not onely one trope , but threefold in this word , the first is a metaphor , whereby one thing like is put for another unto which a metonymie of the adjunct adheres and is mingled . For the bread is not onely like the body of Christ , but also by Gods institution it is made an adjunct of it : the second is a Synechdoche of the part for the whole , whereby the body of Christ is put for whole Christ ; the third is a metonymy of the subject for the adjuncts , in that Christ is put for all those benefits also which are derived from Christ to us . In the other part of the Wine , there are other tropes sufficiently manifested . CHAPTER XLI . To the end of the World. 1. THus far of the administration which is before the end of the World : in the end itselfe that application shall be perfected , which is onely begun in this life . 2. Then the end of calling shall be present to all the called : for we are called to the eternall glory of God. 1 Pet. 5. 10. Wherein also the end of Faith is said to be contained , that is , the salvation of soules . 1 Pet. 1. 9. 3. Then that declaration of Justification and Redemption , which is by the effects , shall be compleat , in respect whereof the faithfull are said in this life , to expect Redemption . Luc. 21. 18. Rom. 8. 23. Eph. 1. 14. 4. Then all the adopted shall enter into the possession itselfe of the inheritance , in which sence the faithfull are said in this life to expect their adoption . Rom. 8. 23. 5. Then the Image of God shall be perfected in all the Saints . Eph. 5. 27. That he might present it to himselfe glorious , not having spot , or wrinkle , or any such thing , but that it might be holy and unblameable . 6. Finally then the glory and blessednesse hoped for , shall shine in all kind of fulnesse , not only in the soule , but also in the very body . Philippians 3. 21. Hee shall transfigure out meane body , that it may be made conformable to his glorious body . 7. But because the state of the Church at that time shall be a state of perfection , and not of edification , therefore the Ministery , Sacraments , and Discipline , together with the instituted Churches themselves shall cease , and the mysticall Church shall remaine in immediat communion with God. 8. Hence also this end of the World ought with desire to be expected of all the faithfull . Phil. 3. 20. Tit. 2. 13. We expect a Saviour , Jesus Christ. Expecting that blessed hope , and that glorious comming of the glory of the great God and our Saviour . 9. The perfection of this finall administration doth require the comming and personall presence of Christ himselfe . Acts 10. 42. 10. The second comming of Christ in this shall be like the first , that it shall be reall , visible and apparent . Acts 1. 11. But in this unlike , that it shall be . 1. With greatest glory and power . Mat. 24. 30. Tit. 2. 13. 2. It shall be with greatest terror in respect of the ungodly , and with greatest joy of all the godly . 2 Thess. 1. 7 , 8 , 9 , 10. 11. Hence there are two Acts , that serve for the last discerning between the godly and ungodly ; Resurrection and the last judgement , 2 Cor. 5. 10. 12. Resurrection is of that which fell : but because man fell from life , by the separation of the soule from the body , therefore that he may rise againe , it is necessary that the same soule be againe reunited to the same body , that by the restored union of both , the same man may exist . 13. That such a Resurrection is possible to God it appeares : because such a reparation of man doth not exceed that power which was manifested in his first Creation . Phil. 3. 21. According to that effectuall power whereby he is able to subdue all things to himselfe . 14. But that this Resurrection shall actually be , it cannot bee certainly demonstrated by any naturall reason , neither , A priori , nor A posteriori , but it is properly of faith . 15. Neither the nature of the soule , nor of the body , can be the cause of Resurrection : for the forming againe and raising up of the body , out of the dust , is against the wonted course of nature , which when it is perfectly destroyed , is not wont to be repaired by nature : and the inseparable union of the soule with the body by which man is made immortall , is above the strength of nature . 16. Therefore the raising up of the dead doth properly agree to Christ God-man : the principle of it is the Divine omnipotency of Christ , whereby it may easily be accomplished , even in an Instant . 17. The Ministery of the Angels , shall not be properly to raise the dead , but together the parts to be raised , and to gather them together being raised . 18. But although all shall be raised by Christ , yet not in one and the same way : for the Resurrection of the faithfull is unto Life , and it is accomplished by vertue of that union , which they have with Christ , as with their Life . Col. 3. 4. 1. Thess. 4. 14. And by the operation of his qu●…ckning spirit which dwels in them . Rom. 8. 11. He shall also quicken your mortall bodies , by his spirit dwelling in you : but the Resurrection of others , is by that power of Christ , whereby he excecuteth his revenging Justice . 19 Therefore the Resurrection of the faithfull is from the Life of Christ , as from a beginning , unto their life , as the fruit and effect : and therefore it is called the Resurrection of life : and the raising up of others is from the sentence of death and condemnation , to death and condemnation it selfe , and therefore it is called , the resurrection of condemnation . Iohn 5. 28 , 29. 20. The last judgement is exercised by Christ as by a King : for the power of Iudging is part of the office of a King. 21. In respect of the faithfull it comes from grace , and is an office of the Kingdome of grace , essentiall to Christ the Mediator : but in respect of unbelievers , it is an office of power onely and dominion , granted of the Father , belonging to some perfection of mediation , but not essentiall to it . 22. Hence the sins of the faithfull shall not come into judgement : for seeing that in this life they are covered and taken away by the sentence of Iustification , and that last judgement shall be a co●…firmation and manifestation of that sentence , it would not be meere , that at that time they should againe be brought to light . 23. The place of this judgement shall bee in the Ayre . 1 Thess. 4. 17. 24. The day and yeare of it is not revealed in Scripture , and so may not be set down by men . 25. The sentence presently to be fulfilled , shall be given , of eternall life or death , according to workes foregoing . 26. But the sentence of life , in respect of the elect , shall be given , according to their workes , not as meritorious causes , but as effects testifying of true causes . 27. But the sentence of death in respect of the reprobate , shall be given according to their workes , as the true causes . 28. Christ God-man is the Iudge , as it were delegated : yet in respect of that Divine authority and power which he hath , and upon which depends the strength of the sentence , here is the principall Iudge . 29. The faithfull also shall judge with Christ , assisting ; not consulting , but approving , as well in their judgment and will , as by comparison of their life and workes . 30. Iudgement shall be given not onely of wicked men , but also of evill Angells . Therefore the raising up , and judging of wicked men to be done by Christ , doth no more argue the universall redemption of such men , then of the Devills . 31. The fire that is appointed to purge and renew the World , shall not goe before the judgement , but shall follow . 32. Purgatori is no more necessary before the day of judgement then after : seeing there shall be none afterward , by the confession of the Papists themselves , neither is there any now before . 33. The elements shall not be taken away , but changed . 34. Christ also after the day of judgement shall remaine King and Mediator for ever . THE SECOND BOOKE OF SACRED THEOLOGY . CHAPTER 1. Of Observance in generall . Thus much of the first part of Theology , or of Faith in God : the other part followes , which is Observance toward God. 1. OBservance is that whereby the Will of God is performed with subjection to his glory . 2. It respects the Will of God as a patterne , and a rule , as appeares by the those words of Christ , wherein also he describes our obdience ; let thy Will be done as in Heaven , so also in Earth ; and did also explaine his own obedience , Mat. 26. 29. Not as I will , but as thou wilt , and Verse 42. Let thy will be done , so Psalm . 40 , 9. I delight to doe thy will , O my God : and thy Law is written in my bowells . 3. But it respects the Will of God not as it is secret , and powerfully effectuall , or ordaining : for so even all other Creatures and ungodly men , and the very Devills also themselves doe performe the Will of God , with that obedientiall vertue which is common to all Creatures : but it respects that Will of God which prescribes our duty to us . Deut. 29. 29. Things that are revealed , are revealed , that wee may doe them . 4. It respects that will with subjection . Rom. 8. 7. Because it applies our will to fulfill the Will of God , as it commands us any thing according to his authority . Rom. 8. 7. It is not subject to the Law of God. 5. Hence it is called obedience : because it makes the will ready to commit the command of God to execution , being heard , and in some measure perceived . 6. Hence also it hath in it selfe some respect of Service toward God ; whence it comes to passe , that to obey God , and to serve him , sound one and the some thing . Luc. 1. 74. Rom. 6. 16. And to serve God is altogether the same with serving of obedience and righteousnesse . There Verse 16. 18. 22. Because that to doe the Will of God with subjection , is to serve God. Eph. 6. 6. 7. As servants of Christ , doing the Will of the Lord from the heart , with good will doing service , as to the Lord. 7. For our obedience toward God , although in respect of readinesse of mind it ought to be the obedience of sons : yet in respect of that strict obligation to subjection , it is the obedience of servants . 8. From this subjection to the Will of God , there doth necessarily follow a conformity betwixt the Will of God and ours . Rev. 2. 6. This thou hast , that thou hatest the deeds of the Nicolaitans , which I also hate . And a certaine expresse resemblance of that Divine perfection which God hath revealed and propounded to be imitated by us . 2 Pet. 1. 4. That we might be made partakers of the Divine nature , for he that doth truth , his workes are said to be done according to God. Iohn . 3. 2. 9. Hence the same obdience which is called obedience , because it respects the Will of God with subjection ; and righteousnesse , because it performes that subjection which is due ; is also called holinesse because it respects the same will with conformity and pure likenesse . 1 Pet. 1. 14. 15. As obedient children — as he that hath called you is holy , be ye also holy in all manner conversation . 10. Obedience lookes to the glory of God. 1 Cor. 10. 31. Doe all to the glory of God : as it doth acknowledge his chiefe authority and power in commanding . 1 Cor. 6. 20. Yee are bought with a price : therefore glorifie God , &c. And also as it hath in part relation to , and doth represent the perfection of God. 1. Pet. 2. 9. That yee may set forth his vertues , in the manifestation of which things consists that glory which may be given to him of us . 11. Also in this subjection there is a respect of feare , as the Authority and Power of God is acknowledged : whence also the feare of the Lord is in Scripture often ●…at for whole obedience . Psalme 34. 12. I will teach you the feare of the Lord. 12. It is therefore said to be toward God , both as God is the Rule of it , and as hee is the Object of it , and also as hee is the End. 13. The principall efficient cause of it by way of an inward and inherent principle , is mediatly Faith , and immediatly sanctifying Grace . 14. For Faith doth both prepare a way for us to God. Heb. 10. 22. Let us draw nigh by assurance of Faith , and Power to goe to him . 2 Cor. 1. 24. By Faith yee stand , whence obedience is called the obedience of faith . Rom. 1. 5. And the faithfull are called the children of obedience , 1 Pet. 1. 14. 15. Now Faith doth bring forth obedience in a threefold respect . 1. As it doth apprehend Christ who is the Fountaine of Life , and the Spring of all power to doe well , and 2. As it receives and rests in those arguments , which God hath propounded to us in Scripture to perswade obedience , namely by promises and threatnings . 3. As it hath power to obtaine all grace , and so that grace whereby obedience is performed . 16. But sanctifying grace is that very power whereby we are lifted up , to apply our will to the will of God. Whence also new obedience is alwayes included and understood , in Scripture , when there is mention made of the new man , and the new creature . Eph. 4. 24. Gal. 6. 15. 17. For nothing can be performed by man , since sinne is entred , acceptable to God , as it comes from him , or as a worke of spirituall life : unlesse , it be performed in Christ by Faith and the grace of sanctification . Iohn 15. 4 , 5. Without mee yee can doe nothing . 18. Yet these duties are not therefore to be omitted by a man that doth not yet believe ; because they are in themselves good , they hinder the increase of sinne and punishments of sinners , nay they are often reconpensed with divers benefits from God , although 〈◊〉 by force of any determined Law , but by a certaine abundant and secret kindnesse of him . 19. The adjuvant cause by moving is . 1. The dignity and majesty of God in it selfe to be observed . Deut. 31. 3. Ascribe yee greatnesse to our God. Psal. 29. 2. Give unto the Lord the glory of his name . 2. The kindnesse of God toward us , in which respect we owe to him whatsoever is in us . 1 Cor. 6. 20. Know yee not that yee are not your owne — which are Gods. Rom. 12. By the mercy of God , whence also it is , that our obedience is nothing else then thankfulnesse due to God , and it is rightly explained by Divines under that name . 3. The authority of God commanding , which hath universall and full dominion over us , Iames 4. 22. There is one Law-giver who can save and destroy . 4. The equity and profit of the things commanded , which doe both agree with greatest reason , Rom. 2. 15. Their conscience together bearing witnesse , and also pertaine to our perfection and blessednesse . Deut. 32. 47. It is your Life . 5. The reward and promises by which obedience is perswaded . 2 Cor. 7. 1. Seeing we have these promises , let us purge our selves , &c. 6. The misery which they that doe otherwise doe incurre , Deut. 28. 16. Heb. 12. 26. Cursed shalt thou be . For our God is a consuming fire . 20. The matter of obedience is that very thing which is commanded by God , and so is summarily contained in the Decalogue : for otherwise the Law of God should not be perfect . 21. Therefore the Law of God altough in respect of the faithfull ithee as it were abrogated , both in respect of the power of justifying which it bad in the state of integrity , and in respect of the condemning power which it had in the state of sinne : yet it hath force and vigor , in respect of power to direct , and some power also it doth retaine of condemning , because it reproves , ●…d condemnes sinne in the faithfull themselves , although it cannot wholy condemne the faithfull themselves , who are not under the Law , but under Grace . 22. The forme of obedience is our conformity to the Will of God , therefore revealed , that it may be fulfilled by us Mich. 6. 8. He hath 〈◊〉 ●…ee O man , what is good . 23. For neither is the secret Will of God , the rule of our obedience , nor all his revealed will , for Ieroboam sinned in taking the Kingdome of Israel , although the Prophet told him that God did in some sort will it . 1 Kings 11. 31. with 2 Chron. 13. 5 , 6 , 7. But that revealed will , which prescribeth our duty is therefore revealed that it may be fulfilled by us . 24. But this Will of God in this very respect , is said to be good , perfect and acceptable to God. Rom. 12. 2. Good , because it containes in it selfe all respect of that which is honest : perfect , because there is nothing to be sought further for the instruction of life : acceptable to God , because obedience performed to this will , is approved and crowned of GOD. 25. The knowledge of this will is necessary to true obedience . Prov. 4. 13. Take hold of instruction , and let her not goe : keepe her , for shee is thy life , and Verse 19. The way of the wicked is darkenesse , they know not at what they stumble . Therefore the disire of knowing this will of God is commanded to us , together with obedience it selfe . Prov. 5. 1. 2. Attend to wisdom , incline thine eare to understanding : whereof a great part also is , when it respects practise , as on the contrary , all ignorance of those things which we are bound to know and doe , is sinne . 2 Thess. 1. 8. Rendring vengeance to those that know not God , and obey not the Gospell of our Lord Iesus Christ. 26. With knowledge of the will of God in this life , there ought to be joyned a trembling and feare to transgresse it . Pro. 8. 12. 13. & 14. 16. I wisdome , have with me the feare of the Lord. The wise man feareth and departh for evill . Chiefly indeed in respect of offence : but also in respect of the anger and punishment most of all as it separates from God. Neither ought such feare to be called servile , when it respects not punishment only . 27. The chiefe end is Gods glory ; for we tend unto him by obedience , upon whom we leane by Faith : otherwise obedience should not flow from Faith. Seeing also that Faith is our life , as it doth joyne us to God in Christ , it is necessary that the actions of the same Faith , which are contained in the obedience , should bee caried also to God , that is , to his Glory . 28. The lesse principall end is our own salvation and blessednesse . Rom. 6. 22. Being made servants to God , yee have your fruit in holinesse , and the end eternall life . Heb. 1. 2. 2. For the joy that was set before him he endured the Crosse. 29. For although that obedience which performed onely for feare of punishment or expectation of reward , is rightly called mercenary : yet that any should be secondarily stirred up to doe his duty , by looking on the reward , or for feare of punishment also , this is not strange from the Sonnes of God , neither doth it in any part weaken their solid obedience . 30. But our obedience is not the principall or meritorious cause of life eternall . For we do both receive the priviledge of this life , and also the life it selfe , by grace , and the gift of God for Christs sake apprehended by Faith. Rom. 6. 23. The gift of God is eternall Life in Iesus Christ our Lord. But our obedience is in a certaine manner , the Ministring , helping and furthering cause toward the possession of this life , the right where of we had before ; in which respect it is called the waywherein we walke to Heaven . Eph. 2. 10. 31. But it furthers our life , both in its own nature ; because it is some degree of the life , it selfe alway es tending to perfection : and also by vertue of the promise of God who hath promised life eternall to those that walke in his precepts . Galatians 6. 8. Hee that sowes to the spirit , of the spirit shall reape life eternall . 32. For although all our obedience whilst wee live here is imperfect and defiled with some mixture of sinne . Gala. 5. 17. the flesh lusteth against the spirit ; yet in Christ it is so acceptable to God , that it is crowned with the greatest reward . 33. Therefore the promises made to the obedience of the faithfull , are not legall , but evangelicall , although by some they are called mixt . Mat. 5. 3. 34. The manner of obedience is in subjection or humility largely taken , whereby the creature doth submit himself to God , to receive and execute his commands : unto which there ought alwayes to be joyned . 1. Sincerity , whereby all mixture of a strange intention and affection is removed , so that the whole man is applied to this duty . 1 Thess. 5. 23. 1 Cor. 6. 20. And 2. Zeale , that is , the highest degree of a pure affection . Gal 4. 18. It is a good thing to love servently , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a good thing alwayes . 35. The chiefe subject of obedience as also of lively Faith is the will. Phil. 2. 13. It is God that worketh in you both to will , and to doe . 36. But because the s●…rity of the will approving doth most appeare in readinesse , alacrity or cheerfulnesse of mind , therefore that cheerfulnesse doth most of all pertaine to the very essence of obedience . 2 Cor. 9. 7. Deut. 28. 47. God loves a cheerfull giver : because thou didst not serve thy God in joy and cheerfulnesse of heart . So as often it is pleasing and acceptable to God , although the worke it selfe that is propounded , be not performed . 2 Cor. 8. 12. For if there be first a ready mind , one is accepted according to that he hath . 37. And because the zeale of the will doth chiefly consist in love and hatred , therefore also there is necessarily required to obedience acceptable to God , a love of the good , and hatred of evill . Ps. 45. 8. Thou hast loved righteousnesse , and hated iniquity . 38. The effect and fruit is not onely a declaration , but also a confirmation of Faith and Hope . 2 Tim. 1. 19. Keeping Faith and a good conscience , which being put away , some have made Shipwrack of Faith. 39. An adjunct that accompanies it is a conscience quiet , joyfull and glorying . Heb. 13. 18. 2 Cor. 1. 12. 1 Iohn 3. 19. 21. For we trust that we have a good conscience , desiring to behave our selves well in all things . 1. Our glorying is this , the testimony of our conscience , by this we shall assure our hearts . CHAPTER II. Of Vertue . 1. THere be two parts of obedience . Vertue , and the action of Vertue . 2. Pet. 1. 5. Ad to your Faith Vertue , &c. For if these things be with you and abound , they will make you that yee shall neither be barren nor unfruitfull in the knowledge of our Lord Iesus Christ. 2. This distribution is of the whole into members ▪ for these two are in their own nature joyned together , and doe make one and the same obedience . 3. Hence both vertues and their actions are set forth by the same name , and are explained also by the same definition , because they are altogether of the same nature : even as arguments of Logicke , are of the same name and nature , whether they be considered alone and by themselves , or in Axioms , and Syllogismes . 4. Vertue is an habit whereby the will is inclined to doe well . 5. It is called an habit , not as it is distinguished from disposition , and signifieth a confirmed and perfect constitution of mind : for such a degree of vertue is scarce granted to men , while they live heere : but generally , as it containes both a perfect and also imperfect degree of Vertue , and state of the mind . 6. But it is called an habit , not onely because it is had , but also because it maketh the subject which it is in to have it selfe in a certaine manner , that is , it determines the faculty to good , which otherwise is not determined , in which sence this word is found , Hebr. 5. 14. Who by reason of habit , have their sences exercised to discerne good and evill . 7. It is in the will. First , because the will is the proper subject of the Theology as it is the proper principle of life , and of morall and spirituall actions . 2. Because the will is that faculty which is properly carried unto good that is honest , Rom. 7. 19. 21. 3. Because vertue is an habit that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or elective , the proper , and immediate operation whereof is voluntary election . 4. Because the will doth commend the other faculties , and so Vertue doth most agree to it , that all may be directed aright . 5. Because the will is neither by it selfe , nor by reason sufficiently determined to good actions , and so it hath need of its owne and internall disposition to worke aright . 6. Because the other faculties may he compelled , and by consequence one may whether he will or no lose vertue , if it should have the proper and fixed seat , in them . 7. Because that praise is most properly due to the actions of the will , and to the operations of the other faculties , so far forth as they flow from and depend upon the will ; but that it is proper to vertue to be praise-worthy , not onely the Philosophers teach , but also the Apostle , Philippians 4. 8. If there be any vertue , if any prayse . 8. Because neither the understanding can be the subject of vertue , because intellectuall habits , although they bee most perfect , yet they doe not make a man good , nor any sensitive appetite , because true vertue is found in Angels , and the soules being separated from bodies , which are void of this appetite : yet there are often in the sensitive faculties some dispositions , which cause that the will commanding aright is more easily obeyed , and in that respect they have a certaine resemblance of Vertue . 8. Vertue is said to incline to God. First , that it may be distinguished from a vitious habit whereby men are inclined to evill . Rev. 7. 17. 20. 23. 2. That it may be distinguished also from those perfections of the mind , which indeed doe bring light , whereby the will may direct it selfe as well doing , but not incline it to doe right . 9. Hence , First , true and solid vertues , doe alwayes make him good in whom they are : not that the very dispositions that doe inhere in us , are the grace making us first accepted with God , as the Schoolemen speake , for that pertaines to Faith ; but because they are reciprocated with a good man , and goodnesse is derived from them into our actions . 10. Hence also none can use vertue amisse , as being the principle of action ; when notwithstanding men may , and are wont to abuse any habit of the mind . 11. Therefore those vertues which are wont to be called intellectuall , have not an exact respect of vertue . 12. Moreover vertue is said to incline not onely to good , but also to well doing : because the manner of action doth chiefly flow from vertue . 13. But as the rule of well-doing , so also the rule of vertue is the revealed will of God , which only hath the force of a certaine rule in those things which pertai●… to the direction of life . 14. That is a Lesbian rule of vertue which Aristotle , puts to be the judgement of prudent men : for there are never such wise men , to whose judgement wee may alwayes stand : neither if there were , they could not bee alwayes knowne or consulted with by those who exercise themselves in Vertue . 15. That which is said to be right reason , if absolute rectitude be looked after , it is not else-where to be sought for then where it is , that is , in the Scriptures : neither doth it differ from the will of God revealed for the direction of our life . Psal. 119. 66. Teach me the excellency of reason and knowledge : for I believe thy precepts . But if those imperfect notions concerning that which is honest , and dishonest , be understood , which are found in the mind of man after the fall : seeing they are imperfect and very obscure , they cannot exactly informe vertue ; neither indeed doe they differ any thing from the written Law of God , but in imperfection and obscurity only . 16. Therefore there can be no other discipline of vertue then Divinity , which delivers the whole Will of God revealed , for the directing of our reason , will , and life . 17. They that thinke otherwise , doe bring no reasons , which may move an understanding and sound man. They say the end of Divinity is the good of grace : but the end of Ethicks is a morall or civill good . As if no morall or civill good were in any respect , a good of grace and spirituall . As if the proper good , blessednesse , or end of man , were manifold , or as if that should be a vertue of a man , which doth not lead a man to his end , and chiefe good . They say that Divinity is exercised about the inward affections of men ; but Ethicks about the outward manners . As if either Ethicks ( which they define a prudence to governe the will and appetite ) did not respect the inward affection : or that Divinity did not teach as well outward , as inward obedience . They would have it that Ethickes are concluded in the bounds of this life , but that Divinity extends to a future . As if a blessed life were not one ; or that of one and the same life , there were one rule , as it is present , and another as it is to come . They say the subject of Ethickes is a man , approved , good and honest : but the subject of Divinity is a godly and religious man ; when notwithstanding the Apostle doth expresly teach that Divinity instructs us to live not only piously and religiously , but also temperatly , and justly , that is , approvedly and honestly , Tit. 2. 12. Ad to these , that the most eager defenders of the contrary opinion , doe acknowledge and contend , that morall vertues are the image of God in man , and so a degree of Theologicall vertue ; and that morall vertue compared to spirituall is as warmth to heat , and the morning-light to the noone-light . As therefore warmth and heat , morning , and noone-light are taught in the same act : so also vertue morall and spirituall . 18. Therefore that judgement , and wish of that greatest master of arts , Peter Ramus , was no lesse pious then prudent : If I should wish for that which I would obtaine , I had rather that this learning of philosophy were delivered to children out of the Gospell , by some Divine that is learned , and of approved manners , then out of Aristotle by a Philosopher . A child will learne many impieties out of Aristotle , which it is to be feared , that he will forget too late . That the beginning of blessednesse , doth arise out of men ; that the end of blessednesse is bounded in man : that all vertues are wholy contained in mans power , that they are obtained by mans nature , art , and industry . That though these workes , are great and Divine , yet that God is never used to them , either as an aider , or workeman : that Divine providence is removed from this theatre of humane life : of Divine Iustice , that there is not a word spoken : that mans blessednesse is placed in this fraile Life , &c. 19. But the same habit which is called vertue , as it doth incline in his manner unto God , is also called a gift , as it is given of God , and inspired by the holy Spirit : and it is called grace , as it is freely bestowed , by the speciall favour of God upon us ; also in respect of the perfection which it hath , together with the profit and sweetnesse , which is perceived from is , is it called fruit : and in respect of the hope it brings of life eternall , it is called blessednesse by some . 20. They therefore doe weary themselves in vaine , who make seven gifs of the spirit out of Isay 11. 2. Upon whom the spirit of Iehova shall rest . The Spirit of wisdome and understanding , the spirit of counsell and of might , the spirit of knowledge and of the feare of Iehova : and doe carefully distinguish them from vertues , and have enough to doe to demonstrate the proportion of every of them to some vertue . For neither are there only seven gifts of the spirit , although there are no more ( nay but six ) reckoned up there : because there only the chiefe and most kingly giftsin respect of the subject are remembred ( for it is there spoken of Christ ) other gifts by a Synecdoche being understood : neither those gifts themselves whereof there is mention made there , are in very deed distinguished from vertues , but they doe by a metonymy , set forth all vertues by their causes . 21. For although those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graces , whereof there is mention , 1 Corinthians 12. 4. are in very deed distinguished from virtues : yet Grace when it notes an inherent perfection in us , doth either set forth some one vertue , or all joyntly as it were in his roote . 22. In vaine also are there twelve fruits of the spirit gathered out of Gal. 5. 22. The fruit of the spirit is Love , Ioy , Peace , Long-suffering , Kindnesse , Goodnesse , Faith , Meeknesse , Temperance , together with the addition which is found in the common translation : and they are compared to vertues , as is aforesaid of gifts ; for neither are they only the fruits of the spirit , which are there expressed upon the present occasion , and are explained in that place with the names of the vertues themselves : because vertues are fruits , such as are required and expected by the husband-man , and doe agree to the nature of the seed which he did sow , and also bring profit and sweetnesse , with them , when they are perceived : all which doe agree to virtues , and their actions in a certaine manner in respect of God ; but the profit chiefly in respect of us : whence also it is that holinesse with all vertues is not only called a fruit of the holy Spirit , but also our fruit , Rom. 6. 22. But this profit together with the sweetnesse is shewed in that place to the Galatians , in as much as joy , and peace are reckoned up , as fruits of the fruits . 23. They also use the same judgement , who thinke they have found eight beatitudes in the Sermon of Christ. Matth. 5. For there is but one beatitude , but seeing it hath divers signes , namely all solid vertues , together with the operations of them , the Lord doth propound certaine singular vertues , or operations of vertues , which doe most agree to his Kingdome , and are very remote from humane sence , and doth partly perswade them by the promise of blessednesse , and doth partly also describe blessednesse , or blessed men , by the study and profession of them . 24. The common affections of vertue , are those foure which are wont to be called Cardinall vertues . 25. For they doe not make foure kinds of vertues , as the most have hitherto thought , who doe manifest violence both to vertue and reason it selfe , whilest they will constrainedly refer all singular vertues to those heads : but they are foure conditions , which are necessarily required in that disposition which deserves the name of vertue . 26. The first of these is called Iustice in that generall sense , whereby it sets forth an inclination to doe rightly , giving every man his own , and it may be called the rectitude of vertue : for in that description of vertue which the Apostle doth propound in a certaine heap of words , Phil. 4. 8. Whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report , if there be any vertue , and if any praise , although truth , Iustice , purity doe set forth one and the same nature of vertue , yet Iustice doth most intimately set forth the essence of it . 27. The second is Prudence ; whereby all the strength of reason is used to find out that which is right , and to direct a right all the meanes of it : it is therefore the alone descerning of those things which pertaine to right doing : and it containes in it selfe the force of understanding , knowledge and wisedome : so that all those perfections of the mind which are wont to be called intellectuall vertues , in this respect alone doe pertaine to vertue , so far forth as by the power of them the wil is directed in doing well . 28. It is called in the Scripture Spirituall understanding and wisedome , Col. 1. 9. Where understanding doth seeme to set forth a generall perceiving of good , and evill ; and wisdome notes out the same perceiving as it is applied to severall things considered with their circumstances , wherewith they are clothed : so that understanding considering doth as it were say , It is lawfull : wisdome saith , It is expedient ; according to that distinction which is , 1 Corinthians 6. 12 & 10. 23. To this is opposed , Foolishnesse . Ephesiant 5. 17. Be not therefore unwife , but understanding what the Will of the Lord is . And Ignorance , Eph. 4. 18. Being strangers from the Life of God , by reason of the ignorance that is in them . It is also called Iudgement . 1 Cor. 2. 15. And Discerning , Phil. 1. 10. To which is opposed vanity of mind , Eph. 4. 17. And a mind voyd of all Iudgement , Rom. 1. 28. 29. This Prudence ought to be exercised , 1. With circumspection , taking heed and due diligence , which are often in the Scripture commended under the name of watchfulnesse . Marc. 13. 33. Take heed , watch and pray : unto which is opposed that drowsie sleepinesse which is said to have seised upon the foolish Virgins . Mat. 25. 5 , 13. Secondly , with election upon a due proportion ; so as the greater duties be preferred before the lesser , and in every one a covenient measure be kept according to the intending of affections and strength . Mat. 6. 33. 1 Cor. 12. 31. & 14. 1. Seeke first the Kingdome of God and the righteousnesse of it . Affect the greater gifts : but rather that yee may prophesie . 30. The third generall affection of vertue is fortitude , which is a firme persisting in doing rightly , enduring and overcomming all those difficulties which may arise either from the continuance of the act which is required , or from other impediments whatsoever . Hence it is that vertue in the Hebrew is set forth by the name Christ , even when it is ascribed to Women . Prov. 31. 10. And a mighty strengthning is required in every vertue . Eph. 3. 16. It containes therefore . 1. That confidence which is commended . Acts 4. 29. To which feare is opposed , Phil. 1. 14. That they are bold to speak the word without feare . Secondly , perseverance and constancy , Revel . 2. 26. Whosoever shall overcome ; and keep my workes unto the end . To which is opposed a fainting of mind and wearinesse of weldoing . 2. Thess. 3. 13. Gal. 6. 9. Hebr. 12. 3 , 12. Let us not be weary . Be not weary . Least ye faint in your minds . Raise up the weake hands , and feeble knees . Thirdly , It containes sufferance or patience . Iames 5. 7 , 8. Heb. 10. 36. Be of patient mind , and stabl●…sh your hearts . For ye have need of patience . 31. The fourth is Temperance , whereby all those desires which divert men from wel-doing are asswaged and restrained : and so it makes vertue undefiled . 2 Tim. 2. 4. None that goeth a warfare entangleth himselfe . 1 Pet. 1. 13. Gird up the loynes of your mind , be sober , &c. It is often called in Scripture Sobriety when that word is used in a more generall sence , as 1 Pet. 1. 13. & 5. 8. And purity or cleannesse of heart . 1 Tim. 1. 5. 1 Peter 2. 22. And also sincerity , as it doth exclude pollution of any mixture . This force of the word is shewed 2 Cor. 1. 12. With simplicity and sincerity of God , not with fleshly wisdom . 32. Of these foure conditions of vertue , the first doth order and as it were constitute vertue : the second doth direct and free it from error : the third doth strengthen it against inconveniences : the fourth makes it pure , and defends it against all allurements which doe seduce it . 33. All these vertues doe seeme to be prescribed , and explained together and almost by name . 2 Pet. 1. 4. & 6. Ad to Faith Vertue : that is Justice or an universall rectitude : to vertue knowledge , that is , Prudence directing aright all your wayes : to Prudence continence , that is , that temperance whereby ye may containe your selves from all allurements of pleasures , wherewith men use to be fleshed , and drawen away from the right way : to continence patience , that is fortitude , whereby ye may endure any hardship for righteousnesse sake . But that which followes there of piety & charity doth containe a distribution of vertue , to be propounded in his proper place . 34. Yet because every of those affections doe more appeare in some vertues then in other , therefore some speciall vertues doe take both their name and definition from them : for because an accurate rectitude doth most appeare in the number , measure , weight , and valew of those things which are mutually received and given by man , therefore Iustice , in a certaine speciall manner is wont to be placed in things of such sort . And because those inconveniences are held most terrible , which are wont to happen in warre and such like dangers , therefore the name of fortitude is wont to be restrained to such things . Because the pleasures of the sences are wont most to tickle , therefore temperance is for the most part placed in them only ; although those three together with Prudence taken in a generall sence , are tied and folded together among themselves , as that Philosopher did observe , who did first almost propound those foure heads of vertues . 35. Whereas the forme of vertue is placed by many in a certaine mediocrity between two vices in the extreame , that can be defended by reason . 1. Because privation is not the forme of an habit ; but mediocrity , is nothing else then a privation of a defect and an excesse . 2. Because the forme of vertue is to be sought in that conformity which it hath to his rule : But this conformity doth neither only , nor chiefly , nor sometime at all consist in mediocrity . 3. Because vertue in its formall respect cannot be too much intended , & so doth not admit excesse , but either in that materiall thing which it hath common with vices , or in the circumstances of operations , as when some of them are exercised when they ought not , or are not excercised when they ought . 36. That meane which is found in all vertues , is no other thing then a conformity to their rule , or measure : for by this they have certaine measures and bounds in which their nature is as it were contained , so that they may not decline to the right hand or to the left , but by this reason mediocrity is no more the forme of vertues , then of all other things which are distinguished from other things by certaine formes and differences . 37. But those vertues which consist in the middle between two vitious habits , are not therefore vertues because they consist in the middle , but because they doe in that manner consist in the middle as their rule prescribes ; in which manner , mediocrity whether of participation or negation , Rei vel rationis , of the thing , or of a respect , is to be considered rather as a subject matter , then as a perfecting forme . 38. But it is manifest that such mediocrity hath no place in some vertues : for the love of God is not in that respect praised that it is not too much , but that is is most ardent , here the measure is without measure . 39. There is the like reason of all vertues in respect of their proper and specificall nature . Hee that giveth when he ought not , is not too liberall : but he is too much in giving , so that in that respect he ceaseth to be liberall , and in the same act he may be as much defective in not doing that which he ought . 40. The wiseman indeed admonisheth , Eccles. 7. 16. That we be not just overmuch , but this is not at all to be understood of Iustice in its nature ( for it followes Verse 20. that there is none just upon Earth who doth good and sinned not ) but as it is in opinion , whereby many doe challenge too much to themselves , and would have it attributed to Iustice : but in true vertues we ought alwayes to endeavour to this , that we may more and more abound , as in the holy Scriptures we are often admonished . 41. There be no degrees in vertue of one and the same kind , if it be considered in it selfe in the extent . For there is no vertue which at least in disposition doth not extend it selfe to all those things which are contained in the compasse of its object . He is not temperate which doth moderate himselfe in one ●…st , and favours himselfe in others ; but in respect of the subject some vertue is more strong in one then it is in another , either by reason of a more apt disposition by nature , or because of greater accustoming , or because of a more perfect judgement of reason , or finally because of a geater Gift of GOD. 42. That which is wont to be said , that vertues are increased by daily use and exercise , that must be so understood in solid vertues proceeding from sanctifying grace , that dayly exercise is the disposing cause , and by vertue of the promise of God in some sort the procuring cause , not principally or properly effecting such an increase of vertue . 43. But vertues are lessened by the opposite vitious acts , and in respect of the disposition which they bring , and by reason of the merit that is in them . 44. By how much the acts of vertues , or contrary vices are more intent , more frequent and more continuall , so much the more they prevaile , either to the increasing or diminution of vertues . 45. Hence is that distinction of vertues into humane and heroicall ; into vertues purging , purged and exemplary : and of those that are endued with vertue , into Infants , and men of ripe age . Heb. 5. 13 , 14. 46. The communion of vertues is both in the connexion and subordination of them among themselves . 47. For connexion is that whereby all vertues which are simply necessary , doe cleave together among themselves . 1. In respect of the beginning from whence they flow : For every good giving , and every perfect gift descends from the Father of lights ; By the spirit of grace . Iames 1. 17. 1 Cor. 12. 2. In respect of the end and intention , which is to the same thing in generall ; for all vertues doe so respect God , that if his authority be violated in one , it is withall virtually violated in all . Iames 2. 10. 3. In respect of that helping indeavour which they performe mutually one to another . For one vertue doth dispose to the act of another , and also doth defend and confirm the same with the act . 48. Yet vertues are not so essentially and intrinsecally knit together , that every one is of the essence of the other , or doth necessarily depend upon it as upon a procreating cause . 49. Subordination of vertues is that whereby the act of one vertue is ordered to the act and object of another , either as a meanes to an end which is the command of a superior upon an inferior vertue as Religion commands Iustice temperance , and the like , when it refers their acts to the furthering the worship and glory of God ; or as a cause to its effect , which belongs to every vertue in respect to every one : for so Religion it selfe is ordained to bring forth and conserve Iustice. 50. Whensoever the act of one vertue is ordered to the end of another vertue , this ordination although in respect of the direction it depends upon Prudence , yet in respect of the effectuall force and authority , it depends upon a superior vertue . CHAPTER III. Of good Workes . 1. AN action of vertue is an operation flowing from a disposition of vertue . Mat. 12. 35. A good man out of the good treasure of his heart bringeth forth good things . 2. In the same sence it is called an action or worke that is good , right , laudable , and pleasing to God. 3. Unto such an action there is required first a good efficient or beginning , that is , a will well disposed , and working from true vertue ; for good fruits doe not grow but out of a good Tree . Mat. 12. 33. Secondly , a good matter or object , that is something commended by God. Mat. 15. 9. In vaine they worship me , teaching doctrines which are the Commandements of men . Thirdly , a good end , that is the glory of God , and those things which tend unto his glory . 1 Cor. 10. 31. Doe all to the glory of God. 4. But the end and the object are oftentimes all one , both in good and evill actions , especially in the intention and election of te will , where they end it selfe is the proper object . For those acts are either conversant in the end it selfe , as in the matter or object , as the acts of desiring , willing , wishing , loving , injoying ; or in those things which tend to the end as they are such , so as the goodnesse or deformity is properly derived from the end . 5. For although that good intention or intention of welldoing which is generall and confused doth not make a particular action good , if other conditions be wanting : neither doth a speciall intention of good suffice for it , if the meanes be evill : as if any intending to bestow any thing on the poore or upon pious uses should to that end take to himselfe other mens goods : yet an evill intention doth alwayes make an action evill , and a good intention with other conditions doth make very much to the constitution of a good action . 6. But there is required to an action truly good , that at least virtually it be referred to God , as to the chiefe end . 7. In the fourth place also , there is required a forme or a good manner , which is placed in the agreeing of the action to the revealed Will of God. 8. Moreover this will of God doth informe an action of man , as far forth as it is apprehended by reason . Hence the very conscience of man is the subordinate rule of morall actions : so as every action must agree with a right conscience , and an erring or doubtfull conscience is first to be laid down before a man may doe against it ; although a lighter scruple or sticking of conscience must not any way put off any action otherwise approved . 9. But that this forme or manner be good it requires all the circumstances to be good , for a singular action is alwayes clothed with its circumstances , upon which the goodnesse or evillnesse of it doth not a little depend . 10. But those circumstances being referred to the act of the will , doe passe into the nature of an object . For the will whiles it willeth some worke , willeth all that which is in it , and so all the known circumstances either expresly or implicitely ; and a knowen circumstance being changed , oftentimes the act of the will is changed . 11. But the same circumstances being referred to the act of any other faculty besides the will , are only adjuncts . 12. So the end it selfe is rightly reckoned among the circumstances , although not in respect of the will , yet in respect of the faculties and other Acts. 13. By reason of these circumstances it comes to passe , that although many Acts in the generall or in their owne nature are indifferent , yet there is no singular Act that is morall , and deliberate , but it is either good or evill . 14. An Act in its kind indifferent is , when the object of it includes nothing which pertaines to the will of God , either commanding or forbidding , yet such acts being in exercise , severally considered , if they be properly humane proceeding of deliberate reason , are either directed to a due end , and have conformity to the will of God , and so are good : or they are not rightly directed , but dissent from the will of God , and in that respect are evill . 15. Besides actions good , evill , and indifferent , some doe observe that there are some acts that do Sonare in malum , have an evill sound , that is being absolutly considered they doe impart a certaine inordinatenesse , but by some circumstances comming to them they are sometimes made good , as to kill a man , & the like : but even those acts ought to be referred to indifferents ; for they o●…ly seeme to have some evill in themselves : as also to free a man from danger of death seemeth to have some good in it selfe , with which shew also many that are not evill are deceived : but the true goodnesse , or pravity of these actions depends upon the object , and other circumstances : to slay the innocent or set at liberty the guilty is evill ; to slay the guilty justly , or deliver the innocent upon just reason is good . 16. The goodnesse of all these causes and conditions is collectively required for an action absolutely good , but the defect of some one makes the action so far forth evill . 17. Hence our good workes , whilest we live here , are imperfect and impure in themselves . 18. Hence they are not accepted before GOD , but in Christ. 19. Hence in the workes of the regenerate there is not that respect of merit whereby any reward is obtained by Iustice. 20. Yet that reward which is imputed not of debt , but of grace , Rom. 4. 4. is sometime assigned to those imperfect indeavours , Mat. 5. 12. Because although all our blessednesse is the meere gift of God , Rom. 6. 23. Yet the fruits of grace abounding in us , are put upon those accounts whereby we doe get the certainty of that gift . Phil. 4. 17. I require that fruit abounding which may be put on your accounts . 21. The action of vertue is either inward , or outward . 2 Cor. 18. 10. 11. To will , to doe , to performe . 22. The internall action is properly of the will it selfe . 23. The externall action is of another faculty distinct from the will ; whether it be of the understanding , or of the sensitive appetite which is commonly called internall , or of the executive power which is usually called externall . 24. The internall action of the will hath goodnesse or evillnesse so intrinsecall , that an act cannot remaine the same in the nature of it , but it must be the same in manners ; but an outward act may remaine the same in nature , and yet become another in manners : namely of good may become evill , and of evill good : As if any one beginning to walke out of an honest purpose , doe persist in his journey for an evill end . 25. There is one and the same goodnesse or evillnesse of an internall act , and an externall commanded by it : for it is the same act in kind of manners ; For to will to worship God , and from that will towards God , are not two acts of obedience , but two degrees of one and the same act , so that the goodnesse of the one is perfited in the other , 2 Cor. 8. 11. Performe to doe that very thing : that as there was a readinesse to will , so there may be a performance . 26. The outward act without the inward is not properly , good or evill : but the inward is good or evill , without the externall ; because the goodnesse of an action depends first and chiefly upon the will , which is often accepted with God , although the outward work it selfe be absent . 2 Cor. 8. 13. If there be first a ready mind , one is accepted according to that he hath . 27. But as vertue in its own nature tends to an act ( for it is a disposition to doe well , neither is it idle ) so the internall act of it tends to an externall , and produceth it , and in it is lead to its end . Iames 2. 22. Thou seest that Faith was the helper of his workes , and by works Faith was brought to its end . 28. Yet the externall act joyned with the internall doth not properly and by it selfe increase the goodnesse , or evillnesse of it in respect of the intention only ; but by accident it doth increase it , as it doth continue or increase the act of the will it selfe . 29. The goodnesse and evillnesse of any act , which depends upon the object and the circumstances of the act , is in respect of its nature in the externall act , before it be in the internall , although in order of existence it is first in the internall . For to will to give every one his owne is therefore good , because this thing , to give every one his own is good : yet the goodnesse doth exist in the act of willing before in the act of giving . So to will to steale is evill , because to steale is evill . The reason is , because the exterior act is the cause of the inward , in order of intention , and the inward act is the cause of the outward in order of execution . 30. But that goodnesse or evillnesse which depends upon the end , is first in the inward act , and after in the outward ; because the very intention of the end is the inward act of the will ; so-to-forsake the World for righteousnesse sake is good , because to will righteousnesse is good , and to give almes for vaine glory is evill , because it is evill to will vaine Glory . 31. Obedience that appeares in outward actions , without the inward is hypocrisie , and so is not indeed obedience , but a certaine shadow of it . 32. Yet inward obedience without outward , although it be incompleat ; yet it is true : and if there be an effectuall will present , so that opportunity , or ability of executing is only wanting , it is no lesse acceptable to God , then if it had an externall act joyned with it . 2 Cor. 8. 12. 33. Therefore we must not judge of actions good or evill by the event . For although it is equall , and God himselfe willeth , that he that is judge of offences among men , doe incline to the more fovourable side , if the event it selfe doe favour . Exod. 21. 21. and so forward : yet before the tribunall of God , the inward sin is as great caeteris paribus other things answerable , when neither event not outward act followes , as if both should follow . Mat. 5. 28. Whosoever lookes on a woman to lust after her , hath committed adultery already with her in his heart . 34. Yet inward obedience is not of it selfe sufficient because the whole man ought to subject it selfe to God : our bodies are to be offered to God , Rom. 12. 1. He is to be glorified in our bodies . 1 Cor. 6. 20. Neither is that true inward obedience which doth not incline to externall . 35. The workes which are called workes of supererogation , whereby the Papists doe boast that some of theirs doe performe more excellent workes then are commanded in the Law of God , by the obsevation of certaine counsells which they faigne doe not command , but counsell only a singular perfection , are the dotings of idle men which know neither the Law nor the Gospell . 36. Unto the best workes of the faithfull there adhereth that imperfection which hath need of remission : yet the workes themselves are not sins . CHAPTER IIII. Of Religion . 1. OBservance is either Religion , or Iustice. 2. This distribution as touching the thing it selfe is made by God in the division of the decalogue , as it is enfolded by Christ. Mat. 22. 37. Also the sence of the same distribution is expressed in other words , Rom. 1. 18. Where all disobedience of man is distributed into impiety and injustice , which could not stand unlesse all obedience also were conversant in Piety and Iustice : which is also more plainly opened . Tit. 2. 12. Where of those thres thinge propounded . Righteousnesse and Piety , doe make the parts of new Obedience , and Temperance notes the manner or meanes of performing the same , namely denying worldly lusts . 3. Unto the same also that distribution of a Christian life tends , which is more frequently used , into holinesse and righteousnesse . Luc. 1. 75. Eph. 2. 24. And the same is the meaning of that distribution which is of love towards God , and love towards our neighbour . 4. Yet we use the names of Religion & Iustice , because Religion is a word most generall , containing all those duties which are owing to God , and it is most emphaticall , because it expresseth that proper and distinct way whereby they are due to God. Acts 26. 5. Iames 1. 26 , 27. And often in the Epistle to the Hebrewes . 5. Religion is Observance , whereby we performe those things which doe directly pertaine to the bringing of honour to God. Romans 1. 21. When they knew God , yet they glorified him not as God , neither were they thankefull . 6. Therefore this neme is not amisse by some said to be derived à Religando from binding againe , because in this part of obedience we doe directly and immediatly tend unto God , that we may cleave , and as it were , be tied to him . 7. It hath the first place in observance , 1. Because obedience towards God must necessarily begin , from God himselfe , and from those affections , and acts whereby we are caried towards him . 2 Cor. 8. 5. They gave themselves first to the Lord , and then to us by the Will of God. 2. Because Righteousnesse towards men , must be performed by force and vertue of Religion , that it may be true obedience towards God , for it would not be obedience towards God , unlesse it did bring honour to God : neither could it bring honour to God , unlesse it should proceed from a religious affection . 1 Cor. 10. 31. Doe all to the glory of God : whereunto that phrase also belongeth . In the Lord , in the Name of the Lord. Col. 3. 17. And as to the Lord , and not to men . There Verse 23. 3. Because Religion hath command over the acts of Iustice , and is the cause of them not only virtually effecting , but also directing and ordering . Iames 1. 26. If any seeme to be religious among you , not refraining his tongue , but deceiving his own heart , this mans religion is vaine . 4. Because religion is in a certaine manner the end of all the acts of Iustice , as far forth as they dispose to the act of religion , as a certaine greater thing . 8. Hence Iustice it selfe is sometime called religion in the Scriptures . There Verse 27. But religious worship , pure , and without spot before God , and the Father is to visite the fatherlesse , &c. Not only because it is a signe which is not separated from true religion , but also because it ought to be exercised by the command of religion , and have its beginning from it . 9. Hence the offices of religion a re the first and chiefest . Mat. 6. 33. & 22. 37. First seeke the kingdome of God. The first and great Commandement . 10. They are the first in order , so that they ought to be taken care for in the first place , There . 11. Hitherto pertaines that phrase , which every where we meete with in the Psalmes , of seeking God early in the morning . 12. Also they are chiefe in dignity , and so chiefly to be cared for . Mat. 10. 37. He that loveth father or mother above me , is not worthy of me . 13. Hence the duties of religion ought to be performed with more intent and stirred up forces then the duties of Iustice , for that rule pertaines properly to them , not to these , to love with all the heart , all the soule , and all the thought . Mat. 22. 37. 14. Which yet must not be so understood , as if all the strength were not also required in performing and fulfilling the duties of the second table , but. 1. Because this is principally required in the duty of Religion . 2 Because it is not required in the other dut is in respect of our neighbour , whom they doe immediatly respect ; b●… in respect of God , and by vertue of religion . 3. Because one may love his neighbour with too much intention as touching the very materiall act of loving , although this cannot be done under the respect of vertue and love , but we can no way love God with too much intention . 15. Hence , if some duties of piety and justice cannot be performed together , an equall and prudent comparison being used , the duties of piety are to be preferred . Mat. 12 , 46 , 47 , 48. Luke 2. 49. Behold my mother and my brethren , why did ye seeke me ? knew ye not that I must goe about my fathers businesse ? 16. But an equall comparison is , when a just proportion is observed of the greatest to the greatest , and of the lesser to the lesse . 17. But because God is more worshipped with the inward affection then with the outward worke , but men doe more need the outward worke : therefore the outward worke of religion may sometime be omitted , that a necessary worke of Iustice , and mercy may be fulfilled . Matthew 12. Verse . 1. 3 , 4. 7. 10. 12. I will have mercy and not sacrifice , &c. 18. Neither yet is religion in the meane while by this meanes violated , because religion it selfe doth command to omit an externall worke , that a necessary may be performed . 19. The immediate object of religion unto which it is caried , is God : and that so adequate , that no duty of religion may be referred to any other object without greatest injury to God ; hitherto pertaines that title of God whereby he is said to be Zelotes , Zelotypus , zealous or Iealous . 20. But that respect , under which religion doth consider God , is that Divine excellency , which shines f●…rth in his sufficiency and efficiency ; it is not some one attribute , but a perfection arising of all his attributes . Ex. 34. 6 , 7 , 8. Iehova Iehova the strong God , mercifull and gracious , long-suffering , & full of loving kindnesse and truth , &c. Therefore all the attributes of God have some power to beget religion in us , & so , in the Scriptures , the speciall respect of it is referred , sometime to mercy , Psal. 130. 4. with thee is pardoning , that thou mayest be reverently worshipped : sometime to Iustice. Deut. 4. 24. Heb. 12. 29. Let us have grace , by which we may so serve God , that we may be accepted of him with reverence and feare . For our God is a consuming fire . And so also to all the other attributes . 21. Hence religion doth immediatly flow from that Faith wherewith we believe in God , as in the sufficient , and efficient cause of life . 22. So is that to be understood which is wont to be said , that religion respects God as the first beginning and supreame Lord of life . And so that distinction of the Papists is too empty whereby they confesse , that those acts of religion which respect God as the first beginning of life , are to be performed only to God , but they contend that other acts of religion may be communicated to the Creatures also , when there is no act of religion which doth not belong to God , as the first beginning of life . 23. The proper act of religionis to bring honor to God , and it is called worship . Exod. 12. 25 , 26. and adoration , Iohn 22. 23. For it must containe in a certaine manner good unto God , otherwise it should not be obedience towards him , but there can be no intrinsecal good added to God , but an outward good , which is honor , that is , a testification of the vertue of another to further his glory or estimation , and this is all that which the Creature can performe unto God. 24. Therefore an agreable or worthy estimation of God , and other acts wherby an estimation is manifested , doe make as it were , the next matter of religion . And every humane honest act , as far forth as it may be referred to the honour and glory of God , may be the matter , or matteriall object of religion . Also one and the same act which in respect of subjection to the precept is called obedience , in respect of the honour which it brings to God , is called religion and worship . 25. The proper manner of honour , or religious worship is to subject the soule it selfe , and the inward affections and acts of the will to another . 26. For in respect of the soule and inward acts of it , man is not subject directly and Per se to any Creature , although as the soule is knit to the body , and the inward acts to the outward , his , as it were necessary , condition doth command that subjection which is due to the Creature as a superior . 27. This honour is due to God , not only according to the agreement of the thing , in which sence we say , those things are due which we give of liberality ; but also according to the right of the person to whom it is given , and that by so strict a right , that in respect of the debt it exceeds all Iustice , although in respect of equality it is much exceeded by Iustice. 28. Therefore all worship which either by its nature or condition , or by Law , and common custome , or by the mind and institution of him that gives it doth give religions honour to another beside the true God , it doth so far forth at least faine to it selfe a new and a false GOD. 29. He that doth not give this religious worship to God is prophane , he that gives it to another besides to the true God is an idolater , Acts 10. Revel . 19. 10. & 22. 8. 30. But because greatest care ought to be had in Divine worship therefore among the Latines the word religion is sometime metaphorically used to set forth any anxious care , even in things that were not sacred . By which appeares that the Heathens themselves by the light of nature did see , that the care of Religion is to bee prefered before all other things . 31. Also because the feare of conscience pertaines to the worship of religion , therefore also every scruple of conscience is wont to be called religion , whence also we may gather , that nature it selfe doth dictate that the conscience of a man doth first and most properly respect religion . 32. The generall state of the Church , as it doth prefesse a right manner of worshipping God , is rightly wont to be called the Christian Religion , because such a relation of a state or profession , ariseih from vertue and the act of Religion . 33. Those things which by a speciall institution are destinated to religious uses as the instruments of religion , are also by reason of their state or fixed relation which they have , called religious . 34. That peculiar manner of living which the Monkes have chosen to themselves to exercise a certaine fained perfection , without any reason , and not without wrong to other Christians , is wont to be called religion by the Papists , and such Monkes religious persons . 35. He that is not religious , is not a Christian. 36. The true religion is onely one . CHAPTER V. Of Faith. 1. THE parts of religion are two ; naturall worship , and voluntary or instituted worship . 2. This distinction is grounded on Exod. 20. 6. Those words of the second Commandement : who love me , and keep my Commandements . 3. Naturall worship is that which depends upon the nature of God : so that although we had no Law revealed , and prescribed by God , yet if we did rightly perceive and know the Nature of God , by a meet contemplation of it , we might , the grace of God helping us , perceive al those things which in this behalfe pertaines unto our duty . 4. For there is no body who understands the Nature of God rightly , but withall he doth also necessarily acknowledge , That GOD is to be believed and hoped in , that God is to be loved , called upon , and to be heard in all things . 5. Hence this naturall worship is simply necessary to salvation . Psal. 79. 6. Ierem. 10. 52. 2 Thess. 1. 8. Powre out thy wrath upon those Nations that know thee not , and upon the Kingdomes that call not upon thy name . For although we obtaine eternall life neither by merit , nor by any vertue of our obedience ; yet this part of obedience hath such an essentiall connexi●…n with that Faith whereby we rest upon Christ to life eternall , that in exercise it cannot be separated from it . 6. Hence also this worship hath been , is , and shall be one and the same , or immutable . 1 Iohn 2. Verse 7. The old Commandement which ye had from the beginning . 7. Naturall worship is commanded in the first precept , not only as it is internall , but also as it is externall . 8. For. 1. All obedience is the same inwardly and outwardly : therefore the same inward and outward worship is contained in the same precept . 2. In those precepts which pertaine to the second table , inward and outward obedience is together commanded in every one , Christ himselfe being interpreter . Mat. 5. Much more therefore in the precepts of the first table , and in the first and chiefe of them . 3. If that distinction were lawfull , that the first precept would command only inward worship , and the second only outward , then the first Commandement should bind the inward man , and the second only the outward man and the body , which is contrary to all reason . 9. Naturall worship tends unto God , either as our good , or as good in himselfe . 10. The worship which tends unto God , as unto our good , doth either respect him as he is in present ours , as Faith : or as hereafter he is to be ours , as hope . 11. Faith is a vertue whereby we cleaving to the faithfulnesse of God , doe leane upon him , that we may obtaine that which he propounds to us . He that receiveth his testimony hath sealed that God is true . Iohn 1. 12. As many as received him , who believe in his Name . 12. These five things concurre to make a Divine Faith. 1. A knowledge of the thing testified by God. 2. A pious affection towards God , which causeth that his testimony doth most prevaile with us . 3. An assent which is given to the thing testified , because of this affection towards God who is the witnesse of it . 4. A resting upon God for the obtaining that which is propounded . 5. An election or apprehension of the thing it selfe , which is exhibited to us in the testimony . 13. The first of these is in the understanding : but it doth not make Faith , because it is common to us with unbelievers , hereticks , apostates , and the devills themselves . 14. The second , fourth and fift are in the will , and doe make Faith as it is a vertue , and act of religion . 15. The third as in the understanding , but as it is moved by the will ; neither is it properly the vertue of Faith , but an effect . 16. But the perfection of Faith is not but in election or apprehension , and so is to be defined by it . 17. Hence the nature of Faith is excellently opened in Scripture , when the faithfull are said to cleave to God. Ioshua 23. 6. Acts 11. 23. 1 Corinthians 6. 17. And to choose the way of truth , and to cleave to the testimony of God , Psal. 1●…9 . 30 , 31. 18. For by Faith we first cleave to God , and then afterward consequently we cleave to those things which are propou●…ded to us by God : so that God himselfe is the first Object of Faith , and that which is propounded by God the secundary Object . 19. But because Faith as it joynes us to God is our life ; but as it is a vertue and our duty towards God ; it is a act of life , therefore in the former par●… we have defined it only by that respect which it hath to obtaine life and salvation ; but here we have defined it by tha●… generall respect which it hath to all that which God propounds to us to believe . Hence Faith cannot exercise all its act about the threatnings of God considered in themselves , because they doe not propound the good to be received by us : nor about the precepts of God simply considered , because they declare the good to be done , not to be received ; nor about meere predications , because under that respect they propound no good to us . But it is perfect in the promises , because in them there is propounded good to be embraced : whence also it is , that our Divines are wont to place the object of Faith chiefly in the promises . 20. They who place Faith in the understanding : doe confesse that there is some necessary motion of the will to the yeilding of that assent : even as in humane Faith it is said to be a voluntary thing to give credit to one . But if Faith depend upon the will , it must needs be that the first beginning of Faith is in the will. 21. The Objectum quod , or materiall object of this Faith is whatsoever is revealed and propounded by God to be believed , whether it be done by spirit or by word ; publickly or privatly , Acts 24. 14. I believe all things that are written in the Law and the Prophets . Iohn 3. 33. He that receiveth his testimony . 22. Hence the propounding of the Church is not absolutly necessary ; no not in respect of us , to make an object of Faith , for then Abraham , and other Prophets had not given assent to those things which were revealed to them from God , without any helpe of the Church comming between , which is both against the Scriptures and all sound reason , and yet is necessarily admitted and defended by the most learned of the Papists , that they may defend the fained authority of their false Church from such arguments . 23. This object is alwayes immediatly some axiom or sentence under the respect of truth : but that in which Faith is principally bounded , of which , and for which assent is yielded to that axiom by Faith is , Ens incomplexum under the respect of some good . Rom. 4. 21. Being fully perswaded , that he who had promised was able also to doe it . Heb. 11. 13. Not having received the promises , but seeing them a far off , after they had bin perswaded of them , and had embraced them . 24. For the act of the believer is not bounded in the Axiom , or sentence , but in the thing , as the most famous Schoole-men confesse . The reason is ; because we doe not frame axioms , but that by them we may have knowledge of things . Therfore the principall bound unto which the act of the believer tends , is the thing it selfe , which is chiefly respected in the Axiom . 25. The Objectum Quo , or formall object of Faith is the Truenes or faithfulnesse of God. Heb. 11. 11. Because he judged him faithfull who had promised . For the formall , and as they say , the specificative reason of Faith is truth in speaking , that is , the Truenes , or faithfulnesse of God revealing something certainly , because it is a common respect of Faith that it leaves upon the authority of him that witnesseth , ( in which thing Faith is distinguished from opinion , science , experience , and sight or sence ) but the authority of God is his Truenes or faithfulnesse . Tit. 1. 2. God that cannot lie had promised . Hence that proposition is most true , what soever we are bound to believe ( with a Divine Faith ) is true . For because nothing ought so to believed , unlesse God doe witnesse the truth there of : but God testifieth as he is true , but Truenes in a witnesse that knoweth all things , cannot be separated from the truth of the testimony ; therefore it must needs be , that all that which we are bound to believe with a Divine Faith is true . This whole demonstration is manifestly confirmed and used by the Apostle Paul. 1 Cor. 15 ▪ 14 , 15. If Christ be not raised , our preaching is vaine : your Faith also is vaine ; we are also found false witnesses of God : because we have witnessed of God , that he raised up Christ. That is , If the testimony be not true , the witnesse is false . Unlesse this be admitted , that whatsoever . God witnesseth is true , that consequence which is most firme , should availe nothing at all , God doth witnesse this or that , therefore it is true . Hence Divine Faith cannot be a principle or cause ; either directly or indirectly , either by it selfe or by accident , of assenting to that which is false , or of a false assent . 26. Hence also the certainty of Faith in respect of the object is most firme , and by how much more it is confirmed in the heart of him that believeth , so much the more glory it giveth to God. Rom. 4. 20. But he doubted not at this promise of God through unbeliefe : but he was strengthened in Faith , giving glory to God , and being fully perswaded that he that had promised , was able also to doe it . But in that somitime our Faith doth waver in us , that is not from the nature of Faith , but from ●…ur imperfe●…ion . 27. A sufficient and certaine representation of both objects , that is , both of those things which are to be believed , and of that respect under which they are to be bel●…eved , is propounded to us in the Scripture . Rom. 16. 26. It is made manifest , a●…d by the Scriptures of the Prophets according to the Commandement of the everlasting God , m●…de knowen to all Nations for the obedience of Faith : 2 Tim. 5. 15. The holy Scripture can make thee wise to salvation ; by Faith which is in Christ Jesus . 28. For al●…hough in the subject , that is in our hearts , the ligh●… and testimony of the holy Spirit stirring up Faith in us is necessary ; yet in the object , which is to be r●…ceived by F●…h there is nothing at all required , either in respect of the things to be believed , or in respect of the cause and way of believing , which is not found in the Scripture . 29. Therefore Divine Faith cannot be reduced or resolved into the authority of the Church , or into other simple externall arguments which are wont to be called Motives by perswading and inducing things preparing to Faith ; but it is to be resolved into the Scripture it selfe , and that authority which it hath imprinted upon it from the author God , as into the first and proper cause which causeth the thing to be believed ; and into the operation of the holy Spirit , as into the proper cause of the act it selfe believing . 30. Hence , that principle from which Faith doth first begin , and into which it is last , resolved , is , that the Scripture is revealed from God for our salvation , as a sufficient rule of Faith and manners . 2 Pet. 1. 19. 20. If you first know this , that no prophecy of the Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a private interpretation . 31. Faith is partly Implicite , and partly Explicite . 32. Implicite Faith is that whereby the truths of Faith are believed , not distinctly in themselves , but in their common principle . 33. That common principle wherein all things to be in this manner believed are contained , is not the Chu●…ch , but the Scripture . Act. 24. 14. Who doe believe all things which are written in the Law and in the Prophets . 34. He that believeth that the Scripture is every way true , he doth implicitly believe all things which are contained in the Scriptures , Psal. 129. 86. compared with Verse . 28. 33. All thy precepts are truth it selfe ; open mine eyes , that I may see the wonders of thy Law. ●…each me the way of thy statuts , which I will keepe unto the end . David did believe that those were wonderfull , and to be holily kept , which he did not yet sufficiently understand . 35. This implicite Faith is good and necessary , but it is not of it selfe sufficient to salvation ; neither indeed hath it in it selfe , the true reason of faith , if it subsist by it selfe : for it cannot be that the will be effectually affected , and embrace that as good , which it doth not at all distinctly know . Rom. 20. 14. How shall they believe him of whom they have not heard ? 36. Explicite Faith is that whereby the truths of Faith are believed in particular , and not in common only . 37. Explicite Faith must necessarily be had of those things which are propounded to our Faith as necessary meanes of salvation . Heb. 6. 1. 2. Cor. 4. 3. The foundation of repentance from dead workes and of Faith in God. If our Gospell be hid , it is bid to them that perish . 38. There is required a more explicite Faith now after the comming of Christ , then before , 2 Cor. 3. 18. Of those who are set over others in the Church then of the common people , Heb. 9. 12. Lastly , of those who have occasion to be more perfectly instructed , then of others : Luc. 12. 48. To whom much is given , of him much shall be required . 39. The outward act of Faith is confession , profession , or manifestation of it , which in its order , and in its place is necessary to salvation , Rom. 10. 9. 10. Namely in respect of the preparation and disposition of minde alwayes necessary . 2 Peter 3. 15. And in respect of the act it selfe , when the glory of God and edification of our neighbours shall require it . 40. Persisting in confession of the Faith with losse of temporall life , doth give testimony to the truth and doth bring most honour to God , and so by excellency is called Martyrdome , and they who doe so are called witnesses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martyrs . Revel . 2. 13. But this is as necessary in its place as confession of Faith , so that it cannot be refused without denying of Christ. Mat. 10. 33. 39. & 16. 25. 41. There are opposed to Faith. Infidelity , Doubting , Error , Heresie , Apostasie . 42. Infidelity is a dissenting of a man from the Faith , who never professed the true Faith. 1 Cor. 14. 22. 23. 43. Doubting in him who made profession , doth either diminish or take away assent . 44. Doubting that doth diminish only assent may stand with a weake Faith. 1 Cor. 8. 10. 11. But not that doubting which takes away assent . Iames 1. 6 , 7 , 8. 45. An error in Faith doth put some opinion contrary to Faith. 1 Cor. 15. 46. Heresie addeth stubbornnesse to error . Ti●… 3. 10 , 11. 47. Apostasie addes unto heresie universility of errors contrary to Faith , 1 Tim. 1. 19. 20. 2 Tim. 1. 15. 48. These are opposed to Faith not only as they take away that assent of the understanding which is necessary to Faith , but also as they bring and include a privation of that election and apprehension of Faith , which is in the will. CHAPTER VI. Of Hope . 1. HOpe is a vertue , whereby we are inclined to expect those things which God hath promised us . Rom. 8. 25. 2. This Hope respecteth God. 1. As the object which it doth expect , for the principall object of Hope is God himselfe , and those acts whereby he is joyned to us , 1 Peter 1. 13. Hope in the grace which is brought to you . Hence God himselfe is called the Hope of Israel . Ier. 1. 4. 8. And Rom. 15. 13. The God of Hope : not so much because he is the Author and Giver of hope , as because it is he , upon whom we hope . 2. It respects God as the Author and Giver of all the good it doth expect . Psal. 37. 5. 6. Roll thy way upon the Lord , and trust in him , for he shall bring it to passe : For as , it tends unto God to attaine good , so also it respects him as to be obtained by his owne Grace . Ieremiah 17. 7. Blessed is the man who trusts in the Lord , and whose hope the Lord is . 3. But the proper reason why we may not trust upon the Creatures , in that manner as we trust in God , is because the formall object of Hope is not fo●…d in the Creatures . Psal. 146. 3. Trust not in Princes , nor in any sonne of man , in whom there is no salvation . For although some power of doing us good and helping us , is placed by God in the Creatures , yet the exercise of this vertue doth alwayes depend upon God. Psal. 107. Sending his word he healed them . And Psal. 137. 1. Unlesse the Lord build the house , in vaine they labour that build it , unlesse the Lord keep the City , the watchmen watcheth in vaine . 4. Therefore when one saith , I hope this or that of such a man , doth either signifie that he hopes for that from God by that Creature , or it sets forth a humane hope , not Divine , or finally it is not Christian. 5. But as Faith , so also Hope in God doth respect the grace of God , and Christ only as causes of good to be commun cared . 1 Pet. 1. 13. Col. 1. 27. Hope in the grace . Christ the hope of glory . 6. Yet Divine Hope doth not only respect God and eternall blessednesse , but in God , and from God it respects all those things which faith apprehends in the promises of God , although in their own nature they be temporall things . Heb. 11. 1. 2 Cor. 1. 10. Although it doth ciefly respect eternall life : whence also it is , that Hope in Scripture is often by a metonymy of the adjunct , put for salvation it selfe or life eternall hoped for . Gal. 5. 5. Rom. 8. 24. Tit. 2. 13. And salvation also is sometime put for Hope of salvation , by a metonymy of the subject . Epb. 6. 17. Compared with 1. Thess. 5. 8. The helmet of Salvation , for the helmer of the Hope of salvation . Also usually this object is put as proper to Hope . 1 Thess. 5. 8. Tit. 3. 7. The hope of eternall life . Rom. 5. 2. The hope of glory . 7. Those conditions which are wont to be required to the object of Hope , as that it be good , to come , difficult , probable , ●…re all sound in the promises of GOD , who promiseth alwayes the greatest good things which cannot bee had without his helpe , but by vertue of the promise will come to passe , not only probably , but certainly . 8. The act wherewith it is conversant about its object is called expectation , because it is not of uncertaine or probable conjecture only , as humane Hope , but of most certaine expectation . Rom. 3. 25. Phil. 1. 20. If we hope for what we see not , we doe with patience expect it . According to my earnest expectation and hope , and every where in the old Testament , where the word Mikueh which is wont to be turned , Hope , doth properly signifie expectation . 9. This certainty is derived to Hope from Faith : for Faith is the foundation of Hope ; neither is any thing hoped for , which is not before believed by Faith. Galatians 5. 5. For , we through the spirit , wait for the Hope of righteousnesse by Faith. 10. For seeing Faith apprehends that which is promised , and Hope expects that which is promised ; the whole difference between Faith and Hope , is the respect of that which is present , and that which is to come . 11. Therefore that distinction of the Papists is empty and vaine , who granting that the faithfull may be certaine of their salvation with certainty of hope , yet doe deny , that they can ever by ordinary meanes be made certaine of it with certainty of Faith , when there is one and the same certainty altogether of Faith and Hope : for which reason also it is , that Hope in Scripture , especially in the old Testament , is often put for Faith. 12. Therefore that expectation of good things to come which is in the Angells , and the spirits of just men in Heaven , doth not in that differ from our hope , because one is certaine , and the other incertaine : but in these . 1. That our hope is grounded upon Faith , which beholds God in the promises , as through a glasse , and darkly , 1 Cor. 13. 12. But their expectation is grounded upon open sight . 2. In that our hope is with labour and contention , but their expectation is without all difficulty . 3. In that our hope is an imperfect expectation , and their expectation is perfect . 13. Therefore although Hope together with Faith is wont to be said to be abolished in the life to come : yet this is not so to be understood , as if they ceased to be in respect of their essence , but only in respect of the measure and degree of imperfection . 1 Cor. 13. 10. So that the imperfection only is properly to be abolished : but Faith and hope it selfe are to be perfected in respect of their essence . 14. Hence Christian confidence as it respects good to come , is nothing else then Hope confirmed . For it must necessarily be referred to some one of those theologicall vertues which are reckoned up by the Apostle . 1 Cor. 13. 13. That is , either to Faith , or to Charity , or to Hope . But it can neither be referred to Faith , because Faith apprehends a thing as now present , which it maketh also to subsist . Heb. 11. 1. Nor to Charity , because Charity doth not respect good that is ours . 1 Cor. 13. 5. Therefore to Hope . 15. Hence the naturall fruit of Hope is Ioy , and delight in God , Heb. 3. 6. The hope whereof we rejoyce . 1 Pet. 1. 3. 6. A lively hope , wherein yee rejoyce . Because it doth respect the greatest good things not only as possible and probable ; but also as certainly to come , and so doth make the possession of them in a certaine manner to subsist , whilest it doth assure us of that which at length shall in very deed subsist . Ro. 8. 24. We are saveth by Hope . 16. The manner of this act depends upon that respect of the object , whereby it is said to be , to come , and promised . So that in its formall reason , it is not of those things which are seene . Romans 8. 24. Hope if it be seene , is not Hope ; for why doth a man hope for that which hee seeth ? 17. Hence the fruit and companion of Hope is patience towards God , whereby we doe constantly clave to him in seeking and expecting blessednesse , although we doe in this present life conflict with divers evills , even without that consolation we doe desire , Esay . 8. 17. Waiting upon the Lord who hath hid his Face and looking for him . Rom. 8. 25. But if we hope for that we doe not see , we doe with patience expect it . 2 Thess. 3. 5. That patient expectation . 18. A fruit of this patience is silence , whereby we rest in the will of God , and doe represse all those carnall things whereby we are stirred up to make hast , or to resist him . Psal. 37. 7. Be silent to Iehovah , and without ceasing waite on him . 19. Hope is strengthened and increased , by all those arguments , whereby we are assured that the good hoped for pertaines to us . Rom. 5. 4. Experience causeth Hope . 20. Among these arguments the inwatd signes of Divine grace have the first place . 1 Iohn 3. 14. 19. We know that we are translated from death to life , because we love the brethren . 21. Therefore although it is most false which the Papists say , that our hope is grounded partly upon the grace of God , & partly our own merits , it may bemo●… truly affirmed , that hope is strengthened , increased and stirred up , by Faith , repentance , workes and a good conscience . So that true and lively hope doth exist by those as it were antecedent arguments . Heb. 10. 22. 23. 1 Pet. 3. 23. 22. The effect of hope is the confirmation of the soule as an anchor , safe , and firme . Heb. 6. 19. Whereby we possesse our very soules . Luc. 21. 19. 23. There followes alwayes from this confirmation of mind a study of holinesse . 1 Iohn . 3. 3. Whosoever hath this hope in him , keepeth himselfe pure , even as he is pure . 24. There is opposed to hope by way of defect . 1. A feare of the evill of punishment , Psal. 27. 3. For as Hope is the expectation of good , so this feare is an expectation of evill . 25. But this feare , if it be moderate and tempered by Faith , although it be alwayes materially opposed to Hope yet in man that is a sinner , it is not so formally opposed to Hope and vertue , that it is simply a vice , but rather puts on the consideration and nature of a vertue , 2 Chron. 34. 27. Because thy heart was tender , and thou didst cast down thy selfe before the Face of God , when thou heardest his words against this place , &c. The reason is because the opposition is not , Secundum idem , & ad idem , according to the same , and unto the same ; for hope respects the grace of God , and feare respects the deserts of our sins . 26. Also desperation is more directly opposed to hope , in the defect , which is a meere privation of hope joyned with a sence of that privation , and apprebension of the thing hoped for , as of a thing impossible , or at least as to come , such as was in ●…ne . Gen. 5. 13 , 14. And in Iud●… . Mat. 27. 4. 5. 27. This desperation is alwayes a grievous sin : because it is not a privation of that hope which men are wont to have in themselves or other Creatures , which is wont to be a laudable introduction to Divine hope , but it is a privation of Divine hope , having its beginning alwayes from unbeliefe , as hope hath its beginning from Faith. 28. Yet desperation in the Devills and damned , hath not the consideration of a sin , but of a punishment . For desperation may either be taken privatively when one doth not hope that which he ought to hope , and when he ought , or negatively for a meere cessation of hope . In the former sence it is alwayes a fin because it is contrary to the Law , but in the latter sence not so . 29. The reason of despairing may be divers , either because the grace of God is not accounted sufficient to communicate that good to us , or because God will not communicate it . As desperation is grounded on the former reason , it is alwayes a sin , but in the latter sence it is not a sin , if so be any be certaine of that will of God. 30. But because it is seldome or never manifest to any one by ordinary meanes before the end of this life , that God will not make him partaker of grace and glory : Therefore there is no desperation of men in this life which is not a sinne . 31. By way of excesse presumption is opposed to hope , whereby wee doe expect some good rashly . Deut. 29. 19. Ier. 7. 4. 8 , 9 , 10. Let there not be any man , when he hath heard , &c. 32. This rash presumption doth in expectation of good sometime leane upon the Creatures . Ierem. 17. 5. 1 : Tim. 6. 17. Sometime also it doth leane on God in some sort , but perversly without a promise , and Faith , as when any lookes for pardon and salvation , although he remaine impenitent , or retaine a purpose of living in his sins , or expect some other thing of God which doth noth agree to his nature or revealed will. 33. But one doth not therefore sin in this presumption , because he hopes too much upon God , namely with a true and religious hope , for this can in no wise be done but because he hopes too lightly and rashly without any ground , or hopes those things also which are not to be hoped . 34. Also shame of face , or confusion is opposed to hope , in respect of the event . Ps. 25. 2 , 3. CHAPTER VII . Of Charity . 1. CHarity is a vertue whereby we love God as the chiefe good . Psal. 106. 1. And 118. 1. & 136. 1. Praise the Lord , because he is good , for his mercy endures for ever . The joy of praising which is an effect of Charity hath the same primary object with Charity its proper cause . Therfore the goodnesse of God which doth specially shine forth in the effects of kindnesse , is the proper object of Charity ( as it is of praising . ) 2. It followes Faith and Hope in order of nature , as the effect followes its causes : for we therefore love God out of Charity , because by Faith and hope we tast in some measure how good God is , and his love shed abroad in our hearts . 1 Iohn 4. 16. 19. We have knowen and believed the love which God hath towards us , we love him because he loved us first . 3. Therefore not love , but Faith is the first founda tion of the spirituall building in man : not onely because then the building begins , but also because it sustaines , and containes all the parts of it as also it hath the nature of a roote , as it doth confer power to fructifie . 4. A confuse and remote inclination towards God goeth before Faith ( a certaine shadow ▪ whereof is found in a certaine manner in all Creatures ) Acts 17. 27 - That they might seeke the Lord , if happily they might find him by seeking him , but it is rather an ineffectuall Velleitas woulding ( as they call it ) to love God , then a true love . 5. That distinction of the Scholemen , betweene the naturall and supernaturall love of God , that is , whereby they make one love of God , as it is the beginning and end of nature , and another as it is the beginning and end of grace , is an idle figment . Neither indeed can a man since the fall , by the strength of nature without Faith , love GOD above all , no not with that love which they call naturall . 6. The love of Charity is of Union , well-pleasednesse , and good will : for those are as it were the parts of Charity , and they are alwayes contained in it , if it be true , namely desire of Union , wel-pleasednesse of enjoying , and affection of good will. 7. Love of Union is that affection , whereby we would be joyned together with GOD. 2 Corinthians 5-8 . It is our desire to be absent from the body , and to be present with the Lord. 8. There is also love of Union , in GOD towards us . Eph. 2. 4. 13. He loved us with much love . You who were far off , are made neere . But his love is out of the aboundance of goodnesse , because he expects no profit out of us : for we are unprofitable servants to GOD. Luc. 17. 10. Iohn . 22. 2. 23. But our love towards him is out of the want of goodnesse , because we stand in need of God. 2. Cor. 5. 4. We groane being burdened — that mortality may bee swallowed up of life . 9. Therefore our love as it is love of Union with God , is in part , that love which is called love of concupiscence or desire : because we doe properly desire God to our selves , because wee hope to have profit from him and our eternall blessednesse . 10. Yet the highest end of this love ought to be God himselfe . 11. Love of wel-pleasednesse is that affection , whereby we doe approve of all that that is in God , and rest in his most excellent goodnesse . Rev. 7 : 12. Blessing and glory , and wisdom , and thanksgiving , and honour and power , and strength unto our God for ever , and ever , Amen . 12. God also hath love of wel-pleasednesse towards us , Heb. 13. 16. But his wel-pleasednesse is in those good things which are communicated by him to us : but our wel-pleasednesse is in that goodnesse , and Divine perfection which in no sort depends upon us . 13. Love of good will , is that affection whereby we yield our selves wholy to God , and we wil , and endeavour that all things be given to him which pertaine to his glory . Revel . 4. 10 , 11. They fell downe and cast their crownes before the throne , saying , Thou art worthy , O Lord , to receive glory , and honour , and power . 1 Cor. 10. 31. Doe all to the glory of God. 14. God in bearing us good will , doth make us good , by conferring that good which he willeth : but we cannot properly bestow any good upon him , but only acknowledge with the heart , publish by words , and declare in some measure by deeds that goodnesse which he hath . 15. That mutuall Charity which is between God ▪ and the faithfull , hath in it selfe some respect of friendship . Iohn 15. 15. I have called you friends , because I have made knowen all things which I have heard from my Father . 16. In this friendship although there is not found that equality which is among men that are friends , yet that equality which is possible doth appeare in a certaine inward communion which is exercised betweene God , and the faithfull : in which respect God is said to reveale his secrets to the faithfull . Psalm 25 , 14. Iohn 15. 15. And to be as it were familiarly conversant with them . Revel . 3. 26. If any shall heare my voyce and shall open the doore , I will goe in to him , and sup with him , and hee with me . Iohn 14. 23. If any love me , hee will keepe my Word ; And my Father will love him ; and we will come to him , and dwell with him . 17. Charity doth implicitly containe in it the keeping and fulfilling of all the Commandements of God ▪ Rom. l 13. 10. 1 Iohn 2 ▪ 5. and 3. 18. For he cannot truly love God who doth not study to please him in all things , and to be like him . 1 Iohn 4. 17. Herein is our Charity made perfect — that as he is , such also are we . 18. The manner of our Charity towards God is that it becaried to him , as to that which is simply the highest good and end ; so that neither God , nor the love of God is principally and lastly to be referred to any thing else : because such love should be mercenary . Iohn 6. 26. Ye seeke me , because yee ate of the loaves and were filled . 19. Yet wee may love God as our reward . Genesis ▪ 15. 2. And with respect , of other good things , as of a reward . Gen. 17. 2. 20. The degree of Charity towards God ought to be the highest , first in respect of the object , or as they say objectively , that is , willing a greater good to him then to any . 2. In regard of esteeme , or as some speake , appretiatively , that is , preferring him and his will before all other things , even our own life . Matt. 10. 37. Luc. 14. 26. So that we rather choose to die then to transgresse even the least of his Commandements . 3. Intensively , that is , in respect of the vehement indeavour , in the application of all the faculties to the loving of God. Deut. 6. 5. Thou shalt love the Lord thy God , with all thy heart , and with all thy mind , and with all thy strength . 21. According to this description of Charity it is rightly said of some Divines , that God is only to be loved : that is , simply , by it selfe and according to all the parts of Charity ( namely with affection of good will , desire of Union , and wel-pleasednesse of enjoying in the highest degree ) although our neighbour also is to be beloved in a certaine respect , for another thing , in part and in a lower degree . 22. To this Charity is opposed that feare which hath torment , by the presence of God and feare of punishment to be in-flicted by him , 1 Iohn 4. 18. Perfect love casteth out feare : because feare hath torment . 23. Hence Charity being perfected casteth out feare . Ibid. Because that feare is an horror arising from the apprehension of evill , by reason of the presence of God : and so is opposed to Charity , which is caried unto God , as unto that which is absolutly good . 24. Secondly , there is opposed to it an enstranging from God , which is called by some hatred of abomination . Psalm 14. 3. Iohn 3. 20. They are all gone out of the way . He hates the light , for as Charity consists in affection of union , so this enstranging is in disjunction . But that hatred of God is most contrary to the love of God , which is called hatred of enmity . Iohn 13. 23 , 24 , 25. They have hated both me and my Father . For as the love of Charity is in good will : so this enmity against God , is in that that ungodly men doe desire and will ill to him if it might be , that he were not , or at least that he were not such an one as he is . 25. For although if God be apprehended so as he is in himselfe , he cannot be the object of hatred ; yet as he is apprehended as one that taketh vengeance on sinners , so far forth he is often hated of the same sinners : because in that respect he is most contrary to them , Ioh. 3. 20. Whosoever evill doth , hateth the light , neither commeth to the light , least his deeds be reproved . For as the love of God is in the godly the cause that they hate impiety contrary to God ; so the love of iniquity in the ungodly causeth that they hate God as contrary to their iniquity . 26. But the degrees by which men ascend to this height of ungodlinesse are these . 1. Sinners love themselves inordinatly . 2. They will that which pleaseth themselves , although it be contrary to the Law of God. 3. They hate the Law : because it is contrary to this desire . 4. They hate God himselfe who is the giver and author of such a Law. 27. The love of this world also is opposed to the Charity towards God. 1 Iohn 2. 15. Because this world agreeth not with God & his will. There Verse 16. If any love the world , the love of the Father is not in him . Because whatsoever is in the world is not of the Father . 28. For as the perfection of Charity is in this that the mind doth rest in God , so it must needs be against Charity that the minde doth rest in that which is contrary to God. 29. Charity is no more the forme of other vertues , then any vertue commanding or ordering the acts of another is the forme of it : but because those acts which in their nature doe not respect God are referred to him by Charity , and in him such acts are perfected , therefore by a metaphor it is not amisse called the forme of those acts , and of the vertues also from which they come . 30. But Charity cannot be the intrinse call forme of Faith : because in its nature it followes Faith as an effect followes the cause , it doth not goe before as a cause doth the effect . 31. Neither is faith extrinsecally directed toward God by love ; but in its proper and internal nature it respects God as its object . 32. Iustification of Faith doth in no sort depend upon Charity ( as the Papists will have it ) but upon the proper object of Faith. 33. Where Faith is said to worke by love . Gal. 5. 6. It is not because all efficacy of Faith depends upō charity as upon a cause : but because Faith doth shew forth and exercise its efficacy in the stirring up of Charity . 34. The particle , by , doth not there shew a formall cause : but as it were an instrumentall : as when God is said to regenerate us by the word . 35. That Faith which is without works is said to be Dead . Iames 2. 26. Not because the life of Faith doth flow from workes : but because workes are second Acts , 〈◊〉 flowing from the life of Faith. 36. Faith is said to be perfected by workes . Iames 2. 22. Not with an essentiall perfection , as the effect is perfected by the cause : but by a complemental perfection , as the cause is perfected , or made actually compleat , in the producing of the effect . 37. Because the object of Charity is the very goodnesse of God , as it is in it selfe , but Faith and Hope doe respect God as he is propounded to us to be apprehended : therefore that inclination of the mind toward God which belongs to Charity , doth more evidently and constantly appeare in weake believers , then the speciall acts of Faith or Hope : because the goodnesse of God is more manifest in it selfe , then the way of apprehending it ; which is represented to us in this life , as it were darkly . CHAPTER VIII . Of hearing of the Word . 1. FRom these vertues of Religiō towards God , Faith , Hope , and Charity , there ariseth a double act of Religion which respects that spirituall communion which is exercised betweene God and us : Hearing of the word , and Prayer . 2. The reason or foundation of this distribution is in this , that we doe affect God with religious worship , when we yeild him due honour , whether this be by receiving that which he him selfe propounds to us , or by offering that which may be received by him according to his perfection ; for in both respects we doe that which is immediatly , and directly honorable to God. 3. The first act of Religion therefore is about those things which are communicated to us from God : and the other is about those things which are yeilded to God from us . 4. Hearing the word is a religious receiving of the will of God. 5. Therefore hearing is here taken for any receiving of the words of God , whether they be communicated to us by preaching , or by reading , or any other way , because God is wont to worke in a singular manner , and by his own institution in the preaching and hearing of the Word . 6. Therefore this word ought not to be taken so strictly , that it should either chiefly , or necessarily include alwayes the outward sence of hearing : but that it may note any percieving of the will of God , and chiefly set forth an inward receiving and subjection . 7. The receiving of the Word consists of two parts , Attention of mind , and intention of will. 8. Attention is an applying of the understanding to perceive the revealed will of God. Acts 16. 14. The Lord opened the heart of Lydia , that she might attend to the things which were spoken by Paul. It is often called in the Scripture especially in the Old Testament , A seeking of the will of God , or of God himselfe , to set forth that great desire wherewith we should be carried to know Gods Will , as to the finding out of some thing which we can by no meanes want . Esay 58. 2. Yet they seeke me dayly , and delight to know my wayes ; as a Nation which doth righteousnesse and doth not forsake the judgement of their God , they inquire of me the ordinances of Iustice , they delight in approching to God. 9. In this attention there needeth that providence whereby we may discerne , what that is that God willeth . Rom. 12. 2. That yee may prove what is that good , pleasing , and perfect Will of God : which when it is perceived , we must not deliberate further , whether it be good , or to be observed or no : for the will of God itselfe is the last bound of all religious inquiry . Gal. 1. 15. 16. When it pleased GOD to reveale his Sonne in mee , I did not consult with flesh and blood . 10. Intention is an applying of our will to a religious observance of the will of God already perceived . Psal. 119. 106. I have sworn and will performe it , that I will keepe thy righteous judgement . 11. The purpose of the intention ought to be so strong and firme , that without all exception we be ready to observe whatsoever God will command . Ier. 42. 5 , 6. The Lord be a true and faithfull witnesse betweene us , if we doe not even according to all things for the which the Lord thy God shall send thee to us : whether it be good , or whether it be evill , we will obey the voyce of the Lord our God. 12. In respect of this intention the Law of God it selfe is said to be in the heart of a believer . Psal. 40. 9. & 119. 11. Ier. 31. 33. Heb. 8. 10. 13. This hearing that it may be right , ought to be from religious observance , bringing subjection of the inward acts , and inclinations of the mind . Romans 6. 17. From the heart yee obeyed that forme of doctrine to which yee were delivered . 14. But that it may be truly religious , It is requisite , first that it arise from Faith , whereby we believe that to be the word of truth which God reveales unto us , and also are accordingly affected toward it . Hebr. 4. 2. The word being heard did not profit them , not being mingled with Faith in them that heard it . Luc. 24. 32. Did not our hearts burne in us whilest he spake to us ? 15. By this Faith we cleave to the word . Psa. 119. 31. And the word it selfe cleaves unto , and is ingrafted in us , unto salvation , Iames 1. 21. That ingrafted word . 16. Secondly the same hearing must flow from that hope , whereby we doe embrace that which God hath promised as the word of life , also expecting life by it ▪ Deut. 32. 47. Iohn 5. 39. It is your life , yee looke in them to finde eternall life . 17. By this hope it comes to passe that the faithfull bring forth fruit with patience . Luc. 8. 15. 18. In like manner it must have love joyned with it , whereby we cleave to the same word , or to God revealing himselfe to us in that word as simply good . Psa. 119. 97. How doe I love thy Law. 1 Thess. 2. 10. They received not the love of the truth , that they might be saved . 19. In respect of this love the Word of God doth dwell plentifully in the faithfull , Colossians 3. 16. So as they are also transformed into the forme and fashion of it , Romans 6. 17. 20. Such an Hearing of the Word of God is the true , and proper worship of God. 1. Because it doth immediatly and directly bring spirituall honour to God , for although the act of hearing is most properly directed to our receiving of the Will of God , yet because in the manner of receiving we doe subject our consciences to God , therefore we give him that honour of power , and Divine truth in the aknowledgement whereof his religous worship is exercised . 2. Because it containeth a direct , and immediate , exercise of Faith , Hope , and Love , in which the worship of God doth most essentially consist . 21. Hence no word or sentence of men , ought to be mingled with the word of God , and propounded in the same manner with it , least by this meanes we doe in some sort worship men instead of God. 22. Unto this hearing that pride is most formally opposed whereby one doth so affect his owne excellency , that he will not be subject to the Will of God. For although this pride is contrary to humility of religion , and obedience , or obedience in generall , yet it seemeth to be most properly opposite to them in this act of religion : because a proud man , as he is such , is so far from subjecting himselfe to the will of another ; as to a Law , that he would have his own will in stead of a Law. Ierem. 13. 15. Heare and give eare : be not proud ; for the Lord hath spoken . Ier. 5. 5. They have broken the yoke , they have burst the bonds . 23. The proper act as it were of this pride is that contempt whereby one doth set at naught either God or the Will of God and observance of it , 2. Sam. 12. 9. Why hast thou despised the Word of the Lord , in doing that which is evill in his Eyes . 24. Hence pride is said to be the cause of all other sins , for a double reason . 1. Because all other sinnes are referred in a certaine manner to that excellency which is seene in pride as to an end . 2. Because pride casteth away from it selfe in contempt the government of the word , by the power whereof alone sin is avoyded . 25. Hence there is in every sin found some respect of pride , but especially in those which are committed upon deliberate counsell . 26. Hence also all consultation with the world ; flesh or wisdome of the flesh in those things which pertaine to religion , is opposed to the hearing of the Word . Romans 8. 7. Gal. 1. 16. 27. For as by pride men doe altogether reufse to subject themselves to the will of God : So by these consultations of those things which are not after God , they doe seeke to themselves as it were other Gods , to whom they may be subject . 28. The most accursed opposition to hearing of the word of God is in consulting with the Devills . Esay 8. 19. Deut. 18. 11 , 12 , 13 , 14 , 15. Where a certaine religious Faith , and Hope due to God only is transferred either explicitly or implicitly to the enemies of God. 29. Hence it is that Faith is wont chiefly to be required in such consultations by those who are the masters of such Arts. 30. By vertue of this Faith there is a certaine covenant entred into with the Devill , with some religion ; if not openly and eypressively , at least secretly and implyedly . 31. But although one have not a direct intentation to aske counsell of the Devill , yet if he doe that which either of its owne nature , or by use and application which it hath doth infer a compellation of the Devill to receive his helpe or counsell , he is made partaker of the same sin . 32. Therefore all arts brought in by instinct of the Devill , for the knowing of secrets are in this respect to bee condemned . 33. All divination therefore which is neither grounded upon certaine revelation of God , not the course of nature ordained by God in things created , is to be condemned . 34. All applying of things or words either to predictions , or those operations to which they have no disposition , either by their nature , or Gods Ordinance , is to be condemned . 35. As the helpe of the Devill is sought by such like courses , they doe containe in themselves a certaine invocation of him , and so are opposed to calling upon God : but as certaine revelation is expected , or a submission of mind used to the receiving and executing his commands , so they are opposed to the hearing of the word of God. 36. This communion therefore with the Devill is not only in this respect unlawfull , because it is joyned with fraud and seducing , but also because of its own nature it is contrary to true religion . 37. For we have not civill communion or fellowship with the Devill : religious communion we cannot have , no not as some of old had with the good Angels , who are ministring spirits , for our good sent of God for that purpose . 38. Whatsoever therefore we doe with the Devill besides those things which pertaine to the resisting of him as the enemy of our soules , it makes to the violating of true religion , and is a certaine perverse religion . 39. If he seeme sometime to be subject to the command of men , by vertue of certaine inchantements , it is only a shew of subjection , that by that meanes he may more easily rule over men : therefore he doth not hinder , but only colour that religious subjection which men performe to him in that communion . 40. All those doe in part communicate with such sins , who by words , figures , & such like things of no sufficient vertue , doe desire to cure diseases in others , or suffer such things in themselves or others for that end . 41. Sympathies , and Antipathies , and specificall vertues which are found in some things are hereby differenced from such inchantements , in that the common experience of all men , doth acknowledge these : there is some Faith required in those ; but in these none . 42. A strong imagination doth peradventure concurre in many to make these meanes effectuall ; but that also doth often arise from a certaine religious Faith : neither can it effect any thing in parents for children , or in men for Cattell , without a certaine diabolicall operation accompanying it . 43. They that are most given to the hearing of the word , as they doe least of all care for such acts , so they doe receive the least fruit by them . CHAPTER IX . Of Prayer . 1. PRayer is a religious representing of our will before God , that God may be as it were affected with it . 2. It is an act of religion , because of its own nature it yeildeth to him that is prayed unto that sufficiency and efficiency of knowledge , power , and goodnesse which is proper to God. 3. Hence it cannot be directed to any other beside God only , without manifest idolatry . 4. It ariseth first from Faith. Rom. 10. 14. How shall they call on him in whom they have not believed ? Namely from that Faith whereby we doe believe that God is first omniscient , who knoweth all things , and so the inward affections and motions of our hearts , for in them chiefly the essence of Prayer doth consist : secondly , that he is omnipotent , who can doe what he will in fulfilling our desires ; thirdly , that he is the author and giver of every good thing : Fourthly , that he doth allow and accept our Prayer through Christ. 5. Hence all our Prayers are to be offered to God in the name and mediation of Christ , by the power of a justifying , Faith. Iohn 14. 13. 14. & 16. 23. Whatsoever ye shall aske of the Father in my name . 6. It ariseth also from that hope whereby we expect the fruit desired from our prayers from God. Rom. 8. 23. 26. We groane expecting the adoption : The spirit maketh request for us with groanes that cannot be expressed . 7. Lastly , it ariseth from Charity , whereby we desire both to partake of and celebrate the goodnesse of God. Psalme 34 4. 9. Magnifie the Lord with me , and let us extoll his name together . Tast and see that the Lord is good , blessed is the man that trusts in him . 8. Hence Charity to our neighbour also is necessarily required that Prayer be accepted of God. The fift petition of the Lords Prayer . 9. Prayer differs from hearing the word , in that hearing is conversant about the will of God , but Prayer about our will : in hearing the word we receive the Will of God , but in Prayer we offer our will to God , that it may be received by him . 10. But it is not a simple will or desire , but a representation of the will or the will exhibited and represented before God. For it is not sufficient to prayer , that we desire to have something , for so prophane men , because they doe most desire to have , should pray most ; but there is required also a desire to obtaine that of God , and a wil to seeke the same of him , and then a representing or insinuating of this desire before God. 11. But this representation is done first and essentially in the will it selfe , as it being converted to God , doth as it were by an act stretched forth , represent unto him its inclination and desire . 12. Hence the Prayers of the godly are called in the Scriptures desires , Psal. 10. 17. And unspeakeable groanes Rom. 8. 26. 13. In the second place and by way of signe ; this representation is made in the understanding , as it conceiving an inward word , doth expresse the affections of the will before God. 14. Hence the prayers of the faithfull are also called words , and speeches whereby they speake to God , not first and chiefly outwardly , but inwardly . Hos. 14. 2. Take unto you words , and turne unto the Lord. Say unto him , pardon , &c. 15. Prayer therefore is formally an act of the will : yet withall there is required to it both an antecedent act of the mind whereby we understand , what , of whom , for what , and how we must pray ; and a consequent act whereby we conceive and expresse with a certaine word of the mind , prayer it selfe . 16. Hence together with intention or the act of the will , there is also required attention in Prayer , both to God to whom we pray , and to the thing whereof we pray , and also to the Prayer it selfe ; for we must not only pray with the Spirit , but with understanding also . 1 Corinthians 14. 15. I will pray with the spirit , I but will pray with understanding also . 17. This representation must be submisse and humble , for otherwise it would not be a religious praying directed from a subject Creature to the highest God and Creator , but either a command of a superior to an inferior , or a familiar conference as it were , such as is among equalls . Gen. 18. 27. Behold now I would speake unto the Lord , although I am dust and ashes . Psalme 95. 6. Come let us bow , and fall downe , and bend the knees before the Lord that made us . 18. The generall end of Prayer is , that we may as it were affect or move GOD ; whence it is that the faithfull are said by their prayers as it were mightily to prevaile with God , Genesis 32. 28. Hos. 12. 4 , 5. And as it were to strike , Rom. 15. 30. 19. For although that difference is true which some put between those prayers which are directed to men , and those which are made to God : that they that pray to men doe affect those to whom they pray , and in some measure dispose them to that which they desire : but those who pray to God , doe not so much affect God as themselves , and dispose themselves to those things they desire : yet God is pleased so to commend the force and efficacy of Prayer to us , that he declares himselfe to be affected , and as it were moved with it . And that because our prayer is the meanes , by the interceding of which , and no otherwise , God will Communicate many things unto us , whence also they who aske some thing of GOD , are said to affoord helpe to effect it , 2. Cor. 2. 11. 20. For we doe not therefore pray to God that we may make knowne our desires to him not knowing them , who understands alwayes a far off . Psal. 139. 2. That is , when as yet they are not in our minds : neither that we may move him to our mind who was unwilling , with whom there is no change or shadow of turning . Iames 1. 17. But that we may by our prayer obtaine that of him which we believe he is willing to . 1. Iohn 5. 14. This is our confidence which we have towards God , that if we aske him any thing according to his will , he heareth us . 21. Hence the firmenesse and unchangeablenesse of Gods providence doth not take away , but establish the prayers of the faithfull , and the most sure apprehension of it by Faith doth not make the true believers slothfull , but doth more stir them up to pray . 1. Chr. 17. 25 , 26 , 27. Thou O my God , hast revealed to the eare of thy servant , that thou wilt build him an house . Therefore hath thy servant been bold to pray before thee , &c. 22. Hence also we must pray instantly and continually ; instantly , because our prayer is a necessary meanes for Gods glory , and our good . Continually , because such a disposition of will is never to be cast off , and the act of it also is daily to be exercised , as occasion is offered to us . 23. The adjuncts of Prayer are confession , and a promise made to God : for these two are alwayes either expresly or implicitly used in every acceptable Prayer to God , and in every part of it . 24. For because we doe by Prayer fly unto the mercy of God , as to the fountaine of all good , either communicated , or to be communicated to us , in so doing we confesse that we are miserable in our selves and destitute of all good , because also we endeavour as it were , to affect and move God by our desires ; therefore also we professe that our minds are sutably affected about the same things , and doe promise them to be so affected for time to come ; neither can such like affections be absent from our prayers , without a certaine mocking of GOD. 25. Confession is an humble and penitentiall acknowledgement of our offence , gultinesse and misery . Ps. 32. 5. 26. The end and use of this confession is . First , that God may be justified and may have glory in his judgements . Psa. 51. 6. Secondly , that we may be disposed to obtaine the glory of God. Psal. 3. 25. Thirdly , that the grace that is granted , may more clearely appeare . 27. The manner is divers , according to the diversity of sinners . For sins not knowen , are to be confessed generally . Psa. 19. 13. But knowen sins specially , even according to the nature and grievousnesse of every one , Ezra . 9. 14. 28. A promise required in Prayer is a testifying of a purpose agreeable to Prayer . 29. This purpose is a determination of the will to prosecute that with an earnest endeavour , which we pray to God that it may be , Psal. 119. 106. 112. Compared with the following verses . 30. But wee prosecute that wee pray for , both by those meanes which of their own nature are necessary to that end , and also by other meanes , the determination whereof depends upon contingent circumstances , and upon our election . 31. A promise of the latter kind made to God distinctly , and upon deliberate counsell , is by a certaine appropriation called a vow . 32. Hence every vow must be , First , of a thing neither impossible , nor simplie necessary , but which may be freely performed according to our pleasure by the ordinary favour of God. Secondly , of a thing neither evill nor vaine , but lawfull and good in respect of all circumstances . Thirdly , it must be referred only to God as the object to whom we vow , and to his honour as the prime end , although it may be ordered to ours , and others edification and use . 33. Prayer in respect of the manner is either ejaculatory , or a short lifting up of the desire , where the mind doth either not wholy , or not long attend Prayer . Psal. 129. 8. Nehem. 2. 4. Or a continued order of Praying . 34. That ought to be more frequent , as that which cannot be hindered by ordinary businesses ; but this must be at set times , as being more solemne , and not admitting the distraction of other thoughts . 35. But both of them is either mentall , or vocall . 36. Mentall is that which is performed in the will , mind , and affection , without any signe purposely adjoyned . Nehem. 2. 4. 1. Sam. 1. 13. 37. Vocall is that which draweth forth the inward desire of the mind even in words . Hos. 14. 2. 38. The voyce is oft times necessary in prayer to expresse , stirup , continue , and increase the inward affection of the mind : for although the affection ought to goe before the voyce , and the voyce to be conformable to the affection ; yet whilest that it is religiously expressed by the voyce , it hath a certaine reflexion upon the mind it selfe , whereby it is more enkindled , and getteth greater strength . The voyce also is necessary in its measure , that the body may together with the soule be exercised in this part of religion . 39. Hence therefore neither is that speech to be used which he that prayeth understandeth not , and whereby he cannot expresse his conceivings ; for such a repeating of unknowen words is not properly the speech of a man , because it is no more formed of the inward conceivings then those words which are sometime uttered by a Parrot , and so it cannot distinctly expresse the inward conceivings of the mind , in which prayer doth primarily consist . 40. Neither also must the speech be long , or repeating the same thing often . Mat. 6. 7. Unlesse it be out of the abundance of the heart ; for then neither long prayers , nor divers repeatings are vaine or to no purpose ; but most acceptable to God : as doth sufficiently appeare by approved examples of such prayers which are mentioned in the Scriptures . 41. Neither finally ought there to be such care of words which may any way diminish due attention , either to God , or to the subject matter , or to the inward affection of the mind . 42. In vocall prayer if it be solemne , there are also those gestures required which become the majesty of God , our basenesse , and the nature of the matter it selfe . 43. Vocall prayer is either in prose , or in Meter . 44. In meter singing is joyned , and therefore there must be more care of the speech and tone , then in prose . 45. But the melody of singing is ordained for a certaine spirituall delight , whereby the mind is detained in the meditation of the thing that is sung . 46. For there is a more distinct meditation comes between the word , and the lifting up of the heart , then in other prayers : so that the next and immediat fruit of a Psalme , is our edification in Faith and obedience . 47. Yet because the lifting up of the heart to God is together required , Simul & consequenter , and going along with the thing that is sung , and it is also the end of that meditation ; therefore we are said to sing in our heart to the Lord , Col. 3. 16. And Psalmes that are sung have the consideration of Prayers . 48. But because this religious melody hath the respect of prayers : therefore it is not so fit , that the decalogue , and other such like which doe not partake the nature of prayer be turned into Meter , and be sung in stead of Psalmes . 49. But because singing doth immediatly respect our edification , and also doth set forth in its own nature , a certaine gladnesse of the mind , Iames 5. 13. therefore the very same gestures which are meet in other prayers , are not required in such like exercises . 50. Secondly , prayer is either solitary , or with others . 51. In that which is had with others if it be prose , one goeth before in voyce , and the rest follow in affection , and Faith , which they ought to declare , in the end , by saying , Amen . Nehem. 8. 7. 1. Cor. 14. 16. 52. Hence , Alternatio precum enterchanging of prayers by Anthemes : distribution of parts betweene the Minister and People ; and repeating of words propounded by the Minister , by the subsequent voyce of the people , is not to be approved . 53. But in the melody of singing , because it tendeth to our mutuall edification , attention , and stirring up of pious affections among us one toward another , Col. 3. 16. Therefore all doe joyne their voyces together . 1. Chronicles 16. 35. Marc. 14. 26. 54. In those prayers which are had with others , such speech must be used which is understood of others . 1. Co. 14. 55. Hence that broken musick which excludes understanding , must be absent from those sacred exercises of piety at least which we have with others . 56. The kinds of prayer are two , Petition , and thanksgiving . Phil. 4. 6. In every thing let your requests be made knowne to God in prayers , and deprecation , with giving of thankes . 57. Petition is a prayer of that which is wanting , that we may obtaine it Matthew 7. 7. Aske , and it shall be given you : Seeke , and yee shall finde ; Knock , and it shall be opened to you . 58. Alwayes that which we aske is wanting , either wholy , or in part , or in our feeling , or finally in respect of the act , or in respect of the continuance of it . 59. Hence , a sence of our emptinesse and want , together with an apprehension of sufficiency , whereby our insufficiency may be supplied , is necessarily required to make a petition aright . 60. The vertue and efficacy of petition is not in deferring , or in satisfying , as the Papists would have it , but in impetration onely . 61. To impetrate is properly to have the force of a meanes to obtaine some good freely from another . 62. Therefore all good works , or all observance , although as it flowes from Faith , hath some power to obtaine blessings from God by vertue of that promise , whereby he appointeth a free reward to them ; whence also Reall Prayer distinguished from vocall & mentall , is called by some a good worke , although very improperly : yet petition , doth obtaine in a speciall manner , not only as it is a chiefe part of obedience , but also because it hath in its proper nature this end and use , as it is a formall act of Faith and hope , by which we receive all good things from God. 63. But this impetration doth not properly respect the justice of God , but his mercy and kindnesse . 64. Hence we receive every good thing we aske , not from the hand of justice , but grace . 65. Petition , because it doth most formally flow from Faith and Hope , therefore it is in the same manner conversant about good things to be asked as those vertues are conversant about their secundary objects , that is , those things which they apprehend , are to bee communicated to us from God. 66. Hence those things onely are to be asked absolutly which are necessary for Gods glory and our salvation : but other things with a secret subjection to the most wise disposing of God. 67. Hence both the manner , and particular time to communicate this or that upon us , ought not to be prescribed to God in our prayers ; yet it is lawfull to pray God to heare us speedily , Psalme 102. 3. Heare me speedily . Because hee hath promised to doe this , Luke 18. 8. Hee will avenge them quickly . Yet wee may not define the fit time of this hastening . 68. But because petition flowes also from Charity , hence those things also are to be desired , and asked in prayers , which doe most make to the celebration of the glory and goodnesse of God. 69. Hence also we aske not only for our selves , but for all other also , who either or may be pertakers with us of the same goodnesse of God. 1. Tim. 2. 1 , 2 , 3. 70. The Patriarchs and Prophets did not only in their blessings pray well when they uttered their desires , but also did promise well in the name of the Lord ; the Hebrew words are wont to containe both , Let God give , or God shall give . Gen. 27. 30. 71. Therefore although we may not peculiarly pray for the dead , because such prayer hath neither precept nor commendable example in Scriptures , nor finally any use or end : neither may we pray for all and every one living collectively that they may be saved ; because we know the contrary is determined by God ; yet we ought not wholly to reject any man living in particular from the communion of our prayers , neither for any enmity , nor for conjectures , or probable signes of reprobation . 72. Petition is twofold according to the respect of the object or thing which is asked for it is either Apprecation , or Deprecation . 73. Apprecation is petitioning for good things to be communicated . 74. Deprecation is petition for evill things to be removed . Intercession which is joyned to these two , 1. Tim. 2. 1. is a peculiar manner of deprecation , namely , when that evill which we desire to be removed is placed in some injury , done by men . 75. Unto deprecation there belongs , Complaints and lamentations , as adjuncts of it . 76. Complaint is a signification of our griefe , of miseries as they are injuriously inflicted by men . 77. Unto these complaints imprecation is sometime joyned , whereby we wish some evill to those who are authors of evill . But this is ordinarily no further lawfull , then as it hath the force of deprecation , for the removing some greater evill by that evill which we wish to them , but the propheticall imprecations were also predictions . 78. Lamentation is a signification of our griefe , of those miseries as they are sent by God. 79. Sometime fasting is added to deprecation as an outward adjunct . 80. Fasting is an abstinence from the helpes and comforts of this life , whereby humility is shewed as it were in a reall confession , and we are made the more fit to make more effectuall prayers . 1. Cor. 7. 5. Ioel 1. 14 , 15 , 16. Dan. 9. 2. 3. 81. Hence fasting considered by it selfe is not a good worke , and part of our obedience toward God , but as it disposeth us to make more free , ardent , and more continued Prayers . 82. Hence also the same measure and time of fasting is not equally profitable , and necessary to all and every one . 83. Finally hence that way of fasting is most religious , when the whole mind is so attent to seeke God , that thereby it is called a way from the thought and care of those things , which pertaine to the life present . 84. Thanksgiving is prayer , of those things which we have received , that the honour may be given to God. Ps. 50. 15. 23. I will deliver thee , that thou mayst glorifie me . He that offereth praise doth glorifie me . 85. It is Prayer no lesse then petition , because whilest we give thanks to God , we doe represent our will with a religious submission before God , that he may be as it were affected or moved , although not properly , to that end that we may receive something from God , but rather that we may refer something we have received unto him . 86. It is most properly of those things which we have received : because we must first be affected with the sence of a benefit , before wee can give thankes to GOD in respect of it . 87. Yet thankes must be given , not only for those things which we have actually and really received , but also for those things we apprehend by Faith and Hope ; partly because the promise it selfe of these things is a benefit , which in some sort is already said to be bestowed ; and partly because the things promised are apprehended with that certainty , that they doe affect the mind as things present . 88. Also that celebration of the praises of God belongs to thancksgiving , which is exercised about those perfections which are in God himselfe , and doe shine forth in his works ; but with a certaine respect to those things we have received , namely as those perfections are arguments that doe either illustrate that good which wee have received , or confirme the bestowing of it , Rev. 4. 8 , 9. Holy , holy , holy , Lord God Almighty — the living Creatures gave glory , and honour , and thanksgiving to him who sate upon the Throne . 89. Hence for the right performance of thanksgiving there is required . 1. A knowledge of the blessings of God. 2. An applying of them to our selves by Faith and Hope . 3. A due estimation of them , together with an affection beseeming . 90. The proper end of thanksgiving is to give the honour to God , for all those things which we have received . Psal. 50. 15. For if we so thinke of the good things we have received , that we either rest in them , or glory in our selves , or ascribe them only to second causes , then thanksgiving is corrupted . 91. Hence thanksgiving is a secundary end of every religious petition : for he that doth rightly aske any thing of God , doth not only aske therefore that he may receive , much lesse that he may spend it upon his lusts , Iames 4. 3. But that that which is received may be againe referred to the glory of God who gave it . 2. Cor. 1. 11. You helping together by prayer for us , that for the gift bestowed upon us by the meanes of many persons , thankes may be given by many on our behalfe . 92. Hence in every petition , thanksgiving for that benefit which is asked , is expresly or implicitly promised . 93. Hence thanksgiving in it selfe is more perfect and more noble then petition : because in petition oft-times our good is respected , but in giving of thanks Gods honour only . 94. Hence thanksgiving is more attributed to the Angells , and to the blessed Spirits in the Scriptures , then petition . 95. By this act we are said not only to praise , and celebrate God , but also to extoll , blesse , magnifie , and glorifie him , and the like : all which are so to to be understood , that they seth forth only a declaration , not a reall effecting of those things they make shew of . 96. If thanksgiving be more solemne , there must be sometimes a cheerfull solemnity joyned with it . Esth. 9. 19. For as a fasting when we deprecate a greater evill doth both cause , and testifie our humiliation to be the greater ; so in solemne joy for some speciall good communicated to us , outward mirth if it be moderate , and within the bounds of Temperance , doth make and testifie the same to be the greater . 97. Evills as evills can neither be the object of petition nor thansgiving : yet afflictions as they are so directed by God , that they doe worke together for our good , may have the respect of both . CHAPTER X. Of an Oath . 1. THere be two manners of petition to be used upon occasion , which were brought in by reason of mans infirmity : an Oath , and a Lot. 2. But because these two manners are brought in upon such occasion , therefore they must not be usually frequented , but then only to be used where humane necessity requireth , and a waighty and just cause is in hand . 3. An Oath is a requesting of Gods Testimony to confirme the truth of our testimony . Heb. 6. 13. 16. Men sweare by him who is the greater : and an Oath for confirmation is to them an end of all strife . 4. An Oath became necessary after the fall of man , because man by 〈◊〉 had lost both that credit which ought to be given to his simple testimony , and that also which he ought to have given to the testimony of others . 5. That infirmity of man in giving credit to the testimony of others , is so great that it was in a māner necessary for God himselfe also to demeane himselfe to confirme his testimonies by the forme of an Oath . He. 6. 13. 17. Which was more then needed in respect of Gods faithfulnesse , but not in respect of humane infirmity . 6. Yet God seeing he hath not any greater or superior Judge , Heb. 6. 13. He cannot properly sweare , but this is prescribed to him metaphorically : because all that perfection of confirmation which is found in the Oathes of men , doth most perfectly agree to those testimonies of God. 7. But Gods Testimony is worthily called upon to confirme truth : because he is the highest truth who can neither deceive nor be deceived , Heb. 6. 18. It cannot be that God should lie . 8. Hence in an Oath the worship of religion is given to God , as he is both acknowledged the Author of truth , and to be conscious of all our roughts , as to whose eyes those things are naked and open which are most secret to all Creatures , & the rewarder of truth & falshood , and who provides for all things by an admirable providence , as being the living God. Deut. 6. 13 Feare the Lord thy God , and worship him , and sweare by his name . 9. Hence we may not sweare by any Creature , but by God alone , who only is omniscient , the only law giver , and rewarder of those things which pertaine to conscience , and finally to be only religiously worshipped . Mat. 5. 34. 35. & 23. 21. 22. Iames 5. 12. 10. Yet every thing considered in an Oath is not properly the worship of God , because it doth not directly tend to give honour to God : but to confirme the truth ; but that request which is made in an Oath is worship , and in that respect to sweare by the true God , doth sometime in Scripture set forth true worship . Deut. 6. 13. Esay 48. 1. And an Oath it selfe is wont to be called worship . 11. In this requesting of the testimony of God , he who sweares doth make himselfe subject to Gods vengeance and curse , if he give false testimony , that is , if wittingly he deceive . Hence in every Oath there is implicitly or expresly an imprecation or cursing contained , Nehem. 10. 30. 2. Cor. 1. 23. Entred into a curse and an Oath . I call God to witnesse against my soule . 12. Hence is that forme of swearing , which is very frequent in the old Testament . So doe God to me , and more also in which words there is a generall or indefinite curse contained , that the way of inflicting the evill may be committed to God. 13. Therefore there is so great religion of an Oath that it may admit no equivocation or mentall reservation ; which things may have their place in play or ligher Iesting , but cannot be used in the worship of God without great impiety . For this is nothing else but to mocke at GODS Iudgement . 14. Hence also there can no release , properly so called , commuting , or dispensation , and absolution from an Oath , come from man : although some oathes which were either unlawfull from the beginning , or afterward become so , may be by men pronounced to be void . 15. Because it is a testimony of a thing done , or to be done , therefore an Oath that confirmes a testimony is distinguished into an assertory , and promissory Oath . 16. An assertory Oath is of a thing past , or present . 2. Cor. 1. 23. A promissory Oath under which a comminatory is contained , is of a thing to come . 1. Samuel 20. 12 , 13 , 14. 17. An assertory Oath , because it is of a thing already done , doth not bind to doe any thing , but doth only confirme the truth of the thing done . 18. But this assertion doth immediatly respect the judgement of him that sweareth , being grounded on those arguments which are wont to be called infallible , so as an Oath that agrees with such a judgement , is to be accounted for true , although it should differ from the thing it selfe : because it doth not respect the thing it selfe , but by meanes of such a judgement : whence also the Romans did use that most considerate word I thinke , even then when being sworne they spake those things which they were sure of . 19. A promissory Oath hath in it the force of an assertory Oath , as it tes●…ifieth a present firme intention of the mind , but it doth moreover bind to doe that which is declared to be intended . 20. But it binds so far only as one can bind himselfe , that is , to that which both Defacto & dejure in deed and in right , he may performe , and so must be alwayes of a thing lawfull and possible . 21. Such an Oath bindeth to the fulfilling of it , although the Oath was unlawfull in respect of the manner , or the thing promised bring dammage with it to him that promised . Ios. 9. 19. Ps. 15. 4. 22. But if the Oath be against the Commandements of God , it doth not bind : because an Oath ought not to be a bond of iniquity . 23. Yet an Oath made in some manner against the command of God doth sometime bind , as when the Iewes to whom freedome was promised , did sweare to be subject to strangers into whose power they came . 24. A promissory Oath whereby something is promised to man only for his sake , doth cease to bind , if he to whom the promise is made , doth either remit or take away that fou●…dation whereupon it was grounded . 25. An Oath is lawfull and honest for Christians . 1. Because it is of the Law of nature , or morall Law which is not abrogated . 2. Because it pertaines to Gods honour , and Charity to our neighbour . 3. Because there are commendable examples of Oathes used even in the new . Testament . 2. Cor. 1. 23. Rev. 6. 10. 26. Christ in the fifth of Matthew doth not condemne every Oath , but such as are rash , indirect , and made by the Creatures . 27. Iames Chap. 5. Ver. 12. Doth condemne the same abuse of an Oath , and not all swearing , whereby his repeating the words of Christ he doth manifestly shew , that those words of Christ sweare not at all , doe make one sentence with those that follow ; neither by Heaven , &c. And so are to be understood as joyned together , not divided asunder . 28. Amen , Amen is not a forme of swearing , but only of a grave asseveration . Those words , Hebr. 6. 14. Surely blessing I will blesse thee , doe not containe the forme , but the matter only of that Oath which is , Gen. 22. 16. 17. neither doth the word , Amen , appeare there , either in the Greeke or Hebrew , as some have rashly imagined . 29. The words of an Oath are to be interpreted in the Court of conscience , according to the meaning of him that swore , if he dealt simply and candidly : if not , then according to his meaning , whom he would deceive , or to whom he sware . But in the outward Court the words of them that sweare , are to bee taken as they are commonly understood . 30. A perjured man is not to speake properly , but such an one , that either sweares against his conscience or witt●…ngly and willingly departs from that which he did lawfully sweare . 31. Faith that is confirmed by a lawfull Oath , is to be kept , the same circumstances remaining , even to enemies , theeves , and Pirates : for if the respect of the persons doth not make the Oath unlawfull : it cannot make it of no force . 32. An Oath that is extorted by feare , doth not cease to bind in that respect : because those acts which are said to be extorted from a man by feare , if they proceed from counsell , they are simply voluntary , although not absolutly Spontaneous , or of good will. 33. They that doe not use reason so as they cannot understand the nature of an Oath , are not capable of an Oath . 34. To require an Oath of him who will sweare by false Gods , is not of it selfe a sin . Gen. 31. 53. 35. An Oath of a Christian ma●… given concerning his innocency , which cannot be reprehended by any certaine arguments , ought to put an end to controversies pertaining thereto . Exod. 22. 11. Heb. 6. 16. 36. A simple Oath made only in words binds as the most solemne Oath . 37. That solemnity which is used in some places in touching and kissing a booke , is altogether of the same sort with the lifting up or stretching forth of the hand , that is , it signifies a consent to sweare , and to the Oath it selfe . 38. The putting of the hand under the thigh of him that required an Oath , Gen. 24. 2. was not for any mysticall significatiō of Christ , but for a signe of subjectiō . 39. Adjuring is ( to speake properly ) that whereby one doth draw another either to sweare , Gen. 24. 8. Or to that rel●…gion which is in an Oath . Numb . 5. 21. Matthew . 26. 63. 1. Thess. 5. 27. 40. Therefore it doth most properly pertaine to those who have power to require an Oath of others , although in a certaine proportion it is also extended to that religious obtestation , which inferiors sometime use towards their superiors , and equalls among themselves . 41. To adjure the Devills , is to exercise command over them , and so it is not lawfull for any to exercise adjuration toward them , unlesse he have received speciall power from God to that purpose . 42. Those exorcismes which were used before Baptisme even in the time of the Fathers , were superstitious . 43. The adjurings , or exorcisings of things without life , and consecrations of them to supernaturall operations and uses , such as the Papists use in their holy Water , Temples , Bells and the like , are superstitious inchantments . 44. The adjuring of a man to accuse himselfe for any crime objected ( which is used in that Oath which is called the Oath of Inquisition or Ex ●…fficio ) hath neither ground in the Scriptures , and is against the law of nature . 45. Neither is an indefinite adjuring to answer to all such things , as shall be demanded simply to be admitted . CHAPTER XI . Of a Lot. 1. A Lot is a requesting of a Divine testimony to decide some controversy , by the determining of an event to be manifested in a meere contingency . Pro. 16. 33. The Lot is cast into the lap : but the whole disposition of it is of the Lord. And 11 , 18. A Lot maketh contentions to cease , and decideth among the mighty . 2. We call it a request : because it hath that nature , that it expects that use to which it serves from God alone ; and in that respect it hath an immediate respect to his providence . 3. We define it by contingency , that we may avoid the error of those , who place the common consideration of a Lot in that manner of the efficient cause , whereby it is said to work by fortune . 4. For there are many fortuitous causes which doe altogether differ from the consideration of a Lot : as when he finds gold , who digging sought for coles : also there are many Lots wherein fortune is no acting cause , as when the Lot depends upon the flying of birds , or some such like effects , which is produced by a cause that workes of its owne power . 5. Neither can it be Logically defended , that the very cast of a Die , or some such like effect upon which depends the consideration of a Lot , is alwayes beside the intention or scope of the agent , which yet is necessarily required , to fortuitous chance . 6. But we doe not place a Lot simply in contingency , but in meere contingency : because there are three degrees of things contingent : some often happening , some seldome , and some so far as we can understand , equally having themselves on either part : for in other Contingents there is some place left to conjecture by art : but in meere contingency there is none . 7. It is not therefore a fortuitous manner of the efficient cause which is said to rule in Lots , but either that blind fortune which was made a g●…ddesse by prosane men , and placed in Heaven , or the speciall providence of God , working that way that is hidden to us . 8. But seeing that in every Lot there is sought the determination of some question or controversy , and it is sought by meere contingency , in it selfe and in respect of us , altogether undetermined ; it must needs be , that the very determination it selfe ( whatsoever the actuall intention of men shall be ) be from the nature of the thing alwayes sought from an higher power , having power to direct such contingencies , by certaine counsell : and so in very deed the use of a Lot is an appealing alwayes either to the true God , or to some faigned power , which is wont to be set forth by many by the name of fortune . 9. When therefore our Divines doe teach that there is a certaine extraordinary providence of God set over all Lots , they are not so to be taken , as if either those that used Lots did alwayes directly , and distinctly respect such a providence , or as if God did alwayes exercise such a providence : but that the Lot it selfe , of its own nature hath a certaine respect to the singular , and extraordinary providence of God in directing of an event meerly conting●…nt , and in this sence their sentence is most true . 10. For seeing that in a Lot some judgement is expected by the common consent of all , and there is no power of giving judgement in contingent events , neither is there any other fortune judging then the certaine providence of God , it must needs be that this judgement be in a singular manner expected , from Gods providence . 11. Neither can meere contingency it selfe have the respect of a principall cause in deciding any questio●… : neither can man to whom the event it selfe is meerly contingent , direct it to attaine such an end . It must needs be therefore that such direction be expected of some superior director . 12. Ad hereunto , that such is the order of proceeding in mans inquiry , that when men desire some questiō to be determined , & they have not certaine meanes in their power for this determination , they seek it from some superior power : unto which manner of proceeding the consideration of a Lot doth altogether agree . 13. Neither can it stand , that he that worketh by counsell , intending a certaine end and scope , by certaine reason , can subject his action , either to fortune or meere continge●…y as it is such : for so consell should be without knowledge , and indifferency undetermined should bee a meanes of a cause determined . 14. Such an expectation and respect to the singular providence of God is manifestly taught . Prov. 16. vers 33. Whilest the action of every man about a Lot , is affirmed to be bounded in meere contingency . The Lot is cast into the lap , and in accurate discerning the whole judgement is referred to GOD. But all the disposition of it is from the Lord. 15. For although all things are otherwise referred unto Gods providence in the Scriptures : yet nothing is wont to be referred unto it with such discerning , unlesse it have a certaine singular respect unto it . 16. Neither doth it any thing hinder , that the Hebrew word Mischphath is sometime wont to signifie another thing beside Iudgement : because it must alwayes be taken according to the subject matter ; and there is a certaine judgement given to Lots by all who describe the nature of them . 17. Hence therefore a Lot ought neither to be used rashly , nor in sporting or lighter matters , nor in those controversies which are either vainer , or can be decided fitly by other ordinary meanes . 18. Neither theresore it is to be used ordinarily or without speciall revelation , to divining , nor to consult of alright , nor ordinarily of a deed that is past , but of a division to be made , or of an election lawfull on both sides , which cannot otherwise be so fitly determined , that they whom it concernes would be pleased . 19. The opinion of them who defend playing Lots is sufficiently refuted by this one reason , that ( by the consent of all ) a Lot hath a naturall fitnesse to aske counsell of Gods providence in a speciall manner . For it cannot be that one and the same action of its own nature should be specially apt to so sacred an use , and yet withall should be applied to jests , and playes . 20. That reason whereby it is contended , that the use of a Lot is lawfull in light and playing matters , because it is lawfully used in those civill controversies which are of lesser moment , hath no consequence : for although those civill controversies in which a Lot hath place , of themselves are not great , yet are made very great by the consequences joyned with them or adhering to them : which cannot be affirmed of those spirring contentions . 21. The tithes of the living Creatures . Lev. 27. 32. The orders of priestly and Leviticall administrations , 1. Chron. 26. 13 , 14 , &c. Luc. 1. 9. Might bring with them great inconveniences , unlesse they had been determined by some Divine sentence : and in that respect they were appointed by Lot by Gods institution . 22. It doth not appeare from the nature of Lots , that they doe most agree to the lightest things : for although we may not expect Gods speciall determination unlesse we have before done so much as in us is to decide the question , propounded by ordinary meanes , yet by that our indeavour waightinesse is either not removed from the controversie it selfe , or not to be committed to a Lot. 23. The very nature of a Lot is holy , as of an Oath : therefore there is no need that it should receive speciall sanctification from any speciall institution . For although that contingency which is as it were the matter of a Lot , is not of its owne nature holy , as neither Bread nor Wine ought to be so esteemed ; yet in application to its use , it putteth on a certaine sanctity , as the words of an Oath , and the elements in the Sacraments . 24. It is indeed free for Christians to use the Creatures to those ends to which they are naturally apt , or made apt : But meere contingency hath no aptitude of it selfe to determine any question , neither doth it take any aptitude by the consent of them who use it to that end . For in those Lots which are called extraordinary , and are acknowledged to depend upon God , & not upon men ; the same consent is had in the same manner , and yet it addes nothing to a Lot. 25. None can shew that a Lot is indifferent , unlesse he shall first demonstrate that there is in it no speciall appealing to Gods providence . 26. Although also the matter of sporting things , is not tied to this or that kind of indifferent actions , yet it hath those bounds set to it selfe , that it can have no place in those things which doe singularly pertaine to communion with God. 27. It is altogether vaine which is objected , that a Lot often repeated will have a divers event : for neither is this likely , if a Lot can be rightly iterated , neither doth every appealing to Gods providnce necessarily bring with it his speciall operation : and yet God even out of order is read to have sometimes answered diversly to those , by whom he was unseasonably tempted , Numb . 22. 12. 20. Goe not with them : Arise , goe with them . 28. But much vainer it is to object in stead of an argument , that God cannot be drawen by us at our pleasure to exercise an extraordinary providence . For notwithstanding this , we may appeale to his extraordinary providence , when it pleaseth us . 29. Therefore playing at Dice is repugnant to religion , not only by the circumstances and by accident , but of its inward nature and in it selfe . 30. But under the name of the Dye are those playes also comprehended , which are grounded on mere contingency , although they be afterward governed by wit , industry or some art , as in Table , and Cards . 31. But those humane exercises which are grounded upon art , but are in part subject to casualty in the progresse , doe greatly differ from Dice . 32. Whereas men are wont , by playing at Dice to be stirred up to swearings , cursings , and blasphemies , more then in other exercises , this commeth partly from the nature of the play it selfe : because the Lo●… being often reiterated and often failing expectation , they thinke that that power which they imagine doth governe the Lot , is against them . 33. By the same reason also it comes to passe , that they that use those playes can scarse put an end or measure to them : because they who are inferior in the contention , have no reason to despaire of their Lot , and sodo persist in a pertinacious expectation of their wished successe . 34. Hence also those losses and inconveniences , by which other playes are wont to be made extrinsecally vitious , in di●… doe depend partly upon the veruy nature of the play . CHAPTER . XII . Oftempting of God. 1. TEmpting of God is in a singular manner opposed to hearing the word and Prayer . Psal. 95. 7 , 8 , 9. To day if yee will heare his voyce , harden not your heart , as in the provocation , as in the day of Tentation in the Wildernesse : where your fathers tempted me , proved me , and saw my workes . For seeing that in hearing the word and godly Prayer , we have communion with God , according to this will , if we seeke such like communion beyond his will , then we are properly said to tempt him . 2. To tempt God is to make triall of fome Divine perfection in an unlawfull manner . Psal. 95. 9. 3. This triall is sometime of the power of God , Psal. 78. 18. 19. They tempted God in their heart — and speaking against God , they said , Can God prepare a Table in the Wildernesse ? namely , when it is circumscribed by men , and bounds are set to it at their pleasure : at if he shall doe this or that , which they would have him , then let him be accounted omnipotent , otherwise not . Ps. 78. 41. Who tempted God , and limited the holy one of Israel . 4. Sometime triall is made of the Knowledge of God , as when men privily doe something doubting whether God know it or no , Ps. 94. 7. saying , the Lord seeth not , neither doth the God of Iacob regard . 5. Sometime it is of the presence of GOD. Exodus 17. 7. They tempted God , saying , Is the Lord among us or no ? 6. Sometime it is of the providence of God , when men leaving ordinary meanes appointed by God , doe yet expect that God should provide for them , at their desire , although he promised no such thing . Mat. 4. 7. 7. Sometime it is of the anger , justice and vengeance of God. 1. Cor. 10. 22. Doe we provoke the Lord to anger ? which kind of tempting is in all murmuring , and strife against God o●… those sent by God. 1. Cor. 10. 9. 10. Neither let us tempt Christ. Neither murmur yee ; whence Massah and Meribah were the names of the same place . Exodus 17. 7. 8. But tempting of God is sometime with an expresse intention to try God , as in unlawfull casting of Lots , and whensoever we presume that of God which he hath not promised . 9. Sometime it is with a secret and implied consent , namely when that is done which of it selfe and in its own nature tends to this , that God may be tried , although he that doth it thinke no such thing . 10. And this is done two wayes , First , when one willeth and expected any thing to be done , and in the meane while refuseth the meanes that are necessary for it : as they doe in naturall things who would have health or continuance of life , and reject medicines , or food : as they also in supernaturall things which would have grace and life , but neglect the Word of God , and Sacraments , with the like meanes of grace and salvation . Secondly , when one exposeth himselfe to danger without urgent necessity , from which he can in no wise or scarsly be delivered , except by a miracle from God : as they doe in naturall things often who seeke vaine glory in contemning death , and those in spirituall things who seeme as it were to love the occasions , and entisements to sinne . 11. This sinne doth oft times flow from doubting or unbeliefe : because he who seekes such triall of God , doth not sufficiently trust the revealed word of God : but will undertake a new way to know the will of God ; and so it is opposed to hearing the word , so far forth as it is to be received of us by Faith. 12. Sometime it flowes from despaire , when men not expecting the promises of God , by a disorderly hastening , will prescribe God , when and how he may satisfy their expectation : and so it is opposed to the hearing of the word , as it cherisheth divine hope in us . 13. Sometime also it flowes from a base esteeme and contempt of God : as when one playing and jesting will try whether God will manifest himselfe according to his desire : and so it is opposed to hearing of the word , as it hath in it a love , and fit esteeme of God. 14. It flowes also from a certaine arrogancy and pride , whereby we refusing to subject our wills to the Will of God , doe seeke to make his will subject to our lust . 15. But it comes most often from presumption , whereby one is confident that God will doe this , or that which he no where promised , or at least did not promise that he would doe in that manner and with those meanes that they expect ; whence also it is that every tempting of God is by some referred to presumption : and in respect of arrogancy it is opposed to prayer , wherein we doe humbly represent our will to God , that it may be performed by him as he pleaseth . 16. But it is alwayes opposed to some act of religion , wherby wee depend upon the will of God : because when we tempt God , we doe it that God may as it were depend upon our will. 17. To desire some speciall signe of God , with some speciall reason , inspiration , or instinct , is to tempt God , Matth : 16. 1. The Pharisees and Sadduc●…s tempting him , required him to shew them a signe from Heaven . 18. Yet to refuse a signe offered by God , is to tempt or weary him . Is. 7. 11 , 12 , 13. Aske a signe . I will not aske , neither will I tempt God. Yee weary my God. Humbly to seeke a signe of God about some particular necessary thing , which otherwise is not sufficiently manifested , a believer may sometime doe without sin . Gen. 15. 8. How shall I know that I shall inherit the Land ? 19. Proving or purging of a suspected offence by triall of hot Iron , scalding water and the like , are temptings of God : for there is a certaine miraculous shewing of the power of God expected or required in them to proove an hidden truth , without just cause : because there are other meanes appointed to find out mens faults , which also if they faile , such things may be unknowne without any fault . 20. Of the same kind are single Duells , or monomachies , which of old were permitted by publick authority , and are yet too much frequented : for in them the righteousnesse of the cause is committed to be decided by the singular providence of God from that successe which he is thought to give according to his Iustice , without any certaine and just reason . 21. Beside these temptings which doe properly pertaine to triall , there is also a tempting as it were of inducement , towards God , when there is required , or expected helpe from him to commit some hainous wickednesse . 20. Yet those inducements may fithly enough be referred to temptation of triall : because the Will of God is tried in them . They differ from others in this only , that that object about which the Will of God is tried , is an action in it selfe unlawfull , in which respect , the honour of God is specially hurt and violated : because together with the temptation there is joyned a certaine most foule mocking of God. 23. Tempting or proving of God is sometime taken in good part , and is commanded , Mat. 3. 10. Try me now in this , saith the Lord of Hosts . 24. But this tempting is an act of Faith , leading us to obey and practise those things which God hath commanded ; with expectation of that fruit and blessing which God hath promised . 25. This lawfull tempting of God doth put back all the tentations of the Devill . 26. That unlawfull tempting of God doth lay us open to the tentations of the Devill , neither are wee ever overcome by any tentation of the Devill , unlesse wee doe in a sort tempt God. CHAPTER XIII . Of instituted worship . 1. INstituted worship is the meanes ordained by the Will of God , to exercise and further naturall worship . 2. All such like meanes ordained of God are declared in the second Commandement , by forbidding all contrary meanes of worship devised by men , under the title of Graven and Image : which seeing they were of old the chiefe inventions of men corrupting the worship of God , they are most fitly ( by a Synechdoche frequent in the Decalogue ) put instead of all devises of mans wit pertaining to worship . 3. This worship doth not depend In specie , and immediatly upon the nature of God , or upon that honour w●…ch by vertue of our Creation we owe to God , but upon the most free institution of God. 4. Hence this worship was divers according to the divers constitution of the Church ; one befo●… Christ exhibited , and another after . 5. It is a meanes having relation to the naturall worship , otherwise it were not worship , because one cannot give that honour to God which is due to him , as touching the essence of the act any other way then by Faith , hope , and Love , whereby we doe receive from God with due subjection , those things he propounds to us to be received , & with the same subjectiō we offer to him those things which may be offered by us to his honour . But because the acts themselves are in a speciall manner exercised in those things , which God hath instituted for his honour , therefore there is in them a certaine secundary worship , and a certaine partaking of the former . 6. But it hath in respect to that naturall worship the affection of an effect , which existeth by vertue of the former : and of a meanes and instrument , whereby Faith , Hope , and Love , ( in which that worship is contained ) doe exercise their acts ; and of an adjuvant cause whereby they are furthered , and also of an adjunct to which thy are subjected . 7. But it is properly called worship , as it is a meanes and helping cause of that primary worship . 8. But because , the command of God being put , it depends and flowes from the primary worship of God , therefore it is oft perswaded , and urged by those arguments which are taken from the inward and essentiall manner of worshipping God , as in the second precept . They that love me , and keep by Commandements . Deut. 10. 12 , 13. What doth the Lord thy God require of thee , but that thou feare the Lord thy God , walke in all his wayes , & that thou love him , & worship the Lord thy God with all thy heart , and all thy soule : observing the precepts of the Lord , and his Statutes . 9. That rule therefore of interpreting the Scriptures which is wont to be delivered by some is not universally true ; that all those duties morall and immutable , which have morall and immutable reasons joyned to them ; except it be thus understood , that those duties doe follow upon those reasons , no speciall command coming betweene . Lev. 11. 44. I am the Lord your God , that sanctifie you , that ye may be holy , as I am holy ●…t defile not therefore your selves with any creeping thing . 10. No worship of this kind is lawfull , unlesse it hath God for the Author , and ordainer of it . Deut. 4. 2. & 12. 32. Keep you all things which I shall command you , Ad not to the word which command you , neither take from it , every thing which I command you observe to doe : ad not to it , nor take from it every thing which I command you observe to doe : ad not to it , nor take from . 1. Chron. 16. 13. Our Lord broke in upon us , because we did not seeke him aright . 11. That is declared in those words of the Commandement . Thou shalt not make to thy selfe : that is of thine own braine or judgement , for although that particle to thyselfe , doth sometimes either abound , or hath another force : yet here the most accurate brevity of these Commandements doth exclude redundancy , and it is manifest that the vanity of mans cogitations is excluded by other places of Scripture pertaining to the same thing . As Amos 5. 26. Which yee made to your selves . Numb . 15. 39. That yee follow not after your own heart and your own eyes , which when yee follow ; yee goe a whoring . 12. The same is also declared by that universality of the prohibition , which is explained in the Commandement by a distribution of the things which are in Heaven above , or in the Earth beneath , or in the Waters under the Earth . 13. For none beside God himselfe can either understand what will be acceptable to him : or can ad that vertue to any worship whereby , it may be made effectuall and profitable for us ; neither can there be any thing honorable to God , which comes not from him as the author of it , neither finally doe we read that such a power was at any time given to any man by God , to ordaine any worship at his own pleasure . Matthew 15. 9. In vaine doe thy worship me , ●…eaching for doctrines the precepts of men . 14. Hence implicitly and by interpretation of God himselfe , we make him our God , and give the honour due to God to him , whose authority or ordinances we subject our selves unto in religious worship . 15. In this respect also men are sometime said to worship the Devill , when they observe those worships which the Devill brought in . 1. Cor. 10. 20. Levit. 17. 7. Deut. 32. 17. 16. But we must observe that worship which God hath appointed with the same religion , as we receive his word or will , or call upon his name Deut. 6. 17 , 18. & 12. 25. 28. & 13. 18. & 28. 14. 17. The meanes which God hath ordained in this kind , some of them doe properly , and immediatly make to the exercising and furthering of Faith , Hope and Charity ; as publique and solemne preaching of the word , celebration of Baptisme , and the Lords Supper , and prayer . And some of them are meanes for the right performance of those former , as the combination of the faithfull into certaine Congregations or Churches , Election , Ordination , and Ministration of Ministers ordained by God , together with the care of Ecclesiasticall Discipline . 18. Those former are most properly the instituted worship of God ; yet the rest are also worship , not only in that generall respect , as all things are said to be acts of worship and religion , which doe any way flow from , or are guided by religion ; but also in their speciall nature , because the adequate end and use of them is , that God may be rightly worshipped . 19. All these therefore both in generall , and in speciall ought to be observed of us as they aré appointed by God ; for God must be worshipped by us with his own worship , totally and solely , nothing must here be added , taken away or changed . Deut. 12. 32. 20. That is a very empty distinction , whereby some goe about to excuse their additions . That only addition corrupting , and not addition conserving is forbidden ; because every addition as well as detraction is expresly opposed to observation , or conservation of the commands of God , as being a corruption . Deut. 12. 32. 21. Of like stampe also is that evasion whereby they say there is forbidden only addition of essentialls , and not of accidentalls : for first although there be accidents or certaine adjuncts of worship , yet there is no worship to be simply called accidentall , because it hath in it the very essence of worship . Secondly , as the least commands of God even to Iotaes and Titles are religiously to be observed , Mat. 5. 18. 19. So additions which seeme very small , are by the same reason to be rejected . Thirdly , Moses doth seale up even those lawes of the place of Divine worship , of the manner , of abstinence from blood , and the like which must needs be referred to accidentall worship if any such be , with this very caution of not adding , or taking away . Deut. 12. 32. 22. This observation is in a speciall manner called obedience , because by it we doe that which seemes right in the eyes of the Lord , although some other may seem righter in our eyes . Deut. 12. 25. 28. 23. There is opposed unto this instituted worship , as unlawfull , that will-worship which is devised by men . Mat. 15. 9. Col. 2. 23. 24. The sin which is committed in will-worship , is by a generall name called superstition . 25. Superstition is that whereby undue worship is yielded to God. 26. For in superstition God is alwayes the object , and the end in some measure , but the worship it selfe i●… unlawfull . 27. It is called undue worship , either in respect of the manner or measure , or in respect of the matter and substance of the worship . In the former manner the Pharises offended about the Sabboth , when they urged the observation of it as touching the outward rest , above the manner and measure appointed by God. And they also offended in the latter manner , in observing and urging their own traditions , Marc. 7. 8. 28. Hence superstition is called an excesse of religion , not in respect of the formall power of religion , because so none can be too religious ; but in respect unto the acts and meanes of religion . 29. This excesse is not only in those positive exercises , which consists in the use of things , but also in abstinence from the use of some things , as from meats , which are accounted uncleane and unlawfull , and the like . 30. Yet every abstinence , even from things lawfull , although they be counted unlawfull , is not superstition , to speake properly , unlesse there be some speciall worship and honour intended to God by that abstinence . 31. This indue worship is either properly opposed to that worship , wherein instituted worship is directly put forth and exercised , that is , in hearing the word celebration of the Sacraments , and prayer ; or to that which respects the meanes of it . 32. Unto the hearing of the word is opposed , first , A teaching by images devised by men . Deut. 4. 15. 16. Is. 40. 18. & 41. 29. Ierem. 10. 8. 15. Heb. 2. 18. Secondly , a vanting of traditions as they are propounded as rules of religion , Mat. 7. 8. 33. Religious teaching by Images is condemned , first , because they are not sanctified by God to that end : secondly , because they can neither represent to us God himselfe , nor the perfections of God ; thirdly , because they debase the soule , and turne away the attention from spirituall contemplation of the Will of God ; fourthly , because if they be once admitted into the exercises of worship , the worship it selfe by the perversnesse of mans wit , at least , in part , will be transferred to them : as it is declared in those words of the Commandement . Thou shalt not bow downe to them , nor worship them . 34. Of like kind with Images , are all those ceremonies , which are ordained by men for mysticall or religious signification . 35. For such ceremonies have no determinate power to teach , either by any power put into them by nature , or by divine institution : but they can receive none by humane institution , because man can effect this neither by commanding , seeing it is beyond his authority , nor by obtaining , seeing GOD hath promised no such thing to him that asketh . 36. Neither can men take to themselves any authority in ordaining such ceremonies , from that , that it is commanded to all Churches , that all things be done decently , and in order . 1. Cor. 14. 40. For neither the respect of order nor decency requires , that some holy things should be newly ordained , but that those which are ordained by God , be used in that manner , which is agreeable to their dignity ; neither doe order and decency pertaine to holy things only , but also to civill duties ; for confusion and indecency in both are vices opposite to that due manner which is required to the attaining the just end and use of them . 37. To the Sacraments are opposed . 1. Sacrifices properly so called , whether they be bloudy or unbloudy , as the Papists faine of their Masse : for after Christ exhibited , all old sacrifices are abrogated : neither is there any new ordinance , because the sacrifice of Christ being once offered we have no need of other types , then those which pertaine to the exhibition and sealing of Christ bestowed on us , which is sufficiently by Gods ordinance performed in the Sacraments , ( without Sacrifices . ) 38. Also the ordination and use of new seales , o●… ceremonies sealing some grace of God is opposed to the Sacraments : for it belongs to him to seale grace , to whom it belongs to give it . 39. Unto prayer is opposed that relative use of Images , whereby God is worshipped at them , or before them , although the worship is not referred to the Images themselves , as some say , subjectively , but objectively by them to GOD alone . 40. Superstition of this kind is called idolatry . Exod. 32. 5. Psal. 106. 20. Acts 7. 41. 41. If they be idolls , which are in themselves worshipped in stead of God , it is that idolatry which is against the first Commandement ; but when the tru●… God is worshipped at an Image , or in an Image , this i●… idolatry , which is against the second Commandement . 42. For although in respect of the intention of hi●… that worshippeth , he doth not offend in the primary or highest object , yet from the nature of the thing i●… selfe he alwayes offends against the formall worship o●… God , and interpretatively also a new God is faigne●… for the object , who is delighted with such worship , an●… religious worship is given also to the Image it selfe , although it be not done with that purpose that that worship be lastly bounded in the Image , but that it be by that directed also to God himselfe . 43. Hence we must not only shun this idolatry ' as well as that absolute idolatry ▪ which is against the first Commandement : but also the very idols , and idolothites , or the things that are dedicated to Idolls , and all the monuments properly so called of Idolls , 1. Iohn 5. 21. 1. Corinthians 8. 10. & 10. 18. 19. 21. 2. Cor. 12. 6. 26. Numbers 33. 52. Deut. 12. 2. 3. Exod. 23 , 13. 44. Superstition of the second kind is in humane formes of the Church , such as are Churches that are visibly integrally , and Organically , Oecumenicall , Provinciall , and Diocesan , brought in by men ; as also in the Hierarchy agreeable to them , and orders of religious persons , who are found among the Papists , and in functions , and censures which are exercised by them . 45. The audaciousnesse of those men is intolerable who either omit the second Commandement , or teach it ought to be so maimed , that it should be read now under the New Testament . Thou shalt not adore nor worship any likenesse , or Image . CHAPTER XIIII . Of the manner of Divine worship . THE adjuncts of worship especially to be observed are two : The manner which is contained in the third Commandement , and the time which is commanded in the fourth Commandement . 4. But these two are so adjuncts of religious worship , as that in a certaine secundary respect they partake the definition and nature of it , because by the observation of them not only that honour of God , which consists in the naturall and instituted worship of God is furthered ; but also a certaine speciall honour is yielded to him as far forth as they are joyned to the other , both by his command , and by a direct and immediate respect . 3. The manner of worship in generall is the lawfull use of all those things which pertaine to GOD. 4. But the lawfull use consists in this , that all thing●… which pertaine to worship be so handled , as is agreeable to the Majesty of God. 5. For whereas it is forbidden in the third Commandement , Thou shalt not take the name of God i●… vaine ; by the Name of God all those things are under stood , whereby God is made knowne to us , or re veales himselfe , as men are wont to be known one t●… another by their names : so that the Name of God co●… taines all those things which pertaine to the worship 〈◊〉 God , whether naturall , or instituted . Act. 9. 15. That h●… may beare my name among the Gentiles . Deut. 12. 5●… The place which the Lord shall chuse to place his na●… there . Mich. 4. 5. We will walke in the Name of t●… Lord our God. Mal. 1. 11. 12. My name shall be gr●… among the Gentiles . 6. But seeing to take this Name in vaine is either t●… take it rashly , that is either without any end propou●… ded , or without a just and fit end : or to take it in vain that is , not in that manner which is required to the j●… end , namely , the honour of God ; there is withall co●… manded that we sanctifie the Name of God , that i●… that we use all holy things in that manner which is s●… table to their holinesse and dignity . Isay 1. 13. 7. That sutable manner is , when those circumsta●… ces are used which the nature of religious things r●… quires . 8. We define this manner by circumstances ; beca●… the essentiall manner of virtues , and of the acts of r●… ligion is contained in the virtues and acts themselv●… and is directly commanded in the same precepts w●… them ; but that accidentall manner which is in circumstances , seeing it is in some sort separable from the acts of Religion , and yet is necessarily required to them , that they may be acceptable to God , is in a speciall manner commanded in this third Commandement . 9. These circumstances are either inward or outward . 10. The inward are either antecedent , or going before ; concomitant or accompanying with ; consequent , or following after . 11. The circumstances going before are a desire , and stirring up of the mind , or preparation in a due meditation of these things which pertaine to that holy thing , which is to be handled . Eccles. 5. 1. 2. Take heed to thy feet when thou entrest into the House of God : Bee not swift with thy mouth , and let not thy mind hasten to utter a thing before God. 12. But this preparation doth most properly pertaine to those acts of religion , which are more solemne : for meditation it selfe whereby the mind is stirred up , is an act of Religion , but it doth not require another preparation also before it , for so we should proceed without end : but those acts which are of their nature lesse perfect , ought to make way for the more perfect and more solemne acts . 13. Hence before publick and solemne hearing the word and prayer , private prayer is required , and also before private prayer , if it be solemne , there is required some meditation also of those things which pertaine to our prayers , whether in respect of God whom we pray unto , or in respect of our selves who are about to pray , or in respect of the things themselves which are to be asked . 14. The circumstances that are concomitant or that accompany with , are Reverence , and Devotion . 15. A certaine generall reverence of God is necessary to all obedience , which respects the authority of God that doth command ; but this reverence is proper to the acts of Religion , which hath respect to the holinesse of those things about which we are exercised . 16. This Reverence containes two things . 1. A due estimation of the excellency of such things . 2. A feare of too much familiarity , namely , whereby such things might be unworthily handled by us . 17. Devotion also containes two things . 1. A certaine singular readinesse to performe all those things which pertaine to the worship of God. Psal. 108. 23. O God , I will sing with a fixed heart . I will awake right early . 2. A sutable delight in performing those things . If. 58. 13. If thou shalt call the Sabbath a delight . 18. Hence also a greater care and of another kind must be had in hearing the Word of God , then in receiving the Edicts of Princes ; And in calling upon the Name of God then in supplications , which we make to men whomsoever . 19. The circumstances that follow after are two . 1. To retaine the force and tast as it were , of that worship in our minds . 2. To obtaine with all our endeavour , the end , and use of it . 20. The outward circumstances are those which pertaine to order and decency . 1. Cor. 14. 40. Let all things be done decently and in order . 21. But the generall rule of these is , that they be ordered in that manner which maketh most for edification . 1. Cor. 14. 26. 22. Of this nature are the circumstances of place , time , and the like , which are common adjuncts of religious and civill acts . 23. Therefore although such like circumstances are wont to be called of some rites , and religious or Ecclesiasticall ceremonies : Yet they have nothing in their nature , which is proper to religion , and therefore religious worship doth not so properly consist in them , however the holinesse of religious worship is in some sort violated by the neglect , and contempt of them : because that common respect of order and decency which doth equally agree to religious , and civill actions cannot be severed from religious worship , but the dignity and majesty thereof is in some sort diminished . 24. Such like circumstances therefore which of their own nature are civill or common , are not particularly commanded in the Scriptures , partly because they come into mens common sence , and partly because it would not stand with the dignity and majesty of the Law of God , that such things should be severally prescribed in it . For by this meanes many ridiculous things should have been provided for by a speciall Law , as for example , that in the Church assembly one should not place himselfe in anothers bosome , spit in anothers face , or should not make mouthes in holy actions . Yet they are to be accounted as commanded from God. 1. Because they are commanded in generall under the Law of order , decency and edification . 2. Because most of them doe necessarily follow from those things which are expresly appointed by God. For when God appointed that the faithfull of all sorts , should meet together to celebrate his name and worship , he did consequently ordaine that they should have a fit , and convenient place wherein they may meete together , and an houre also assigned at which they may be present together ; when also there is a Minister appointed by God , to teach others publickly , it is withall appointed that he have a seat , and that situation of his body , which is meet for such an action . 25. Those things therefore which pertaine to order and decency , are not so left to mens will , that they may under the name of that , obtrude what they please upon the Churches : but they are partly determined by the generall precepts of God , partly by the nature of the things themselves , and partly by those circumstances which doe offer themselves upon occasion . 26. For divers circumstances of order and decency are such , as though there be no publick institution of them , yet they ought to be observed of every one , neither can men forbid them without sin . 27. But those constitutions by which many circumstances of this kind are wont to be determined , about , place , time and the like , are rightly said to be by the best Divines partly Divine , and partly humane : because they are partly grounded upon the Will of God , in respect of the chiefe and primary reason of them , and they depend partly upon the prudence of men , in respect of particular observation of those things which are agreeable to the Will of God : yet so that if there be no error of man in making that determination , that constitution is to be held as simply Divine . For it is the Will of God , that the Church meet at that houre of the day , which ( all circumstances considered ) is most convenient . If therefore there be no error in observation of the circumstances , that houre which by their due consideration is assigned for meeting , must be acknowledged as if it were appointed by God. 28. The speciall manner of the worship of God must be specially determined , as the speciall nature of every religious action doth require . 29. Hitherto pertaineth the right manner of hearing the Word of God , calling upon his name , receiving the Sacraments , exercising Ecclesiasticall D●…scipline , and of performing all those severall things , which pertaine either to the naturall or instituted worship of God. Ezech. 33. 31. Mat. 13. 19. 1. Cor. 11. 27. 29. Esay 66. 5. 30. But because in Oathes the manner of swearing is wont to be chiefly respected , therefore ( not without all reason ) it is wont to be by many referred to this place in the third Commandement , although of its owne nature it pertaine to the first . Leviticus 19. 12. Mat. 5. 34. 2. Chron. 36. 13. 31. Contrary to this due manner in the generall is . 1. That vice which is called of some Acedia loathing , whereby one loatheth Divine or spirituall things . 2. Tim. 4. 3. Which is opposed to that desire , whereby we ought to have an appetite to spirituall things . 1. Pet. 2. 2. 32. 2. That slothfulnesse whereby one shunnes that cheerfulnesse and labour that is required to Divine things . Rom. 12. 11. Which is opposed to that stirring up and heat of mind , whereby Divine things are to be prosecuted . Rom. 12. 11. & Psal. 57 , 8 , 9. 33. 3. Neglect and contempt of holy things , and the abuse of the same to filthy sporting , and light matters , all which are opposed to that reverence due to holy things , Luc. 19. 46. 34. 4. Dulnesse and wandring of mind in exercises of worship . Heb. 5. 11. Ezech. 33. 31. And it is opposed to devotion , such as was in Cornelius , Act. 10. 2. 35. 5. Rashnesse or lightnesse in using , either the name , or titles of God , or those things which have some speciall respect to God. Ier. 23. 34. Luc. 13. 1. And it is opposed to that prosecuting of a just end , which ought to be present with reverence in the use , of such thi●…gs . 1. Cor. 11. 17. 36. 6. Forgetfulnesse . Iames 1. 24 , 25. Which is opposed to the receiving of fruit , and abiding of the vertue which ought to follow the acts of religion . 37. 7. Confusion , which is opposed to order and decency . 1. Cor. 14. 33. CHAPTER XV. Of the time of worship . 1. THE most solemne time of worship is now the first day of every week which is called the Lords day , Rev. 1. 10. 1. Cor. 16. 2. 2. And it is called the Lords Day , by the same reason that the holy Supper of the Eucharist is called the Lords Supper . 1. Cor. 11. 20. Namely because it was instituted by our Lord Jesus Christ , and it must be referted to the same Lord in the end and use of it . 3. It is necessary that some time be given for the worship of God , by the dictate of naturall reason : for man must needs have time for all , especially his outward actions ; neither can he conveniently attend Divine worship , unlesse for that time he cease from other workes . 4. Thus far therefore the time of worship falls upon the same precept with the worship it selfe ; for as when God created the whole world , he is said also to have created time together with it ; so also when he commanded , and ordained religious actions , he did also withall command and ordaine some time or necessary circumstance . 5. That some certaine day is to be ordained for the more solemne worship of God , this is also of morall naturall right , not unknowne to the very heathen , who had alwayes through all ages their set and solemne feast dayes . 6. That this solemne day ought to be one at least in a week or in the compasse of seven ; this belongs to positive Law , but yet it is altogether of unchangeable institution : so that in respect of our duty and obligation , it hath the very same force and reason with those that are of morall and naturall right , and so it is rightly said of the Schoolmen , to belong to morall right ; not of nature , but of Discipline . 7. That this institution was not ceremoniall , and temporall ; it appeares sufficiently by this , that it hath nothing proper to the Iewes , or to the time of the ceremoniall Law ; for none can , or dare deny , but that such determination might be made , at least for a morall reason and benefit , because although naturall reason doth not dictate the very same determination as necessary , yet it dictates it as convenient , as it doth apprehend it to be fit that the worship of God be frequently exercised , and it cannot but acknowledge this determination in respect of the frequency of the dayes to be in this respect convenient . 8. The same also is manifest by this that from the beginning of the Creation , when there was no place for ceremonies that had respect to Christ the Redeemer the seventh day , or one of seven was set apart for the worship of God , Gen. 2. 3. 9. For whereas some doe contend , that this was spoken by a prolepsis or anticipation ; or that the seventh day was at that time sanctified in the mind and purpose of God , not in execution : or that then there was a foundation laid of that sanctification to come ; and not the obligation or Law it selfe . This may be refuted by divers arguments . For 1. This anticipation never came into any mans mind , who was not before anticipated with prejudice about the observation of the Lords Day . The Iewes of old did never dreame of it ; whose received opinion was , that this feast was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among all Nations from the beginning of the World. Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 14. In the new Testament there is no such thing taught or declared . The authors themselves of this opinion doe grant it to be probable , that some observation of the seventh day , did begin from the beginning of the Creation . Suarez de diebus Fest. The best interpreters ( Luther , Calvin , &c. ) Whom none will affirme to have offended on that side in giving too much to the Lords Day , doe simply , and candidly acknowledge , that the seventh day was sanctified from the beginning of the World. 2. There can be no example given of such like anticipation in all the Scripture : for although the name of certaine places are sometime used , proleptically , especially in the booke of Genesis , yet there is no mention at all of such a prolepticall Institution , either in that booke , or in any other of the whole sacred Scripture . 3. The words and phrases of the very place evince the contrary . Gen. 2. 2 , 3. For the perfection of the Creation is twice joyned together with the sanctification of the seventh day in the very same manner and phrase , as the Creation both of other Creatures and of man himselfe , is joyned with their blessing . Genesis 1. 21. 22. 27. 28. 4. Neither the purpose of God , nor a naked foundation of the thing it selfe sufficeth , to ground and uphold such a phrase of Sanctification and Benediction . For by this reason it might be said , that God sanctified Water , Bread and Wine for the Sacraments of the New Covenant , from the time that he gave the promise of breaking the Serpents head by the seed of the woman . Genesis 3. 15. For then God did purpose to seale that covenant of grace by such seales , some foundation of which seales also was laid partly in the promise it selfe , and partly in the creation of those thi●…gs which might actually be used to such sealing . 5. From such a foundation laid in the first Crea●…ion , the Prophet gathers a perpetuall rule and Law. Malac. 2. 15. Did he not make one ? and why one ? To seeke a godly seed . So in like manner may we : did not God rest the seventh day ? and why the seventh day ? to sanctifie the seventh day to God. 6. Upon this very thing the arguing of the Apostle seemes to be grounded , Hebrews 4. 3 , 4 , 5 , 7 , 8 , 9. Which is thus . There was a double rest mentioned in the Old Testament , whereof the godly were made partakers in this life . One was of the Sabbath , and the other was of the Land of Canaan : but David Psalme 95. promissing rest , speaketh not of the rest of the Sabbath , because that was from the beginning of the World : nor of the rest in the Land of Canaan , because that was past , not to be expected . To day therefore he understands a certaine third rest , that is , eternall in Heaven . 10. Neither doth it any thing hinder this truth , that it is not recorded in the History of Genesis , that the observation of the seventh day was solemny kept by the first Patriarchs . For 1. All and every thing which was observed by them for a thousand and five hundred yeares , neither could nor ought to be particularly declared in so short a History as is that of Gensis . Also after the Law of the Sabbath delivered by Moses , there is no mention in the booke of Iudges and some other Histories , of the observation of it . 2. If this very thing be granted that the observation of this day was for the most part neglected , yet this ought no more to make the first institution doubtfull , then Polygamy of the same times can shew that the sacred Lawes of Wedlock were not equall in time with the very first mariage . 3. Before the promulgation of the Law in Mount Sinas , the observation of the Law is propounded and urged , not as a new thing , but ordained of old . Exodus 16. 24. 30. Which although it may be affirmed of sacrifices and some other ceremoniall observations , yet in the Sabbath , there seemes to be for the reasons before put , a certaine respect had unto the first institution , which was equall in time with mans Creation , which is also declared in the 30. Verse in that word of the time past , hath given you , &c. 4. Among the very Heathens , there were alwayes those foot-steps of the observation of the seventh day , that it is more then probable , that the observation of the seventh day was delivered them from those Patriarchs whose posterity they were . Iosephus in his last book against Appion , denies , That there can be found a nicity either of the Greekes or Barbarians , which had not taken the resting from labour on the seventh Day , into their own manners . Clemens Alexandrinus Lib. 5. Stromat . doth demonstrate the same thing also : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That not only the Hebrewes , but the Greekes also observe the seventh Day . Euseb. de praeparatione Euangelica lib. 13. affirmeth , that not only the Hebrewes , but almost all as well Philosophers as Poëts , did know that the seventh day was more holy . Lampridius in Alexandro Severo , tells that on the seventh day , when he was in the City , he went up to the Capitoll and frequented the Temples . Neither is it far from this purpose that holy dayes were wont to be granted to children in Schooles on the seventh day . Lucianus in Pseudologista , Aulus Gellius . li. 13. cap. 2. And some heathen Doctors , were wont to dispute only upon the Sabbaths , as Suetonius relates of one Diogenes , lib. 3. Hesiod . lib. 2. Dierum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Li●…s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 5. The former forgetfulnesse or carelesnesse , and neglect of this day , is easily seene to be reproved by that same horratory word , which is used in the beginning of the fourth Commandement . Remember . 11. But the right , and morall perpetuall authority of this institution is most of all declared from this , that it is expresly commanded in the Decalogue ; for this is a most certaine rule , and received among all the best Divines ; That morall precepts were thus differenced from ceremonialls and Iudicalls , that all and onely moralls were publickly proclaimed before all the people of Israel from Mount Sinai , by the voyce of God himselfe , and afterward also written , and written againe as it were by the finger of God himselfe , and that in Tables of stone , to declare their perpetuall and unchangeable continuance ; Christ also doth expresly testifie that not one Iot , or tittle of this Law should perish . Matthew 5. 18. 12. That which is commanded in the fourth Commandement , is not indeed of a morall nature in the same degree and manner altogether with those things that are commanded , for the most part in all the other Commandements ; because it belongs to positive right , whence also it is , that whereas the three former Commandements were propounded negatively , by forbidding those vices unto which we are prone by the pravity of our nature , this fourth Commandement is first propounded affirmatively in declaring and commanding that which in this part pertaines unto our duty , and afterward negatively , by forbidding those things which are repugnant to this duty ; which also is in part the reason of that admonition which is specially prefixed before this precept , Remember the Sabbath day , that is , Remember to keepe this day , as it is explained , Deut. 5. 18. Because it may more easily be forgotten , seeing it belongs to positive right , then many other things which are more naturall . Yet this positive right upon which this ordinance is grounded , is Divine right , and in respect of man altogether unchangeable . 13. Those who turne this fourth Commandement into allegories of a cessation from sinnes , and from the troubles of this life , and such like , and thence doe faigne a fourefold , or a fivefold Sabbath , according to their manner , who play with Allegories , they attribute nothing at all to this member of the decalogue , which doth not as well , and much more properly agree to many Iewish ceremonies , which are now wholy abrogated . 14. But those that would have this precept ceremoniall ( as they would have the second to be also ) besides that they are sufficiently refuted , by those things which have beene spoken before , they contradict the expresse testimony of Scripture , which affirmes that ten words , or morall precepts are contained in the decalogue , Exod. 34. 18. Deut. 4. 13. & 10. 4. Where they leave only nine , or rather eight . 15. They who would have that only to be morall in this precept , that some time , or some certaine dayes , should be assigned to Divine worship , doe no more make this ordinance to be morall , then was the building of the Tabernacle and Temple among the Iewes . For by that very thing this was declared to all to be the perpetuall Will of God , that some fit place is alwayes to be appointed for Church meetings , and publick exercises of Divine worship : so that by this reason , there is no more a morall precept given touching some time of worship , then there is given touching the place , and so neither that indeed ( which only they leave in the fourth precept . ) Thou shalt observe Feast-dayes , ought any more to be put in the Decalogue then this , Thou shalt frequent the Temples . 16. Moreover , the yearely Feasts , new Moones , and the like ordinances , which were meerely ceremoniall , doe containe that generall equity also in them , and doe still teach us that some certaine and fit dayes ought to be appointed for publick worship : finally , by this reason God should by this Commandement command severall men , nothing at all : for seeing the institution of dayes by this opinion is only commanded immediatly , and it is not in the power of private men to ordaine these or those dayes for publick worship , by this , meanes nothing at all should be commanded but at their will who are in publick office : neither should any thing be commanded them in speciall , but only in generall , that they doe according to their wisdome in setting apart dayes to publicke worship , so that if it seeme good to them to appoint one day of twenty or thirty to this use , they cannot be reproved of any sin in this respect , as if they broke this Commandement . 17. If there were ever any thing ceremoniall in the Sabbath in respect of the very observation of the day , that is to be accounted for a thing added to it , or a constitution comming extrinsecally , beyond the nature of the Sabbath , and the first institution of it ; and so it nothing hinders but the institution of the seventh day was simply morall : for so there was a ceremoniall respect of some type added to some other Commandements , as in the authority of Fathers , and the first borne of Families , which pertaine to the first Commandement , there was a certaine adumbration of Christ , who is the first begotten among the Sons of God. 18. Neither yet doth it certainly appeare in the Scriptures , that there was any ceremony properly so called , or type , in the observation of the seventh day : for whereas Heb. 4. 9. there is mention made of a spirituall Sabbatisme , prefigured before by a type , it is under the respect of a type referred only to the rest promised in the Land of Cannaan , and by comparison of things like to the rest of God ; but in no sort , or in the least signification is it referred to the rest commanded in the fourth Commandement , as unto a type or shaddow . 19. But whereas in Exod. 31. 13. 17. And Ezech. 20. 20. The Sabbath is called a signe betweene God and his people , it cannot thence be made a type or representation of any future grace : Because 1. A signe doth often note the same that an argument , or instruction , as also the most learned interpreters doe note upon . Exodus 31. It is a signe between me , &c. that is , an instruction . So our mutuall love is a signe that we are the Disciples of Christ. Iohn 13. 35. But it is not a type . 2. The Sabbath in those places is not said to be a signe of some thing to come , but present , as every visible concomitant adjunct is a signe of the subject being present . For in the observation of the Sabbath there is a common , and publike profession of that communion which is between God and us : as therefore all solemn profession is a signe of that thing whereof it is a profession , so also the Sabbath is in that common respect called a signe . 20. And this is the most proper reason , why the observation of the Sabbath is so much urged , and the breaking of it so severely punished in the old Testament : namely because there was in the Sabbath a common and publike profession of all Religion ; for this Commandement as it is a close of the first Table of the Law , doth thus summarily containe the whole worship of God , whilest it commands a certaine day for all the exercises thereof . Esay 56. 2. 21. There were many ceremonies ordained about the observation of the Sabbath : but the observation of the Sabbath was no more made ceremoniall by them , then it was judiciall or politicall , because of those judiciall Lawes , whereby it was then provided that it should be celebrated most religiously . Exod. 31. 14. 22. That accommodation of the fourth Commandement unto the speciall state of the Iewes , which was in the observation of the seventh day from the beginning of the Creation , doth no more make the precept it selfe ceremoniall , then the promise of the Land of Canaan , made to the people of Israel , That thou mayst live long in the land which the Lord thy God giveth thee , makes the fift Commandement ceremoniall : or more then that Preface , I am the Lord thy God which brought thee out of the Land of Egypt , makes all the Commandements ceremoniall . 23. It may indeed be granted that a more strict observation of the Sabbath was commanded in those dayes , applied to the time of Pedagogy and bondage , which is not of force in all ages ; yet this hinders not , but the observation it selfe is plainly morall and common to all ages . 24. Yet there can be nothing brought out of the Scriptures , which was at any time commanded about the strict observation of the Sabbath to the Iewes , which by the same reason doth not partaine to all Christians , except the kindling of fires , and preparing their ordinary food . Exod. 35. 3. & 16. 14. And those precepts seeme to have been speciall , and given upon particular occasion ; for there is nothing said about the kindling of fire , but in the building of the Tabernacle , which God would declare was not so holy a worke , but it might and ought to be intermitted on the Sabbath day . Neither is there any mention of the preparing of victualls , but when Manna was by a miracle sent from Heaven , which was also by a miracle preserved on the Sabbath day . And by the History of Christ it appeares very likely that he did approve of preparing victualls , done by kindling of a fire , upon the Sabbath day . For being invited by the Iewes to a feast which was had on the Sabbath day , he refused not to be present . Luc. 14. 1. &c. 25. Whereas the reason of the Sabbath doth sometime seem to be referred to the delivering of the people of Israel out of the captivity of Egypt , it doth not turne the Sabbath into a ceremony . For 1. All the Commandements are in some sort referred to the same deliverance , as appeares by the Preface of the decalogue . 2. It doth not appeare that the Sabbath it selfe had any singular relation to this deliverance , but that there is mention made of the deliverance , out of Egypt , Deut. 5. 15. For that reason onely , that seeing the Israelites had been servants before in Egypt , they ought the more readily and willingly grant this time of rest to their servants . 26. Whereas the last day of the weeke was of old observed ; this was anciently ordained by God from the time of the first Creation , because God did that day cease from the workes of Creation . 27. Whereas the last day of the weeke is now changed into the first day , this was not done by humane , but Divine authority . For he only can change the day of the Sabbath , who is Lord of the Sabbath , that is , Christ. Marc. 12. 8. Whence also that first day which succeeded , is properly called the Lords Day . 28. If this Lords Day be granted to have been of Apostolicall institution , yet that authority which it is Built upon , is neverthelesse divine ; because the Apostles were no lesse guided by the spirit in holy institutions , then in propounding the doctrine of the Gospell , either in word or writings . 29. Also seeing this institution was grounded upon no speciall occasion that was to continue for a time only , whereby it might be made temporary , it doth necessarily follow , that the minde of the Ordainers was , that the observation of this day should be of perpetuall and unchangeable right . 30. Yet it is more likely that Christ himselfe was the author of this institution in his owne person . 1. Because Christ was no lesse faithfull in ordering his whole house , or the Church of God , as touching all things that are generally necessary and usefull then was Moses , Heb. 3. 2. 6. But no Christian can with any reason deny that the observatiō of this day is generally profitable , & in some sort necessary for the Churches of Christ. 2. Because Christ himselfe did often appeare upon this very day to his Disciples gathered together in one place after the resurrection , Iohn 20. 19. 26. 3. Because hee powred out the holy Spirit upon them this very day , Acts 2. 4. In the practise of the Churches in the time of the Apostles when there is mention made of this observation of the first day , Acts 20. 7. 1. Cor. 16. 2. It is not remembred as some late Ordinance , but as a thing a good while received among all the Disciples of Christ. 5. The Apostles did in all things deliver those things to the Churches which they had received of Christ , 1. Cor. 11. 23. 6. This institution could not be deferred not one week after the death of Christ , and that law of one day in every week to be sanctified according to the determination of God himselfe remaine firme : which law hath beene demonstrated before to be of perpetuall right . For the Iewish Sabbath was in respect of the determination which it had to the seventh day abrogate in the death of Christ : For whereas it is read that the Apostles sometime after were present in the assemblies of the Iewes that day of the Sabbath , Acts 13. 14. & 16. 13. & 17. 2. & 18. 4. they did that chiefly in that respect , because then was the fittest occasion to preach the Gospell to the Iewes ; as also afterward the Apostle did greatly desire to be at Ierusalem on the day of Pentecost , Acts 20. 16. because at that time there was the greatest concourse of the Iewes to be in that place . 7. If the institution of the Lords day was deferred so long , till the Apostles had made a separation from the Iewes , and had their meetings apart , Acts 18. 6 , 7. & 19. 8. as some would have it ; then all that space of time which came betweene the death of Christ and this separation , which was above three yeares , the fourth Commandement had bound none to that observation of any day : because the Iewes day was already abolished , and by this opinion there was no new brought in the roome , and so there were only nine precepts in force all that time . 8. The reason it selfe of this change confirmes the same , which is by the consent of all referred to the resurrection of Christ : namely , because this day the creation of the new world or the world to come , Heb. 2. 5. in which all things were made new , 2. Cor. 5. 17. was perfected , so that God did now in Christ rising again from the dead , cease or rest from his greatest work . As therefore in the beginning of the creation , when God rested from his workes , he then blessed and sanctified that day wherein he did rest : so also it was meet that that very day wherein Christ did rest from his labours , himselfe also should sanctifie the same day . Neither is that easily to be rejected which is urged by some of the Ancients , out of Ps. 118. 24. This is the day which the Lord hath made ; for in that very place is treated of Christs resurrection , as Christ himself interprets , Mat. 21. 42. 9. It was also most meet that the day of worship in the New Testament should be ordained by him , by whom the worship it selfe was ordained : and from whom all blessing and grace is to be expected in all worship . 31. They who account the observation of the Lords day for a tradition not written , they are hereby sufficiently refuted . 1. Because there is no one thing which depends upon tradition not written of such moment , as is the observation of the Lords day , by common consent , and the consent of all Christians almost . 2. By this meanes there is a doore opened to bring in divers superstitions , and humane devices into the Church of God , or at least to prop them up when they are brought in . 3. Many among the Papists are ashamed of this invention : for although all the Papists to cloak their superstitions , are wont to give too much to Ecclesiasticall traditions , yet in the observation of the Lords day that impression of Divine authority appeares that it hath compelled not a few of them , to ascribe it not to any humane , but to Divine right . Bannes in 2. 2. q. 44. a. 1. Author supplementi adsummam Pisanam verb. Dominica ; Abbas in cap. licet defer . n. 3. Aug. ver . feria . n. 3. Silvester . ver . Dominica q. 1. 7. Alexander also the third Pope of Rome in the very Canon law , deferiis cap. licet affirmes , that the Scripture as well of the old as new Testament , hath specially deputed the seventh day for mans rest , that is ( as Suarez interprets de dieb . fest . cap. 1. ) both Testaments have approved the manner of deputing every seventh day of the week for the rest of man , which is to depute the seventh day formally , although materially the same was not alwayes deputed : and in this manner it is true that that seventh day in the old law was the Sabbath , and in the new is the Lords day . 4. They among themselves who account the Lords day among traditions doe account baptizing of children also , and that with greater shew in the same place and number . But all our Divines , who have answered the Papists touching those examples of traditions , do alwayes contend that those institutions and all other which are of the same profit and necessity , are to be found in the Scriptures themselves . 32. Those things which are wont to be brought on the contrary out of the Scriptures , Rom. 14. 5. Gal. 4. 10. Col. 2. 16. do nothing at all hinder this truth . For first , in all those places the observation of some day to religious use by the ordinance of Christ is no more condemned or denied , then the choise of some cerraine meat to a religious use by the ordinance of the same Christ : but no Christian is so void of all reason , that he would conclude out of those places , that the choise of bread and wine in the Lords Supper for a religious use , is either unlawfull , or not ordained by Christ : neither therefore can any thing be concluded from them against the observation of the Lords day by the use and institution of Christ. Secondly , the Apostle Rom. 14. doth expresly speake of that estimation of dayes , which did at that time breed offence among Christians ; but the observation of the Lords day which the Apostle himselfe teacheth , hath at that time taken place in all the Churches , 1. Cor. 16. 1. & 2. could not give any occasion of offence . Thirdly , it is most like that the Apostle in that place doth treat of chusing of dayes to eat or refuse certaine meats : for the question of that dispute is propounded verse 2. of meats onely : in the 5. and 6. verses , the esteeme of a duty is joyned with it as pertaining to the same thing , and afterward through all the rest of the Chapter he treats only of meats , making no mention of dayes . Fourthly , in that place to the Galatians , it is expresly treated of that observation of dayes , moneths , and yeares , which pertained to the bondage of weake and beggerly elements , Chap. 4. 9. but it was farre from the Apostle , and altogether strange to Christian religion so to account any precept of the Decalogue , or any ordinance of Christ. Fifthly , in Col. 2. it is specially & expresly treated of those Sabbaths which were of the same kinde with new Moones , and were ceremoniall shadowes of things to come in Christ : but the Sabbath commanded in the Decalogue and our Lords day are altogether of another nature , as hath been before demonstated . 33. Neither is Christian liberty at all diminished by this opinion , ( as some without cause do seeme to feare ) for it is not a liberty , but a licentiousnesse not Christian , if any think themselves freed from the observation of any precept of the Decalogue , or from the institutions of Christ : and experience also teacheth that licentiousnesse , and neglect of holy things doth more and more prevaile , where a due respect is not had of the Lords day . 34. Neither also was Adam subject to any bondage , because he was tyed to sanctifie the seventh day by a speciall observation . 35. But as the beginning of the old Sabbath was at the evening ; because the Creation also began at the evening , because the common masse was created before the light , and the cessation of the day from the work of Creation began also at the evening ; so also the beginning of the Lords day doth seeme to begin from the morning of that day , because the resurrection of Christ was betimes in the morning , Mark. 16. 9. Iohn 20. 1. 36. For the right observation of this day two things are necessary , rest , and the sanctification of this rest . 37. The rest which is required is a cessation from every worke which might hinder the exercises of Divine worship : we must therefore abstaine that day . 1. From all these works which are properly called servile : for seeing such works were of old by name excluded , in all other solemne feasts , Levit. 23. 7. 8. 25. 32. 36. Numb . 28. 25. much more were they excluded from the Sabbath . 38. But it is ridiculous by servile workes to understand sins or mercenary good workes , or done ( after the manner of servants ) for reward ( as some do understand them by a certaine Allegoricall sport : ) for sins are not forbidden and unlawfull at some certaine times , but alwayes and every where : neither doth it pertain to the fourth Commandement to deal with all sinnes to be forbidden ; although this may in some sence be granted that divers sinnes doe take some aggravation from thence if they be committed upon so holy a day , Isay 28. 4. those evill workes also which are done upon feare or hope , that is altogether servile , have in respect of their manner the same nature with other sins . 39. But servile workes are properly those , to the performance whereof servants or servile men are wont to be used , such as are mechanick workes , and all those to the performance whereof great labour of the body is required , as to plough , to dig , &c. 2. Besides th●…se workes there are forbidden also upon that day all workes that are ours : as is gathered from the opposite concession which is given in the fourth precept , S●… dayes shalt thou worke and do all thy work . 40. Whence we may gather with the words following , on the Sabbath day thou shalt doe no worke : that all those works are forbidden which are properly called ours , although they be not to speak strictly , servile , or mechanicall . 41. Now those are our workes which pertaine to the uses of this life , that is , which are exercised in naturall and civill things , and doe properly pertaine to our gaine and profit : of which kinde are those which of their owne nature are not servile but liberall , as studyings , exercises of liberall arts ; much more those which are common to free men and servants , as to Jorney , to handle civill causes , &c. 42. For so this phrase is explained , Esay 58. 3. Ye do that which delighteth you , that ye may exact all your labours , that is , ye do carefully your owne matters , Verse 13. doing thine owne wayes . But because Esayas in that Chapter doth also and chiefly treat of wicked actions , and those workes which are unlawfull at all times , as appeareth verse 6. Therefore some godly Divines do seeme to erre , who are wont to gather out of that place , that every word or thought that is humane , or pertaines to men , used on the Lords day , is to be accounted sinne : for all humane words , deeds , or thoughts upon that day whereof that Chapter handleth , ( whether it be the Sabbath properly called , or a solemne feast ) are not there judged to be impertinent , and in that respect simply reprehended ; but those only which are wont to concerne our gaine , either simply unlawfull or repugnant to holy exercises , as appeares verse 3. & 6. Concerning such servile and vulgar workes there is such a strict law , that upon the Sabbath day men may not go on in their work , no not in time of plowing and harvest simply ; that is , at those times which are most opportune and as it were necessary for mans life , Exod. 34. 21. Nor in those things which doe mediately and remotely pertaine to holy things , as was the building of the Tabernacle , Exod. 31. 13. Much lesse is it lawfull to enter into any ordinary journey , Exod. 16. or to frequent Marts or Faires , Nehem. 13. 43. Yet here are excepted ; 1. All those workes which belong to common honesty : for seeing at all other times we ought , so especially upon that day which is specially dedicated to Divine worship , to be have and carry our selves decently : all those things which doe simply partaine thereunto are understood to be permitted . 2. Those things which are imposed on us by some singular necessity , Mat. 12. 11. In which number notwithstanding those things are not to be accounted , which men make or faine to themselves as necessary : but those things which it appeares to be necessary and unavoidable , by the providence of God , and which we are not aware of , that is , when such a necessity urgeth as the Scripture it self allowes as a sufficient cause to do any ordinary thing . 3. All those works which do directly respect the worship and glory of God , Mat. 12. 5. Iohn 5. 8 , 9. For in that case those workes which are of their owne nature servile , do passe into the nature of holy actions , neither are they properly our workes , but Gods works . 44. This rest , although in it selfe absolutely considered , it is not , neither ever was a part of worship ; yet as it is commanded of God as a certaine necessary thing unto his worship , and is referred also to it , so far it is a part of that obedience which pertaines to religion and the worship of God. 45. The sanctification of this rest and day is a speciall applying of our selves to worship God , upon that day which is intimated in those phrases , He sanctified that day , and it is a Sabbath to the Lord thy God. 46. Here publick worship ought chiefly to be respected , whence also it is that the Sabbath is called an holy Convocation , Levit. 23. 13. Acts 13. 14. & 15. 23. & 16. 13. But that that publick convocation of the Church ought to be had both before and after noone upon the Lords day , it appeares sufficiently , by that double burnt-offering of the Sabbath , in the morning and the evening , Num. 28. 9. 47. But the rest of the day ought to be spent in exercises of piety : for although there was of old an offering peculiar to the Sabbath , yet the continuall or daily offering with his drink-offering was not to be omitted , Num. 28. 10. 48. Also the publick worship it selfe seeing it is most solemnely to be celebrated , doth necessarily require these exercises of reading the Scripture , meditation , prayer , holy conferences and contemplation of the workes of God : whereby we may be both more prepared to publick worship , and that worship may be made truly effectuall to us . 49. Contrary to his ordinance of the Lords day are all feast dayes , ordained by men , they being accounted for holy dayes , as the Lords day ought to be accounted . 50. For it is most agreeable with the first institution , and with the writings of the Apostles , that one only day in the week be sanctified . 51. The Iewes had no feast dayes rightly sanctified , but by divine institution . 52. Yet any dayes may be piously turned into occasion of furthering the worship of God. 53. Also when God by his speciall judgements cals to more solemne fasting , those dayes are to be accounted as it were for extraordinary Sabbaths : 54. Contrary also to the observation of this day and all transactions of businesse , exercises , feastings , sports , and such like , whereby the minde of man is this day drawn away from the exercises of religion . CHAPTER XVI . Of Iustice and Charity toward our neighbour . Thus much of Religion : Iustice followes , which is contained in the Second Table . 1. IUstice is a vertue whereby we are inclined to performe our duty due to our neighbour . So the duty of children towards their parents is said to be just , Ephes. 6. 1. And the duty of masters towards their servants is called right and equall , Col. 4. 1. And all those things which we owe to our neighbour , are performed in living justly . 2. But justice in this place is not taken most generally , as setting forth every duty to another : for so it containes even religion it selfe : for that justice which i●… said to be generall , is no other thing then vertue in generall ; as hath been before declared ; when we did shew that justice was the chiefe among the generall affections of vertue : neither must it be understood most particularly to respect the quantity either of the thing deserved or received , for so it containes only a few duties of the second table , namely those whereby like is returned for like : but it is here used in a certaine middle way , wherby it sets forth the mutuall duty between those who are bound by the same right ; in which sence it containes all the force of the second Table . 3. It hath for the object our neighbour , that is , every one whether man or Angell also , who is or may be with us pertaker of the same end and blessednesse , Luke 10. 36 , 37. 4. Hence neither holy men , whatsoever they shal be , nor Angels themselves can be a fit object of religion , or of that religious worship which is commanded in the first Table , but only of Iustice or of that dutie that is due to our neighbour which is contained in the second Table : whence also those arguments taken from the nature of the thing , doe exclude all adoration of the Creatures . Acts 10. 26. Rise , for I my selfe also am a man : Revel . 22. 9. See thou doe it nor , for I am thy fellow servant , and of thy brethren the Prophets , and of those that keepe the words of this Booke , worship God. Rev. 22. 9. 5. Buth in this number and name , every one is by proportion included even in respect of himselfe ; for every one is first a neighbour to himselfe , then to others . Whence also it is that there is no singular precept given whereby a man may be ordered toward himselfe : for whilest he is rightly ordered toward God , and toward his neighbour , he is also ordered toward himselfe ; but with this difference , that that disposition whereby any is made fit to performe his duty to God and his neighbour , pertaines to his perfection ; but he must also performe the same duties both to his neighbour and himselfe , ( but not to God , and himselfe . ) 6. But because that monner whereby duties are to be exercised toward our neighbour , is with respect and affection to their good ; hence this same vertue is called charity toward our neighbour . Matt. 22. 29. Marc. 12. 31. 7. In this charity there is alwayes love of union , of welpleasednesse and good will , as in that love which is toward God ; but there is also added oft times the consideration of mercy , when the misery of our neighbour is respected , which hath no place in our charity toward God. 8. But this band of Iustice and affection of Charity ought alwayes to flow , and be derived from Religion toward God ; for seeing Religion gives the chiefe honour to God , it causeth that obedience be given to his will in those things also which doe immediatly respect the Creatures ; whence all they who neglect their duty towards men , are denied to honour God , but rather doe contemne him . 1. Sam. 2. 30. Also charity towards God which is contained in Religion , doth of its own nature produce charity towards men , as they are in some sort partakers of the Image of God : whence also we are said to love God in men , and men in God , which is one reason of that phrase , beloved in the Lord. 9. Hence nothing is properly due to man which is contrary to Religion . Acts 4. 19. & 5. 29. Whether it be right in the sight of God to obey you rather then God , judge yee : we must obey God rather then men . 10. Hence also the truth of Religion cannot consist with the neglect of Iustice , and Charity toward our neighbour . Iames 1. 27. Religious worship , pure and undefiled before God and the Father , is this , to visit the fatherlesse , and widdowes in affliction . 1. Iohn 4. 20. 21. If any one say I love God , and hate his bzother , he is a lyar . This Commandement have wee from God , that he that loveth God , love his brother also . 11. Hence finally religion is best proved , and tried by Iustice , according to the frequent use of the Scripture , which argument notwithstanding doth serve much more certainly for negation , then affirmation , if it be understood of the outward workes & offices of Iustice : because such workes of Iustice may be sometime present , where true religion is wanting ; but if true religion be present , they cannot be wholly absent . 12. By the same reason also unjust workes doe more argue a man to be ungodly , then those which are just doe argue a godly man : whence the workes of the flesh are said to be manifest . Gal. 5. 19. Which is not affirmed of the fruits of the spirit , Verse 12. 13. The order of this charity is this , that God is first and chiefly to be loved by charity , and so is as it were the formall reason of this charity toward our neighbour : next after God we are bound to love our selves , namely with that charity which respects true blessednesse ; for loving God himselfe with love of union , we love our selves immediatly with that chiefe charity which respects our spirituall blessednesse : but we ought to love others whom we would have partakers of the same good with us , secondarily as it were ; moreover others may be deprived of this blessednesse without our fault , but we our selves cannot ; therefore we are more bound to will and seeke it for our selves then for others . 14. Hence it is that the love of our selves hath the force of a rule or measure unto the love of others : Thou shalt love thy neighbour as thy selfe . 15. Hence it is never lawfull to commit any sin for anothers sake , although our offence may seeme small , and to be a chiefe good , which wee should seeke to another : for he that wittingly and willingly sinneth hateth his own soule . Prov. 8. 36. & 29. 24. He that sinneth against me , offereth violence to his own soule . He that partaketh with a thiefe , hateth himselfe , and he that hearing cursing declareth it not . 16. Among other men none indeed ought wholy to be removed from the embracing of our charity , who is capable of blessednesse ; for if we love God above all things , no enmities will so far prevaile with us , but we may love our very enemies for God. Mat. 5. 39. Rom. 12. 17. 1. Thess. 5. 15. 1. Pet. 3. 9. 17. But among men those are more to be loved then others , that come neerer to God , and in God to our selves . Galatians 6. 10. Let us doe good to all , but especially to the houshold of Faith. 18. But because they that believe , are more neere both to God , and to us also spiritually , then those who doe not as yet believe , therefore also are they more to bee beloved . 19. Yet this is so to be understood , that it be referred to the time present and the immediat affection ; for we may will the same good to some other as much or more in time to come , the grace of God and faith comming between ; in which sence that affection of the Apostle concerning the Israelites is to be taken . Rom. 9. 3. 20. If among those that are to be beloved there be no apparent disparity neither in respect of God , nor in respect of us , then they are equally to be beloved . 21. But if any apparent disparity appeare , either in their neerenesse to God or to our selves , then he who exceeds in any neerenesse , is more to be beloved , that is , when we cannot exercise the act of our love alike toward all , we are more bound to place our love on those whom God hath by some speciall neerenesse or communion commended to us , then on others . Therefore although we ought equally to will the salvation of others ; yet the exercise and care of this will is chiefly due to those , that are neere joyned to us in some speciall respect ; as a Souldier although he ought to wish well to all his fellow Souldiers , yet he is bound to take most care of those who are of the same band , and are next ad●…oyned in the same Ranke . This appeares in that example of Paul , who did more servently desire the conversion of the Israelites then of other Nations ; of which affection he gives this one reason , because they were his brethren , and and kindred according to the flesh . Rom. 9. 3. 22. Yet in this prerogative of charity we must wish to those that are neere unto us , rather those good things which pertaine to that conjunction , whereby they come neere unto us , as spirituall good things to those who are most spiritually joyned to us , and naturall good things to those with whom we have a naturall neerenesse ; not that those kind of good things are in our desires to be separated one from another , but because the very kind of conjunction , is as it were a bek from God whereby he stirs us up to bestow our paines chiefly in this or that kind . 23. Hence it followes , first . That kindred in bloud , Caeteris paribus other things answerable , are more to be beloved then strangers , in those things which pertaine to the good things of this life : and among those that are neere in blood , those that are the neerest to be most loved . 24. Secondly , that some speciall friend is more to be beloved , then an ordinary kinsman in bloud , at least in those things , which pertaine to the common duties of this life , because friendship may be such that it may make a neerer conjunction then consanguinity it selfe considered by it selfe . Prov. 18. 24. For a friend is neerer then a brother . 25. Thirdly , that parents are to be loved more then any friend , because the neernesse of parents is greater then of friends as touching the communicating of those things which are most intimate to us . 1. Tim. 5. 4. If any widow have children or nephewes , let them learne first to shew piety towards their own house , and to recompence their parents : for this is honest and acceptable in the sight of God. 26. Fourthly , that parents are more to be beloved then children , in those good things which ought to redound from the effect to the cause , as Honour , Esteeme , Reverence , Thankfulnesse and the like . But that children are more to be loved then parents in those things which are derived from the cause to the effect ; of which kind are , Maintenance , Promotion , Providence and the like . 27. Fifthly , that husb●…s and wifes are to be loved more then parents or children , in those things which pertaine to society and union of this life ; for that is the greatest neerenesse , whereof it is said , they shall be one flesh . Gen. 2. 24. Matthew 19. 5. Therefore shall a man leave his Father , and Mother , and shall cleave to his Wife , and they shall be one flesh . 28. Sixtly , that they that have deserved well of us are more to be beloved then others , and among thosesuch as have communicated spirituall good things to us are most to be beloved : let him that is taught in the word communicate to him that taught him , all good things , Gal. 6. 6. 29. Seventhly , that a community or whole society is more to be beloved then any nember of it , because the conjunction of a part with the whole is greater then with another part ; and therefore , that a prince whose life and safety is necessary or most profitable for the common good , is more to be beloved , then any or divers of the common people , nay more then our selves in temporall things . 2. Sam. 21. 17. Thou shalt goe no more with us to battell , least thou quench the light of Israel . Lament 4. 20. 30. There be two Acts of charity toward our neighbour : Prayer for his good , and working of it . Mat. 5. 44. Love your enemies , blesse them that curse you , doe good to them that hate you , and pray for them which hurt you and persecute you . 31. This Prayer as it respects the honour of God , pertaines to religion in the first Table : but as it respects the good of our neighbour , it pertaines to Iustice , and Charity toward our neighbour in the second Table . 32. We must pray for all those good things , which religion commands us to wish to him , whether they be spirituall , or corporall . 33. In this praying is included not only petition , but also giving of thankes , whereby we praise God for the good things which he hath bestowed on our neighbours . Romans 1. 8 , 9 , 10. 34. To his praying is opposed that imprecation which tends to the hurt of our neighbour , which is called cursing . Mat. 5. 44. 35. Working of good toward our neighbour is an endeavour , concerning him , tending to his good ; whence also it is called good deed . Matthew 5. 44. And love in deed . 1. Iohn 3. 18. 36. This working is distinguished from praying ; because although prayer be also an endeavour tending to the good of our neighbour , yet is not immediatly exercised about our neighbour , but is directed unto God. 37. Yet unto this working those endeavours must be referred which are exercised about other Creatures for our neighbours sake : for then there is an efficiency in our actions of the same reason , as if it were exercised immediatly about our neighbour himselfe . 38. Now this endeavour is either , by morall perswading , or reall effecting . 39. An indeavour of morall perswasion is in propounding of good to be performed with arguments by which he may be stirred up to it . 40. And this is by admonition , and good example . 41. This admonition is taken generally for any warning , which is used by words , whether it be to procure and performe good to our neighbours , or to drive away and make up any hurt . 42. Therefore it containes in it our duty to teach and admonish . Colos. 3. 16. To observe others that we may whet them to love and good workes . Heb. 10. 24. To exhort them also daily . Heb. 3. 13. To comfort them against sorrow and griefe . 1. Thess 4. 18. And to correct them in a brotherly manner , if they be overtaken with some offence . Gal. 6. 1. Rev. 19. 17. 43. But this brotherly correction is then to be used ; when we certainly know that the evill to be corrected is committed , when there is hope of some fruit , or good to follow upon our correction , either by the amendement of our brother that is fallen , or by preserving of others from partaking of the same ; lastly , when there is fit opportunity in respect of time , or person , and the circumstances . 44. Unto this admonition is opposed consent , or communion with others in their sins . Eph. 5. 7. 11. 45. One is said to be partaker of anothers sin nine wayes ; which are thus set down in Latine . Iussio , consilium , consensus , palpo , recursus , Participans , nutans , non obstans , non manifestans . That is summarily , consent is given to sinners , by counselling , defending , helping , permitting when we can hinder , and by holding our peace when we may profitable speak . Rom. 1. 32. 46. Good example is a representation of a good worke , whereby others may be stirred up to performe the like . 1. Tim. 4. 12. Tit. 2. 4. 7. Mat. 5. 16. 1. Pet. 2. 12. 47. To good example scandall is opposed . 1. Cor. 10. 32. 33. Give no offence to the Iewes , to the Gentiles , nor the Church of God. 48. A scandall is a representation of an evill worke whereby others may either be stirred up to sin ( whence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a cause of stumbling ) or to be hindred or slackned from doing good , ( whence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a cause of weakning ) and that is properly called a scandall , 1. Cor. 8 , 9 , 10. Take heed that your lyberty be not an occasion of stumbling to the weake , &c. Rom. 14. 21. Wherein thy brother stumbleth , or is offended , or is made weake . 49. There is in every evill worke which is made known to others , the respect of a scandall . Mat. 18. 6 , 7 , 8. Whosoever shall be an offence . If thy hand , foot , eye cause thee to offend . If thy brother sin against thee . 50. There is also sometime a scandall in a worke of it selfe lawfull , if it be not expedient in respect of others . 1. Cor. 8. 13. If my meat offend my brother , I will never eat flesh , least I offend my brother . 51. But an indifferent thing is said to be expedient , or not expedient , when all circumstances considered , it maketh , or maketh not to the glory of God , and edification of our neighbour . 52. There is no humane authority that can make that action lawfull , whereby a scandall is given to our neighbour . 53. But then a scandall is said to be given : either when some manifest sin is committed , or at least that which hath evident shew of sin is committed , so that it becomes known to others ; or when that is rashly committed which is not necessary by Gods Command , and yet brings spirituall hurt to others : but much more if the perverting or troubling of our neighbour be by that very action directly intended . 54. But if there follow offence , not from the condition of our worke , but from the pure malice of others , then it is called an offence taken , as that of the Pharis●…es , which is not our sin , but of those who are offend●…d . Mat : 15. 12 , 13 , 14. Knowest thou not that the Pharisees were offended at that saying ? Let them alone : they be blind leaders of the blind . 55. But although this offence taken cannot be avoyded by us ; yet an offence given may and ought . For God never layes upon his a necessity of offending . 56. That scandall whereby one is said ( metaphorically ) to offend himselfe , or to give occasion of sinning to himselfe , is by proportion referred to an offence given . 57. A reall effecting or procuring the good of our neighbour , is when we our selves performe something which of it selfe tends to the good of our neighbour without his helpe comming between . Heb. 13. 16. To doe good , and to distribute forget not . 58. But although all acts of Iustice ought to have charity joyned to it , yet there are some wherein Iustice doth more shine forth , and others wherein charity doth more rule . 59. Hence that distinction ariseth whereby some offices are said to belong to Iustice strictly taken , and some belonging to charity ; of which difference and formall distribution we have Christ the author . Luke 11. 42. Ye passe by judgment and the love of God. 60. Those are the acts of Iustice which have in them the confideration of a debt and equality in respect of others . 61. Those are the acts of charity whereby the good of another is respected more then our debt . 62. The offices of Iustice , are before , and of straighter obligation then they which are of charity . 63. Hence we are more bound to pay our debts , then to give any thing of our own ; and he that offends another , is more bound to seeke reconciliation then he that is offended . 64. There is in many things a double respect of Iustice , one whereof respects the next end , and words of the Law , that bindeth , which is called Iustice in the most strict sence ; and the other , respects the remote end and reason of the Law which is called equity or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 65. The parts of this Iustice are two , one whereof gives to every one his own , and it is called distributive Iustice , the other restores to every one his own , and it may be called emendative Iustice. 66. Distributive Iustice cannot be rightly performed without a right judging of things and persons , and a meete comparison of things to things , and persons to persons , from whence ariseth that proportion which they call geometricall . 67. Unto distributive Iustice is opposed acception of persons , whereby one is preferred before another in the distribution of good due , without just cause . 68. Emendative Iustice is either Commutative , or Corrective . 69. Commutative Iustice is equality of the thing given , and received . 70. Corrective Iustice , presupposeth some Injustice , and it is either civill or criminall . 71. Civill doth chiefly correct the injustice of the cause . 72. Criminall doth chiefly correct the injustice of the person . 73. To corrective Iustice pertaineth revenge , and restitution . 74. Revenge is an act of corrective Iustice , whereby punishment is inflicted on him , who hath violated Iustice. 75. The end hereof ought to be the amendment or restraint of the offendor , quietnesse and admonition to others , and so the preserving of Iustice , and of the honour of God. Deut. 13. 11. & 17. 13. & 19. 20. & 21. 21. That all Israel may heare , and feare , and doe no such iniquity in the midst of thee . 76. Restitution is an act of corrective Iustice , whereby another is set againe into the possession of that thing of his own whereof he was unjustly deprived . 77. Hence an action binding to restitution must be against Justice strictly taken , and not against charity only . 78. To this injustice injury is opposed . 79. To charity is evill will opposed , whether it be formall by a direct intention or virtuall by interpretation . 80. Unto this ill will partaines unjust discord , which if it break forth into separation , especially in those things which pertaine to religion , it is properly called Schisme . CHAPTER XVII . Of the honour of our Neighbour . 1. IUstice toward our Neighbour doth either immediatly affect him or by meanes of some action . 2. Iustice which doth immediatly affect our Neighbour , doth either respect the degree of that condition in which our Neighbour is placed , or the condition it selfe absolutly considered . 3. As if respects the degree of it , it is called honour which is commanded in the fift Commandement : which is said to be the first Commandement with promise , Eph. 6. 2. Either because it is the first of the second Table , or because it is the first Commandement in all the Law that hath a singular and proper promise joyned to it . 4. Here society of men among themselves is supposed and established , private or oeconomick , and publick or politick , wherein one ought to serve another being joyned together in mutuall duties of Iustice and charity , that they may exercise and shew towards men that religion whereby they worship God. 5. Hence that solitary life which certaine Hermites have chosen to themselves as Angelicall , and others imbrace for other causes , is so farre from perfection , that unlesse it be perswaded by some extraordinary reason ( and that for a time only ) it is altogether contrary to the law and will of God. 6. But because humane society is as a foundation to all other offices of Iustice and charity which are commanded in the second table of the law : therefore those transgressions which do directly make to the disturbance , confusion and overthrow of this society , are more grievous sinnes , then the breaches of the severall precepts . 7. But although politicall society be established of God as well as Oeco●…omicall , yet as there is some certain form of this Oeconomicall ( as also of Ecclesiasticall society ) prescribed to all people , it is not so of politicall ; but it is left to their liberty , that ( so as they preserve their power whole ) they may ordaine that society , which makes most for the establishing of religion and justice among themselves . 8. And this is one reason why there is mention only of parents in the fifth precept ; because Oeconomicall society only ( which is plainly naturall ) should remaine one and the same throughout all ages , and nations : unto which that also is added , that this is the first degree , wherein is the fountaine and seminary of all society ; whence also the authority of all others in superiour power is set forth and mitigated by the name of Father , 2. Kings 2. 12. & 13. & 13 , 14. Gen. 41. 8. 43. 1. Sam. 24. 12. 1. Tim. 5. 1. 9. Honour is an acknowledgement of that dignity or excellency which is in another with a due testification of it . 10. It is called both an acknowledgement and testifying , because it consists neither in outward observance only , nor in inward only , but in both . 11. It is said to respect excellency or dignity , because we are not affected with reverence , but upon the apprehension of some excellency . 12. Hence that duty which is due to those who are placed above us in some eminency , is commonly and most properly set forth under the name of reverence : but by a synecdoche it sets forth every duty wherein the degree of dignity or excellency of another is respected , whether that degree be inequall in respect of us , or equall , Rom. 12. 10. In honour preferring one another , 1. Pet. 3. 7. Let men likewise dwell according to the knowledge of God , giving honour to the woman as to the weaker vessell ; according that 1. Pet. 2. 17. Honour all men . 13. But it hath the first place among those duties which are due to our neighbour ; First , because it comes neerest to the nature of religion and piety wherewith we worship God , whence also it is called religion or piety , not only by prophane authors , but sometime also in the Scriptures , 1. Tim. 5. 4. Let him learne first to shew piety to his owne family , &c. Secondly , because it is the bond and foundation of all other justice , which is to be performed to our neighbour : for by vertue of this duty of those degrees which it doth respect , men lead a quiet and peaceable life with all piety and honesty , 1. Tim. 2. 2. which doth also seeme to be the proper reason of that promise which is adjoyned to this fifth precept , that thou mayest prolong thy dayes upon earth , because without this mutuall observance of superiours and inferiours among themselves , it could not be expected that the life of man should abide in its state . 14. Honour , as it respects the knowledge and opinion of others of him that is to be honoured , is called fame , Eccles. 7. 1. or a good name , Phil. 4. 8. 15. Hence honour as it is the externall good of a man , doth not really differ from fame , but only in reason . 16. That office of honouring which we owe to all , is to preserve that state of dignity which they have , without being hurt . 17. Unto this office those vices are opposed whereby the fame . of our neighbour is hurt . 18. The good name of our neighbour is hurt when that estimation which ought to be had of him is diminished , 1. Cor. 4. 13. Being defamed we pray . 2. Cor. 6. 8. By honour and dishonour , by evill report and good report . 19. We may diminish it either with our selves conceiving ill of him without just cause , which is called rash judgement , Mat. 7. 1. 1. Cor. 4. 3. or with others also . 20. The good name of our neighbour is diminished with others , by words , deeds , gestures , or other signes . 21. This also is done sometime directly and formally , with an intention to hurt , and sometime virtually and indirectly , or of the nature of the thing , or by circumstances adjoyned . 22. When the fame of another is hurt by imputation of an evill of the fault or of punishment , if it be in his presence , it is called either a reproach , or derision , or a slander ; if it be in his absence , it is called detraction . 23. Detraction is directly exercised about the evill of our neighbour foure wayes . 1. When a fault is falsly layd upon him . 2. When a secret fault is discovered without a just cause . 3. When a true crime is too much beaten upon . 4. When the deed is not disallowed , but the intention is blamed . 24. It is indirectly exercised about the good of our neighbour foure wayes also . 1. Denying that good which is to be given to our neighbour . 2. Hiding it . 3. Lessening it . 4. By praising it coldly . 25. The former wayes are contained in his verse , Imponens , augens , manifestans , in mala vertens . 26. The latter in this verse , Qui negat aut minuit , tacuit , lau dat que remisse . 27. The good name of our neighbour is restored by retracting , or desiring pardon , or sometime also by recompensing of it . 28. The duties of h●…our , belong some to unequals , some to equals . 29. Among unequals , it belongs to superiours to excell in well deserving , but to inferiours to reverence and give thanks . 30. Inequality is either in some simple quality , or in authority and power . 31. Inequality in a simple quality , is either in respect of age , or in respect of gifts . 32. They that are above others in age , ought to go before them in grave example , Tit. 2. 4. That old women teach the yonger women to be sober . 33. They that excell in gifts , ought readily to impart the same to the profit of others , Rom. 1. 14. I am a debter both to the Grecians and Barbarians ; to the wise , and the unwise . 34. They that are above others in power , are those who have right to governe others , whence also power is wont to be called jurisdiction ; whose duty it is to administer justice and charity toward others in a certaine eminent way , according to that power which they have committed to them , Iob 29. 14. 1●… . I put on justice , and my judgement covered me as a robe , and as a Diadem . I was as eyes to the blinde , and as feet to the lame , Col. 4. 1. Masters , do that which is right and equall to your servants . 35. This justice is administred in charity , by protecting and ruling . 36. Protection is an application of power to defend others from evill , Isay 32. 2. And a man shall be as an hiding place from the winde , and a covert from the tempest , &c. Whereunto also pertaines that providence whereby they provide necessary things for them , 1. Tim. 5. 8. 37. Ruling is an application of power to further others in good , Romans 13. 4. He is the minister of God for thy good . 1. Tim. 2. 2. That we may leade a peaceable and quiet life in all godlinesse and honesty . 38. This ruling is exercised in directing and rewarding . 39. Direction is a propounding of that which is right and good , that it may be observed , Ephes. 6. 4. Fathers , bring up your children in the nurture and admonition of the Lord. 40. Unto this direction pertaines the making and promulgating of good lawes in whatsoever society of men it be . 41. Rewarding is a recompencing of that obedience which is performed or denied to direction , 1. Pet. 2. 14. both to take vengeance on the wicked , and for the praise of them that do well . So Rom. 13. 42. Here distributive and emendative justice doth most shine forth : for although the justice in other men is the same , with that which is exercised in those superiour , yet it doth most shine forth if it be administred with a fit power . 43. Hence the right of revenging doth not properly belong to others then those that have super-eminent power , Rom. 13. 4. 1. Pet. 2. 14. by whom when it is rightly exercised , it is not the revenge of men , but of God , 2. Chro. 19. 6. Take heed what you do for ye judge not for men , but for the Lord , who will be with you in the judgement . 44. They that are in higher power , ought to provide for the commodities of them over whom they are set in respect of their soules , that they may have meanes of salvation , Ephes. 6. 4. In respect of their bodies , that they may have food , raiment , and fit dwelling . 45. And these are either private persons or publick . 46. Private , are the husband in respect of the wife , parents in respect of children , and master in respect of servants : where the power of the husband is moderated with a certaine equality : the power of the master is meerely commanding : but the paternall power is as it were mixt . 47. They that are in publick authority , are either ministers or magistrates . 48. But there is this difference betweene magistrates and ministers of the Church . 1. Magistracy , ( of this rather then of the other kinde ) is an ordinance from man : but the ordinance of ministers is from God , which is declared in the Scriptures , when the power of magistracy although it be ordained by God , Rom. 13. 1. yet it is called an humane creature , 1. Pet. 2. 13. which name doth not at all agree to the lawfull ministers of the Church . 2. Magistracy is an ordinance of God the Creator , and so belongs to all kind of men : but the Ecclesiasticall ministery is a gift and ordinance of Christ the Mediator , and so doth not properly and ordinarily perraine , but only to those who are of the Church of Christ. 3. A magistrate hath jurisdiction joyned to his government , and so ( if he be the supreme magistrate ) upon just cause he may make and abolish lawes , and commit jurisdiction to others : but th ministers of the Church ( considered in themselves ) are meerly mandatory , that have nothing of their own , but whatsoever they do lawfully , they do it as in Christs stead who commands them , and so can neither make lawes , nor commit that power which they have received to others . 4. It belongs to magistrates to procure the common good both spirituall and corporall of all those who are committed to their jurisdiction , by politick meanes , and a coercive power , 1. Tim. 2. 2. but it is ministers duties to procure their spirituall good who are committed to them by Ecclesiasticall meanes , Acts 20. 28. Heb. 13. 17. 49. But they cannot be exactly distinguished , in the things themselves , the persons and causes , about which they are occupied : for there is nothing , person , or cause so Ecclesiasticall , but in some respect it may pertaine to the jurisdiction of the magistrate ; neither is there any action so secular ( so it be done by a member of the Church ) but , so far as it respects obedience to God , it may pertaine to the taking notice of by the Church . 50. Therefore the exempting of Ecclesiasticall men ( as they are called ) from the jurisdiction of the civill magistrate , as also the unloosing then from obedience due to Magistrates , and Parents , brought in by Papists under a pretence of Religion and perfection , is altogether contrary to the perfect Law of GOD. 51. In respect of this ruling which comes from the power of superiors , there is due from inferiours , subjection and obedience . Hebrewes 13. 17. Obey your leaders , and submit your selves . 52. Subjection is an acknowledgment of their authority . 1. Pet. 2. 18. Eph. 5. 22. 53. Obedience is the performance of those things that are prescribed . Eph. 6. 1. 5. 54. This obedience ought alwayes to be limited according to the limits of power , which the superior commander hath . 55. Hence we must not obey men in those things which are against the command of God , for we must obey in the Lord , Eph. 6. 1. And in the feare of God. Col. 3. 22. Or also against the command of those superior persons who have greater authority then they . 56. Hence also that obedience must not be blinde , or without examination of the precept : but an inferior ought to enquire so far as is requisite for the matter in hand , whether the precept belawfull , convenient and binding . Acts 4. 19. 57. But if the precept be not lawfull then an enduring of the punishment wrongfully inflicted , hath the place and force of obedience . 1. Pet. 2. 19. 20. 58. In respect of the good that is communicated either by the gifts , or by the power of superiors , inferiors doe owe submissive thankfulnesse . 59. Thankfulnesse is a desire to recompence benefits received . 60. For it is a certaine welwishing affection , having respect and proportion , to the benefit of another , yet so that it must not be contained in the affection it selfe , but must be manifested in answerable indeavour . 61. Thankfulnesse indeed is the common duty of all men , who have received any benefit from others , but there is a certaine singular way of thankfulnesse , of inferiors towards superiors , which is declared in that word , when thankfulnesse is said to be submissive . 62. Hitherto pertaines the relieving of their necessity , whether they stand in need of substance , helpe , or counsell . Gen. 45. 9●… . 63. This thankfulnesse , which respects those by whose benefit we doe under God subsist , namely our parents , and country , or those who sustaine the same person with them , is called piety . 1. Tim. 5. 4. 64. The duty of equalls towards all their equalls is , that one prefer another in honour : Rom. 12. 10. Ephes. 5. 21. 65. Friendship is towards some that are joyned neerer in love and communion . Prov. 18. 24. 66. The beginning of all honour to be given to our Neighbour , especially of that which is due to superiors and equalls , is humility . 67. This humility as a vertue , whereby one doth so moderate his esteeme of himselfe , that he will not in any kind attribute any thing to himselfe above that which is meete for him . Phil. 2. 3. In humility of mind thinking every one better then himselfe . 68. Unto humility is opposed pride and envy . 69. Pride is an inordinate affection of a mans owne excellency . 70. This affectation of a mans own excellency if it be exercised about good things that we have , it is called boasting : if about those things which we would seeme to have , it is called arrogancy : if about the fame and esteeme which we seeke with others , it is called vaine glory : if about dignities , it is called ambition : if about the undertaking of matters , which are beyond our strength , it is called presumption . 71. Envy is a sorrow for the good of our Neighbour , because it seemes to diminish our own excellency . Num. 10. 29. 72. For if there be feare of anothers good , because wee see some evills like to come from thence either to others , or to our selves , it is not envy , but an honest feare , Prov. 28. 28. 73. If the cause of sadnesse be not that another hast good , but that we have not , and that good is to be wished for by us , then it is not envy , but emulation . Rom. 11. 14. 74. If the cause of sadnesse be the unworthinesse of him , who enjoys that good , then it is not properly envy , but indignation . Pro. 29. 2. 75. Yet all these affections if they exceed measure , are wont to be noted in the Scriptures under the name of envy . Psal. 37. vers . 1. 7. Pro. 3. 31. CHAPTER XVIII . Of humanity toward our Neighbour . 1. IUstice which respects the condition of our Neighbour absolutely considered , doth either respect the person of our Neighbour , or his outward commodities . 2. That which respects his person doth either respect his life , or his purity . 3. That which respects his life is humanity , and it is commanded in the sixt Commandement . For seeing here mans life is properly provided for , or as the Scripture speakes ; Gen. 9. 5 , 6. The soule of man and the bloud of man ; all that duty which is here handled is rightly set forth under the man : of humanity . 4. This Commandement doth not properly treat of the life of the brute Creatures , because they are in mans power , Gen. 9. 2. 3. Neither have they common society with man : yet because a fit disposition toward the life of man doth infer some respect to another image of his , which is found in other living Creatures : and cruelty against them is wont to declare a certaine inhumane disposition , or by little and little accustome to it : therefore clemency and inclemency towards the brute Creatures , doth , pertaine also hitherto as a certaine appendix . 5. Humanity is a vertue whereby we are inclined to preserve the life of our Neighbour , and quietnesse thereof by lawfull meanes . 6. But this is performed two wayes , namely by supplying things helpfull , and hindering things hurtfull . 7. But seeing the life of man which ought to be preserved is twofold , spirituall , and corporall , hence the duties of humanity are some spirituall , and some corporall . 8. The spirituall dutie is to doe all things according to our power , which may further the edification of our Neighbour . 9. Of this kind are , prayer ; good example and admonition , which are required of all . 10. For although these immediatly in regard of their next end , be generall duties of charity , yet mediatly and in respect of the remote end , they pertaine to the furtherance of the spirituall life of our Neighbour . Iames 5. 20. 11. There is the like reason , of ceasing from due offices pertaining to the salvation of our Neighbour , of consenting with other in their sins , and of offence given to them , which are sins opposed to those duties : for these doe alwayes hurt the spirituall life of our Neighbour , Ezec. 3. 18. & 13. 19. & 33. 6. 8. Rom. 14. 15. 1. Cor. 8. 11. 12. But although as the soule is more noble then the body , so the spirituall life is of greater price then the corporall ; and so those sins which doe make against the spirituall life of our Neighbour are greater , ( an equall comparison being made ) then those which hurt the body : yet they doe not so really pertaine to the hurting of our Neighbour : because hurting and bodily death it selfe is wont to be brought on men , by necessity of coaction : but spirituall death cannot be brought upon one by another unlesse he be in some sort willing and doe consent , so that is own action is the immediate cause of it . 13. Also it is required of superiors that have power , and authority , that they study to further the salvation of inferiors by their authority . 14. There be divers degrees of our duty toward the corporall life of our Neighbour , that it may be kept quiet and safe . 15. The first degree hereof is , in those vertues which doe keepe us far from any hurting of our Neighbour . 16. Of this kind , are Meekenesse , Patience , Long-suffering , and placablenesse , or pardoning of wrong . 17. Meekenesse is a vertue which doth moderate anger . Prov. 17. 17. 1. Cor. 13. 4. Numb . 12. 3. Now the man Moses was very meek ; above all men who were on the face of the Earth . Gal. 5. 22. The fruits of the spirit restraining of anger , goodnesse , gentlenesse . 18. Unto this is opposed , slownesse and wrath . 19. Slownesse is a want of Iust anger . 1. Sam. 12. 13. 20. Wrath is an inordinate stirring up of anger . Gen. 49. 7. Cursed be their anger because it was fierce , and their wrath because it was cruell . Eccles. 7. 10. Be not hasty in thy spirit to be angry , for anger resteth in the bosome of fooles . 21. The degrees of wrath are , provoking of the mind waxing hot , and hatred . 22. Patience is a vertue which moderates anger that is stirred up by grievous wrongs . Luke 21. 19. Colossians 1. 11. 1. Thess. 5. 14. 23. Long-suffering is a continuance of patience , although it have beene long provoked . Proverbs 14. 29. & 15. 18. & 16. 32. 24. Placablenesse is a vertue whereby we doe easily forgive a wrong done to us . Mat. 18. 21. 22. Luc. 17. 3. 4. 25. The second degree of this duty is in those vertues , which doe cherish society of life , as , concord , and benevolence which hath joyned with it , curtesie , affability , and equanimity . 26. Concord , is a vertue whereby we doe easily agree with others in those things that are good . Philippians 1. 27. & 2. 2. & 4. 2. 27. Benevolence is a vertue whereby we wish all things prosperous to others . 1. Cor. 13. 4. Charity is kind . 28. Unto these are opposed discord , dissention and enmity , &c. Gal. 5. 20. 29. A third degree of this duty is in those endeavours whereby the life it selfe of our Neighbour , is defended , furthered , and cherished . 30. An indeavour to defend , promote , and cherish the life of our Neighbour , doth containe all those duties , whereby we may be conserving causes of the life of man. Prov. 24. 10. 31. Unto these are opposed all those sins , whereby the life of men is hurt , as fiercenesse , cruelty and the like . Pro. 20. 10. 32. All these are contained under the name of Homicide . 33. Homicide is the injust killing of a man. 34. Now that killing and hurting also is unjust , which is either not done by a just authority , that is , that that is publick , or which is equall to publick ; or not upon a just cause , or not in due order , or upon an intention that is not just ; for those foure conditions ought alwayes to concurre to a just killing ; if one of them be wanting , Homicide is committed . 35. Also rash anger must be referred to Homicide , so far forth as it tends to the hurting of the life of our Neighbour . Mat. 5. 22. Whosoever is angry with his brother unadvisedly . 36. But in those words it is given to understand that all anger is not condemned , for that only is reproved which is rash , that is , which hath no just cause , or observes no just measure . Otherwise the force of anger , as zeale of God , is often commended . Gen. 30. 2. Ex. 11. 8. & 16. 20. & 23. 19. Numb . 16. 15. & 31. 14. 2. Kings 13. 19. And hatred it selfe , Psalme 139. 21. 22. 37. This is for the most part peculiarly belonging to the sixt precept , that those things which are forbidden , may sometime ( in another consideration ) be not amisse , and sometime well and rightly done in obedience toward God. 38. So he that killeth another upon meere chance , to whom he gave no cause , whilest he is about a lawfull worke when and where it is lawfull , fit diligence being used , doth not sin . Deut. 19. 5. 39. Such also is the reason of a necessary defence , so as desire of revenge be wanting . For this is an unblameable defence granted to every one . 40. Sometime also God is obeyed by killing . Deut. 13. 9. Namely when it is done by authority , and command from God. 1. Sam. 15. 18. 19. 41. No man hath power from God , by common Law to kill that man of set purpose whose innocency he knoweth of . 42. Neither is there any power of man , which can give sufficient authority to any subject , to slay him , whom he knowes to be innocent , and not to deserve death . 43. Therefore a war can never be just on both sides , because there cannot be cause of death on both sides . 44. Neither is it lawfull in any war to intend their occasion who are not in some sort partakers of such like cause . 45. But if there be present a lawfull cause , together with a just authority and intention , and a just manner be used , the war it selfe , or warfare , is not against Religion , Iustice , or Charity , Num. 31. 3. 1. Sam. 18. 16. & 25. 28. 1. Chron. 5. 22. Luc. 3. 14. Rom. 13. 4. 1. Pet. 2. 14. 46. Also the same conditions observed , it is lawfull for those who have skill in weapons . 1. Chron. 5. 18. Psal. 143. 1. To offer and apply their help to lawfull Captaines ; to make war. Luc. 3. 14. 1. Cor. 9. 7. 47. No Law of God permits any one to kill himselfe . 48. Yet it is lawfull and just sometime for one to expose himselfe to certaine danger of death . 39. Nay sometime the case is wherein one may and ought to offer himselfe to death . Ionah 1. 12. CHAPTER XIX . Of Chastity . 1. IUstice which respects the purity of our Neighbour is Chastity . 2. Chastity is a vertue whereby the purity of his person is preserved in respect of those things which pertaine to generation . 1. Thess. 4. 3 , 4 , 5. 3. The parts of Chastity are two , shamefastnes and honesty . 4. Shamefastnesse is a part of chastity drawing back from impurity , which is in the same sence also called bashfulnesse . 5. Honesty is a part of chastity leading to those things , which become purity . 6. Shamefastnesse and honesty are radically in the inward choise of a man , but significatively in the outward conversation . 7. Hence chastity is chiefly named shamefastnesse , as it doth take away the outward signes of impurity : and it is called comlinesse , as it putteth the outward signes of purity . 8. Unto shamefastnesse , modesty is chiefly referred , and to comelinesse gravity . 9. Modesty is a vertue whereby we containe our selves within the bounds of fleshly desire . 10. Gravity is a vertue whereby the decorum of purity is observed . 11. Chastity is virginall , conjugall , or viduall . 12. But this distribution is not of the Genus into Species , but of the adjunct into his subjects . 13. For chastity is the fame in respect of the essence in all , but it admits some accidentall differences , according to the different states of those by whom it is observed . 14. For virginall is that which ought to be kept by a virgin untill she contract mariage . 1. Cor. 7. 34. 15. Conjugall is that which ought to be kept in wedlock , Tit. 2. 5. 16. Viduall is that which is to be kept by Widowes . 1. Tim. 5. 7. 17. Unto conjugall chastity mariage lawfully contracted and observance is referred . Mat. 19. 6. 1. Tim. 2. 14. Heb. 13. 4. 1. Pet. 3. 1 , 2 , 4. 18. For this is the difference between single estate and maried , that though chastity may and ought to be observed in single estate , yet single estate of it selfe maketh nothing to chastity : but wedlock hath both of it own nature a certaine purity in it selfe , as it is an ordinance of God , and also by vertue of that institution , it becomes a meanes , to preserve purity and chastity . 19. Mariage is the individuall conjunction of one man and one woman by lawfull consent , for a mutuall communion of their bodies , and society of life among themselves . 20. It is of one man with one woman , Genes . 2. 22. Malac. 2. 15. Mat. 19. 4 , 5. 1. Cor. 7. 2. Levit. 18. 18. 21. For that perfection of friendship , and mutuall offices , such as mariage is cannot be had but between one and one . 22. Therefore Polygamy , even that which was in use with the ancient Fathers , was alwayes a violation of the Lawes of Mariage , neither was it of old tolerated by God by any other dispensation , then that whereby he is wont to tolerate mens , infirmities , and ignorances , and to turne them to God. 23. To a lawfull consent is required first , that the persons to be joyned be fit : Secondly , that the consent it selfe be agreeable to the nature of the thing and the Law of God. 24. That the persons may be fit is required . 1. A just distance of blood , Levit. 18. 25. For neernesse of flesh hinders mariage by reason of a certaine speciall reverence due to our owne flesh , contrary to which is that conjugall familiarity which is signified in that phrase . Doe not uncover her nakednesse . Levit. 18. 6. 7. And following . 26. That distance of degrees , either of kindred or affinity , which is propounded , Levit. 18. to be observed , is of common and perpetuall right ; for the violation of it was among those abominations , wherewith the Gentiles themselves are said to have polluted the Land. Vers 37. 28. 27. Yet it is not in all things of such essentiall morall right , but it may admit exception , either upon meere necessity urging , as in the beginning of the world , or upon a speciall command of God. Deut. 25. 5. 28. Spirituall kindred or neernesse ( as they call it ) brought in by the Papists between him that baptiseth , or the God-father , and the God-son or God-daughter , as they call them baptised , as an impediment of lawfull matrimony , is an idle , and tyrannicall devise of superstition . 29. Secondly , there is also required in the person that is to contract Matrimony , ripenesse of age , 1. Cor. 7. 36. Which if it should be wanting , she could not contract other covenants of lesse moment , much lesse this so great a covenant . 30. That this consent be conformable to the nature of the things , there is required aforehand . 1. Consent of parents , if they be as yet in their power , 1. Cor. 7. 36 , 37 , 38. 31. 2. Consent also of the persons contracting ought to proceed from certaine & deliberate counsell , without compulsion or deceit . 32. This conjunction is said to be individuall , because from the nature of the thing it selfe , it hath the fame ends with the life of man , Rom. 7. 1 , 2 , 3. 1. Corinth . 7. 39. 33. They therefore that have concubines , who doe contract between themselves , for a time , doe not marry according to Gods ordinance and allowance , but doe filthily elude it . 34. Neither doth this perpetually depend upon the will only and covenant of the persons contracting : for then by consent of both parts , a covenant so begun may be unloosed again , as it useth to be between master and servant : but the rule and bond of this covenant is the institution of God , whence also it is in the Scriptures fometime called the covenant of God. Prov. 2. 17. 35. This institution of God whereby he establisheth the individuall fellowship of husband and wife , doth respect the good of mankind in a just conservation of it by a certaine education , and hereditary succession of children , which cannot be done without an individuall conjunction of parents . 36. Therefore lawfull marriage cannot be unloosed before death , without most grievous guilt of him who is the cause of it . 37. No not infidelity or heresie in either part doth give a just cause of separation . 1. Cor. 7. 12 , 13. 38. But if one party make separation with obstinate pertinacy , the other party in that case is freed . 1. Cor. 7. 15. 39. This conjunction is for the communication of bodies , because there is in marriage first sought an holy seed . Malac. 2. 15. And secondarily a remedy against carnall desires which are now since the fall in men , who have not a singular gift of continency , so unbridled , that ( unlesse they be helped by this remedy ) they doe as it were burne them , that is , make them unfit for pious duties , and make them run headlong to unlawfull and foule mixtures , 1. Cor. 7. 2 , 9. 40. Hence the body of the husband is said to be in the power of the wife , and the body of the wife in the power of the husband , so that they ought to give due benevolence one to another without defrauding , 1. Cor. 7. 3 , 4 , 5. 41. Hence also the vow of single life , as it takes place among the Papists , is not a vow of chastity , but of diabolicall presumption , a snare of the conscience , and the bond of impurity . 42. Also society of life , and that most intimate , for mutuall comfort and helpe , is among the ends of mariage : for seeing a man must leave his father and mother , and cleave to his wife , Gen. 3. 24. And seeing the woman is said to be made a meet help unto man. Gen. 2. 18. This helping society doth not only pertaine to the propogation of mankind : but it must be extented to all the duties of this life . 43. All these are mutuall between the husband and wife , and ought to be observed of equall right , as touching the essence or summe of the matter , yet so as that difference of degree which comes between the husband and the wife ( that the husband governe , and the wife obey ) be observed in all these things . 1. Pet. 3. 7. 1. Cor. 11. 7. 8. 9. 10. Eph. 5. 33. 44. Unto chastity luxury is opposed in a more strict sence , whereby it sets forth an unlawfull use of those things , which pertaine to generation , which in the same sence is called , uncleannesse inordinate affection , and evill concupiscence . Col. 3. 5. Lasciviousnesse . Rom. 13. 13. The disease of concupiscence 1. Thess 4. 5. 45. Unto Luxury are reckoned all the helping causes , effects , and signes of it as unchast lookes . Iob 3●… . 1. Pro. 9. 13. 2. Pet. 2. 14. Mat. 5. 28. Noddings , Kissings , Embracings , Touchings , Dancing , Showes , Songs , Gestures , and the like . Gal. 5. 15. 46. Unto the helping causes of Luxury are referred , Gluttony and Drunkennesse . Rom. 13. 13. Ezech. 16. 49. Prov. 23. 31. 33. 47. Unto the effects , and signes of it are referred lasciviousnes , and lacivious habit , Prov. 7. 11. And obscene speech . Eph. 5. 4. 48. The kinds of Luxury are . 1. Scortation , which is the mixture of a single man with a single woman , 1. Cor. 6. 16. Whether it be Stuprum , whordome , which is the deflouring of a woman otherwise honest : or fornication properly so called , which is the mixture with a dishonest woman , or a whore . 2. Adultery , when at least one of the persons offending is married or betrothed . 3. Incest , when those are mixed together which are neere in the flesh . 4. Rape , when force is added to Luxury . 5. Mixture against nature . 49. Adultery is most properly and essentially against marriage , the band and covenant whereof it breakes of it own nature ; and so is the proper and just cause of a divorce , which is not to be admitted for many other sins , although they be more grievous . 50. A just devorce doth dissolve the band it selfe of mariage . CHAPTER XX. Of commutative Iustice. 1. IUstice which respects the outward benefit of our Neighbour by a certaine appropriation is called commutative Iustice , because it is chiefly used in changings . 2. This Iustice is a vertue whereby every man 's own is given to him in externall commodities . 3. Now that is said to be every mans own , whereof he hath a lawfull dominion . 4. Dominion is a right to dispose perfectly of a matter so far as Lawes permit . Matth. 20. 15. 5. There be two parts of a perfect dominion , propriety and the use of it . Luc. 20. 9. & 10. 1. Cor. 9. 7. 6. Now these are sometimes separated , so as the propriety is in one , and the use for a time in the power of another . 7. This Iustice is exercised , in the getting and using . 8. The Iustice of getting depends upon the cause of the dominion . 9. The cause and reason of a dominion is called a title . 10. A just title is a just occupying , an inheritance , a gift , a reward , or a contract . 11. A just occupation is a lawfull taking of things which were belonging to no body before , yet may become some bodies . 12 Those things are said to belong to no body which are not possessed , neither are in any ones dominion . 13. In this sence all things are said to have been common in the beginning of the world , and also after the flood : because they belonged to no man by possession or peculiar dominion , and so were propounded in common to every one that did first take or occupie , whereunto also pertaines , that blessing of God upon man-kind . Gen. 1. 28. Fill the earth and subdue it , and beare rule over every beast , and over all foules of the Heaven , and over all the beasts that creepe upon the Earth , which is also repeated after the flood ; Be fruitfull , increase and fill the Earth . 14. Of the same condition also are now those Islands of the Sea , and parts also of the continent which were never inhabited . 15. Of the same right also are all those things which did once belong to somebody , but afterward ceased to belong to any , which are wont to be called things vacant or forsaken . 16. But things that are lost are not to be accounted with these , unlesse there have been due diligence used to find out the true owner : for otherwise although they be not corporally detained from another , yet in right , with will and mind they are possessed . 17. Hence those wares that to lighten the Ship are cast into the Sea , or are by some Ship wrak brought to shore , are not to be accounted for things vacant or forsaken . 18. Unto this occupying is captivity referred , which is an occupying caused by right of war justly undertaken . 19. An inheritance is a succeeding into the goods of another , by vertue of his just will , Levit. 25. 45. 46. Num. 27. 8. 9. 10. & 11. 20. A gift is a free bestowing of a good thing . 1. King 10. 10. & 13. 21. A reward is the recompencing of a worke done . 22. A contract as it pertaines to this place , is a communicating of a good thing upon an agreement binding to it : the forme of which is , I give , that thou mayest give , or I give that thou mayest doe , or I doe that thou mayest doe , or I doe that thou mayest give . 23. Unto possession by contract is to be referred . 1. Buying , when a thing is had upon a certaine price , 2. Letting , when the use of a thing is granted for a certaine reward . 3. Borrowing , when a thing is taken to be rendred freely againe , in the same , generalled mutuum : or to be restored in the same speciall , called commodatum , to which a pledge or depotum may be reckoned . 24. About these matters a lawfull occupation , or course of living , is conversant belonging to all men , except those who enjoy publike offices , of whom we have spoken before at the fift Commandement : for such occupations of life , although they doe from the nature of the thing pertaine to the common good , and ought to be thither directed by men ; yet they doe with all belong to the private good of this life in getting , and keeping the goods of this life . Eph. 4. 28. 2. Thess. 3. 11. 12. 25. All are bound who are not exercised in greater , offices , and doe not prepare themselves to them , to exercise some such occupation . 1. Tim. 5. 13. Gen. 3. 10. According to that of the Apostle , if any will not labour , let him not eat . 2. Thess. 3. 10. 26. Neither is it enough that one labour , unlesse he labour that which is good . Eph. 4. 28. That is , doe follow that occupation of life , which agrees with the will of God and the profit of men : studying quietnesse and diligence . 1. Thess. 4. 11. 12. & 2. Thess. 3. 12 Unto which are opposed slothfulnesse , voluntary beggery , vaine , curious , unclean arts : and an unnecessary care of other mens matters , which is called Busibodines . 27. But to what singular kind , of occupation every one ought to apply himselfe , that depends partly upon the inward endowments & inclinations which he hath . 1. Pet. 4. 10. And partly upon outward circumstances whereby he is caried more to one course of life then to another . 28. But because there is a singular providence of God exercised in directing such matters ; therefore every one is rightly said to be assigned to this or that kind of life , as it were by Gods reckning . 29. But although in respect of this divine providence such a speciall occupation of life is wont to be by proportion called by Divines a vocation : yet this is not so to be taken , as if that vulgar men were as well separated by God to their occupations , as a believing man is to live well , or a Minister of the word to fulfill the worke of the Ministery : for neither is there any where in the Scriptures , either any such thing declared , or the title it selfe of vocation , simply and properly given to any vulgar occupation . 30. For the Apostle , 1. Corinth . 7. 20. When he makes mention of vocation , doth not set forth any certaine occupation of this life , ( for circumcision , and uncircumcision , service and freedome , are not occupations of life or just callings ) but he distributes , as it were , the calling of the faithfull , by the subjects , when he shewes that some are called being servants , and some being free , as appeares Verse 24. Where he unfolds the variety of calling by that divers state and condition , in which the called are found , neither doth he there command that every one abide in that state in which he was called : for he permits a servant to aspire to freedome , Verse 21. But he teacheth that there is no difference of a free man and a servant , in respect of Christ and christian calling , Verse 22. 31. In the defect of such possessions poverty consists , and riches in the abundance of them , 1. Iohn 3. 1. 32. Riches lawfully gotten , though in their own nature they be not morall good things , yet they are good gifts of God. Prov. 22. 4. 33. And poverty hath the respect of a punishment or affliction , Prov. 21. 17. 34. Therefore there is no perfection , in casting away or forsaking riches , unlesse the speciall will of God require it . Acts 20. 25. 35. But euangelicall poverty which is spirituall , may consist with great riches , as in Abraham , Iob , &c. 36. Also propriety and distinction of dominions is the ordinance of God and approved of him . Prov. 22. 2. 2. Thess. 3. 12. 37. In this right of dominion both in getting and using commutative Iustice is exercised , the summe whereof is that we possesse our own , not anothers , and that without the hurt of others . 38. But the foundation of this Iustice is placed in the lawfull keeping of those things we have . 39. Unto this keeping is required parsimony and frugality , Prov. 21. 15. 40. Parsimony is a vertue whereby we make only honest and necessary expences . 41. Frugality is a vertue whereby we order our matters , with profit and benefit . 42. The perfection of this Iustice properly flowing from Charity is in Liberality . 43. Liberality is a vertue whereby we are inclined to communicate our commodity freely to others , by the Will of God. 2. Cor. 8. 14. Rom. 12. 13. Levit. 25. 35. Ps. 37. 19. 44. Unto liberality pertaines not only a free giving , under which is comprehended the forgiving of a debt : but also free lending . Luc. 6. 34. And hospitality , Rom. 12. 12. 1. Pet. 4. 9. 45. Almes properly so called doth consist in this liberality , when it is done upon taking pitty on the calamity of our Neighbour . 46. Theft in the larger signification is opposed to a just title of dominion . 47. Theft is an unjust taking away of that which is another mans against the will of the owner . Eph. 4. 28. 48. Taking away comprehends , taking , detaining , and damnifying . 49. A thing is said to be anothers , which is anothers , either in respect of propriety , power , or possession . 40. In divers causes the owner upon right of humanity is supposed to consent , to the bestowing of some part of his goods , although he hath not actually testified his consent , and then the respect of theft ceaseth . Deut. 23. 24. 25. 51. But seeing that which is another mans is taken away either secretly or by force : hence there are two kinds of this sin , namely theft specially so called , and Rapine or Robbery . Exod. 22. 1. Hos. 6. 8 , 9. Luc. 8. 21. 1. Cor. 6. 8 , 9. 52. Unto theft is referred all fraud which is used in buyings , or sellings , or in any other unlawfull getting . 53. Theft in the common wealth is Peculatus when things that belong to the community are taken away , and Annonae stagellatio , when the buying and selling of corne or other things is made deerer then is fit , by monopolies , or the like arts . 54. Unto rapine are referred oppression : Esay 3. 14. and extorsion . Luc. 3. 14. 1. Sam. 2. 12. 55. Unto parsimony and frugality is opposed profusion , which is an immoderate bestowing of those things which we have . 56. Unto liberality is opposed covetousnesse , which is an immoderate keeping of those things which we have , Prov. 11. 24. Or a greedy desire of those things wee have not , 1. Tim. 6. 9. CHAPTER XXI . Of telling Truth . Veracity . 1. IUstice which doth affect our Neighbour mediatly , is Veracity and contentation . For by that our Neighbour is affected , by meanes of his credit , and by this by meanes of some worke or action of ours belonging to some Commandement going before . 2. Veracity is a vertue , whereby we are inclined to observe truth in giving testimony , Mat. 23. 22. Eph. 4. 25. Psal. 15. 2. 3. Of this telling truth in giving testimony , the ninth precept doth properly handle , and not of those things only or chiefly which pertaine to the fame of our Neighbour ; For fame pertaines to that honour , the consideration whereof is had in the fift precept : neither is it to be put after riches and the profits of this life , whereof it was handled in the eight Commandement . Pro. 22. 1. Neither doth a testimony true or false pertaine to the same of others only , but also to their possessions , and life it selfe . Pro. 30. 14. 4. It is also manifest that the words themselves of this precept doe most directly respect proceeding in judgement , Numb . 35. 30. Deut. 17. 6. & 19. 15. In which places many other things are handled beside fame , although they ought also to be extended to all publick , politick , and sacred testimonies . 1. Cor. 15. 15. Iohn 1. 7. 8. 15. 19. 32. 34. 5. Hence actions in places of judgement , have not only approbation , but also direction from this precept ; namely that judgements ought alwayes to be grounded on fit testimony , ( unlesse there be that evidence of the matter which needs to witnesse ) or at least strong and violent ( as they call them ) presumptions , which are equall to testimonies . 6. The words of a testimony must alwayes be used in that sence as they are understood , or are thought to be understood by those to whom the witnesses endeavour to give credence , without equivocation , doubting , or mentall reservation . 7. Truth in a testimony is threefold . 1. When that which is said is conformable to the thing which is in hand . 2. When it is comformable . 3. When t is conformable both to the thing and to the mind . 8. The second truth is that which is most properly looked at in a testimony and in veracity : yet the third is required in those things , a certaine knowledge of which we are either bound or professe to have . 9. This veracity is in a simple assertion , or in a promise . 10. The truth of an assertion is alwayes thus farnecessary that if we affirme any thing , it doe consent with the mind and our judgement . 11. Also sometime an assertion it selfe is necessary when either Iustice or Charity requires it of us . 12. Iustice requires it in publick judgements of the Iudge , of the plaintife , the defendant , of the witnesse , of the advocate , the notary , and the proctor , and out of judgement when we are bound to beare witnesse by some speciall right . 13. Charity requires this when good comes to our Neighbour by it , without equivalent hurt to our selves or others . 14. Truth of a promise is called fidelity . 15. Fidelity is a vertue , whereby we are inclined to keepe constantly our credit given . 16. This Fidelity is the foundation of civill Iustice , and all agreements , and contracts : for a reciprocall promise is a contract . 17. To the truth of a testimony is opposed a Lye. Eph. 4. 25. 18. A lie is properly a testimony , whereby one pronounceth otherwise then is in his heart . Act. 5. Whence is that phrase in Scripture of a double heart , of a man that is a lyer . Psal. 12. 3. 19. But because a thing pronounced , doth not consist only in outward words , but chiefly in their sence ; therefore the same words which are true in one sence , in another sence become a lye . Mat. 26. 61. 20. Ironies , fables , jests , repeatings also of false things , and the like are not lies , because they are not testimonies ; and they are not testimonies because they are not confirmed by the credit and authority of the speaker . 21. An intention of deceiving , although it doe almost alwayes accompany a false testimony , yet it is not of the essence of it , neither is it necessarily required to a lie ; for although one know that he with whom he hath to doe cannot be deceived by his lie ; yet if he have an intention in speaking to affirme that which is false , he lyeth no lesse then if he had hope of deceiving . 22. An intention of hurting doth indeed increase the mischiefe of a lie : but it maketh not the nature of it : for if a man out of jesting or a desire to please and be officious , confirme that by his credit which he knowes to be false , it is a lie : pernicious of its own nature , if not others , yet to the author himselfe : as it is in those who are given to flatteries or boastings , or are delighted in confirming monstrous fables or fictions unto others . 23. An intention to speake that which is false , makes a lie , although that which is spoken be most true . 24. The asseveration of a thing incertaine for certaine , is accounted with a lie although we thinke it to be true . 25. Also that secrecy whereby one doth not speake the truth when Justice or Charity requires it , doth partake of the nature of a lie . 26. But when neither Iustice nor Charity requires to give testimony , then the truth or part of it may be concealed without sin . Ier. 38. 27. 27. Among lies , those are more hainous , in which the testimonie is more solemne , as in publick judgements , which are chiefly respected in the words of the ninth precept , in sacred matters , and in the like . Matth. 26. 59. 1. Cor. 15. 15. 28. Hence subscriptions , testimonies , or commendatory letters , given against the knowne truth are foule lies . 29. That dissembling which consists in deeds or signes , and not in words , is not properly a lie : unlesse the same either of their own nature , or by some certaine appointment , have the force and use of speech : as , 1. Sam. 20. 20. 21. 22. Mat. 26. 49. Because such deeds and signes that are not verball , have no certaine and determinate signification , so as they can have the force of a testimony . 30. Therefore such dissembling is sometime lawfull , as in warlike stratagems . Ios 8. 31. But it is made unlawfull when in respect of the end or manner , it fights with religion , Iustice or Charity . 32. Unto fidelity is opposed perfidy or unfaithfulnesse . 33. A lie is committed in a promise , if there be not an intention of doing that which is promised , unfaithfulnesse is committed , if there be not an answerable indeavour to performe the same : therefore a lie and unfaithfulnesse , may be joyned together , and they may be also severed . 34. When a testimony toward our Neighbour is confirmed by an oath , then the oath is an adjunct of that testimony : and although it doe in it selfe respect God only , yet in this use it respects our Neighbour also . 35. Therefore perjury in such a testimony is directly and immediatly a sin against reverence due to God : but mediatly it violates also that Iustice which is due to our Neighbour . 36. Asseveration is the manner of a testimony whereby the sincerity of the witnesse , and the certitude of knowledge which he hath of the thing witnessed , is declared : whence also it is not unfitly by some called a protestation , because it produceth a witnessing by explication . 37. Therefore in an asseveration there is not a second contestation comming to the former as there is in an oath : but an illustration of one and the same thing . 38. Neither is there any calling upon God in a mere asseveration , which is essentiall to an oath . 39. Yet an asseveration is not convenient but to the more grave testimonies , for it is as it were a middle degree between a simple testimony and an oath . 40. We must most of all abstaine from those asseveratioins our common speech , which have some shew of an oath . CHAPTER XXII . Of Contentation . 1. COntentation is a vertue , whereby the mind doth rest in that portion that God hath given him . 1. Tim. 6. 6. Heb. 13. 5. Phil. 4. 11. 2. This contentment is commanded in the tenth Commandement , as appeares by the words themselves , neither is it any way meet that this Commandement be referred to that inward and originall purity of righteousnesse , which is the fountaine of all obedience ; for that is not generally commanded in any one Commandement , but in all : neither doth it more pertaine to the second table which is the condition of this precept , then to the first . 3. Yet because of all vertues which are contained in the second table there is none more internall , or more intimate to primitive righteousnesse then contention , and we are as it were lead by the hand from this , to contemplate and seeke that : therefore that purity is not unfitly by occasion of this precept handled here . 4. Unto this contentation is joyned joy for the prosperity of our Neighbour as of our own . Rom. 12. 15. 5. In that contentment and joy consists the top and perfection of all charity toward our Neighbour . In which respect also contentment is in a certaine manner the perfection of godlinesse and a godly man. 1. Tim , 6. 6. For godlinesse is great gaine ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) with contentment , or producing the perfection of co●…tenment . 6. Hence it is commanded in the last precept according to that order which proceeds from the more imperfect to the more perfect , and from that which is more known to that which is lesse knowne . 7. For this is a duty most perfect , and most unknowne to us by nature , that whatsoever we conceive or will , it be joyned with the good of our Neighbours . 8. Therefore although this of its own nature hath the first place among duties to our Neighbour , as the foundation of all the rest , yet because it is last in having a being in man corrupted , therefore it is commanded in the last place . 9. Unto Contentation is opposed concupiscence . Heb. 13. 5. 10. But by concupiscence is not onderstood the power and faculty of lusting , and desiring which is naturall : nor the act or operation of that naturall faculty which is also naturall and lawfull , neither the whole inclination of our nature which is corrupt , which is not specially condemned in any one precept , but in the whole Law : nor all those chiefe actuall lusts which are inordinate , a great part whereof is contrary to religion and condemned in the first table ; nor lastly , all lusts which tend to the hurt of our Neighbour , for those which have a deliberate consent , and purpose of prosecuting joyned with them , are condemned in the severall Commandements : But that desire whereby the mind is first instigated , and tickled , with desire of the good things which are our Neighbours , although it be not yet come into the mind to get them by unlawfull meanes , 1. Kings 21. 2. Marc. 10. 19. 11. By reason of that affinity , or neere consanguinity which those first motions of injustice have with originall corruption , whence they doe arise , they are wont by many to be as it were confounded with it . But. 1. Originall sin , is as it were an inbred habit , perpetually dwelling in us , having it selfe in respect of the existence alwayes in the same manner ; whilest we live here ; but these morions are transient actions proceeding from that habit . 2. That sin dwelling in us , is no more originall , then a generall principle of all vitious actions , but those acts , which are condemned in this place are manifestly circumscribed , as having respect only to our neighbour . 12. The Apostle himselfe , Rom. 7. doth plainly open this precept by a Synecdoche of the operations of sin , for concupiscence , Ver. 7. is the same with the affections of sinners , Ver. 5. And with concupiscence effected by sin , Ver. 8. And so must necessarily be distinguished from sin dwelling in him . Ver. 7. 13. Neither is it any marvaile that the Pharisees ( of whom Paul was one ) did not acknowledge the first motions of concupiscence to be sins , seeing the same is yet stiffly denied by their cosen germans , the Papists . 14. They that divide this last precept of concupiscence into two , so as one is of coveting the house , and the other of coveting the wife , with that which followes in this matter . 1. They are forsaken of all reason . 2. They are constrained either to roote out altogether the second precept of the first Table , or to turne it at least into a needlesse appendix of the first , that they may seeme to retaine in some so●… the number of ten words , or rather ( which is evident in many or●… ) 〈◊〉 obs●…ring the force of the second precept , they may with some shew remove it from themselves , and their superstitions , they are constrained to teare in sunder this tenth precept . 3. They cannot certainly designe which is the ninth , and which is the tenth precept , because in the repetition of the Law , Deut. 5. 27. Coveting of the wife is put before the coveting of the house . 4. They can declare no distinct injustice , between these covetings , whence also it comes to passe , that they themselves in explaining the decalogue , doe alwayes joyne or rather confound te ninth and tenth precept . 5. The very words of the decalogue , doe expressely note one precept when they forbid one act . Thou shalt not cover , and one common object whatsoever is thy Neighbours . 15. There is referred to concupiscence as a cause , the inordinate love of our selves , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Tim. 3. 2. 16. This selfe-love is the foundation and originall , in a sort of all sins , not only against our neighbour , but also against God himselfe . 2. Tim. 3. 4. 17. This concupiscence is that which is distributed by Iohn , into that which is of the flesh , respecting those things which pertaine to food and lust , and into that which is of the eyes , respecting those things which pertaine to outward delight and profit : and into that which is of the pride of life , respecting those things which pertaine to the glory and pompe of this world . 1. Iohn 2. 16. 18. Unto joy and well-pleasednesse in the prosperity of our Neighbour is opposed , envy , or an evill eye , Mat. 20. 15. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rejoycing in the hurt of our Neighbour . Psal. 17. 3. 4. Obad. 12. 19. In this last precept that perfection of Iustice is commanded , which is in some sort explained throughout the whole 〈◊〉 ●…e : as in the first precept of the 〈◊〉 ●…e , all Religion is in a certaine manner commanded , so that in the first precept of the first table i●… contained that first and great Commandement , Thou shalt love God with all thy heart : and the second table like to this , thou shalt love thy Neighbour as thy selfe , is contained in the last of the second Table . 20. From this perfection which shines forth in any one of these precepts it is manifest , that a perfect and accurate fullfilling of the Law , is impossible even to the faithfull , by that grace which is bestowed upon them in this life . For seeing ( as it is well said ) the rule and measure of our obedience is in affirmatives , Thou shalt love with all thy heart : and in negatives , Thou shalt not cover , both of which is impossible in this life , it doth necessarily follow , that none can exactly satisfie the Law. 21. In this life we know only in part , 1. Cor. 13. 9. And therefore we act only in part : we have received only the first fruits of the spirit . Rom. 8. 23. And therefore we cannot exactly observe a Law altogether spirituall . Rom. 7. 14. We carry about us flesh that lusteth against the spirit , Gal. 5. 17. Therefore we cannot obey without concupiscence , inclining and drawing another way . Finally we are not perfect , Phil. 3. Verse 12. We cannot therefore performe perfect obedience : but we have alwayes need to have that petition in the heart , and in the mouth , Forgive us our debts . 22. Yet it is truly and rightly said that the yoke of Christ is easy , and his burden light . Mat. 11. 30. And his Commandements are not grievous . 1. Iohn 5. 3. Because the Law is there considered . 1. As it is observed by the faithfull who delight in it . Rom. 7. 22. Psal. 119. 14. 16. Not as it ought to be observed ; for that observation brings rest unto the soules of the faithfull . Mat. 11. 29. Although imperfection cleaving to them is grievous and troublesome to them . 2. In respect of the spirit , not in respect of the flesh . Matthew 26. 41. 3. Remission of sin & of all imperfection which cleaves to our indeavours being joyned with it . 4. In comparison of the Letter of the Law which killeth . 5. A comparison also being had of the reward appointed by God to imperfect obedience begun : in which sence even all afflictions are counted light . 2. Cor. 4. 17. The easinesse therefore and lightnesse of the Law of God is not in the proportion of it to our strength : but in the grace of our Lord Iesus Christ , and the love of God together with the Communication of the Holy Spirit : which is with all those that love the Law God. Amen . FINIS 
A33380	----	An historical defence of the Reformation in answer to a book intituled, Just-prejudices against the Calvinists / written in French by the reverend and learned Monsieur Claude ... ; and now faithfully translated into English by T.B., M.A. Défense de la Réformation. English Claude, Jean, 1619-1687. 1683 Approx. 1452 KB of XML-encoded text transcribed from 343 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A33380 Wing C4593 ESTC R11147 13115701 ocm 13115701 97749 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A33380) Transcribed from: (Early English Books Online ; image set 97749) Images scanned from microfilm: (Early English books, 1641-1700 ; 411:14) An historical defence of the Reformation in answer to a book intituled, Just-prejudices against the Calvinists / written in French by the reverend and learned Monsieur Claude ... ; and now faithfully translated into English by T.B., M.A. Défense de la Réformation. English Claude, Jean, 1619-1687. T. B., M.A. 4 pts. ([14], 280, 135, 102, [6] p.) Printed by G.L. for John Hancock ... and Benj. Alsop ..., London : 1683. Translation of: Défense de la Réformation. Pts. 3 and 4 have separate paging. Pt. 1, p. 243, 267 and 270 have faded print. Pt. 2, p. 5, 33, 41, 49-51 and 69-73 have print show-through. Pt. 1, p. 230-pt. 2, p. 82 photographed from Harvard University Libraries copy and inserted at the end. Includes advertisements. Reproduction of original in Union Theological Seminary Library, New York. Marginal notes. 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Reformation. 2006-07 TCP Assigned for keying and markup 2006-08 Apex CoVantage Keyed and coded from ProQuest page images 2006-09 Judith Siefring Sampled and proofread 2006-09 Judith Siefring Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion An HISTORICAL DEFENCE OF THE Reformation : In Answer to a Book Intituled , JUST PREJUDICES AGAINST THE CALVINISTS . Written in French by the Reverend and Learned Monsieur CLAVDE , Minister of the Reformed Church at Charenton : AND NOW Faithfully Translated into English , By T. B. M. A. LONDON : Printed by G. L. for John Hancock , at the Three Bibles over-against the Royal Exchange in Cornhil ; and Benj. Alsop , at the Angel and Bible in the Poultrey . 1683. THE PREFACE . HOwsoever Men fall into the Misery of being deluded by Errors , nothing appears Amiable under that Name ; and whatsoever carries the name of Reformation , is therefore thought Honourable and Glorious , because it professes to cast out those . The Romanists themselves applaud a Reformation , and will therefore own Ours to be no other then Pretended ; and plead that their Religion is Actually a Reformation , that they may more confidently urge the Unnecessariness of another . But we cannot be ignorant how the Name has been abused , and Experience has shew'd us what Reformation They have made in the Gospel of our Saviour ; what Truths they have expunged , how they have perverted and depraved , and indeed made it quite another Gospel then what was at first delivered : They have Reformed it , only to make it serve their Interests , and elevate their God , both which it so much opposes and condemns . As this raised a Generous Indignation and an Heroick Zeal in those whom God had prepared to discover and overthrow their Abuses , so it made them see the high Necessity of another Reformation , and to endeavour it with that Success which the Protestant World justly admires and blesses God for at this day . Our Fathers have to their Honour and Praise taken care to instil the Principles and the Love of a true Reformation into their Posterity , and it has been so strong as to increase with fresh vigour and more largely to diffuse it self in our times . But how many are there even among our selves , who owe their Religion to little else then their Education , and cry up still loudly for the Reformation , without being able to give solid Reasons and Grounds of their Profession ? They have suck'd it in with their Milk , and as they took it up without their own foresight , so they have thought it needless to take a view of the Justice and the Reasons of it , if they did but profess themselves Protestants . The most have a Zeal , but not according to Knowledge , which were highly commendable if it were joyned with it . Indeed , if we take a view of all who unite under the Name of Protestants , and the divers Parties who have little else common between them , we must sadly acknowleged our selves like the Ephesians , who when they had made an Insurrection in the City , and for two hours space cried up their Diana , yet 't is hard to define which excelled , their Zeal or their Ignorance , when a far greater part of them knew not so much as why they were come together . Therefore it is high time for us to be instructed in what we so much talk of ▪ that we may be sensible Reformation is somewhat more than a Pretence , and that our Adversaries are not to be vanquished as some Armies have been , by the great Noise and Clamour before the Engagement : No , there must be solid Argument , and well temper'd Truths , to assert our Religion ; and our Reason , as well as our Faith , must be able to remove those Mountains which the Deluge of Errors in the Church of Rome will be sure to raise in our way ; as some impute the Origine of Natural Hills to the Universal Flood , which caused even the Ararat on which the Ark rested . There are Alps to be past , before we can enter Italy by way of Conquest ; and if we would pass them , we have no other way to do it , but by cutting through them . Considerations like these , made me first Read , and consequently admire this Author , whose cause was the same with ours , and he maintained it , not without success , and I expected something extraordinary of Courage and Conduct , from a man , who had so well defended himself even in the Enemies Country , where he had no advantage but his Cause ; the only Conquest he could pretend to , was , not to be overcome ; and he could expect no assistance from men , but what our Saviour himself found , when he was assaulted with Swords and Staves , his Disciples forsook him and fled . Yet notwithstanding all these seeming Inconveniences and Discouragements , they gave him only greater occasions of setting forth his Makers Glory , and purchasing his own ; for though he came to them fairly in the Name of the Living God , and they Armed with Helmets of Brass , and Spears like Weavers Beams ; his smooth Stones taken out of that Current of Living Water , strikes down the haughty Gathites , and sinks into their Foreheads , the certain Fate of all those , who defy the Armies of the Living God. And we may guess at the compleatness of his Victory , by the Grandeur of his Triumph , for he put them to their last Reserve , their Censure ; they condemned what they could not Confute , and when their School-Divinity failed , the Flames ( as I have heard ) were called in to their assistance . This is the Infallible and Catholick Argument , and whatsoever opposeth the Popes Supremacy , must expect to feel that of the Faggot . And to shew that this way is antient enough , the Persians by the same , proved the greatness and Universality of their Deities , because it consumed all the Images of the other Gods , till Canopus his Water Retorted the vain Sophistry upon them , and with a more powerful Pitcher , quenched their pretensions and their Numen together . But Books have Souls as well as men , which survive their Martyrdom , and are not burnt but crowned by the Flames that encircle them . They quickly found that there was nothing Combustible in it , but the Paper ; The Truth flew upward , like the Angel from Manoahs Sacrifice , untoucht by the fire , and unsullied by the Smoak , and found a safe Refuge at the Footstool of the God of Truth . And sure whatsoever Received so severe a Doom from our Adversaries , may challenge from us a kind Reception ; They have taught us to value , what they thought not below their Malice , and it will be the greatest Commendation amongst Protestants , that the Papists knew it worth the Burning . This likewise may supply the place of a Panegyrick upon the Author , then whom none has done or suffered more in so glorious a Cause , and seeing we give so great a welcome to numbers of French Protestants that daily arrive amongst us , let us receive Mr. Claude as one of them , and use him no better , nor any worse then he deserves . It is the Prerogative of a Translator , to make him an Englishman , to give him all the Immunities our own Authors enjoy , and to make him equal in Liberty and Property with the best of our Native Writers . And indeed no man can wonder why he has now crossed the Seas , and appears in this dress , with half the reason I do , that he appeared in it no sooner ; I have heard it has been the wish of some Great Divines , but their own Employments hindred them from Effecting it ; and it might have been expected that it should have moved somebody to have attempted it upon that very account , because they desired it . For since the Gift of Tongues is ceased , and those Inspired Linguists have been long ago silenced , Translation is none of the worst ways of supplying that absent Grace ; neither can it be accounted beneath any man by his Industry to retrieve a departed Miracle . I could wish he had come forth in all the Ornaments of our Language , as he did at first in those of his own : Those Ceremonies of Speech , though in themselves not absolutely necessary , and add not much to the Substance , yet they contribute not a little to the Decency and pleasing part of an Author ; for there is a Delightful Prospect arising from the Agreeable Mixture of the Colours of Language , without which a Book is never the less solid , but with which it is much more perswading . However , he appears the more in his own Dimensions , the thinner his Garments are , and the closer they sit about him . I shall make no Apology for the Author , because I know nothing in him that needs it , unless some should mistake some of his expressions about Episcopacy . Where if he has let fall any thing that may offend , he has these two things at least for his excuse : First , that he lived under an external constitution of a Church that did not exercise that way of Government : Secondly , he himself tells us , those that he mentions were only such who were of the Popish Communion , and only as such he uses them . I shall not detain the Reader any longer from the Book it self , only I am to desire him , that , whatsoever faults he finds in the Preface , may not be imputed any further to the Book it self : For the more mistakes there are in it , the more proper it is for that Perfect Piece it is set before ; as the Errors of the Church of Rome had no small share in the occasion of our Religion , and may in some sense be stiled , The Preface to the Reformation . The Epistle Dedicatory of the Author , To the Right Honourable The MARQUESS of RUVIGNY , Lieutenant-General of His Majesties Armies , AND General Deputy of the Protestants in FRANCE . MY LORD , MY first thoughts after I had read the Books of the Prejudices , were , not to write any Answer to it : For besides that I saw in that Book nothing else but the same Accusations from which our Fathers and we have already been frequently justified ; and that moreover they were wrote there in so extreamly passionate and invenomed a stile , for my own particular I did not think my self bound to follow every where those persons who seem to make it their design to load me with the number of their Volumes , affecting to take me for a Party in all the Works that they daily publish , and even in those that are most remote from the chief Subject of our Controversy . Yet when I perceived the loud Out-cries that these Gentlemen and their followers made about their Prejudices , to draw the applause of the World to themselves , as if they had silenced us , and our Reformation remained over thrown under the weight of their Victory , I judged it necessary to enter upon this new labour , and the deference that I had for those who exhorted me to undertake it , has brought forth this Treatise that I now give to the publick . Those who shall take the pains to read it , will find that I have not meerly tied my self to the Book that I confute , but that to save my self the labour of doing it at twice , I have considered the matter in its first Principles , and examinëd it in its just extent , that I might be the better able to judge of it . I acknowledg the Subject Treated on required more Learning , readiness , and leasure then I was master of , but it may be also they will find in the plain and natural way wherein I have handled it , something more easy , then if I had employed more Art and Meditation in it . It is this makes me hope , that when I shall not fully have answered the expectations of those who have engaged me in this work , yet they will not read this Defence without some satisfaction , However it be , My Lord , I take the boldness to present it to you , and to entreat the favour of you to receive it as a token of the acknowledgment that I have for so much goodness as you have testified towards me . I am perswaded that those of our Communion in this Kingdom will very heartily consent , that my weak pen should also express the sentiments that they all have of your person , and of the cares that you take to uphold their common interests . I will also affirm , that your Merit is so generally acknowledged , that when nothing shall be disputed , but the just praises that are due to your prudence , to the wisdom that appears throughout your whole Conduct , to the inviolable Principles of Honour and Justice that are the perpetual Rules of your Actions , and in a word to the great and solid Vertues that you practise with such exactness , they can assure themselves that there will be no difference about that , between those of the one and the other Communion . But all those Qualities that they take notice of in You , how Rich and Resplendent soever they are , even in the eyes of those who are destitute of them , would be nothing else but false dazling light , if they were not accompanied with real Piety , which only gives a value to all the Moral Virtues . You are not ignorant , My Lord , you , in whom we saw it but a few Months ago , how your Soul ready to take its flight , trembled and remained confounded in the view of all that humane . Righteousness , and that you could find no rest in your Spirit , any where else , then in the bosom of Religion and Piety . This alone was that which gave you the Tranquillity of Soul , which taught all those who had the honour to come near your Bed , after what manner a good man who could rest assured of Gods Mercy , and the Grace of Jesus Christ , might look Death in the Face . It is this that has yet prolonged your days , or to speak better , that has restored Life to you by an extraordinary blessing of heaven , little different from that which Hezechias heretofore received as the fruit of his humiliation and prayer . Continue , MY LORD , to lay out that life which has been given you again , in the service of God , and in the employments to which your calling engages you , and of which you have so great an account to render . Those employments are certainly difficult , and if I may take the boldness to say it , they are oppressing , through their quality , through their numbers , and through the accidents that either accompany or follow them . But he who has called you to them , will give you ability to discharge them , and will shed abroad his blessing upon your cares , as far as shall be necessary for his own glory and the good of the people , in whose favour you labour , and he himself will one day give you a reward for all those toilsome Labours . Although you do not need to be excited to do good , yet I take the confidence to hope , that you will be some way encouraged in the Duties of your place , by the reading of this Work , which will more and more discover to you the Justice of it . You will see therein the Conduct of our Fathers justified , in regard of their Reformation and Separation from the Church of Rome ; and by consequence you will therein see not only the Right that we have , but the Obligation and indispensable Necessity also wherein we are , to live apart and divided from that Church , and united among our selves , in a Religious and Christian Society , till it shall please God to make the Causes of that Division cease , and joyn again that which men , I would say what the Court of Rome and her Council of Trent , have put asunder . That Re-Vnion is a Happiness that wee will alwayes beg of God with the most ardent Prayers , and which we will receive as one of his highest Favours , if his hand should bestow it . But it is also a thing which it is impossible for us to promise our selves : while we shall not see the same desire of a good and holy Reformation ( which was almost general in our West in the daies of our Fathers ) to be again revived in the Church of Rome ; which yet they knew how to stifle with incredible skill . An Authour of those Times , who himself contributed as much as any other to clude the good effects of that desire , has not failed to own it , and which is more , to own it to be just . I do not deny , saies he , that many at the beginning were not urged by a motion of Piety , earnestly to cry out against some manifest Abuses , and I confess , that we must attribute the chief cause of that Division that at present rends the Church , to those who being puff'd up with a vain pride , under a pretence of Ecclesiastical power , contemned and haughtily and disdainfully rejected those who admonish'd them with reason and modesty . And imediately after that same Author reasoning about the means to re-establish a holy peace between the two parties ; I do not believe , adds he , that we ought ever to hope for a firm peace in the Church , if those who have been the cause of that dis-union do not begin by themselves ; that is to say , unlesse those who have the Ecclesiastical Government in their hands , relaxe a little of that great rigour , and contribute something to the peace of the Church , and unlesse in hearkning to the ardent prayers and exhortations of the greatest part of good men , they apply themselves to reform those manifest abuses , by the Rule of the holy Scriptures and of the Antient Church , from which they have wandred . After this manner a man engaged in the Communion and Interests of the Church of Rome , spake , even in the Time of the Councill of Trent . He would indeed after that , have us also , whom he accuses to have gone too far in the other extream , yield something on our side , and that we should return , as he speaks , to our selves ; but it ought not to be thought strange that he being such a one as he was , would lenify by that corrective the confession that he made before , and it is enough for us that he has owned the force of the evil , and taken notice of the true and only remedy . God who holds the hearts of all in his hand , kindle in them the love of the true Religion , and give us all the grace to look to the Blood that has ransomed the Church , and that first Spirit who consecrated it to one onely Jesus Christ her Lord and Husband . For it is he only who can re-unite us ; without me sates he , ye can do nothing ; and he that gathereth not with me , scattereth abroad . I pray that the same God who has given you the knowledge of his Gospell , would make you persevere in it to the end ; that he would confirm his love and fear in the souls of my Lords your children , who already so well answer the honour of their birth , and the cares you have taken for their Education ; and lastly , that he would more and more shed abroad his blessings over your person , and over all your house . This is that which I desire from the bottom of my heart , and that you would do me the favour to believe that I am , My LORD , Your Lordships Most Humble and Most Obedient Servant CLAVDE . The ATTESTATION . WE whose names are underwritten , certify that we have read the Answer of Monsieur Claude our most honoured Colleague , to a Book Intituled , The Prejudices , &c. in which we have found nothing contrary to the Sentiments of the Religion which we profess . Signed at Paris the nine and twentieth of November , 1672. DAILLE ' MESNARD . The Reader is desired to take notice , That the word Historical , in the Running-Title , was inserted without the Translators knowledge or Consent . An HISTORICAL DEFENCE OF THE Reformation ; Against a Book Intituled , Just Prejudices against the CALVINISTS . THE FIRST PART : Wherein it is shewn , that our Ancestours were obliged to Examine by themselves , the state of Religion , and of the Church in their Days . CHAP. I. General Considerations upon this Controversy . The Division of this Treatise . IT is not difficult to understand , why those who were possest of the Government of the Western Church in the days of our Fathers , and those who have since succeeded them in the Church of Rome , have thought themselves so much concerned to oppose the Reformation . It would oblige them , to strip themselves of that Soveraign and and absolute Authority which they had Usurped , and by which they had disposed the Consciences of men to their wills : And it would force them to give an Account of that Publick management which they held in their hands , and no person is ignorant that , that is a thing of all others in the World most intolerable to those persons who have made a Secular Empire of the Government of the Church . As those Interests have made them lay hold of all they could to defend themselves , so they have raised a new Controversy , touching the Right that our Fathers had to reform themselves . They demand of us who our Reformers were ? from whence they came ? and what Call they had for so Great a Work ? They accuse them to have been Rebels and Schismaticks , who lifted themselves up against the Authority of their Mother the Church , and broke the sacred bond of the Christian Communion . They have defamed their persons as much as ever they could , and have laid to their charge the most wicked manners , to the end they might render them odious . In fine , they have put forward , all that they could believe capable , of retaining the people in a blind submission , and hindring them from entring upon any Examination of the Matters of Religion . But , blessed be God , that notwithstanding all the endeavours they have hither to made on a subject that has exhausted all the subtilties of the Schools , the Justice of our Cause , which is the same with that of our Fathers , has not receiv'd the least prejudice ; and we can even assure our selves , that there has been nothing said , the weakness and impertinency of which , may not easily be display'd , to the bare light of common sence . For , either those things which our Fathers rejected , and which we reject with them , are in deed Errors , Superstitions , and Inventions of men , as we believe them to be , or they are not . If they are not , we will be the first that shall Condemn the Reformation , and when they shall let us see that on the contrary they are the Truths , and right worship that belong to the Christian Religion , we shall be very ready to receive them . But if in deed they are Errors and Corruptions , as we are perswaded they are , with what Reason can any man demand by what right we rejected them , since it is all one as to demand what right we have to be good men , and to take care of our own Salvation ? We may see then from thence , that all those Evasions , are nothing else but vain wranglings , and that we ought always to examine those Tenets that are Controverted , for the Justice or Injustice of the Reformation intirely depends on their Truth or Falshood . If we have right at the Foundation , they ought not to raise a contention about the Form ; for to be willing , to believe in God according to the purity of his word , and to be ready to serve him sincerely , are the things to which we are all obliged , and which cannot be condemned , in whomsoever they are found , as on the contrary side , to harden one's self in Errors , to practise a false Worship , and to expose one's self to the danger of Damnation under pretence of observing some Formalities , is such a guidance of one's course , as can never be Justified . It will here be to no purpose , that they say , that in this Controversy concerning the Justice of the Reformation , they do not suppose that we have any reason in the Foundation of it ; but that on the contrary , they have a mind to let us see that we have no right at all in the Foundation , since we have none at all in the Form ; and that they would only say , that those things , which we call Errors , and a false Worship , are not so indeed as we imagine them to be ; since they are the Institutions of a Church that can't Err , and to whose Authority we ought absolutely to submit our selves . This is , in my judgment , the course that not long since an Author has took , in a Book Intitled , Just Prejudices against the Calvinists . For he pretends to conclude that our Religion is faulty in the very Foundation , because there are Errors in the manner of our Reformation , and that those things which we reject as Errors , are the Truths that we ought to believe , because we ought to acquiesce in the Authority of the Church of Rome . But that can never hinder us from coming to a discussion of the Foundation it self , separated from all Forms , and from all prejudices : for when these Gentlemen have reasoned against us after this manner , You are faulty in the very Foundation , because you have not had right in the Form ; we oppose to that , this other Reasoning , whose consequence is not less Valid , as to the subject about which it is concerned , We have not done wrong in the manner , because we have right in the Foundation . And when they tell us , That which you call our Errors , Transubstantiation , Adoration of the Host , Purgatory , &c. they are not Errors , since we cannot Err , we Answer them , You can Err , because the Transubstantiation ; the Adoration of the Host , the Pargatory , &c. that you teach , are Errors . And when they reply , You ought to believe that which we teach you , because you ought to acquiesce and rest in our Authority ; we rejoyn again , We ought not to acquiesce in your Authority , because you teach us those things which we ought not to believe . In these two ways of Reasoning , it is certain that ours is the more equal , the more just , and more natural . For it is by far the more just and natural , that the Judgment of those Formalities should depend on the highest Interest that can be in the World , which is that of the glory of God , and ourown Salvation ; then on the contrary , to make the glory of God , and our own Salvation , to depend upon some Formalities . It is far more reasonable to judge of the Infallibility that the Church of Rome pretends to by the things that she teaches , then to judge of the chings that she Teaches by a pretence of her Infallibility . But although these two ways were equally Natural , and equally Reasonable , they can not deny , that that which at first drew nearer to the Examen of the Foundation were not more sure , and that all good men who ought to neglect nothing conducing to their Salvation , were not bound to enter into it , in Order to the avoiding of Errors . They Propose on one side for a Principle , the Authority of the Church of Rome , against which there are a thousand things to be said ; on the other side we Propose , the Authority of God himself speaking in those Scriptures , which all Christians receive , and which the very Enemies of Christianity respect ; who will dare to deny that in this Opposition , it were not more sure to side with that part , which rules all by the Authority of God ? You may deceive your selves , say they , in taking that for the word of God , which is not so . And are not you , answer we , more liable to deceive your selves , in taking that for the Church of God , which is not so , and in taking those for Infallible , who are no ways so ? There is far greater Reason to hope that God will then assist you with the illumination of his Spirit , when with humility you search out the sence of the Scriptures , which you are so often commanded to do , then when you search them through humane prejudices , to submit your Consciences to a certain Orde of Men , whom God has never told you that they ought to be the Masters of your Faith. After all , if they will make use of the Authority of the Church of Rome , and the pretended faults of our Reformation , as an Argument sufficient to let us see that those things which we call Errors are not really so , they can demand nothing more of us , then to set down this proof in its order with the rest , and maturely to consider it in its turn , before we determine our selves . But to pretend that that ought to hinder us from considering also the proofs on the contrary side , by which we may see that those things that we call Errors are really so , this were an injust pretence and bordering on [ the greatest ] rashness . For the Authority of the Church of Rome , and the pretended faults of the Reformation , whatsoever they be , are not Principles so demonstrative and so evident among Christians , that after them , they ought to hear nothing more . We ought then to yield to this proof , its place in our discussion , but without any prejudice as to those that may be drawn for or against the very Tenets that are contested , which ought to be first examined , as the more natural and most decisive . That being so , I hold , that that which they have set before us will be to no purpose at all . For if from the Examination that we shall make of those matters in themselves , it results , that those things are not Errors which we have rejected as such , but Christian Truths , we have no further need either of the Authority of the Church of Rome , or of the prejudices against the Reformation , The Reformation is sufficiently overthrown . And if on the contrary , it results , that those are Errors , all the Authority of the Church of Rome , and all the prejudices in the World , shall not be able to perswade men of good understandings that they are Truths , and by consequence that the Reformation is not just , for it is always just to extirpate Errors . It seems to me , to appear already , that that debate which they have raised against us about the Justice of our Reformation , and our separation from the Church of Rome , is rather a field wherein they would busy themselves in subtilties and declamations , to amuse the People , then a just Controversy whence one might justly expect any profit . Yet , as those subtilties and declamations , how vain and false soever they are , fail not of finding applause in the World , and always making some impressions on the minds of men , we acknowledge the too great effect that they have produced , which is that the greatest part of those of the Church of Rome look upon us as Schismaticks , and think that we have disturbed the peace of the Family of God , and violated the right of that Religious Society which had united us with them . The Idea which they form of our Religion appears not half so odious to them . After what manner they have disguised us , the most equitable among them discern , and fail not sometimes freely to confess the same , that we have all Doctrines that are necessary to mens Salvation , that our Worship , as plain as it is , has nothing which does not tend to nourish in their hearts a true Piety and a solid Vertue , and that as to the Form of our Government it has nothing so remote , either from prudence , or from equity or from the Charity that Jesus Christ has recommended to us . But it is a far different Idea which they Form within themselves of our Separation , for it becomes insupportable to them , when they compare it with the Specious name of a Church , that ought to command the Veneration of all Holy men . So that this is most ordinarily the matter of their reproaches , which they the more exaggerate as a thing about which they imagine we have not the least shew wherewith to defend our selves ; I dare affirm that as to the far greater part , that is the chiefest and almost the only matter , that makes them appear so much Exasperated against us . It is necessary then that we justify our selves , and that we clear to their minds that honour which we have , not only to live among them in the same civil Society , but also to depend on their lawful Authority in respect of those humane affairs wherein we are engaged . Our own Innocence commands it of us ; not to say that the inheritance which we have received from our Fathers is of a value sufficiently great , to merit a defence , after what manner soever they attack it . We ought then to indeavour to let them see , that that which they are made to believe concerning us , is nothing but a false imputation , that we have an infinitly greater respect for the Church , then any of those who oppose themselves to hinder its Reformation ; that their Maxims tend to the Ruin of the Church , where ours tend only to preserve it ; that our Separation from Rome is nothing else but an effect of that Love and Jealousy that we have for the Church , and that it will be most unjust if they shall hate us upon an account , that ought on the contrary to draw from them all their esteem and Love toward us . It is then about this , that we intreat that they would calmly hear us , and judge us without passion , and without interest , in the fear of that God , whom we all acknowledge for our Soveraign Judge . Those who always act against us with a pride that hurries them away , and who have resolved to condemn us , and to the uttermost of their power to destroy us what ever we say , will not possibly take our request to be just , and in that Case we shall content our selves as to them , with the Testimony of our Consciences , which perswades us not only that God will not condemn us for having been Reformed , but also that he certainly will , if we do not in that follow the sence of our hearts . But there are yet enough persons in the Church of Rome of too much equity to follow the Examples of such a sort of People ; these equitable persons are those of whom we demand that hearing , and that same equity , and moderation , of which they make such profession , and which the importance of the subject treated on , challenges them to yield us . We shall tell them nothing which shall not be founded , either on matters of fact known to all , or upon the inviolable principles of Religion , or upon the light of Common sence . To set down this matter in some order , I propose to my self to make evident these four Propositions . 1. That our Fathers , had both right and obligation to examine the State of Religion , and the Latin Church , such as it was in their days . 2. That the Reformation which they made was just and lawful . 3. That in Reforming themselves they had right , and were bound to separate themselves from the Church of Rome . 4. That in Reforming and Separating themselves they had right , and obligation to maintain among themselves a Christian Society by publick Assemblies , and the exercise of the Ministry . I do not pretend that in Treating of these four Propositions I have exhausted all my subject , but yet I hope that there will be few Questions that have some Relation to it , which I do not sufficiently touch upon , and few Objections which I do not ▪ answer . I will particularly answer to all those that are contained in that Book of Prejudices , as the order of the matters that I Treat of , shall present them to me ; none of which will begin to oppose themselves till the seventh Chapter , because that Author having passed by in silence a great many things that belong to the Foundation of this Controversy , it will be necessary to touch upon them before we go any farther . CHAP. II. That the State of the Government of the Latin Church some Ages ago , gave to our Fathers Prejudices , of its Corruption in Doctrine and Worship , sufficient to drive them more nearly to Examine their Religion . AS our Fathers did not Reform themselves , but by following the Examination which they made of Religion , such as it was in their days , and as they did not enter upon that Examination but by the Prejudices which they received that its state was extreamly corrupted , it is necessary to our judging of their Conduct , to consider in the first place , of what nature and force those Prejudices were , whether they were just , or unjust , rash or reasonable , and whether they justly led our Fathers to make a more particular Reflection upon that which they taught them . It shall be then by this Fundamental Question that we will begin , and first propose the Prejudices that the corrupted estate of the Ecclesiastical Government gave them some Ages before ; and afterwards we shall consider those that the same External State of Religion furnisht them with . But because this matter will engage us to declare those Truths , which it may be will not be agreeable to all the World , they ought to remember that we are within the bounds of a just and natural defence , having been publickly provoked to it , by a Famous Book , which is alledged on all occasions with great boasting ; and that that Book in assaulting us with Prejudices has furnisht us with the very same Example , to defend our Ancestours likewise by Prejudices , and that it will be a strange injustice , if while on the one side they charge us with such foul accusations , they will not allow us on the other side to declare those things that are essential to our justification . We will declare them then , but no otherwise then Historically , and upon the proper Testimony of those Authors which the Church of Rome approves , with a design rather [ nakedly ] to shew them , then [ subtilly ] to represent or exaggerate them . In the first place , Our Fathers beheld , that instead of having kept that Evangelical simplicity which Jesus Christ and his Apostles had so much recommended by their Sermons , and their Examples , they had on the contrary framed the Government of the Church , according to the Platform and Model of Secular Empires : They saw an almost innumerable Company of Dignities , elevated by Pompous Titles , Canons , Honours , Preeminencies and Priviledges , upheld by the vast Riches and the Splendor of the World , and all of them together depending on a Soveraign High-Priest who had lifted himself up above the whole Church , as its rightful Monarch , yea as a Divine Monarch , whose words must be Laws , and whose Laws Oracles , who pretended to reign not only over the external Actions of men , but to Lord it also over their Souls , and their Consciences , and who left nothing so reserved in the deepest and most inward motions of the Soul , of which he did not demand its Subjection . It had been very hard , if our Fathers had not found in the midst of the Grandeur of this Body so ordered , somthing very much alien to the natural Aspect of the Church of Jesus Christ , which is much rather a Ministry , then an Empire , in respect of its External Government . Indeed , if Jesus Christ had had a design to have established such a Dominion as our Fathers beheld established , he had never told his Disciples that which he said to them , The Kings of the Gentiles exercise Lordship over them ; and they that exercise Authority upon them are called Benefactours . But it shall not be so with you : but he that is great among you let him be as the less , and he that is chief , as he that doth serve . St. Peter would never have said to the Pastors of the Church that which he told them , Feed the stock of Jesus Christ which is committed to you , not as being Lords over God's Heritage . It had then already from thence , in that very Dominion , a great sign of its Corruption . It was an evil , but an evil that discover'd divers others . For it had this appearance with it , that the Spirit of the World had got possession of the Ministers of the Church , till it made them forget what they were in their first Institution , beyond which it had made them often commit many outrages . 2. They had not contented themselves to establish a Spiritual Dominion upon the plat-from of Secular ones , unless they joyned the very Temporal one it self to it . The greater part of the Bishops were become Lords properly so called , and even some of them had got to be Soveraign Princes , with the Titles and Preregatives of other Princes and Lords , without any difference : had not the Popes themselves done far better , if they had put themselves in possession of that which they now call the State of the Church under the quality of Temporal Lords and Monarchs ? I will not mention by piece-meal the Disorders the Complaints , the Contentions , the Wars that this Spirit of Temporal Dominion has raised : This is not my design . It is sufficient for me to remark , that one can scarce give a more certain Character of the Corruption of a Church , then that . For where that Spirit reigns , it is by that , that men will easily bring in Errors and Superstitions , at least those that can bring them any advantage , and those that have a tendency to adjust the Crown with the Miter , and the worldly Grandeur with the Dignities of the Church . It is not very easy in such a state to be studiously watchful over the Flock , and much less to repel the Doctrines , the Customes , and the Maximes that can any ways advance or favour that Elevation . 3. Covetousness is almost always inseparable from Ambition . They are those two things that nourish and mutually sustain one another . So , our Fathers saw them reigning together through a long tract of time among the Church-men . I will not here speak of the complaints which they made many Ages ago of the Avarice of the Court of Rome , because I shall mention something about them hereafter in this Discourse . I will only say , that those Complaints were universally extended to all the Clergy , whom they reproacht with an insatiable greediness of heaping up of Riches . The vast stocks they had gained , the great Cares they took to hinder an Alienation , and procure an increase , would not possibly be the worst proofs . But as that evil spread it self very far , so it was lamented for a long time after , They feed on the sins of my people , said St. Bernard , who lived in the twelfth Century , that is to say , they require money for their sins , without making any other account of the Sinuers , Who of the Clergy may you not observe far more careful to empty the Purses of those set under them , then to destroy their Vices ? A disorderly Appetite of those Lands that are annexed to the Churches , said Cardinal Cusanus , dwells at this day in the hearts of the aspiring Bishops , so that we see them do that openly after their promotion , which they secretly coveted before . All their Care is for the Temporal , and nothing for the Spiritual . But this was never the mind of the Emperours . They did not then think that the Spiritual affairs would be ingulpht in the Temporal , when they gave those goods to the Churches . So , our Fathers were but too well acquainted with that Spirit of Avarice with animated the Governours of the Church in their Days , and every one knows that one of the matters that very much Scandalized them , and made them deliberately examine the state of Religion , was the Traffick of Indulgences . In effect what likelyhood was there , that a Vice that corrupts all things , and which St. Paul calls the root of all evil , and elsewhere a kind of Idolatry being as it was for many Ages so universally spread over the Clergy , over the Head , and the Members , even to the Monks themselves , what likelyhood I say was there , that this Vice , which was found to be so much increased by their Superstitions , should have left Religion in its natural purity ? 4. Our Fathers discern'd a prodigious neglect of the Functions of the Ministry joyn'd with that Covetousness . For a Preaching Bishop was for a long time so rare , that it was altogether unusual . The Care of the poor , the visiting of the sick , the comforting the Afflicted , the correcting the Ignorant , the studying of the Scriptures , and all the other offices belonging to the Pastoral Crosier , were , if not quite quite abandoned , yet at least extremly neglected , All was may almost reduc't to saying of the service as one speak , and to reading of the Administration of the Sacraments , & the Formularies of a Liturgy , which a very few of the People understood , and neither he himself sometimes who read it before them . It was this that made Nicholas de Clemangis Archdeacon of Bayeux , who flourished in the beginning of the fifteenth Centuary , to say , that the study of the Holy Scriptures , and those who taught them were derided by all , and that which is yet more amazing , is that it is chiefly the Bishops that scoff at them , preferring their own Traditions to the Ordinances of God. Now a days , the charge of Preaching which is an Office so admirable and so glorious , and which heretofore belonged to the Pastours only , is now thought so vile by them , that there is nothing which they judge more unworthy of their Grandeur , and to bring more reproach to their Dignity . He adjoyns , that they made no difficulty openly to profess , that it belonged only to the begging Fryars to Preach , and not to them . But this Negligence did not spring up in that Age of the Reformation , nor in that , that immediatly preceded it , for since the ninth Century the Pastors of the Church have been extream slack in dressing the Vineyard of our Lord. Which could not but have made way for false Doctrines and Superstitions , and have caused a very great alteration in Religion . 5. Ignorance was one inevitable Consequence of that carelessness of the Ministers of the Church , that is to say , that which of all things in the world was the most improper to engage any to have relied on their Conduct , and to have rested assured of the sincerity of their instructions . This Ignorance was very great and very general , in the time of our Fathers , and the most prejudiced of our Adversaries will not deny it . But it had began a great while before their days , as it appears , from the Barbarism of the Schools , and from the matter and stile of the greatest part of the Books that the preceding Age had produced , and from the express Testimony of divers Authours . The Church of God , saith St. Bernard , every day in divers manners finds by sad experience , in what great danger she is , when the Shepheard knows not where the Pastures are , nor the Guide , where the right way is , and when , that very man who should speak for God , and on his side , is ignorant what is the will of his Master . In these days , said Marsilius of Padoua in the fourteenth Century , in these days wherein the Government of the Church is corrupted , the greatest part of the Priests and Bishops are but meanly instructed in the Holy Scriptures , and I dare say they are uncapable of deciding the doubts of their Faith. For Ambition , Covetousness , and Canvassings obtain the Temporal Benefices , and they purchase in effect by their services , or by their prayers , by their Gold or by their Favour , all the Dignities of the Age. God is my witness , and a great number of his faithful also , that I remember I have seen many Priests , many Abbots , and many Prelats so void of knowledge , that they have not known how to speak even according to the Rules of Grammar . Is it not very natural to conclude that a number of Errors and Superstitions would infallibly accrew from the favouring of this Ignorance , and thereby be established in the Church , and that that , would produce Novelties , and that those which formerly were but private opinions , or which consisted but in some first dispositions and [ tendencies ] to Errors , would become general , and be changed into habits ? 6. But , might not our Fathers very well conclude the same thing from that dreadful depravation of manners , which they and their Fathers had seen reign for so long a time among the Church-men ? Those who have any knowledge of History are not ignorant of the Lamentations that all honest men made then , and the mournful descriptions that they have left of those times in their writings . One may read for the twelfth Century , only St. Bernard ; for the thirteenth , Cardinal Hugo ; for the fourteenth , William Bishop of Mende ; for the fifteenth , Werner Rollewink a Carthusian Monk of Cologne ; for they say but too much for the justifying of these Articles ; and for the sixteenth , which was the Age of the Reformation , who does not know that it was extremely corrupted ? One of the matters of which the Ambassadour of the Duke of Bavaria so vehemently complain'd before the Council of Trent , on the behalf of his Master , and upon which he so much insisted , was , the wicked lives of the Clergy , where he said , that he could not describe their horrible wickednesses without offending the chast ears of the Audience ; He subjoyns , That the Prince his Master remonstrated to the Council , That the Correction of points in Doctrine , would be vain , and unprofitable , if they did not first correct their manners . That the Clergy was defamed by reason of their Luxury . That the Civil Magistrate did not suffer any Lay-man to have a Concubine , that notwithstanding amongst the Clergy it was so common a thing to have them , that amidst a hundred Priests one could not find above three or four who either kept not Whores , or were not Married , the one secretly , and the others publickly . It is with shame that I speak of it , said the Cardinal of Lorrain , in an Oration that he made to the same Council , but it is also with a sensible displeasure that I mention the lives that we have led . We are the causes that have swell'd this storm so high , let us cast our selves into the Sea , and since you have our Confession , punish us after what manner you please . A little before that , he had said , That the Troubles wherewith France was found to be agitated , were the effect of a just Judgment of God , and that they had drawn that judgment upon themselves by that Corruption of manners which was to be found among all Orders of men , and by the subversion of all Ecclesiastical Discipline . Charles the ninth also , in those Memoirs that he gave to that Cardinal for the Council , had expresly set down this Article , That his Majesty with the most extreme regret was constrained to complain of the unclean lives of the Ecclesiasticks , who brought so much Scandal and Corruption amongst the Common people , beyond the scandal they took at their Ministers , that to him it seemed necessary that it should be very speedily provided against . Tell me I beseech you , what could any justly conclude from the so licentious lives of Persons who for so long a time since had made themselves Masters of that Religion , but that there was very little appearance that that Religion was preserv'd in its Antient Purity . I acknowledge , the ill life of the Pastour is not of its self a sufficient reason to separate from him ; but I affirm , that when that wicked life is found to be so general in the Clergy , and remains there for some Ages without amendment , it gives a prejudice exceeding reasonable of some great corruption in that very Religion it self : For Men of such impure manners can be but very ill Guardians of Faith and Piety . 7. The Corruption of the Church of Rome in particular , that is to say , of that Church which calls her self the Mother and Mistress of all others , and which had in possession the Government of them according to her own will , confirmed our Fathers in this prejudice . For by this means they saw the Evil did not confine it self only to the borders , but that it was got into the very heart it self , that is , into that Church which as the Chief , shed its influence on the others . Further , I think I need not prove that Corruption , where every one will yield it as a thing that cannot be contested . Those who have read the Histories of Luitprand , of Glaber , of Matthew Paris , of Platina , of Baronius , and Onuphrius , and of many others , cannot deny that since the ninth Century , the See of Rome has been most frequently filled with Popes , whose Lives and Government have not very much edified the World. Every one knows the Complaints that all the Earth had made , and which it made yet in the days of our Fathers , not only against the Popes , but against all that they call the Court of Rome , the Corruption whereof , was looked on as the Cause of that in all the other Churches . I shall not urge this matter further , but it seems to me that our Fathers did not deserve the least blame , if they could not believe that such a sort of men , could have a great zeal for the glory of God , and the Salvation of men , or that they were so fit and likely to preserve Christianity intire amongst them , nor in fine , that whereas it was for so many Ages accused to be the very Center of all Vices , it could be the Centre of all the Doctrines of Faith and Holiness . 8. But altho' our Fathers should not have reflected on the persons of such men , yet it is very certain that they found enough Characters of Irregularity in the Maxims , in the pretensions , and the Government of the Popes , to make them justly conclude , That they could not but be very ill Conservators of the purity of Religion . What else could they gather from that excessive Pride so intolerable to all Christians , that consisted in making their Feet to be Kissed with a submission far beyond what was yeilded to Kings , in making themselves to be born on the shoulders of men , and to be served by the greatest Princes , or by their Ambassadors , to wear three Crowns , and to be Adored upon the Altar after their Election , & c ? 9. What could they say , to those proud Titles which they with the greatest scandal affected to have given them , as that of God in the Canon Law , whereof see the words , It evidently appears that the Pope who was called God by Constantine , can be neither bound to any thing , nor loosed by any Secular Power . For it is manifest that a God cannot be judged by men . To the same purpose Augustin Steuchus says , That Constantine called the Pope God , and that he acknowledged him to be so , and he assures us that from thence it was that he made that Excellent Edict in his Favour , he would say , that false Donation . He adored him , says he , as God , as the successour of Christ , and of Peter , and rendred him all the ways that he could , Divine Honours , Worshipping him as the living Image of Jesus Christ . So Clement the seventh , Anti - Pope , with his Cardinals at Avignon in a Letter which they wrote to Charles the sixth , which is set down by Froissard , they make no scruple of calling him a God upon Earth , seeing as there is , say they , but one only God in the Heavens , there cannot , and ought not of right to be more then one God on Earth . After the same manner Angelus Politianus in an Oration that he made for those that were sent as Deputies from the City Sienna to Alexander the sixth , ascribes Divinity to him . We rejoyce among our selves , says he , to behold you raised above all humane things , and elevated even to Divinity it self , seeing nothing next unto God which is not set under you . He was not the only person that treated that Pope as God , for Raynaldus relates that amidst the Pomps of his Coronation one might see in divers places of the streets of Rome the Arms of the Pope with Verses and Epigrams underneath , among which this Distich might be Read : Caesare magna fuit , nunc Roma est maxima , sextus Regnat Alexander : ille vir , iste DEVS . 10. What could our Fathers say to that Divine power that the Flatterers of the Popes attributed to them ? As the Glossary of the Decretals , which remarks , That every one said of the Pope that he had all Divine power , caeleste arbitrium . That by reason of that he could change the nature of things , applying the essential properties of one thing to another . That he could make something of nothing , that a Proposition which was nothing , he could make to be something ; That in all things that he should please to do , his will might serve for a Reason . That there is none that could say to him , why dost thou do that ? That he could dispence with whatsoever was right , and make injustice to become Justice , by changing and altering of that which was right . And in fine , that he had a Plenitude , a fulness of Power . 11. What could they say to those Titles which the Popes attributed to themselves , of being the spouses , Husbands of the Church , and the Vicars of Jesus Christ ? The Church my Spouse , said Innocent the Third , were not married to me , if she did not bring me something , she has given me a Dowry of an inestimable price , the fulness of all spiritual things , the greatness and spaciousness of Temporals , the Grandeur and Abundance both of the one and the other . She has bestowed on me the Miter in token of things Spiritual , The Crown for a sign of the Temporal , the Mitre for the Priesthood , the Crown , for the Kingdom , substituting me in his place who had it wrote on his Vestment , and his Thigh , The King of Kings , and Lord of Lords . After the same stile Martin the fifth , intitled himself in this manner , in the Instructions which he gave to a Nuntio that he sent to Constantinople , as Raynaldus relates , The most Holy , and most Happy , who has Heavenly power , who is the Lord of the Earth , the successor of Peter , The Christ or Annointed of the Lord , the Lord of the Vniverse , the Father of Kings , the Light of the World , the Soveraign High Priest , Pope Martin . 12. What could they say to that Scandalous applying to the Popes those passages of the Scripture , which only and immediately regard God himself , and his Son Jesus Christ ? Baronius relates , that Alexander the Third making his Entry into the Town of Montpellier , a Sarasin Prince prostrated himself before him , and adored him as the Holy and venerable God of the Christians , and that those that were of the Popes train , ravished with Admiration , said one to another those words of the Prophet , All the Kings of the Earth shall worship him , and all Nations shall do him service . So , in the Council of Later an one complemented Leo the Tenth with these Applications of Scripture , God has given you all power both in Heaven and in Earth , Weep not Daughter of Sion . Behold the Lion of the Tribe of Judah , of the stock of David . And those of Palermo , by the Relation of Paulus Jovius , prostrate at the feet of Martin the Fourth , made their addresses to him in the same words that they say to Jesus Christ before their Altars , Thou that takest away the Sins of the World , have mercy upon us , Thou that takest away the the sins of the World , have mercy upon us , Thou that takest away the sins of the World , grant us thy peace . 13. What could our Fathers say to those strange Declarations of some Popes ? that maintained , that all Laws resided in them , that all the Rules of Justice were enclosed within their Breasts , that it was necessary to the Salvation of every Creature that he should be subject to the Pope of Rome , that they had in their hands the Temporal and Spiritual Sword , and other expressions of the like nature ? So Paul the second answered Platina , who requested him that he would † dismiss him to the prosecuting of his suit about a very important affair , before the Auditors of the Rota , because the Sentence that the Pope had given was unjust , Is it so then , says he , that you would have us be brought to be try'd before the Judges ? Do not you know that we have all the Laws shut up within our own Breast ? In the close of that business Platina having taken the boldness to say he would demand Justice of a Council , the Pope put him into a strait Prison . So also Boniface the Eighth begins one of his Decretals in these words , Licet Romanus Pontifex qui jura omnia in scrinio pectoris sui censetur habere . It was the same person who desin'd the necessity of subjecting ones self to the Pope after this manner . Subesse Romana Pontifici , omni humanae Creaturae , dicimus , declaramus , definimus , & pronuntiamus , esse de necessitate Salutis , and who said , that although the Papal Authority was given to a man , and that though it was exercised by a Man , it was never the less Divine , that though the Papal power came to be depraved , yet it could not be judged by any man , but by God alone , because the Apostle has said , that the Spiritual man judges all things and is himself judged of no man. That there are two Swords that are in the power of the Church , the Spiritual and the Temporal , the one of the which had its use for the Church , and the other the Church her self exercised , the one is in the hand of the Pope , and the other in those of Kings and Souldiers , but whose management depends on the good pleasure , and the sufferance of the Pope . 14. What could our Fathers say to those prodigious pretensions that the Popes made over Emperours and Kings , even to make their Crowns depend on their pleasure , to dethrone them , to give away their Kingdoms to others , and to absolve their Subjects from their Oaths of Allegiance . Every one knows what the decisions were that Gregory the Seventh made in a Council held at Rome in the year , 1076. against the Emperor Henry the Fourth whom he had deposed , and whose Subjects he had absolved of their Oaths of Allegiance . One may call those decisions the Dictatorship of the Pope , do but see some of their Articles as they are set down by Baronius . That the Bishop of Rome only could wear the Imperial Ornaments . That all Princes were wont to kiss the feet of the Pope alone . That only his name ought to be mentioned in the Churches , That there was but one chief name in the World , which was that of the Pope . That he had right to depose Emperours , That his Decrees could be made void by none whosoever he were , but that he alone could make void all others . That he could loose the Subjects of wicked Princes from their Oaths of Allegiance . The Decretals are full of the like attempt of Boniface the Eighth , upon Philip the Fair , one of our Kings . He went so far as to excommunicate him , and to absolve his subjects from their Oaths of Allegiance , and in fine to give away his Crown to the Emperor Albert. I confess that he was punished as he deserved , and that the French on this occasion served their Prince with great zeal . The same Platina mentioned before , could not forbear making this reflexion on the Death of this Pope , Thus dy'd this Boniface , who thought of nothing less then of terrifying Emperors , Kings , and Princes , and all men , that he might the more inspire into them a Religious respect , and who pretended to give and take away by force , whole Kingdomes , to overturn and re-establish all men by the meer motion of his Will. But howsoever it was , the bad success of Boniface could not hinder our Fathers from judging as they ought of these insolent pretensions of the Popes , and taking notice , that those who made their very Religion to serve their Ambition , seeing their Ambition had no bounds , had a peculiar interest to feed the people with their Superstitions , for they were such as enslav'd their Souls , where true Piety would have ennobled , and freed Men from that yoak which they would have imposed on us . Further , if any would more particularly see how far the Claims of the Roman See went , they need but to read what Augustine Steuchus Library-keeper to the Pope , has wrote , for he ascribes to the Popes the very same Temporal rights , in the same Latitude , wherein the Old Roman Empire possest them , and he proves from the Register of Gregory the Seventh , that Spain , Hungary , England , Denmark , Russia , Croatia , Dalmatia , Arragon , Portugal , Bohemia , Swedland , Norway , Dacia , did all heretofore belong to the Popes , and that all that Pepin , Charlemain , Henry , and other Emperors gave to the Church , brought him not any new rights , but only set him in the possession of that which the violence of the Barbarians had wrested from him . 15. What could our Fathers say to those unjust Usurpations of the Popes over the whole Body of the Church , over which they pretended Soveraignly to reign , to have Authority to decide matters of Faith , to make new Laws , to dispence with the Antient Constitutions , to call Councils , to transfer them from one place to another , to Authorise , or to condemn them , to Judge all the World , without being liable to be judged of any , in a word of making all things to depend on their power , and binding all Churches to submit themselves to its decisions about matters of Faith and Rules of Discipline , not only with a bare external obedience , but with a real acquiescence of their Consciences ? By Reason of which they were accustomed , as they practise it even at this present in their Bulls , to place in the Front the fulness of their Power , and to adjoyn this Clause , That no man should dare to be so rash as to infringe or go contrary to their Decrees , under penalty of incurring the indignation of God , and the blessed Apostles , Peter and Paul. I know there were some that sometimes did very strongly oppose these pretensions of the Court of Rome , that some Councils did labour to repress them , and that the Church of France has appeared often enough jealous of its Liberty . But besides that those oppositions never had that success which might justly have been hoped for , on the part of the Popes , who almost always eluded them , besides that , I say , they did but serve to confirm the prejudices of our Fathers , by dayly discovering to them more and more of the Corruption of the See of Rome . 16. What could they Judge of those Dispensations that the Popes gave in the business of Marriages within prohibited degrees , against the express words of the Law of God , and in the Case of Vows which they themselves held to be lawful , and in divers other matters , even against that which they call the general State of the Church ? What do we think we ought to say at present , said Gerson , of the easiness whereby Dispensations are given by the Pope and by the Prelats , to lawful Oaths , to reasonnable Vows , to a vast Plurality of Benefices , against all the minds , or as he speaks even to a universal gainsaying of Councils , in priviledges and exemptions that destroy common Equity ? Who can reckon up all the ways whereof they serve themselves to loosen the force of Ecclesiastical Discipline , and to oppose and destroy that of the Gospel ? Who can read without some Commotion , that which Innocent the Third has wrote ? That by the fulness of his Power , he had a lawful power to dispence with that that was beyond all Equity . And that , that the Glossary has subjoyned , That the Pope can dispence against an Apostle , against the Canons of the Apostles , and against the Old Testament in the Case of Tithes . It is added that he cannot dispence against the general State of the Church , and yet elsewhere the Gloss on the Decree of Gratian assures us , that the Pope may sometimes dispense against the General State of the Church , and for that alledges the Example of Innocent the Third in the Council of Lateran . 17. What could our Fathers Judge of those vast abuses that were committed in dispencing with the Ecclesiastical Functions , given most frequently to persons altogether unworthy and uncapable , and sometimes to Children , to the great scandal of Christianity , which complained of it highly a long time ago ? They prefer , said St. Bernard , little School-boys , and young Children to Church Dignities , because of the Nobility of their Birth . So that you may see those that are just got from under the Ferula , go to command Priests , who were yet more fit to escape the Rod , then to be employ'd in Government , for they are far more sensible of the pleasure of being freed from their Masters , then of that of becoming Masters themselves . Those are their first thoughts , but afterwards growing more bold , they very soon learn the Art of appropriating the Altars to themselves , and of emptying the purses of those that are under them , without going to any other School , then that of their Ambition and their Covetousness . How few may one find now a days of those who are raised to the Episcopal Grandure , said Nicholas de Clemangis , who have either read , or know how to read the Holy Scripture , otherwise then by first beginning to read ? They have never touched any other part of the Holy Bible then the Cover , although in their Installment they swear that they know it all . 18. What could our Fathers say to that Simony which was every where openly exercised in the Church of Rome in all things ? The Court of Rome , says Aeneas Sylvius , gives nothing without money . It sells the very Imposition of hands , and the gifts of the Holy Ghost , and will give pardon of Sins to none but such who will part with their Money . The Church that Jesus Christ has chosen for his Spouse without spot and blemish , says Nicholas de Clemangis , is in these days a Warehouse of Ambition and Business , of Theft and Rapine . The Sacraments and all Orders , even to that of the Priests , are exposed to Sale. For Money they bestow Favours , Dispensations , Licences , Offices , Benefices , They sell pardons of sins , Masses , and the very Administration of our Lords Body . If any one have a mind to a Bishoprick , he needs but to get himself furnished with Money , yet not a little Sum , but a great one must purchase such a great Title . He needs but to empty his Purse to obtain the Dignity that he seeks , but he may soon after fill it again with advantage by more ways then one . If any one desire to be made a Prebendary , or a Priest of any Church , or to have any other charge , it matters not whether his merits , or his Life , or his Manners be known , but it is very requisite it should be known how much Money he has . For according as he has that , he must have his hopes succeed . Such were the Complaints that honest men made in those days , and one might make a large Volum of them , if these Antient Disorders were not so publickly known . One has publisht not long since a Book of the Rates of the † Apostolick Chamber , and the Taxes enjoyned for Penances , which alone declares more then it will be necessary for us to stay upon for our Edification . There not only every dispatch of business , but every sin also , every crime has its set Price , and as there is nothing to be done without Money , so there is nothing which Money cannot do . 19. I could add to all that I have said , a multitude of other things , that could not but have been very proper to have raised those prejudices in the minds of our Fathers , whereof we have spoken . For those unjust ways which Rome has made use of to draw all affairs to it self , with all the Riches of the West , all the underhand Canvassings , and strange Practices it has used in the Elections of Popes , the Scandalous Schisms that have sprung from the Divisions of Parties , and Differences of Elections , The Bloody Wars that the Popes are accused to have divers times kindled among Christian Princes , the Intrigues , the dishonest ways whereby they are said to have served themselves , to engage the Kings and Grandees of the World in their Interests , the endeavours they have always used to elude the demands of a Reformation ; all these things sufficiently discover more of the Spirit of the World , then of the Spirit of Jesus Christ , and will easily perswade all those who are not wholly deprived of their Reason , that there must needs have been latent at the bottom an extream Coruption . But we ought to make an end of this Chapter , and to leave a matter so ungrateful , into which we had not at all entred , if we had not been obliged by the necessity of a just defence , as I have before declared . It only remains that we shut up in the Close of all those things which we have represented , by concluding that they cannot , at least without renouncing all equity , any more condemn our Fathers , either of rashness or presumption , if they durst perswade themselves , that the Church and Religion were fallen into the very worst hands , and if they judged from thence that they ought to enter upon a more particular scrutiny of those Doctrines that they taught , and of those Laws whereby they would bind their Consciences . That Consequence which they drew from thence , was but the just effect of a Reason animated by the fear of God , and a desire which they had of their own Salvation : for what colour or pretence could there be , that a Disorder in the Government of the Church , so great , so antient , so general , should not be accompanied with a multitude of other Errors contrary to the word of God , and prejudicial to the Salvation of men ? CHAP. III. That the External State of that Religion it self had in the times of our Fathers , signs of its Corruption sufficient to afford them just motives to Examine it . ALthough these Reflections that I have already set down , drawn from the Government of the Church , were very weighty , and by themselves capable of making the most just impressions on the Minds and Consciences of those who would set themselves to work out their own Salvation , according to the Exhortation of the Apostle with fear and trembling , yet we ought not to imagine that our Fathers were determined by those considerations alone . They yet made others which they had , that we may yet be more sensibly touched by them , since they had for their object not the outward Form or State of the Ministry , nor the persons who possessed the Offices and Dignities of the Church , but their Religion it self , in that State in which it was in their days . For it is most true , that it was scarce possible for those who did the least in the World fix their Eyes on that Religion , to consider its Draught and its External Form , without discovering , or at least without discerning infinite Characters of its Corruption . And this is that which I design to treat of in this Chapter . 1. One of the chief Objects that presented it self to our Fathers , was that of the great Number of Ceremonies , with which they beheld that Religion either shrowded or overwhelmed : It matters little which of the two we affirm , for which way soever we take it , it was always a true Pourtrait of the old Oeconomy of Moses , which seem'd to be reviv'd in the World. They took special notice of their external sacrifices , their solemn Feasts , distinction of Meats , of their Altars , of their Tapers , of their sacred Vessels , of their Censings , of their set Fasts throughout the Year , of their mystical Figures , and a multitude of particular things altogether resembling those that were enjoin'd under the Law , and in general , a great Conformity to that Antient-Worship consisting in such a Love and Excessive usage of Ceremonies . This was without doubt a Character very opposite to that of the Gospel of Jesus Christ , where the Spirit Rules , and not the Letter , and which is made free from all that great cumbrance of External Observations . St. Paul calls these Observances , weak and beggerly Elements , a Yoak of bondage , the rudiments of the World , the shadow of things to come , whereof the body is Jesus Christ . and St. Peter , a Yoak which neither the Jews in his days nor their Fathers were able to bear . Jesus Christ himself told the woman of Samaria , That the time was come , when the true worshippers of his Father , should worship him in Spirit and in truth . What likelyhood was there that they would have spoke after that manner if the Church of Christ her self should be burthened with as many or more Ceremonies then the Synagogue ; And , if as Tertulian speaks , God had not removed the difficulties of the Law , to substitute in their places the easy Rules of the Gospel ? They would have Preached to us the Spirit and Liberty , only to have us subjected again to the Letter , and to have placed us under a servitude far more insupportable then the Former . 2. Moreover , as our Fathers saw one part of those Ceremonies taken from the Jews , so they preceiv'd a multitude of others that were drawn from , or imitated , the Heathens , by their approving of the same which they either Authorised , or practised . For we might put into this rank the use of holy water , or water Consecrated for sprinkling , in the entrance into Churches as well as private Houses , and the Funerals of the dead , the blessings and the sprinklings , the using of Spittle in the Baptism of little Children , the Invocation of Saints , their Canonization , their Patronages , and ordering of their Charges and Imployments ; Their Images and Pictures , their Agnus Dei's , their Feasts for all the Saints , for the deaths of St. John , and many others , their usage of Processions , of Rogations , their visiting the Shrines or Reliques of Saints , of setting up the sign of the Cross where four ways met , of Anniversaries for the dead , of swearing by their Reliques , and I know not how many others , that were evidently either the Remnants , or Imitations of Antient Paganism . Who would think it strange that an Idea of a Religion that plainly appear'd to be so little advantagious to it , or to say better , which was so contrary to the Spirit and the true design of Christianity , should have touched our Fathers , and inspir'd into them a desire of knowing those things a little more particularly then they had as yet done ? 3. They were yet further carri'd out with that desire , when they considered the ill Effects that those Ceremonies borrow'd from the Pagans had produc'd , and some others that were annexed to them , as Rosaries , Chaplets , holy Salt , their Pilgrimages , and and Monastick Vows , and such like things . For they manifestly fill'd the minds of men with superstition , they caused a thousand abuses among the people , they ordinarily made way for lying Forgeries , and , which rendred them yet far more odious , they fomented a too natural negligence which every one has , for works of true and solid Piety , whether , by busying the minds of Christians too much , or perswading them , that they had very well acquitted themselves of their duty by doing these External things , or lastly , whether it was by infusing into them a false Idea of Divinity , as if all its worship did consist in such Trumpery . Who is it that sees not what a great prejudice this was against a Religion that taught such things , and so solemnly enjoyned them to be practised ? 4. It had been yet very hard , if our Fathers had not been offended by that worldly Pomp , wherewith they saw Religion so excessively cloathed . For they very well knew , that true Christianity was contented to gain the Hearts and Souls of men by the Majesty of its Doctrines and Holiness of its Precepts . And that for the rest , it professed to retain its simplicity , notwithstanding which they observed a clean contrary Character in the Magnificence of their Tenples , in the Gold of their Tabernacles , in the Pride of their Sacrifices , in the Riches of their Ornaments , and in general in all that external splendour , which seem'd destin'd only to strike extraordinarily the sences , and by this means to raise an ill grounded Admiration , that which is proper to only corrupt Religions , which as Tertullian takes notice , labour to gain their Authority , and to obtain the belief of the People , by their Pomp , and their profuseness . 5. The Natural Effect of the Doctrines of Christianity , when they are receiv'd with Faith , and when its worship is practised with Devotion , is to comfort the Conscience , and to give it a certain satisfaction and calm , which is better felt , then it can be exprest . But our Fathers were so far from receiving that Effect from the Doctrines and worship wherein they made in their days almost the Fundamentals of Religion to consist , as in the Invocation of Saints , the absolute Obedience to the Pope or to his Councils , the conceit of Mens satisfactions , the Adoration of Reliques , the Pilgrimages and other things of the like nature ; they were I say , so far from receiving it from these Doctrines , that on the contrary they could not but feel secret remorses after having practised them . For the Consciences of Christians are naturally carried out to none but God alone , and cannot endure that that which is due to him , should be divided between him and the Creatures . They have naturally a reluctance , to call upon any other Being then the first Cause of all , to pay a Religious service to lifeless Images , to subject themselves to any other Oracle , then that of God , to attribute any part of their Redemption to any others besides Jesus Christ , who has acquired for them a fullness of Salvation ; And in a word , to lay hold on any Creature as the object of their Confidence or Piety ; so our Fathers knowing from their own Experience , that these Tenets and Devotions were , not only barren of all that quiet , but at the same time contrary to the peace of their Souls , they could not but receive a great prejudice against those Tenets , and against those Devotions themselves , and against that Religion that proposed them . 6. But that was not all , they saw yet many things in that Religion most formally opposite to many plain and express passages of Scripture ; As the point of Images , to the second Commandment , Thou shalt not make to thy self any graven Image , &c. That of Communion only in one kind , to that Command of Jesus Christ , Drink ye all of this , That of Praying in an unknown Tongue , to the Prohibition of St. Paul in the fourteenth of the first Epistle to the Corinthians : Else , if thou shalt bless with the Spirit , how shall he that occupieth the Room of the unlearned , say Amen at thy giving of thanks , seeing he uuderstandeth not what thou sayest ? For thou verily givest thanks well , but the other is not Edified . And the business of blind Subjection to the Ministers of the Church , to that strict Declaration of the Apostle , We have not Dominion over your Faith. That of the Papal Monarchy , to these words of our Saviour , The Kings of the Gentiles exercise Lordship , &c. but it shall not be so with you , That of humane satisfactions , to the words of St. John , The blood of Jesus Christ cleanseth us from all Sin. And that of the Sacrifice of the Mass , to that Doctrine of St. Paul to the Hebrews , That Jesus Christ has once offered up himself for us . I do not at all enquire , whether the force of these passages may be eluded , and distorted to a sence that may agree with those points which I have mentioned , I do not enter upon that . It is enough if any see that opposition of which I speak to appear at 1 sight , that it likewise strikes the Soul , and seems at least strong enough to Create great scruples , and to form a prejudice that carri'd our Fathers on to examine those things a little more narrowly . 7. To which they were yet further urg'd by the Consideration that they made of some Maxims and Distinctions which they ordinarily made use of to uphold the worshipping of Creatures , for they discovered in them something that was extremly Scandalous . For Example , where they maintained the Worshipping of Angels , and that of the Saints , by saying , that they did not adore them , but by a lower sort of Adoration , proportioned to the excellency they acknowledged to be in them , not , that they gave them that supream Adoration which is due to none but God alone . I do not here put it in Question , whether this distinction be good or bad , it is sufficient that it had the ill luck to fall in with that which the Antient Heathens made use of for the defence of those Adorations which they paid to their Genius's , to their Heroes , to their Demy , and inferiour Gods , &c. For the Pagans said the same , that men did them great wrong in laying it to their charge , that they worshipped their Genius's and inferiour Gods with that Soveraign Worship , which they gave to none but the chief and greatest of the Gods. And that that worship about which the Question was , was only an inferiour and lower kind of Worship . So they defended their worshipping of Images by that Distinction of Absolute and Relative Worship ; but that was the very same distinction which the Pagans serv'd themselves of , to excuse the Worship they rendred to the Statues of their Gods , alledging , that any one very much wrong'd them , in imagining that they serv'd Stocks of Wood , or Stones , but their Devotion was carried out only to those objects that those Statues represented . They defended the Invocation of Saints by that distinction , That they did not pray to them , as the Authors of those graces which they desired , but only as they were meer Intercessours before God. But yet the very Heathens said the same as to those Prayers which they offered up to their Inferiour Gods , whom they acknowledg'd to be but as the Friends and Favourites of the great God , whom they made use of towards him to obtain blessings for themselves . They defended a Company of Opinions and Customs in their Religion , by saying , that they were the Traditions which they had received from the hands of their Fathers ; but that defence had yet this unhappiness ; that it favoured the Jews against those censures of Jesus Christ , and that which Jesus Christ had wholly beaten down by those words , in vain do they worship me , teaching for Doctrines the Commandments of men . 8. We might here very well joyn to what has been said , the scandal our Fathers must needs have taken at that School-Divinity , which for a long time had fill'd the World with Questions not only vain and frivolous , but pernicious also , and leading men to wickedness ; we could make a long Catalogue of those Questions , if the common interest of Christianity did not oblige us to conceal them from the Publick , but because we fear the ignorant or the malicious will lay it to our charge that we would impose on the World under a pretence of an affected modesty , we will send our Readers to that Collection which Cardinal Perron himself has made in his Treatise of the Eucharist . Page 920. where I assure my self they will find on one only Article , which is that of the Incarnation of the Word , more then enough to justify that which I have said . What can any one think of such a manner of treating of the Mysteries of Religion , and of that Art they had joyn'd with it , to defend all things by , and that even the most remote from sence , and by distinctions crude and senceless , if it were not , that all that was very likely to raise an abundance of Errors , and excellently contrived for the maintaining of all such , as Ignorance , Passion , Engagements or Interests would yet have produced ? I know that the wiser sort among our Adversaries , are themselves ashamed of it , but they cannot deny that it was almost the only way of Teaching the Divinity of Rome for a long time before the Reformation , and that it was but a very just prejudice against the State of Religion , that depended so absolutely on that of the Schools . 9. One of the Effects of that disorder of the Schools , was the depraving of Christian Morality , by the introduction of divers destructive Maxims , which tended only to corrupt men's minds and hearts , as well in respect of Piety towards God , as of Justice and common Charity toward men , and of that Temperance that every man ought to maintain in his Actions . It would be too long to relate in this place all the proofs that make good this Charge , I shall content my self to alleadge only some Pieces that have made too much noise in the World to be unknown , They are on one side the Provincial Letters ascribed to Mr. Paschal , and some other Treatises which we have seen Publish'd against the Moral Divinity of the Jesuits ; And on the other side , The Apology for the Casuists , and the Book of Amedeus Guimenius . Those former pieces accuse the Jesuits of Teaching and establishing Maxims , Rash , Erroneous , Scandalous , and altogether contrary to good manners , and the others let us see , that the Doctrine of the Jesuits in that respect , is wholly like to that of the Antient School-men , and that one cannot condemn the Jesuits without condemning at the same time the whole Antient School of the Roman Church . For Example , The one sort accuses the Jesuits of Teaching , That it is lawful for one man to rejoyce within himself at the death of another , and to desire it , not only when it is an evil to him who suffers it , but also when it is advantageous to him who desires it . But Guimenius shews us , that , that is exactly the Doctrine of Thomas Aquinas , of Cajetan and divers others , who all maintain the same . The one accuses the Jesuits for Teaching , That it is but a Venial sin , to be disobedient to Divine Inspirations . But Guimenius shews , that that is also the Doctrine of Aquinas and Cajetan . They accuse the Jesuits of Teaching , That it is lawful to advise and at the same time to draw in a man to commit a lesser Sin , to avoid a greater Evil ; As to perswade a Lascivious man to meer Fornication , that he may avoid committing Adultery . But Guimenius proves this to be the Doctrine of Cajetan , Sotus , and Sylvester Prierias . They accuse the Jesuits of maintaining , that a man may , not only not remove an occasion or ground of sin from another whom they know will abuse it to that end , but that they may at the same time present it to him , and by that means lay a snare for him to make him fall into Sin , provided , they do it with a good intention , either to correct his Viciousness , or to make him shun some other inconvenience ; so that a Husband who is jealous of his Wives committing Adultery , may present her with an opportunity or occasion to commit it , and a Father may lay an occasion in his Childrens way to steal from him . But Guimenius lets us see that this is the very opinion of Aquinas , Sotus , Navarr , and of Cajetan . I omit an abundance of other beastly cases , which no one can propose without wounding his modesty . They will say to this , it may be , that the Sorbonne has censured that Book of Guimenius : but this Answer signifies nothing , for we are not concerned to know what the Sorbonne holds in these days , nor what it approves or condemns , but to know , whether those Authors that Guimenius has alledged , are well or ill quoted , whether it were not true , That those Scandalous and Pernicious Maxims were taught in the School in the days of our Fathers , and whether our Fathers ought not to have looked on them as evident and certain proofs of a great corruption ? 10. I know not whether we might not here make a particular Reflexion on the procedure of the Council of Constance , which notwithstanding the safe conduct granted by the Emperor Sigismund to John Huss , and Jerome of Prague , made no scruple to condemn them to be burnt alive , and to Cause that Sentence of their Condemnation to be executed . For so that Council violated the publick Faith , by a most Solemn and resplendent Action . But it was not contented with that , unless it did at the same time add a Decree that it expresly made on that Subject , bearing this with it , that all Letters of safe Conduct granted to Hereticks by any Emperors , Kings or Princes , ought not to hinder the Judges [ to whom it should appertain to take Cognisance of their Crimes , whether they were Lay-men or Church-men , ] from proceeding against them , and punishing them with the greatest severity . Aeneas Sylvius relates that that sentence , through the force of which they were exposed to the Fire , was given in Full Council , Lata est , says he , in concessu Patrum adversus contumaces sententia , CREMANDOS esse qui Doctrinam Ecclesiae respuerent , prior igitur Joannes combustus est , Hieronimus diu postea in vinculis habitus , cum resipiscere nollet , pari supplicio affectus . He adds , that those two men suffered that Torment , with and admirable Fortitude , singing of Hymns in the midst of the Flames . This was in that time very astonishing , to see a Council gathered in a Body , wholly intent upon the causing the death of two Christians ; since it is certain amongst Christians , that the Church has no power over the Temporal Lives of men . But that Scandal was yet made greater by the way they carried it on , for to come to that , they made no difficulty of violating all that was the most sacred and inviolable in humane Society , I would say , the publick Faith given by the Authentick Authority of the Soveraign Magistrate , and given , with all the appearances of their own consents , as one may collect from the Words of Aeneas Sylvius . For he says as that Council was labouring in the affairs of Bohemia , Placuit tandem , Sigismundo Imperatore suadente , Joannem & Hieronymuus ad Synodum vocari . They thought good through the Entreaties of the Emperor Sigismond , that John and Jerome should be called to the Council . They then made no scruple of violating that Faith , to which they had consented , and not only to break it by that Action , and in that Practise , but framed at the same time a Decree to authorise that breach of Faith , and made it a lawful Rule for Posterity to go by . Who can deny that our Fathers had not here a just cause to be shaken at that management of affairs which had violently born down all that wise and moderate men since have conceived , and that they had not reason to joyn that to all those other things I have mentioned , as a most powerful prejudice against a Religion that maintain'd it self , by such strange proceedings ? 11. They might have added also to the rest , methinks , the establishment of Inquisitions , and usage of Croisado's against those who were pretended to be Hereticks . For it is most true that such a way of maintaining Religion by Torments and Armies raised by the Clergy , as the Popes had used some ages since against the Waldenses , the Albigenses , the Wicklifists , and the Hussites , was not at all proper to make it be beloved , or to instil into mens minds an extream good opinion of it . There where they would introduce the Faith by force , they shut up peoples hearts instead of gaining them . That course is good no farther then for Temporal Monarchies , or Mundane Religions , where men are not much concerned whether they reign over the Spirits of men , provided they reign over their Bodies . But that is not at all the way that Jesus Christ uses , who sets up his throne in their Consciences , and who knows no other conquests but those , which the sword that comes from his mouth , gains . 12. But besides those cruel ways which they made use of for the upholding their Religion , they employed yet others , as well as those , which tho' they were not so severe , did not fail of being as odious , and of raising as strong suspitions against that Religion it self . I might rank in this place , those false Miracles which they invented every day to gain credit to some Doctrines and Devotions , which of themselves had no foundation at all in the word of God. For every own knows how much these sort of Fables were in use in the days of our Fathers , and some Ages before , with what care they spread them among the people , in Preaching them up with Zeal , and defending them with heat , and in stuffing their Legends with them , and other Books of that nature . But every own knows likewise that the greatest part of them were so grosly invented , that a very mean understanding could easily detect their falsness . We might joyn with those false Miracles , those stories of Visions , or Apparitions of the Blessed Virgin , or some other Saint , to the Religious men or women , which were so frequent that one can find nothing else in the Books of the Monks of those Ages . We might Place here also those so often devised Tales of the returns of Souls out of Purgatory , of their Apparitions , their Complaints , and pitiful Groans , of their requests to be eased of their pains by their Masses , and Foundations , and of the outcries and terrible din that they ▪ made upon Mens least neglect to perform what they beg'd of them . I do not now examine whether those Doctrines which gave ground to those pretended Miracles , to those Visions , and Apparitions , were Evangelical or not ; it is enough for me to note that , that falseness that appear'd in the greatest part of those gross , Inventions , which were so often publickly detected , rendred that Religion justly suspected , not only in respect of those Opinions and Devotions which they pretended to authorise by those frauds , but also in general , as to all that which came under the name of Traditions . 13. Might we not say the same thing of so many forged and supposititious Books , the making and use of which had been so frequent in the Ages that preceeded the Reformation ; not to meddle with what is reported of the Monks , that they did not scruple to serve themselves by forged Deeds , to enrich their Convents , and gain Priviledges to them . Without touching upon that , there are few Persons that are ignorant of what Character the Decretal Epistles of the Antient Popes are , collected under the name of one Isidore Mercator , whereof the Court of Rome has made so advantagious a use for the establishing of its Authority , and of the pretended donation of Constantine , by which that Emperour is said to have given away the Roman Empire , and all its rights to the Pope . Every own knows also how they had forg'd whole Books and Treatises under the most Antient and Venerable names , as the Epistle of the Blessed Virgin to Saint Ignatius , the Works of Dionysius the Areopagite , the Epistles of Saint Martial , the Acts of the Passion of Saint Andrew , by the Priests of Achaia , the Liturgies of Saint James , Saint Peter , and of Saint Mark , and divers others of the same nature : None are ignorant how they had mingled some false pieces into the true Works of the Fathers , as in those of Justin Martyr , of Origen , of Saint Cyprian , of Saint Athanasius , of Saint Hilary , of Saint Ambrose , of Saint Chrysostome , of Saint Jerome , of Saint Augustin , and almost generally of all the Fathers , whose names they have made use of to authorise their forgeries . None are ignorant what alterations they had made in the true writings of the Fathers , whether by changing their words , or adding to them , or sometimes in cutting off considerable clauses and whole passages entire . Who sees not that these ill practises , which of themselves are so odious in all sorts of matters , and especially in those of Religion , could not but encrease the just suspitions that our Fathers had of all that which they named Tradition ? 14. We might make the same judgment of that visible abuse about Reliques which was brought into the Church . For on the one side , the devotion of the people was so hot as to that point , that it could not keep it self within any measure , and on the other , the Cheats about them were so multiplied , that even those of the weakest understandings could not behold them without being ashamed of them . That prodigious quantity of the wood of the true Cross which is scattered over the World , witnesses this ; as likewise the Slippers and Hose of Saint Joseph , the Shift of the Blessed Virgin , her Coifs , her Fillets , her Girdles , her two Combs , her Cloaths , her Wedding-Ring , the Sword wherewith Saint Michael fought with the Devil , the twelve Combs of the Apostles , some of the Stones wherewith Saint Steven was stoned , the Skin of Saint Bartholomew , the Coals that broiled Saint Laurence , Aarons Rod , the Bones of Abraham , of Isaac and Jacob ; And beyond all that , the multiplication of one and the same Relique , which is to be found in divers places ; for there is nothing more ordinary then for one to see two , three , or four Bodies of the same Saint , as of Saint Gervase , Saint Protais , Saint Sebastian , of Saint Pretonilla , Saint Anthony , and some others . All which being very much recommended to the People as the true objects of their Devotion , not only without any certain grounds , but very often with all the appearances of falsness , could not but create a vast prejudice of corruption in that Church and Religion . 15. Moreover , when our Fathers cast their eyes upon the four chief means that God has established in his Church for the preserving of true Faith and Piety in it , which are , the Scriptures , the publick Worship , Preaching , and the Sacraments , and when they considered after what manner they were altered , and the use of all those means almost brought to nothing , it was not possible they could do otherwise than conclude that corruption whereof we dispute . For as to the Scripture , instead of making that the only Rule of Faith , they had joyn'd Traditions with them , that is to say , the most uncertain thing in the World , the most subject to Impostures , and the most mixed with humane inventions and weaknesses . Instead of recommending the reading of that Divine word , to the Faithful , for their Instruction and their Comfort , it could scarce be found even in the hands of some Church-men . And as for the Schools , they knew far better how to quote Aristotle , the Master of the Sentences , Albertus Magnus , Saint Thomas , and Saint Bonaventure , then the Prophets and Apostles . As for the publick Service , they performed it some Ages ago in a strange Tongue unknown to the people , who by this means were depriv'd of that benefit which they might justly expect . So that the Assemblies were become in that respect , Springs stopt up for any publick edification , and their little Prayers themselves , the Lords Prayer and the Creed , were then read almost only in Latin , and the Women , and Children , and People , seemed to know God only by the Idea that was given them of that Tongue , in which notwithstanding they understood nothing . As for Preaching , besides that the Pulpit in the greatest part of that time was abandoned , we have yet some Books of the Sermons which they made in those days , as of Jacobus de Voragine , of a Menot , a Maillard , a Barelette , a Discipulus de Tempore , which did no very great honour to their Age. They treat there far oftner of the Legends of the Saints , then the truths of Religion ; and that which was yet more deplorable , instead of the Word of God , they Preached , almost nothing else but scandalously extravagant Opinions , raw Parallels of a Saint with Jesus Christ , ridiculous stories , pleasant buffooneries , and such like things , which to speak moderatly , were exceedingly remote from the natural design of the Pulpit , and rendred it not only despised , but after a sort odious . For that which respects the Sacraments , [ not to touch on those multitudes of unprofitable ceremonies wherewith they had loaded them , ] we must confess , that that opinion of the necessity of the intention of the Priest which was so generally taught in the School , and which Eugenius the Fourth had defin'd in his Instruction to the Armenians in the Council of Florence , it destroy'd almost all the benefit of those sacred Mysteries , and cast mens Consciences into perpetual scruples and uncertainties . For unless they could establish a revelation for every particular Christian , what assurance could we have , that he who administers the Sacrament to us , had an intention to do that which the Church enjoyns him to do , or that he had not an intention contrary to that of the Church ? What assurance could be given , that in all that long Train of Priests , Bishops , and Popes , that is to say the Bishops of Rome , who had been from the beginning of Christianity down to this present time , there had not been any in whom that intention , which they make so necessary to the operation of the Sacrament , had been defective ? Yet if one only Priest that shall happen to Baptise a Pope , had not had an intention to Baptize him , or if he himself was not truly a Priest , by the default of the intention of him who gave him Orders , or him who Baptized him ; If one only Bishop who confers Orders on a Pope then when he is made Priest , had not an intention to do what the Church pretends to do , all that which would come in consequence of that default would be spoiled , the Bishops that that Pope afterwards should promote , would not be lawful Bishops , the Priests on whom those Bishops had conferred Orders , would be no lawful Priests , and the Sacraments that those Priests should administer , would not be lawfully administred . What could our Fathers think of such a dreadful confusion , which they knew not how to undo , unless by supposing a perpetual Miracle ? Which is , that God should have so over-rul'd the intention of all those men , that howsoever Wicked , Athestical , Hypocritical or Profane they should have been , yet that not one of them nevertheless should fail in having an intention to do that which the Church enjoyns . But what assurance have we of such a Miracle , or what promise can we find of it in the Scripture ? Not to insist here , that it very ill agrees with the Doctrine of those among them , who make the will of man so much Lord of all his Actions , that whatsoever Grace God shall manifest towards it , it remains always indifferent and free to follow that Grace , or to reject it . It is then very certain that hitherto our Fathers could not be very much edified in the point of the Sacraments in general ; but they were yet far less in the matter of the Sacrament of the Eucharist in particular . For if we look only on one side , they were plung'd into that perplexity about the intention , where they taught one another that the Transubstantiation of the Bread into the Body of Jesus Christ was the effect of that Consecration , and that they were bound to Worship the Host after the words of Consecration , as being Jesus Christ himself ; What assurance could they have of so important a change ? Since it also depended upon so impenetrable a secret , as that of the intention of the Priest , which could only be known by God alone , what assurance could they have that they were not deceived ? What ground had they to give a supream Worship to an Object of which none could have any certainty of Faith , what likelihood they should believe it to be , that which it was pretended to be , and that it ought to be reckoned an adorable Object ▪ What likelihood that God would have given to his Church so doubtful an object to be the object of perpetual adoration ? Which on one side , is so visible and so determinate that one may always say , Behold it , but of which notwithstanding no one can be assur'd that it is that indeed ? Is it any ways agreeable to his goodness and his wisdom , to leave the Church to be perpetually held in suspence in that inexplicable doubt , and exposed to the danger of taking the Bread for the true Son of God , and the Wine for his real Blood , and reduc'd to the necessity of putting that adoration daily to a hazard upon the credit of one man ? CHAP. IV. That such a Corruption of the Latin Church as our Fathers had conceived , was no ways an impossible thing . THese things , were well nigh , the chief Objects that stroke the minds of our Fathers , and cain'd them to a more strict examination of the matters of that Religion . Whether those motives were weak or strong , just or unjust , I leave to the judgment of every rational man to determine . But , some may say , what , did your Fathers never call to mind that so ordinary Maxim , and so generally receiv'd in their days , That the Church could not err , at least in matters relating to Faith , and the general Rules of manners ? and if they had so call'd it to mind , could they not by that very thing easily have repell'd all those importunate prejudices of corruption which you have set before us ? It cannot be doubted but our Fathers did often think of it , but it cannot likewise be imagined , that they would not have endeavoured to search a little more narrowly upon what that Maxim was founded , what construction they ought to make of it , if in a word that Corruption , whereof they saw such great signs had been a thing absolutely impossible . 1. I say then , in the first place , that one of the thoughts that most naturally fell into their minds , upon this matter ▪ was this , That the same thing which has happened almost in all human affairs , might very well befall the Christian Religion in the space of about five hundred Years , wherein it had been in the hands of the † Romans . Every one might observe it to be chang'd by the succeeding Age , to be rendred so as it could not be known , and to become quite another thing , than it was at first , according as they degenerated from their Original . That inclination that men had to alter the first institutions of things , to add to them , or diminish from them , to give to them new Forms and new Customs , Reigned at least as much in our Western Parts , as among other Nations . It Reigned also so universally , that there was nothing reserved from its Dominion , either in their Languages , or their Discipline , or their Professions , or in the Governments of the People , or in their Laws , or in the Distribution of Justice , or in one word in any of those things that depend in any manner whatsoever , on the management of men . It had been then a kind of Miracle , if Religion had been spared , and its Truth , its Worship and Customs regarded and kept with so great care , that nothing should be altered in that , either by additions or diminutions . And we cannot say that Religion being so Heavenly and Divine a thing , is also above all those accidents . For it is most true that it is Divine in it self , and consequently inviolable de jure , and of right ; but there is none that sees it not in effect too often violated through the rashness of men ; and our Fathers were not ignorant , that as perfectly holy as it was , yet it was found to be as much or more exposed to the passions and disorders of the Soul of man , in all other things . 2. But besides that general Inclination which never fails to change things from their natural state , our Fathers could not but know also , that all men did very much lean towards superstitions and errours in the matters of Religion ; They saw the proofs of this in those Chimaera's wherewith the false Religions had filled the World. Chimaera's that were yet so much the more strange , as those people who believed and authorised them , as the Greeks and Romans did appear , as to every thing else to have minds exceedingly inlightened [ and refin'd ] which made our Fathers clearly see that blinde love that men always had for errours in the matters of Religion . And without doubt that very thing carri'd them out to suspect that that pretention to Infallibility was null and vain , and that there might very well be Corruptions in the State of the Church of those times ; for what likelihood was there , that that ill inclination should have had no place among those of the Latin Church , that it was wholly extinguish't beyond a possibility of returning , or that the Enemy of our Salvation would not make use of it for our destruction , or that having made use of it , it should remain so long without any effect during the course of so many Ages ? 3. The example of the Church of Israel , whereof the Bible teacheth us the History , confirm'd our Fathers in those thoughts . That was the very Church of God , as well as that of the Christians ; That Church was purchased by the Blood of Jesus Christ , as well as ours , altho' that Blood had not yet been shed . God not only kept his Chosen and his truly Faithful under that Ministration , but he had not any other Church , nor any other Ministry in all the World , for the Salvation of his Children . Whence it follows not only that God had the same concern in the preservation of the purity of that Church , as of that of the Latin Church , but that he had yet a far greater . For above this , that Church had external help for the Conversation of its purity , far greater than the Latin Church ever had . For it was shut up in one only people , and in one Country only . It had one Language only , one only Tabernacle , one only Temple , but one civil Government , but one only Political Law , and but one King ; where the Western Church had all those apart in many places . And yet notwithstanding all that , it could not be kept from Corruptions , not only at one , but divers times : not only in matters of small Consequence , but after a strange manner , by a heap of depraved Traditions , by false glosses on the Law , by open Idolatries , and by a multitude of other things , wherewith their Prophets reproached them . Had they not then very great reason to think that the Latin Church , which had no peculiar promises that it should be kept from Corruption , in being distinguisht from that of Israel , was not more happy then that in the Conservation of its Purity ? 4. To this example of the Church of Israel , our Fathers adjoyn'd that of the Greek and other Eastern Churches , which God had at first honour'd with Christianity , as well as the Latin ; and that the times had nevertheless so dissigur'd them , that they did not any farther appear to be what they were heretofore . Indeed into what errours and superstitions did not those Churches fall ? And in how many points does not the Church of Rome find it self to differ at this day from them ? Some of them observe Circumcision with Baptism , others keep up the sacrificing of living creatures , after the manner of the Jews ; some solemnly every Year Baptize their Rivers , and their Horses ; others believe that the smoke of Incense takes away their sins ; others hold , that the Prayers of the Faithful deliver from the pains of Damnation those Souls that are then in Hell ; others give Pass-ports in due Form to the dying , to carry them to Paradise ; and a thousand other such-like impertinencies that are found to be establisht among those People : Why might it not be possible that the Latin Church should have degenerated as well as those Churches ? Is it , that their Christianity was from the beginning , different from that of the Latin's ? or is it because the Latin Church had some peculiar priviledges beyond all others ? No , certainly , their Vocation was equal on one part , and on the other ; and the nature of things being so , if those Nations had corrupted themselves , those of Rome might corrupt themselves as well as they . 5. Our Fathers who were not ignorant of those Examples , could not but represent all to themselves also in my judgment , the times past , wherein errours and corruption had visibly prevail'd over the Truth , even then when those very Churches of the East and West were joyn'd together in one Body . They knew that that had past in the Council of Antioch , in favour of the Macedonians ; in the Councils of Sirmium , of Milan , of Ariminum , at Selucia , and at Constantinople in favour of the Arrians ; and in a Council at Ephesus , in favour of the Eutychians ; without thinking of that which they said of those two Councils held at Constantinople in favour of the Iconoclastes [ or abolishers of Images ] the one under the Emperour Leo Isaurious , the other under Constantine Copronimus . That very thing was an evident token to them , that the Latin Church might be very likely in their times fallen into other corruptions , and that errour had triumpht over truth . For it was not at all impossible , that that which had hapned frequently in respect of some errours , might not yet with greater success and longer duration happen in respect of other errours . 6. Moreover , They observed that Councils of a great name among the Latins , as those of Constance and Basil , had been rejected and opposed by other Councils , and that in the most weighty points of Religion , to wit , in the Case of the Supreme Authority that ought to govern the Church upon Earth . For some rais'd the Authority of the Councils above that of the Pope , and others would have it , that the Popes should have an absolute and an independent , and perfectly Monarchical Rule over the Church ; what could our Fathers conclude from so manifest a contest , if not , that it had a vast confusion in it , and that it was exceeding necessary to the quiet setling of their Minds and Consciences , to enter on an examination of that which those men taught in the business of Religion ? 7. Our Fathers were confirmed in that design , when they set before their eyes , those obscure Ages through which the Latin Church had past . For who knows not what the ninth , tenth , and eleventh Centuries were , not to speak of those that followed them ? As for the ninth , Baronius is forc't to conclude the History of it with saying ; That it was an Age of affliction to the Church in general , and chiefly to the Church of Rome ; as well by reason of the complaints it had against the Princes of the West and East , and the Schism of Photius , as by reason of intestine and implacable Wars , which had began then to be formed within the very Bosom of that Church . That this Age was the most deplorable , and dismal , above all the rest , because those who ought to have been watchful in the Government of the Church , not only slept profoundly , but the very same Persons laboured all they could intirely to drown the Apostolick-Ship . For the Tenth , as there are very few Persons but will acknowledge that it was buried in darkness more gross then that of Aegypt , so it will be needless here to produce the proofs . The eleventh was scarce happier , and Baronius begins the History of it with a remark of so universal a Corruption of manners , cheifly among the Church-men , that it had made way , says he , for the common beleif of the near approach of Antichrist , and of the end of the world . How could it be possible , that during such gloomy times , Religion , Faith and Worship , should be preserved without any alteration ? Saint Paul has joyn'd together Faith and a good Conscience as two things that mutually sustain one another , and has taken notice that those who cast off a good Conscience ; make Shipwrack of the Faith. In effect , saith Saint Chrysostome ; then when men lead corrupted Lives , it is impossible they should keep themselves from falling into perverse Doctrines . 8. To these considerations , we might joyn that of the two sorts of Philosophies which successively had reign'd in the Church , to wit , that of Plato , and the other of Aristotle , to whose principles they had strove to accomodate the Christian Religion . For it is scarce to be conceiv'd but that mixture of Platonic and Peripatetic Opinions with the Doctrines of Jesus Christ , should have defaced the Faith , and quite alter'd his true Worship . It was for this Reason that Saint Paul had caution'd the Faithful , to take heed that no one seduc'd them through Philosophy , and vain deceitful reasonings , after the Traditions of men , after the rudiments of the Wisdom of the World , and not after Jesus Christ . 9. They will say , without doubt , that all these considerations ; how strong soever they appear , do yet make no more then conjectures and likelihoods , which ought to have been immediatly stifled by the only name of the Church , which improves so profound a respect for it self in the Souls of all true Beleivers . But that very thing serv'd but to increase the just suspitions of our Fathers ; They understood what respect they ow'd to the Church ; but they were not also ignorant how easie it was to be deceiv'd by so specious a Name . That visible society of men who profess Christianity , which we call the Church , is not wholly composed of true Believers , it takes into its Bosome a great number of false Christians , of wicked , Worldly and Hypocritical men , who are mingled with the good , as chaff amongst the Wheat , or as the mud of the Stream is , with the Water of the Fountain . And as on the one side , the false Christians are not all so , after the same manner , for some are full of light and knowledge , others of ignorance , some are prophane , others superstitious , one sort are full of contrivances and intrigues in the affairs of Religion , others take little care of its interests ; some are ambitious , others covetous , others fierce and inflexible , others full of impostures and deceits , according as we see those different humours ordinarily reign among the men of the world ; so on the other side , the true Beleivers who are in the same visible Society , have not all of them the same Degree either of knowledge , or sanctification , that they have more or less of natural light , more or less of supernatural grace , more or less of zeal , of courage , or of vigour , according to the measure of the Spirit that is communicated to them ; it is now almost scarce conceivable , that that Medley should not corrupt Religion in a long Train of Ages , and that it should not cause to enter in , Maxims , Doctrines , Services and Customs far more conformable to the Spirit of the World , then to that of Jesus Christ . There needs but a little leven , saith Saint Paul , to corrupt the whole Mass . From thence , that two Parties , whereof the one is good , the other is evil , are joyned together , experience always instructs us , that the ill does far more easily deprave the good , then the good better the bad . And we cannot say , that God is bound to hinder that Corruption , and that otherwise his Church would Perish from the Earth : For besides , that it no way belongs to us to order so boldly what God is bound to do , or not to do , for the execution of his designs ; it is certain that he has not hindred it , as we have but just before seen in the Church of the Jews , nor in the Eastern Christian Churches , nor in the the whole Body of the Church in the time of the Arians . He has other ways to preserve his Elect , and his sincerely Faithful ones , who only are , to speak properly , his Church ; he can preserve them in the midst of a corrupted Ministry , and when that is become impossible , he knows how to separate them from the wicked , and to draw them away from their Communion . But we will speak to that more largely at the end of this Treatise . 10. To go on with our Remarks , That which I have said supplies us with another , which is not less considerable than the rest . It is in consequence of that mixture of the good and the wicked in the same visible Church , that it might fall out , and it has very frequently hapened , that the far greatest Number , the external Splendour , Force , and Authority , is found among the Party of the wicked , and that they are cheifly those who fill up the highest places in the Church . For as those highest places yeild them honour , and the goods of the World in a very great measure , so it is very natural , that they should be more hunted after and obtain'd by the men of the World , then by the truly Faithful , who ordinarily are not so violently carried out to those things . After that manner , one may very often see the Government of the visible Church to fall into exceedingly wicked hands , and then there needs but a capricious Humour , but a Passion , but an Interest , but a Whimsey , but some neglect or some other thing of the like nature , which it is not hard to conceive to be in such Persons as we suppose , to bring into the Church false Doctrines , and false Worship , to which those of the best minds shall no sooner oppose themselves , but they shall be immediatly quell'd , which often forces them to keep silence , and to give way for a season , till it shall please God to deliver them from that oppression . 11. Could it not in the least happen , that those errours and superstitions that were but little taken notice of at first , sprung up in the Schools , or among some other sort of men , should be by little and little , and insensibly spread over the Body of the Church , by the means of ignorance and negligence of the Pastours ? And might not the same thing fall out according to the pleasure and interest that the Pastors might take to see them establish't ? that in the end being found to be rooted in mens minds , and as I may so say , incorporated into Religion , they might be lookt upon as Traditions , or as Customs that for the future ought to be observ'd as Laws . No one can deny that a multitude of things had crept after that manner into the Latin Church ; as the keeping back the Cup , which the Concil of Constance had taken up in express terms , as a Custome that had been , says it , rationally introduc'd , and which ought to be kept as a Law. It was after the same manner that the Celibacy of Priests , the Worshipping of Images , the Distinction of Meats , and many other things , which how particular [ and private ] soever they were at first , came after to be made publick , and in the end , to be changed into Articles of Religion . 12. All these Reflexions might serve to let our Fathers understand , that it was no ways impossible for the state of the Latin Church to be corrupted ; but besides that Reason , those examples , and that experience , which convinc't them of it , they yet farther saw the plain proofs of it in the Declarations of the Holy Scripture . For after whatsoever manner they expounded that Mystery of Iniquity , of which Saint Paul speaks to the Thessalonians , which in his days had began to work , and that Captivity of God's People , whom God commanded to go out of Babylon , lest in partaking of its sins , it partook also of its plagues , no one could avoid acknowledging from those two places , but that a great Corruption must needs fall out in the visible Church . The Mystery of Iniquity which had began to work , or to form it self , could not be conceiv'd of but under the Idea of a secret Plot , whose lowest Foundations were laid in the very days of the Apostles , and which must at length after a long Train of Ages have come to its utmost pitch , and be manifested . And as to that other Passage , it supposes in the first place a Captivity of the People of God ; Go out , says it , of Babylon . Secondly , a Captivity of that People , who did not yet fail to be the People of God , Go out of her , says it , my People . And in the third place , a Captivity , in which , while they abode , they were in danger of partaking of the sins of their Oppressours , Least , it adds , in partaking of its sins , Yee partake also of its plagues . All that formed an Idea of a Church that groan'd under the weight of a great Corruption , which easily gave way to that thought , that it might possibly be the Latin Church as soon as any other , and that it might as well fall out in the times of our Fathers , as in any other season . CHAP. V. More Particular Reflections upon that Priviledge of Infallibility which they ascribe to the Church , and of its Authority . ANy one may now see methinks , from what I have laid down , what Judgment ought to be made of that pretended Infallibility that the Latin Church ascribed to it self , and by what means they would shut our eyes , and reduce us to a slavish Obedience . We shall yet nevertheless make here some reflexions upon it , and see whether it has any solid Foundation , and any Justice in that claim . 1. But before we proceed farther , it will be necessary to know what they understand by that Infallible Church , and examine all the Sences that may be given to this Proposition , that the Church cannot err . For our Adversaries themselves very differently understand it . In the first place then , if they would plainly say , That that which has been believ'd , and universally practis'd by all those who have compos'd the Body of the visible Church , throughout the extent of all Ages , is Infallibly true : I say that it is a very useless Principle , since , to speak according to men , it is impossible to know that which has been so believ'd , and universally practis'd . So that one need say no more against it , but to send back those men to an Infallibility of that nature . Who could make a search so just , so clear , and so general as he ought , to assure himself of the unanimous consent of all the particular Members , unless he could raise all that were dead , and understand them one after another ? I acknowledge that we have the Books of the Antients ; but all have not wrote , and who can warrant us that those who have not wrote had the same Sentiments with those that have ? Who can warrant that the many Books that are lost were not in very many points contrary to those that are extant ? Who can teach us nicely to distingush what those Authors have wrote in Copying out of , or in imitating one another , from their true and natural Sentiments ; and that which they have wrote on their own heads , from that which they have wrote as Witnesses of the general Belief of their Ages ? Who can assure us that they were not sometimes deceived in taking for the general Belief or Practise of the Church , those things which were not so ? For the same Case happens in these very days , that as to those things that seem so exceeding clear , there are yet a sort of men who would perswade us , that we do not very well and perfectly know , what the General belief of the Church of Rome is , and that we may very easily deceive our selves , and deceive others ; how much more then heretofore , when those things were by nothing near so clearly decided , and so manifest as they are now at this day ? Who can exactly enough tell us what those Articles were wherein all the Antients were universally agreed , and those wherein they did not agree , since it has very often fell out that one and the same Author has wrote things very contrary upon one and the same Subject ? Who can assure us that what three or four Antient Authors had wrote after an agreeable manner , was not one of those particular deviations from the Truth , which one may often discover in them , which does not at all hinder , but that the contrary Opinion may be more received , and more general ? In fine , there is nothing so vain and so fallacious , as that pretended Infallibility of the Church , if they restrain it to those Doctrines which shall be found established by the unanimous consent of all Persons and of all Ages . Moreover , Such a kind of Infallibility , would not only have been no hindrance to our Fathers from entring on an examination of the matters of Religion ; but it would also have obliged them to it . For they must always have known whether that which was taught and practis'd in the Church in their days , concerning Faith and Worship , had been confirm'd by the consent of all the foregoing Ages , which they could never have known but by such an examination . So that those who in these days dispute with us about the right of the Reformation , will never find any reason on their side . The Church of Rome must needs be very Infallible with them , but it can be so but in one respect ; I would say , in those matters wherein She agrees with the Church throughout all Ages , and with all those Persons who Compose it , which could not in the least have taken away her possibility of erring in those matters wherein she should withdraw her self from the Antient Church , and by consequence she must submit her self , her decisions , her Doctrines , and her Customs , to a Rule and an Authority that was superiour , according to which they ought to be examined . 2. If they understand by it , That the Church in every Age cannot err , that is to say , for Example , That that which was believed and generally practis'd , and beyond all controversy , in the Church in the days of our Fathers could not be otherwise then true and good , I say that they make this a Principle which cannot be to any purpose , and from which they cannot draw any advantage . For how could they assure themselves that all those who made up the Body of the Visible Church a little before the Reformation , did well approve of the Doctrines that they then taught , and the Worship that was then practis'd , and how could they distinctly and precisely affirm , that any such thing had been generally received ? For it cannot be imagin'd , under a pretence that some certain Opinions had been ordinarily taught in the Schools , or that certain Devotions had been commonly used , that they should be brought into the publick Service , and spread over their Books under that same pretence ; It cannot I say be imagin'd , that there had not been many in the World who disapprov'd them , and look'd on them as errours and abuses , altho' they did not forbear as yet to abide with the rest in the same Communion . And it was certainly from thence , that as soon as our first Reformers had began to speak openly against such kind of things , their voice was heard , and their words receiv'd with the applauses of , and being follow'd by a great part of Europe . For that was from no other reason , but because they found all matters ordered so readily , and that for a long time they had vehemently breathed after Reformation . There is then nothing more ridiculous , then when they would send us back to an Infallibility which could never be found there , and of which they can give us no marks or sure characters that may be had there . Besides which , if the Church is not Infallible , but only in those things that are generally believed and approved of without all disputes , and if it may err in other matters , none can blame our Fathers for having entred on an examination of them , since it had formal oppositions to one part of the Church in a great many points , as in the opposition of the Berengarians , the Waldenses , the Albigenses , the Wicklefists , and the Hussites . They will say that these were such Hereticks as the Church had condemned . But this answer will be but a meer Fallacy ; For if then when the Church was divided into two Parties , and that which was the weaker should have been condemn'd by the stronger Part ; they would treat all those as Hereticks who should have been condemn'd , to elude , under that pretence the weight of their opposition , and that they might still attribute Infallibility to the stronger Party , in respect of those very things that are contested , this is but to deceive our selves , to say at the same time , That the Church is not Infallible , but only in regard of those things that all generally hold without Controversie . They ought to change their Principle and to say the same of it that they affirm in the case of that Contestation , That their Infallibility follows the stronger side , and that those who oppress the other by their Intrigues , by their Authority , by the force of their Arms , or otherwise , are the truly Infallible , since the opposition of the others ought not to be looked on but as the Insurrection of Hereticks , and not as just opposition . It will always depend on the most powerful to make themselves Infallible , by beating down all that oppose themselves ; for there will need no more for that purpose than to condemn them , and they are presently Hereticks , excluded from all right in their oppositions ; either this is that which I call a Fallacy , or there never was any such thing in the world . 3. But if they will indeed change their Principle , and say , that that Infallibility is to be placed in the greater number , in the Ruling party , any one may convince them of the contrary , by the example of the Arrians , who had made themselves Masters of the Church , under the Successors of Constantine . The greater part in the Council , were for them , the Pulpits were for them , the people followed them as they were lead either by their own humours , or by Constraint and Force , they Persecuted the Orthodox , which evidently shews the falsness of this Proposition , That the greater number , or that side that finds it self the stronger , can never err . Jesus Christ had never had any Defenders , if in the days of his flesh , all had been persuaded of the Truth of this Maxim. 4. This Experience of the Arrians makes it appear more evidently that Infallibility could not be attributed to that which they call the Church representative , that is to say , to the whole Body of Pastors , or as they speak , to all the Clergy : For it is but too true , that the whole Body of Pastors assembled in a very great number at the Council of Ariminum , gave way to the Arrian Infidelity , by rejecting the word of Consubstantial , which signified that the Son of God was of the same Essence with his Father , and declared only , That he was like to the Father , and that he was not a creature , as other creatures were , which supposed that he was a creature , altho different from others . They will say that it was not of their own motion that these Bishops made that Arrian Confession , but that they were forced to it by the Emperours Ministers : That moreover , they were deceived by the Arrians , not taking notice that that clause that the Son was not a Creature as other Creatures , made him always a Creature , and in fine that they rejected the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they did not throughly understand it . But all that is not of any advantage to their Cause , for if the whole Body of Pastors , assembled in Council to decide matters of Faith , did determine of Heresie , either out of weakness , or through surprise or ignorance , since they determine of it in effect , what does it signifie in what manner , or in what respect they determined it ? Could they call those men Infallible who were capable of making a Wicked and Infidel Confession , in an Article so Fundamental as that of the Eternity of the Person of the Son of God is , in such a manner , and by such Principles as that came to pass ? We can never commit any faults , but that they must have some cause , but what cause soever they have , our faults are always faults , and certain Arguments that we are not Infallible . 5. There are some of them that say , that Councils are not Infallible but when they are approved by the Popes . But that neither has any solid ground , for how can an approbation which ordinarily passes after the separation of a Council , possibly confer any Infallibility on it ? has that any Retroactive vertue , and can that change the state of a thing already past ? They will say , that the Pope does not confer any Infallibility on it , but only acknowledges it , and makes it to be acknowledged by others , and that his approbation is as the Seal and Impression that denotes that such a Council ought to be held Infallible . But if the Pope himself is not Infallible , as the sounder part of the Gallican Church holds that he is not , what certainty can his approbation give us ? May he not err in approving those things which he ought not to approve , and in taking for Infallible a Council , which was really deceived ? And let not any one say that I produce the opinion of the Gallican Church to the prejudice of all the others , for after what manner soever it be , it seems to me that one may very well affirm , without offending any person , that it is not an Article of the Faith of the Church of Rome to believe that the Pope must needs be Infallible , for otherwise the Gallican Church would be guilty of Heresie . And from that only it follows , that one could have no such assurance as one ought to have to settle the Mind and Conscience in quiet , if it were possible for him to err in approving a Council , and by Consequence , his approbation could not be a certain character of the Infallibility of that Council . But why do we use Arguments in a matter , in which experience has sufficiently instructed us ? The Fifth Council assembled at Constantinople , on occasion of three Books published , the one of Ibas Bishop of Edessa , the other of Theodorus of Mopsuesta , and the other of Theodoret Bishop of Cyrus , was it not held in spight of all the oppositions of Pope Vigilius , did not that Council condemn those Writings as Heretical , against the express prohibitions that Vigilius had made , by a publick Decree to Condemn them , and yet notwithstanding was not that very Council in the end approved by the Successours of Vigilius , and in fine received throughout all the Church for a True and Holy Oecumenical Council ? Those Approbations therefore are only a juggle , which wholly depend on the capricious humours of the Popes , on their different Interests , on their good or ill humours . One Pope disapproves of a Council , and makes it void , to advance all that he does ; by that the Council is remote enough from Infallibility , and ought not to be held for Infallible : another Pope comes , and receives and approves of it , and behold on a sudden that Council changes its condition and becomes Infallible . Besides that , did not Pope Liberius approve an Arian Council held at Sirmium , in subscribing an Heretical Confession that had been drawn up , and which Saint Hilary calls the Arian perfidiousness , the Heresie sprung from Sirmium , for which he pronounced an Anathema against Liberius . For what else was that Subscription in Consequence of which Liberius embraced the Communion of the Arians , but a Ratification and real Approbation of the Act of an Erroneous Council ? and it signifies nothing to say , That Liberius was in Exile when he committed that Error , for without alledging here what he himself declared to the Eastern Arian Bishops , That he was in Peace and Unanimity with them , and all their Provinces , in good earnest , and that he had received that Catholick Faith with all his heart , that he had never in the least contradicted it , that he had readily given his consent , that he followed and held it ; his Exile and Concern to get away from them , does not hinder but that it should be true , That he did approve an Infidel Confession , nor by Consequence , letting us see , that it might very well happen , That the Popes did Authorize the Acts of wicked Councils , and that it ought not to be pretended that their Approbation makes Councils Infallible , nor that it has any certain ground for declaring them to be such . 6. That Example of Liberius encounters also all those who ascribe that Infallibility to the Popes ; for behold one in whom by the Testimony of St. Hilary , and St. Jerom , that Priviledge had no effect . But as that Opinion is not generally received in this Kingdom , and we need not to fear objections from any here , so it is needless to refute them . I shall only say , that that Dispute that is in the Church of Rome about those to whom this Infallibility belongs , whether to the Pope only , or a Council only , or to a Council approved by the Pope , or to the Pope as the Head of the Council , lets us see that that pretence in general has no ground ; for if in truth the Latine Church had that Priviledge , it would never be so uncertain as they have made it , but it would have been known a little more clearly where it resided . However it be , it plainly appears that the Latine Church does not pretend to it , as a Law of Nature , for she is composed of no different blood from the rest of men , nor as a right joyned to the profession of Christianity , nor as a meer quality of a Church , for in that case the Greek and other Churches would have the same advantage , but that she pretends to it as a peculiar priviledge , whereby they were distinguished from other Churches , as the Greek and Armenian , &c. It appears that they would not set this Prerogative before us , as a first Principle , which is evident of it self , without needing any proof : for in fine , it is not so clear that the Latin Church should be Infallible , as it is that one and one make two , and that the whole is greater than any of its parts . It is then , certainly , but very reasonable to demand that they would give us the proofs and grounds of so important a right . I mean other proofs than those that are commonly taken from the same Authority of that Church . For it will not be enough to confirm that Infallibility , for her only to say , I am so ; every Church may say the same , and yet not be believed . They ought to produce proofs , and proofs that come from Heaven , since there is none besides God that can confer so great a Right , and they ought to shew them to us , to the end we may judge of them and weigh their Cogency and Truth . That being so , I affirm that our Fathers were bound to use all sorts of Rational methods to examine that Question , whether the Church of Rome was Infallible or no ? And to look to both sides to settle themselves in a good Judgment . This is that , which , in my opinion , none will contest . But from thence these things will clearly follow . 1. That our Fathers had right to examine one of the Tenets of the Latin Church , which is that of her Infallibility . 2. That they had right to judge of it according to the Nature of those proofs which presented themselves for , or against it . 3. That they might lawfully reject it as false , if in their examination of it ▪ it appeared to be false . 4. That it is neither absurd nor rash to maintain , that every one has right to examine a Tenet of the Church and to judge of it . 5. That all those General Objections which they have hitherto made against that Truth are false and frivolous , such as these , that if one give All , that Liberty of examining , every one may make a Religion of his own . That there is no other way to keep men in the Unity of the Faith. That he who examines , makes himself a Judg above the Church . That it is the ready way to bring in a private Spirit , and other such like things , all which are refuted by that one Example in the Point of Infallibility . 6. That if it is no ways absurd that every one should have right to examine a Tenet of the Church that cannot be proved otherwise than by the Scriptures , it is not also absurd to say , that that right of searching out the true sence of Scripture belongs to every Christian . 7. That it is not absurd to say , that a Believer is Master of his own Faith , by depending only upon God , and independant on men . 8. That if every Christian has right to examine one of the chief Articles of Religion , it is no ways inconvenient to say that he has right to examine all , for there is not less danger , nor less consequence , for all than for one . 9. In fine , it will also follow from thence , that our Fathers were bound upon that pretence of the Latin Church to examine all the Points of that Religion . For firmly to assure themselves of the Truth of that Priviledge , it was not enough to consider it in its Grounds and its Causes which are those Proofs that they call a Priori , they ought further to look on it in its effects , that is to say , to see it in the Doctrines of that Church , in its Maxims , in its Voice , and diligently to take notice whether they may see all the Characters of Infallibility resplendent in it , or whether they may not discover some Error . It was after this manner that the Disciples of Jesus Christ acknowledged and cleaved to him . I have given unto them , says he , the words which thou gavest me , and they have received them , and have known surely that I came out from thee . To whom should we go ? Said they to him , Thou hast the words of Eternal Life : Our Fathers had so much the more reason , to use theirs also , when all the prejudices of Corruption which we have taken notice of in the foregoing Chapters , presented themselves to their sight . They observed there all the Characters of humane Weakness , of Ambition , Covetousness , Interest , Negligence , of plotting Contrivances , and of the Spirit of the World , and all the other marks of Fallible men , who can then blame them for holding so circumspect a course to come to the full and clear knowledge of the Truth ? So that that pretence of Infallibility was so far from driving our Fathers from the examining of those Doctrines which were taught in their days , that the very same thing necessarily engaged and led them to it . CHAP. VI. An Examination of the proofs which they produce to establish the Infalliblity of the Church of Rome . LEt us see nevertheless upon what Foundations that pretended Prerogative of the Latin Church is built . They produce on this Subject some passages of Scripture , and some Arguments . But as to the Passages of Scripture , it is evident that there is not any one which respects more peculiarly the Latin Church then the Greek , the Aegyptian , the Aethiopian , and others , every one of which has as much reason to apply them to themselves as the Latin. Yet we do not here dispute about a favour common to all Christian Societies , but about a peculiar prerogative pretended to by the Latins . For they are all agreed that all other Societies have err'd , notwithstanding all those passages . They ought then necessarily to alleadge something which belongs to the Latins peculiarly , exclusively from all others ; or they ought to come to an acknowledgment that those passages do not at all establish the Infallibility of a visible Church , since if they did so establish it , being so general as they are , they would have the same cogency in favour of the Greeks , the Armenians , and the Jacobites , as well as the Latins . 1. In effect , one sort of those passages respect the true Church of Jesus Christ , that is to say , not that multitude of men who make profession of Christianity , or who live in the same external Society of Religion , but the truly faithful , those holy men whom God has inwardly regenerated by his Spirit , and whom he leads to life everlasting . It is of that Church that it is said , That she is the body of Jesus Christ . That there is one Body , and one Spirit , That Jesus Christ is her head , That she is his spouse . It is only of the truly Faithful and no otherwise that these promises are verifi'd , Vpon this Rock will I build my Church , and the Gates of Hell shall not prevail against it ; I will be with you always unto the end of the World ; I will pray the Father , and he shall give you another Comforter , who shall abide with you for ever . The Spirit of Truth shall lead you into all Truth ; where two or three are gathered together in my Name , I will be there in the midst of them . These passages denote nothing less then an Infallibility , either in the whole Body of the Visible Church , or in the side that is strongest , or in Councils , or in the Decisions of Popes , or in Traditions and Ancient Customs ; but they only signify that God will have always some truly Faithful upon the Earth even unto the end of the World , and that he will accompany them with such a measure of the light and grace of his Spirit , as shall in the end bring them to the Glory of his Kingdom . 2. There are others , which they yet make use of , far less to the purpose , because they signify only the Duty of Pastors , and what they are appointed to do , and not that , that in effect they shall do . Such as these : Go , Teach all Nations , Baptising them , in the Name of the Father , the Son and the Holy Ghost . Son of man , I have set thee for a Watch-man over the House of Israel . The Priests lips shall keep knowledge , and they shall seek the Law at his Mouth . I have set watch-men upon thy walls , O Jerusalem , which shall never hold their peace day nor night . And he gave some Apostles , and some Prophets , and some Evangelists , and some Pastours and Teachers ; For the perfecting of the Saints , for the work of the Ministery , for the edifying of the Body of Christ : These and some other like passages shew to what the Offices of the Ministry are naturally appointed , and the Obligation of those that are called to it , but they are very far from giving from thence a Prerogative of Infallibility . 3. They alledge also some passages that recommend to the Faithful the having a respect for and an Obedience to their Pastors . Such are these , He that heareth you , heareth me ; and he that rejecteth you , rejecteth me : Obey them that have the rule over you , and submit your selves : for they watch for your Souls . The Scribes and the Pharisees sit in Moses seat , All therefore whatsoever they bid you observe , that observe and do , but do not ye after their works . But I cannot see what this last passage should let us see , but that all those Exhortations that God makes to the Faithful to have a submission to the word of their Pastours , denote very truly the Duty of the people in that matter , but they do not in the least settle any Infallibility in their Pastours . For is this that that Jesus Christ would say , That the Scribes and Pharisees as long as they sat in the Chair of Moses were Infallible : he that on the contrary accus'd them of having made void the Commandments of God by their Traditions , and who elsewhere gave his Disciples such a Charge to take heed of the leaven of the Pharisees , that is to say , of their pernicious Doctrines ? How many times is that Obedience , that Respect and that Submission recommended to Children to give to their Fathers , in the Scriptures ? Is it that the Scripture in that ascribes to their Fathers an Infallibility ? It is without doubt the Kings pleasure that we should submit our selves to his Officers , and that we should obey them , but he does not mean to advance them to be Infallible , nor to ordain us to obey them , if they shall happen to command us these things that are directly contrary to his service , and to that Fidelity which we owe to our Soveraign . It is then True that all those Exhortations to hear our Pastors and to obey their words , are always to be restrain'd by this clause understood , as far as their words shall be conformable to that of God ; that they can never go beyond that , and that they cannot from thence draw any Priviledge of Infallibility . 4. As these Gentlemen let slip nothing that may serve for their Interests , so they ordinarily make use of that passage in the 18th . Chapter of St. Matthew , where Jesus Christ ordains that if any one receive an injury from another , he is to reprove him between himself and him alone ; and if that first complaint signifies nothing , then he must take witnesses with him ; and if he neglect to hear those witnesses , he is to tell it to the Church ; and if he neglect to hear the Church , he is to be unto us as a Heathen and a Publican . All that that follows in the close of that discourse of Jesus Christ shews , that he speaks there neither of Faith nor Worship , but of some private quarrels that we might have against our Brethren to be taken away , and of the use of that Discipline . For the mind of our Lord is , that before we break off absolutely with our Brethren , we should observe all the Rules of Charity , and that we should there make use of the Church , but if he would refuse to hear the Church , that in that case it was allowed us to treat him no longer as a Brother , but as a real stranger . Who sees not that if they would draw any thing of consequence from that passage , they ought to pretend that the Church is Infallible not in matters of Faith , for they are not medled with there , but in matters of Fact , and in the Censures that it gives upon private Quarrels , in which nevertheless all the World agrees that she may be deceiv'd . And therefore it is that these Gentlemen are wont to alleadge these last words , Tell it to the Church , and if he will not hear the Church , let him be unto thee as the Heathens , and Publicans ; and they alleadge them also as separated from the sequel of that Discourse , because otherwise they could not but observe that they would signify nothing to them . 5. In fine , they produce those words of St. Paul to Timothy , These things write I unto thee , hoping to come unto thee shortly : But if I tarry long , that thou mayest know how to behave thy self in the House of God , which is the Church of the living God , the pillar and ground of the Truth . How can , say they , the Church be the pillar and ground of Truth , if it is not Infallible in the Doctrines it proposes as of Faith , and in the Worship which it Practises ? But what likelyhood is there that he would have established an opinion so important , as that of the Infallibility of the Latin Church , on such Metaphorical terms , which St. Paul did not make use of upon the sight of any Infallibility , which should respect no other but the Latin Church in particular , and which should much rather have respected the Church of Ephesus , or the other Churches of Asia , where Timothy was then , when the Apostle wrote to him , which yet did not fail of falling into Error ; in Terms which may be explained in divers sences , and which have been appli'd to divers particular Bishops , without yet pretending to raise them up to be Infallible , what colour I say , is there that they can prove the Infallibility of the Church of Rome ? It appears in the end of that discourse of St. Paul , that he never thought of making the Church Infallible , for in all that Chapter , he aims at nothing else then to set down the duties of Bishops and Deacons ; and after having markt out in particular some qualities with which they ought to be endow'd , and from what Vices they ought to be more especially exempt , after what manner they ought to govern themselves , he adds in the close of all , That he wrote all that to his disciple , to the end he might know how to behave himself in the House of God , which is the Church of the Living God , the pillar and ground of Truth . Who sees not that that Infallibility , comes not in at all to the purpose in that close of the Discourse ? Let the Bishops , says he , and the Deacons take heed they be wise , sober , &c. That they hold the Mystery of the Faith in a pure Conscience , that their Wives should be honest and faithful in all things , that their Children should be well educated , &c. And that which I say in general , I apply also to thee Timothy , to the end thou mayst live unblameably in the House of God , in the Church of the living God : Add , according to the Interpretation of these Gentlemen ; Which Church is Infallible and cannot err ; and there is nothing of any natural Connexion in it . On the contrary that conceit of the Infallibility of the Church , according to the Principle that our Adversaries makes use of in the Doctrine of the Perseverance of the Saints , would harden them in security , for let them do as they will , all would go well , and after whatsoever manner the Pastors govern , the Church could never be corrupted , nor its Truth be lost . Which would seem far more proper to inspire negligence into the Bishops , then to animate them to do their duty . In effect if they cannot tell how to exhort men by motives of that nature , They ought then to confess the Truth , to wit , that these words , The Pillar and Ground of Truth , note the end , and natural design of the Church , that for which she is made , and to which she is called , which is to sustain and bear the Truth , and to make it subsist in the World , and so the discourse of the Apostle appears very just , and well connected : Behold , says he , after what manner the Bishops ought to frame their course , and after what sort thou oughtest to live in the Church of God , in behaving thy self in it so , as remembring that God has appointed it to be the pillar and ground of his Truth ; Live therefore in that manner that may answer that end , or that natural appointment of the Church . Just as if the King , exhorting one of the Officers of his Parliament to do his duty , should tell him , That he liv'd in a body that was the Pillar and Ground of Justice , and the Rights of the Crown ; that is to say , which is naturally ordain'd for the maintaining Justice in the State , and to defend the Rights of the Crown . But as that speech of the Prince would not establish any priviledge of Infallibility in the Parliament , so neither can that of the Apostle do it for the Church : for Societies do not always follow their natural appointments , we see that they often enough depart from them . I confess that the Church does not always wander from its end , nor in all things ; yet it cannot also be imagin'd that she never departs : For the wicked are mingled with the good in the same Society , the Dignities of the Church are sometimes to be found more possessed by the men of the World , then by the truly Faithful ; the very best men themselves are subject to weaknesses , and they sometimes commit faults of that importance , that may consequently be dilated by continuance , and all that cannot but produce Errors and Corruptions , which it will be most necessary to reform . Behold all those passages of Scripture upon which , they seem to me , to found that pretension of the Infallibility of the Latin Church ! To them they joyn some Arguments . 1. If , say they , it be possible for the Church to err , why do we call it holy , as we do in the Creed ; I believe the Holy Catholick Church ? Such an Assembly that is united in the profession of an error , is so far unfit to be called Holy , That on the contrary it is Impious , since it agrees in a Doctrine that is contrary to the Holy Truths revealed by God. I answer : That if this Argument were good , it would follow , not only that the Church should be Infallible as to matters of Faith , but also that she should be impeccable in respect of manners , for she is called Holy as well from that Holiness that regards good works , as from that which regards the Faith. The Church is Holy , but yet after an imperfect manner , while she is here upon Earth , and she will never be perfectly so , but in Heaven . Furthermore they ought to remember that the Title of Holy , and generally all other Titles of Honour and Glory that are given to the Church , belong to it in truth only , in respect of the true Believers , and not in respect of the Hypocrites and wicked which are mingled with the good in the same visible Society ; and that it is but only on the same account of the Good , that all that visible Body is called the Church . For they are none but those whom God has called to his Salvation , who only can be the true mystical Body of Jesus Christ . When then it shall come to pass that the number of the wicked prevails in that Visible Society , they will fill up the Pulpits , they will be Masters of Councils and of Decisions of Faith , of the Government and Ministry of the Church , and will not fail to introduce Errors and a false Worship ; but when those persons should introduce and authorise them , the Church would not cease to be Holy , not in respect of those wicked men who waste it , and corrupt it as much as it lyes in their power to do , but in regard of the Faithful whom God will keep pure by the illuminations of his Holy Spirit , and the methods of his Providence . The Church of Israel in the midst of its greatest Idolatries did not cease to keep the Titles of a Holy Nation , and a Kingdom of Priests , which Moses had given her , but she kept them , not in respect of her Corruptors , and those wretched men that would have seduc't her , but in respect of those that were Holy. For it is certain that God has always done that which he did in the days of Elias , where he reserv'd seven thousand men who had not bowed the Knee unto Baal , and it is in those that the Church is preserv'd , and always kept Holy. 2. But yet further , say they , If the Church may err , and particularly the Church Representative , that is to say , the Body of Pastors , why do the Councils pronounce Anathema's against all those who shall not consent to their Decrees ? Would it not be very unjust to bind men under so great a penalty to consent to things that are uncertain , and which may be false ? I answer , that the force of the Anathema's of those Councils depends altogether on their Justice . If those Councils have lawfully decided controversies according to the word of God , and if with the Truth they have kept Love and Charity , according to the Precept of the Apostle , their Anathema is very efficacious , and all that they bind on Earth shall be bound in Heaven . But if they have decided any thing against the Truth , or against Charity , if they have abused their Places , their Anathema's are vain and rash , and will fall upon none but their Heads who pronounce them . For God has never submitted his Righteousness to the Unrighteousness of any Prelats . All the force of those Thunderbolts depends on those very things which have been decided . We can do nothing , says the Apostle , against the Truth : We ought not then to imagine that those Anathema's must needs be Infallible , we ought not also to believe that they could not be rightly used if they had not that Infallibility . Saint Hilary did not pretend to be Infallible , and yet nevertheless he pronounc'd an Anathema against Liberius , who was a Deceiver . Saint Paul did not pretend to make us Infallible , and yet notwithstanding he commands us to Anathematise even an Angel from Heaven , and himself , if he should Preach any other Gospel then that which he has preached unto us . Cyril of Alexandria did not aspire after Infallibility , and yet he thunders out his Anathema's against all the Errours of Nestorius . The second Council of Tours never thought of being Infallible , and yet nevertheless , it Anathematis'd all those who after the third admonition refus'd to restore the goods of the Church . In fine , every private Person pronounces an Anathema against all Heresies . The Anathema's of the Councils are not the Sentences of the Magistrate , the force of which depends on the Authority of him who pronounces them , they are only the Denuntiations , that men make on Gods side , as his Interpreters and his Ministers , of the severity of his Judgments against the Unbeleivers , the Wicked , and the Hereticks . And provided that those Denuntiations should be founded on the word of God , as far as the light of the Pastors of the Church and their good Consciences could perswade them , we ought not to doubt but that they would be just , altho' they would not be Infallible . For howsoever it be , that good and lawful Councils assembled in the Name of Jesus Christ , would never pretend that their Anathema's should bind any person , any farther then their Decisions and their Canons were just , and conformable to the Scripture . 3. They add yet , if it were possible for the Church to err , it were possible for it totally to fall away after that manner , that there should not be any longer a Church upon the Earth , and yet notwithstanding how many promises have we in the Scripture that denote the Perpetuity of the Church ? God says in Hosea , That he would betroth her unto him for ever . Saint Paul calls her the Body of Jesus Christ . But the Body of Jesus Christ is Eternal . Jesus Christ promises to be with his even unto the end of the World , and says , that the Comforter shall abide with them for ever , and that the Gates of Hell shall never prevail against his Church . But it is no need of heaping up these Proofs of a thing which was never contested . God will always keep a Church upon Earth ; that is to say , he will always have a number of true Believers , whom he will guide by his Word and by his Spirit , and they are those that are betroth'd to him for ever , and the Mystical Body of his Son , to whom he will grant his gratious presence for ever , and an assured Victory against the Gates of Hell. There is nothing disputed in that point . Our business is only to enquire , whether all that Body composed of the good , and the wicked , that Assembly in which the worldly men and Hypocrites are mixt with the truly Faithful , and that which they call the Visible Church , can never fall into errour , after what manner soever it be . Whether it is not possible , for that party of the men of the World which may be sometimes the stronger , to corrupt the publick Ministry , and for the same in respect of some errours and superstitions less Fundamental , to infect the Good , and to draw them , tho' not so far from the Truth as to make them wholly lose the true Form of Piety , and Communion with God ( for if that might happen , the Church would be brought to nothing ) yet after such a manner as that their Faith and their Religion could not be said to be altogether pure . But this experience justifies . For in the Corruptions of the Church of Isral , and in those times wherein they had introduc't the Worship of false Gods into the publick Ministry , God had reserv'd seven thousand men who had not bowed their knees to Baal , and that which is most considerable , is , that that very Religion of those seven thousand was not pure ; for they liv'd in that Schism that Jeroboam made , and no more went to render that Worship to God which they were bound to pay at Jerusalem , but to Bethel . It will signify nothing to them to say , that the Church then subsisted in the Tribe of Judah ; for besides that , that would not hinder any from seeing clearly by that example of those seven thousand , that God can when he pleases preserve his own in a corrupted Communion , and that yet the far greater number might fall into errour , and that the publick Ministry might be contaminated , it will not follow notwithsanding that that Church was wholly extinct , which is only that which we say : Besides that , I say , it is yet manifest , that those two Churches ; that of Israel , and that of Judah , were often found to depart both together sometimes from the true Worship of God , as it appears from that which Jeremiah says ; That God having given a Bill of Divorce to that of Israel for her Idolatries , Judah her Sister feared not , but that she also had turned aside from his true Worship . It appears also by that which Ezekiel said , that Samaria had not committed half the sins of Judah , who had justifi'd her Sister in multiplying her Abominations . The same History of the Kings of Israel and Judah teaches us concerning Joram the Son of Ahab King of Israel , that he clave to the sins of Jeroboam , by which he had made Israel to sin , and that at the same time Joram the Son of Jehoshaphat , and his Son Ahaziah Reigned in Judah , and walked after the ways of the Kings of Israel , in doing that which displeased the Lord. But , without going so far , is it not true that when Jesus Christ came into the World , he did not find a pure Church upon Earth ? The Schismatical Samaritans had so confused a Religion , that Jesus Christ did not scruple to say , that Salvation was of the Jews . The Jews on their side had defac'd their Religion by a thousand superstitions , and by the false Doctrine of the Pharisees , and in fine , they had crucifi'd the Lord of Life , the only Messoas they expected . Notwithstanding which , we ought not to believe that the Church was perished from the Earth , and that God did not preserve his Children in the midst of those Confusions . The same thing happened then , when the Arrians had made themselves Masters of the Ministry of the Church ; and when under the Emperour Theodosius the younger , the Eutichians prevailed in the second Council of Ephesus . For it would be a very absurd thing to imagine that during the time of the Triumph of those Hereticks , there were no more , any true Believers in those Churches , all whose Pulpits they had fill'd , and none in all that Communion but those who obeyed the erronious Councils of Milan , of Ariminum and of Ephesus . At this very day the most zealous among those of the Church of Rome acknowledge , that God saves many persons who live under the Schismatical Ministry of the Greeks , and the Muscovites , although besides that Schism , they accuse them of holding a multitude of errours and superstitions . For so Possevin sets it down in one of his Relations of Muscovy . We ought not then to make the subsistance of the Church to depend absolutely on that Infallibility , whereof we dispute . We ought yet far less to abuse the promises of God , by pretending under that pretext , that they can never do that that is ill . The true use of the promises , is to encourage us to our Duty , and in stead of making us presumptious , they ought on the contrary to humble us , and to shew us the horrour of our sins when it is contrary to that promise . For so the Scripture makes use of it in the second Book of the Kings , upon the subject of the Idolatries of Manasseh King of Judah ; for after having reckoned them over particularly , it adds , that he set up a graven Image of the Grove that he had made in the House of which the Lord had said to David , and to Solomon his Son , In this House , and in Jerusalem which I have chosen out of all the Tribes of Israel , will I put my Name for ever . See there the promise employed to its right use , not to defend Manasseh in what he had done under a pretence , that God had promised that his Name should never depart from the Temple , which is the Language they speak in these days ; but to condemn Manasseh of that , that as much as it lay in his power he had nullified that promise of God. And so also it is that good men ought to speak to the Corrupters of Religion . God has promised us , that he would betroth his Church to himself for ever ; and you have laboured to break off that happy Marriage . Jesus Christ has promised us , that he will be always with us even unto the end of the world , and you have endeavoured to deprive us of his presence . He has promised us that his Holy Spirit shall be always with us , and you have greived and drove him away . 4. If the Church might err , say they yet farther , God would then be unjust , in commanding us to keep our selves under the Guidance and the Ministry of the Church , for that would not be an assured means of obtaining salvation . All men know says , Monsieur the Cardinal of Richelieu , that God could not with any justice bind his creatures to incline to an end without giving them means to come to that end . The Church cannot err , since if she did err we should not have any means to come to everlasting salvation , where God would have us come under the conduct of the Church . But the Answer is not difficult ; God would that we should be saved under the Conduct of the Church , that is to say , of the Pastors of it , not by giving a blind obedience to all that they tell us , but by a wise discerning of that which is good , from that which is bad : and that we may make that discernment , he has given us his word , to which he will have usbring all that the Pastors teach , to examine their Doctrine according to that Rule . This is the assured means that he has left us for that . If that means is not so agreeable to the men of the world , who have other business to mind , and wont break their brains with the Reading of the Word of God , God will tell them one day , that their greatest business was to serve him , and to save themselves , and that if they have not searched out the true means , they ought only to accuse their own neglect , and their too great grasping of the things of this world . If they yet urge , that that means is neither easie nor proper for the meaner sort ; we need but compare it with that of the pretended Infallibility of the Church , and we shall quickly see that this last is infinitely more difficult , and far less proper for the simple , than the other . For without taking notice of the impossibility that there is for them to be assured of this Principle that the Latin Church is Infallible , supposing at the same time that it was , where should any Woman or Tradesman go to seek that Infallibility , to be persuaded that that which they believe , and that which they practise , is the true Belief , and the true Worship of the Church ? Will they go to seek it in the Practises and Customs of the People ? But they all agree that the people may fall into those abuses and Superstitions , that the Church does not at all approve of . Will they look for it then from the voice of their Curate , or from that of their Bishop ? But their Curate and their Bishop may be mistaken , shall it be then from the Words of the Pope pronounc'd ex Cathedra ? But that poor Tradesman , and that Woman can neither know where to find the Pope , nor what they mean by ex Cathedra ; shall it be then from the Universal consent of the Church and her common customs ? But who shall tell them what that Universal Consent is ? Must those poor people know what they generally hold and prectise in France , in Germany , in Spain , in Italy , or that which they generally teach in the Schools ? It is then necessary for them to learn Greek and Latine . But when they shall have learnt that , how can they understand the true sence of the Councils , since that without going any further the greatest part of the Canons of that of Trent are conceived in general and Ambiguous Terms , which may be explained in divers sences , and which very thing some say was done with design for the carrying on the different Opinions of the Schools . Moreover , those general and ambiguous terms , somtimes leave the mind undetermined , and the Conscience in suspence , in matters of practice , where they make it necessary to do a thing without shewing them after what manner they should do it . For Example , the Council of Trent decides , That one ought to give to Images that Worship that is due to them ; this is the Infallible Voice of the Church , which binds a man to give some Worship to Images , which if he does not , he fails in doing his Duty . But what that Worship is , the Council says nothing to . Is it a Negative or a Positive Worship ? Is it that the same that they give to those they represent , should be communicated to the Image as well as the Original ? or is it meant only of such Relative Worship that the Image should have no part of it , or if has any part , what is it ? Is it simply a customary Worship , which consists in making use of those representations to excite their Piety , by the remembrance of things past ? To tell that , the Council says nothing . It says indeed , that the Worship which they give to Images , relates to those they represent ; but this is not to define of what nature that Worship is , for of what kind soever it is , one may always say it has reference to the Original . It says indeed yet further , that when any Kiss their Images , when they Bow to them , and Kneel before them , they adore Jesus Christ and the Saints ; but those terms denote only an external Worship , without determining any thing of a more internal one , and when it should determine of an internal , that Council says not a word whether the Image has any part , or what part it has . Notwithstanding which they ought necessarily to determine it to some internal Worship , for of that they treat . How shall any man know whether that side which he takes in this matter be good or bad , since the voice of the Church has abandoned him , and after it has as it were set him in the midst of four ways , and commanded him to march on , never shews the way that he ought to follow , but leaves him in the necessity of placing his Devotion at all adventure ? They will say , that this is to urge things too far as to what relates to Women and Tradesmen : For those persons know not what use to make of the Infallibility of the Church , but only for certain General Articles , which they cannot doubt of that the Church Teaches . But , not to insist here , that those General Articles are themselves subject to form different meanings in the minds of the more simple , and that they ought to make their choice with some certainty . I say , that the Worshiping of Images , and other such like things is more used by such sort of persons than others , and that many of those Devotions are proper to them , about which they cannot have any certainty , nor by Consequence practise them with any Faith. I place in this Rank the Feast of the Immaculate Conception of the Blessed Virgin , which they solenmly celebrate , for who can give them any certainty in that point ? Yet nevertheless it is a piece of Worship , it is a matter of Practice or Duty , whereof they cannot acquit themselves of a good Conscience , without being assured of that which they do . 5. In sine , they make use of the Visibility of the Church , to prove its Infallibility . The True Church of Jesus Christ , says one , ought always to be Visible , always plainly to be discerned , whence it follows that she cannot err ; for if it were possible for her to do so , she could be no longer acknowledged as a True Church , and there would be no more means proposed to all men for their Salvation . None can be saved out of the Communion of the True Church , since it is impossible for any to be saved without Faith , and that according to the Apostle none can have Faith without that Preaching which ought to be made by the Ministers of the Church . The True Church ought then to be always Visible , to the end that all men should set themselves under its Ministry to obtain Salvation , or that at least they should be inexcusable if they did not so place themselves , and by Consequence it is necessary that she should be Infallible . To this Reason , which alone makes a long Controversie , and about which they make very long Chapters , they add some passages of Scripture , from whence they conclude that the Church is always Visible , and some others that contain in their Opinion , not only the promises of a perpetual Visibility , but of a Visibility shining with such a brightness and such splendour , that the True Church may be known to Strangers and Infidels to be so . To Answer this Argument of theirs , in the first place I say , That the True Church may be so far from being always discernable by all men , as they pretend it to be , as that one cannot say so much as that all men have always been able to know that there has been a Society of Christians in the World ; for not to alledge that the Christian Church , in its Original , then when the Apostles were as yet in Jerusalem , or thereabouts , was very little known to the rest of the world ; not to say , that the knowledge of that new Society did not so soon spread it self over the Roman Empire , nor in the bordering Countries , that the most of the people were ignorant for some time , of what it was to be Christians ; it cannot be denyed that many Ages had slipt away , before that the most considerable part of the Earth , as all America , could have any knowledge that there were any Christians in the World. How then , can any one say the True Church is always Visible , and always discernable to all men ? Is it because those Americans before these last Ages were not men , or is it because they were not bound to work out their own Salvation ? They ought then in good earnest to acknowledge that God is most free in the dispensing of the means of Salvation , which he proposes to whom he will , and refuses to whom he will. Till the external Communion with the True Church shall be the only means of , and absolutely necessary to Salvation , none can conclude that she ought to be perpetually visible , and discernable by all men . For it frequently happens , that God for most just reasons , but which we ought not to search out with too great Curiosity , may withdraw from men the external means of their Salvation , and yet notwithstanding he does not fail to convince by other ways , which render them inexcusable & worthy of Condemnation . Men are bound to place themselves in the true Church , then when it is discernable to them to be so , but when it is not so , as it is not at this day to the Southern Nations , we ought not to believe that God will damn them for not having put themselves into it , they have other crimes enough to be punished for , without making God to violate his Justice in that respect . See here what I say for the defending of Gods Justice , and to let you see the rashness of those Arguments , which suppose that God is bound to make those Gentlemen Infallible , to the end that he may condemn men with some reason . But further , I do not deny , that one cannot in some sence say , that God has always preserved some True Church Visible upon Earth ; but that one ought not to play with those ambiguous Terms , it is necessary to make a distinction , and to shew clearly in what sence it may , and in what sence it may not be found to be True. For beside that that I have said in the first place , That the True Church is not Visible , nor to be generally known by all , we ought not to imagine that the True Church must be always Visible in one certain place , that is to say , that one only People , one Society , one body which has been for time a True Church , may not in the end lose that quality , after whatsoever manner that comes to pass , whether it be by an entire forsaking of Christianity , or whether it be by an extreme and general Corruption of that Religion . God has sometimees taken away his Candlestick from the midst of a people , according to that threatning which he made to the Church of Ephesus . I will come quickly unto thee , and take away thy Candlestick out of its place except thou repent . The greatest part of the African Churches which heretofore were so flourishing , are now no longer so ; and there is not any place upon the Earth , neither Paris nor Constantinople , nor Jerusalem , nor Antioch , nor Rome , nor Avignon , neither the Latin Church , nor the Greek , nor the Armenian , nor the Aethiopian , neither the Chair of Saint Peter , nor that of Saint James , nor that of Saint John , nor that of Saint Denis , that can promise it self that it shall never perish . There are no such promises in the Scripture , and it is a speech very criminal in the Mouth of any Church whatsoever it be , if she says , I sit a Queen , and am no widow , and shall see no sorrow . When therefore they shall say , that God keeps up always a True Church in the World , let them remember , that it is in a way Independant on any Places , and Sees ; or if that restriction will not please them , let them produce those clear and solid and peculiar priviledges to us , which may set the Latin Church above all its Fellows . For as to that that some set before us that saying of Jesus Christ to S. Peter , I have prayed for thee that thy Faith fail not ; it is clear from a plain view of that passage , that it only regards the person of Saint Peter , with relation to that violent Temptation wherewith he was hurried in the House of the High Priest , and under which there wanted but a little of his Faith having wholly perished , and that it does not in the least concern his pretended Successours , whereof there is not so much as one word in all the Scripture . I say the same , to that Commandment that Jesus Christ gave him to Feed his sheep , which respects only his re-establishment in the Office of an Apostle after his fall , nor is there any promise adjoyned for his Successors , nor for their See , whereof there is not a word mentioned either there , or any where else . And as to that passage , Thou art Peter , and upon this Rock will I build my Church , &c. Whether they understand it of that Confession which Saint Peter had made , or whether they refer it to his person , I say that no one can understand it of his Successors since there is not any mention made of them either directly or indirectly . For when the See of Rome was not , when it had never yet been ; The Church did not fail of being built upon that Confession of Saint Peter , comprehended Jesus Christ , upon whom the Church is every way built ; but also because that Confession of Saint Peter , or Saint Peter Confessing , was as one of the Chief Stones in that mystical Building , which is not left alone , for Jesus Christ , who is not only the Foundation , but the Soveraign Architect , has added many others in all Ages , and will always joyn others to them till the Building be intirely finished , that is to say till God fulfilled the Decree of his Election . But to go on with our Discourse of the Visibility of the True Church . I affirm in the third place , that we ought to know very well what a True Church Visible is . For we ought not to imagine that all those persons who compose that Visible Society , should be that True Church . None but those True Believers ; I would say , those who joyn to their external Profession of Christianty , a true and sincere Piety , are really the Church of Jesus Christ , and as for the others , that is to say , the worldly , Prophane and Hypocritical , they are but the Church in appearance only , and not indeed . For having no inward Calling , which consists in Faith and Love , they do not belong to the Mystical Body of our Saviour , nor are they of his Communion . Notwithstanding , they do not fail to be mixt with the Faithful by reason of that external profession , as if they really were in the same Religious Society with them . What then is the Visibility of the True Church as to us ? It is not that we can distinctly , and with any certainty affirm . Behold these be the Truly faithful of Jesus Christ . None but but God alone can know them after that distinct manner , and and without a possibility of being deceived . But this we may say of that Visible Society , that Vnder that Ministry , and in that Communion , God preserves and raises the truly Faithful . Whence we may from this Judgment with Solidity and Truth , and I may say also without a possibility of being deceived , that there is a True Visible Church . In that sence , I declare , that there has always been some way or other a True Church Visible upon Earth , not but that God can make it wholly disappear to the Eyes of men whensoever it shall please him to do so without doing men any wrong , or any breach of his promises , since he has without doubt , extraordinary ways to beget Faith in the hearts of his Children , and to keep them on in that course and to lead them in the end unto Salvation , without making use either of the publick Assemblies , or Ministry , but only because we ought not to believe that there ever hapned since the first rise of Christianity an Eclipse so full and intire , that one could not some way say , There is a Society in which God does keep the truly Faithful . I say , after some way , For as that Judgment depends on two things , the one to be able to know a Society and a Ministry , and the other to know that under that Ministry and in that Society a Man may work out his own Salvation , in respect of the first it is necessary to distinguish between two seasons , the one of Liberty and Prosperity , where the Church has its Assemblies and exercises its Ministry openly in the face of all the World. For then she is much more visible then she would be otherwise , that is to say , it is far more easy to be known what Society and what Ministry that is . Such was the State of the Church under Constantine and other Christian Emperours ; and it is in such times as those that the promises of Its outward splendour , if there are any such in Scripture , are accomplished . The other season is that of its Afflictions and Persecution , such was that of the first Century of the Church under the Pagan Emperours , and the Enemies of Christianity . For none can deny that then , the Church was less discernable by its Assemblies , not only because they were more private and less exposed to the publick view , but also yet further because , the name of Christian had been defamed by a thousand calumnies , and charged with a thousand false imputations , which made the knowledge of the Church to be far more difficult . And it will be to no purpose to say , That then the Church was visible , and illustrious by the blood of its Martyrs . For the blood of its Martyrs , did not in the least hinder the accusing of the Christians of most odious crimes , that which hindred its being liable to be easily known . Those Accusations were as a Cloud before the eyes of the Common people , which was necessarily to be discipated , before they could come to know what Christianity was . So that the True Church is more or less Visible according to the difference of its Seasons . As to the second thing , which is to know that one may be saved in that Society and under that Ministry , it is necessary that we distinguish of the two States or Conditions wherein that Society may be found . The one is a more pure State , then when the word of God is preached without mixtures of the Doctrines of men when the publick Worship is perform'd without superstitions , and the Sacraments plainly administred according to their Primitive Institution , and when generally Religion is established , taught , and observed , after the same manner wherein Jesus Christ and his Apostles left it to the World. In that Condition , it is certain that the True Church in very visible , and very discernable ; for it is easy to behold all the Characters of its Truth , which only consist in its Conformity to that lively , primitive , and natural Image of Christianity , which God has left us in his Holy Scriptures . But it is not less certain that a Church may fall into a quite contrary Condition , that is to say , into a State of Corruption , then when it adds to divine Truths , strange and adulterate Doctrines , when it mingles superstitions with the true Worship of God , and when in stead of a just Government , it exercises an insolent and absolute Dominion over Mens Consciences , in one word , then when all things appear so confused and in that disorder , that one can scarce any more see any traces of that beautiful and glorious Image of Christianity which I have before spoke of , to shine forth . In that Condition I affirm that True Church is very hard to be known , for howsoever it were most Visible in quality of a Church , because its Assemblies might be much frequented , it would be nevertheless least of all so , in the quality of a True Church , in that its natural beauty is so darkned and its Visage so disfigured , that in judging according to its Appearances , one can but very difficultly say that God does yet preserve some Faithful ones in that Communion and under that Ministry . But they will say , may not a Church fall into that Condition , and yet for all that be a true Church ? I answer , that a Visible Society , as I have shewn , is not called a true Church , but only with respect to those true Believers who are in it , and not with respect to the others . When then it comes to pass , that the party of the Men of the World prevails , and fills that Society with its Corruptions , all that Society taken in the general does not fail as yet to be called a True Church , while their is some appearance , how small soever it may be , that God does yet keep and hold in it those good men who do not defile their Souls with that Corruption of the wicked . But how can , say they yet further , those good men preserve themselves in the midst of such a Society ? I answer , That they may preserve themselves there , after that manner , that one may preserve himself in a contagious Air , where he draws in the Air , because it is necessary to his Life , but yet he may keep himself as well as he can from that Contagion , by the help of Antidotes . There are two things in a Corrupted Church , the good , and the evil : if a Man can separate that good from the evil , that is to say , if he can take the one and keep himself from the other without falling into Hypocrisy , and being bound to do as those who equally take the good and the evil ( which he knows not how to do without dividing between God and his Conscience , ) he may be saved in a corrupted Communion , and there may not be another more pure . This evidently appears from the Examples of Zachary and Elizabeth , of Simeon , of Joseph , and the Holy Virgin , and divers other persons who liv'd in the Jewish Church , when our Saviour came into the World , and who preserved their Piety though that Church was fallen into the highest Corruption under the Ministry of the Scribes and Pharisees . Jesus Christ himself who reproved the abuses of those wicked men , and exhorted his disciples to take heed of their false Doctrines , did not fail to live in that Common Society , and to be found in the Temple with them , and after that he had been Crucified by them , his disciples did not wholly withdraw themselves from their Communion , during some time , and till they had indispensable reasons for it . I will shew in the Progress of this Treatise , that it does not from thence follow , that we may at this day abide in the Roman Communion , and that it much less follows , that we may return thither by forsaking the Communion of the Protestants , under a pretence that we may separate the good from the bad , the pure from what is impure , since we can no more do that , then not become wicked , Impostures , Hypocritical and Detestable before God and Men. But as this is a point that belongs to another Place , it shall suffice me to have clearly shewn in this Chapter , in what manner , and with what distinctions it may be said , that there is always a true Visible Church , and to have made it appear that it no ways follows from thence , that she must needs be Infallible , as the Church of Rome pretends that she is . After all this it is not difficult to find out the just and true sence of some passages of Scripture , which they abuse in this matter of Visibility . For as to that of the Gospel whereof we have spoken ; Tell it to the Church , and if he will not hear the Church let him be unto thee as the Heathens and the Publicans . It is clear , that particular Churches are treated of there , and that the personal differences which we may have one with another , and the meaning of it is , that the Faithful are bound , when they receive any wrong from their brethren to carry their complaints to the Church , and to refer themselves to its Judgment . Or , if it is not to be understood in those Times , and in those places where there shall be Churches established , to the Judgment of their Guides and Pastors , who may end those private Quarrels . And if they will infer from thence , that then there must be always a Visible Church , that may be in a Condition to attend to those Reconciliations , this is that that has no colour of Reason . For that Command of Jesus Christ obliging the Faithful no further then as it lies in their power , it would be but a very bad arguing , to say that he has so engaged for that , that he will so order it , that there shall be perpetually a visible Assembly , to hear Complaints and give Judgments . It is within a little , as if one should say , that he was engaged that we should always have wherewithal to Lend , and wherewithal to give Alms , because he has bid us , to Lend without hoping for any thing again , and to make our selves friends of the Mammon of unrighteousness Or , that our Kings were bound never to leave vacant the Office of a Constable , or that of the Mayor of the Palace , under a pretence that heretofore they order'd their subjects to acknowledge those Dignities , and to have recourse to them in certain Affairs . Tell it to the Church , then does not in the least suppose that the True Church ought to be always in such a State , wherein she should have Authority to pass her Judgments for the determining private Quarrels . And besides what I have said , Experience contradicts it ; for it is most true , that during the hottest Persecutions of the Heathen Emperours , where all was laid in desolation , that it had in many places nothing like a Visible Tribunal , to which men could easily address themseves . There are some other Passages that denote the duty of the Pastors , and in particular of the Apostles , as those where they are called , The Salt of the Earth , the light of the World , a City set upon a Hill , a Candle not lighted to be set under a Bushel , and the Gentlemen of the Roman Church do not fail to set them down , to give some colour to their Pretensions . But this is evidently to abuse the Scriptures , to make them establish the perpetual Visibility of the Church , after that meaning wherein they understand those passages which exhort the Apostles , and after them the Ministers of the Gospel to acquit themselves faithfully of their charge , without negligence and weariness from the Consideration of their Calling , and the end to which God had appointed them . For besides that their Office does not bind them to that of a Martyr , which does not suppose a very splendid State of the Church ; Besides , that the same does not oblige them to be Martyrs , if they were not specially called to it . Jesus Christ having told them , That when they should be persecuted in one place , they should fly unto another ▪ besides that I say , there is so great a difference between the duty of the Pastors of these last Ages , which are so far behind that of the Apostles , and that which those Pastors have actually done , that one caunot know how to draw any consequence from the one to the other . One cannot also conclude any thing from some Expressions of the Antient Prophets , which seem to promise a great Temporal Prosperity to the Church ; no one is ignorant that the Stile of the Prophets may be full of figures and darkned with Vails , that they ought not to be taken Literally unless men would be deceiv'd and imitate the Error of the Jews , who take them in that manner . For the Prophets are wont to represent Spiritual blessings under the borrowed Images of Temporal things , and so also the Spirit of Christianity obliges us to explain that which they said of the Messiah and of his Church , and not to delineate its prosperities , and worldly Grandeur which have no relation at all to the nature of the Gospel . Not that one cannot say , that some of those Prophecies have been accomplish'd according to the Letter of them , in the Times of Christian Emperours for then Kings were its nursing-Fathers , and Queens its nursing-Mothers . But that one ought not to draw a necessary consequence , from thence either for all Times , or for all Places , and as men are always prone to abuse Temporal blessings ; such a worldly Prosperity of the Church would tend but in the end to corrupt it . CHAP. VII . That the Authority of the Prelats of the Latin Church had not any right to bind our Fathers to yeild a blind obedience to them , or to hinder them from examining their Doctrines . HItherto we have not opposed in our course the Book of Prejudices ; not but that the end which he proposes to himself , has a great connexion with the things of which I have treated ; but because that Authour has not beleived it necessary ( to make us renounce the Reformation ) to justify the Latin Church from those strange disorders which moved the minds of our Fathers , nor to speak of that priviledge which she pretends that God has given her by making of her Infallible . We do not pretend , says he , to prove directly the Authority and Infallibity of the Catholick Chureh . For although it would be most profitable to do it , and though those among the Catholicks who have taken that method have used a most just and lawful way . Yet as the prepossessions , wherewith the Calvinists are full , keep most of them from entring upon these Principles , howsoever solid and true they are ; Charity obliges us to try other ways also , and that which follows here seems one of the most natural . It supposes for a Principle nothing but a Maxim of Common Sence ; to wit , That a man who finds himself joyned to the Catholick Church by himself or by his Ancestors , ought not to break off from her to joyn himself to any other Communion , if he discover in that new Communion any signs of errour , which may make him judge with reason that he ought not to follow it , and that he cannot reasonably hope that God has established it , to lead men into the truth . So it is that he has thought himself bound to employ himself wholly in that way , to rid himself of a great deal of trouble , and that he may in this progress load us with a multitude of injuries . Yet he must excuse me , if I am not of his mind . The way which he takes is neither just nor natural . It is not just , because it takes for granted , and indisputable , those things , which not only are , but are almost only to the matters of our Difference . For it supposes that that Party which would not have a Reformation , and from which our Fathers broke of , was the Catholick Church ; but that is that very thing which is questioned , and our Dispute can never be decided , but by deciding the whole controversy . If he will take that advantage of us , that we to accommodate our selves to the custom of the World , sometimes give those of the Church of Rome the Name of Roman-Catholicks ; he cannot be ignorant that those sorts of Condescentions , which only respect words cannot infer any consequence as to things , nor that they can give any ground to make those suppositions in this Dispute , which may be regulated by more solid Principles . Further , that way which he would follow , supposes , that our Fathers in reforming themselves , made a new Communion , and that is yet that very thing that is in Question , and we maintain that it cannot be reasonably called so , as it will appear in the Progress of this Treatise . I say also , that that course is not natural . For before we should come to consider whether there were not signs of errour in our Reformation , the nature of things would first let us see whether our Fathers had not just reasons taken from the state of the Latin Church , to Reform themselves , and whether it was not possible for that Church to corrupt it self . But that could not be well known , but by examining what that State was in the days of our Fathers with that pretence of Infallibility ; as we have done . But though the Author of those Prejudices has beleived , that he might spare himself the trouble of proving to us the Infallibility and Authority of those whom he calls the Catholick-Church , yet he fails not to require us to submit our selves to those by rendring them an absolute obedience . He would have it that we being all so apt to deceive our selves in our Judgments , and that the search of true Religion being so difficult , that the surest way is for us to see with their Eyes , says he , to tread in their steps , and wholly to strip our selves of our own guidance to give it unto them . So also the chief Priests and the Scribes spake among the Jews ; This People who know not the Law , are cursed . But Jesus Christ said of these also . Let them alone , they be blind leaders of the blind , and both shall fall into the Ditch . If the Maxim of that Authour be good he must affirm that our Fathers were very unhappy , for having had their eyes to see those disorders which reigned among the Church-men in their days , and that God had highly favoured them ; had he made them to have been born stupid and blind ; for he conceivs it would be so far from causing them to fall and be deceived , according to the threatning which Jesus Christ gives to those who leave themselves to be so blindly guided , that it would be on the contrary the only means to go on with any certainty . Howsoever it be , we are not bound to be so blind ; that before we lose the use of our Eyes , we must not examine this Question , whether we ought to lose them or not . Nature and Grace have given them to us , they would have us to surrender them , but let them give us leave to use them at the least this one time , to search whether it be just that we should deprive our selves of them . Jesus Christ himself has forbid us to do it , the Authour of those Prejudices has commanded it . We ought at least to examine which of the two has reason on his side . That then shall be the business of this Chapter , wherein I propose to my self to shew , That the Authority of those Prelats who governed the Latin Church in the time of the Reformation , could not be high enough to oblige our Fathers blindly to believe all that they told them , nor to hinder them from examining the Doctrines of those Prelats . But as we find it frequently fall out , that they disguise our Sentiments , and that they may render them odious they urge them beyond their due bounds , it will be meet before we go farther , precisely to determine what is Treated of in that Right , to the end that all equitable persons may the more easily judg of it . We do not here treat of the use of the Ministry in General . We acknowledge that God has appointed it in his Church , and that it would be a rashness very criminal to go about to abolish it . The Confession of our Faith , our practice , our Books , and the very writings of our Adversaries sufficiently justifie us , to make us believe that they will not lay any thing to our charge in that point . We do not here also meddle with that order that ought to be observed in the Election and Ordination of Pastors , we all agree , that when the state of the Church is regulated , it ought not to be permitted to any that will , to thrust themselves into the Ministry , nor to encroach upon their Function without being lawfully called , and if there is any difference in this matter , it only regards other questions , and not that which we handle at present . Nor do we further Treat of that respect , or that obedience which every one ows to good and lawful Pastors . Jesus Christ has said , He that heareth you , heareth me ; and he that rejecteth you , rejecteth me : and St. Paul exhorts the Faithful to submit themselves with all teachableness to their conduct . Obey them that are set over you , and submit your selves ; for they watch for your souls , The word then of good Pastors ought to be received with humility , their Functions to be considered with veneration , and their persons to be loved and honoured , not only in respect of their charge , but because they acquit themselves faithfully in it . We do not yet further concern our selves to know , whether one ought not to give that obedience to these Ministers of the Church who preach to us the Word of God , although their lives are impure and scandalous , and no ways correspond with their Doctrine . We confess , that it is not allowable for personal crimes to separate our selves from them , nor from those who adhere to them , whether they own those crimes , or whether they deny them . We ought to indeavour to reduce them to their duty , and if they are incorrigible , or if they have committed Actions which render them unworthy of their Function , there are ordinary ways that one ought to take to deprive them ; if they amend , the scandal is repaired , and if they do not either because they will elude by Artifices the Ecclesiastical Discipline , or because that depravation may become so general that there shall be no more punishment of vice ; then we may pray God that he would send more faithful Labourers into his Harvest , nay we ought to do it , but we ought always to own those for Pastors , who are in that Charge , and to receive the Word of God from their Mouths , while they Preach it purely . I go yet further , and I say that we ought always in General , to think well of those Pastors , and not lightly to entertain suspicions of their goodness and faithfulness , especially when we speak of the whole Body , and the disorder that appears to be great and very visible therein , that we are not absolutely to form a just prejudice against their Ministry . This is what we acknowledge and our fathers acknowledged as well as we . But if they will not be contented with that , if they will have it yet farther , that the faithful are bound blindly to receive the Doctrines of their Pastors , without having any right to examine their Nature or their Quality , and that it would be a crime but to set upon that examination ; if they would , that the Authority of the Pastors , after whatsoever manner we consider it , whether separatly or conjunctly , or altogether , or in the greater number , should be without any bounds or measures , as to matters of Faith , or Worship and the general Rules of Manners , and that , though they cease to believe the Divine Faith , and to practise all that which they say , without informing our selves any farther : This is a Maxim we deny , and which we maintain is contrary to the Word of God , to right reason , and the true interest of Christianity . 1. To begin with the Word of God , we may say , That there never was any Maxim in the World , against which it does more expresly declare it self . For , first it absolutely forbids Lordship in Pastors . The Kings of the Gentiles , said Jesus Christ in that passage before alledged , exercise Lordship over them , and those that exercise authority upon them are called benefactors . But it shall not be so with you , but he that is great among you , let him be as the less , and he that is chief as he that doth serve . In the same sence Saint Peter bids them , Feed the flock of Jesus Christ , taking the oversight thereof , not by constraint , but willingly , not for filthy lucre , but of a ready mind , neither as being Lords over Gods heritage , but being examples to the Flock , St. Paul Preached the same Doctrine with St. Peter , We have not , says he to the Corinthians , Dominion over your Faith , but are helpers of your joy . We may observe , that on purpose to hinder the introducing that Dominion into the Church under the name of Instruction , as they have done in these last Ages , Jesus Christ goes so far as to forbid his Disciples the name of Masters . Be not ye , says he , called Rabbi , for one is your Master even Christ , but he that is greatest among you shall be your servant . And therefore it is , that the Scripture gives the Title of chief Shepheard to none but Jesus Christ alone . When the chief shepheard shall appear says St. Peter , ye shall receive a Crown of Glory that fadeth not away . God has brought again from the dead , the great shepheard of the sheep , says St. Paul. But as to other Pastors , the Scripture is so farr from giving them any Character of Dominion , that on the contrary they are often called Ministers or Servants , Stewards of the Mysteries of God , Ambassadors , Messengers , Interpreters , to teach us , that they ought not to pretend to reign over mens souls , but to make Jesus Christ reign , who is the only Monarch of the Church . We Preach not our selves , saith St. Paul , but Jesus Christ the Lord , and our selves your servants for Jesus sake ; and elsewhere he says , that he was made a Minister of the Church of God. All these passages by themselves are very concluding , but taken together , make up a Demonstration that will persuade all men who are not prepossest with prejudice . For what likelyhood is there that God would have filled his Scriptures with so many things contrary to this Dominion , if he had had a design to invest the Pastors of his Church with an Authority so absolute over mens Consciences , and of making them Soveraign Lords of their Faith ? Is not that Authority , after the way they pretend to it , a real Empire , and a much more powerful Empire than the Temporal ones , which they set up over the Hearts and Souls of men , where the others do but establish theirs over their bodies ? Bellarmine and Du Perron busie themselves very much in eluding the force of that passage where Jesus Christ forbids his Disciples that Dominion . They say , that he forbids not Dominion , but the manner of that Dominion , that is to say , that he would not have them affect that Dominion , nor that they should Rule Tyrannically or with violence , but that nevertheless he would have them Rule . Who sees not the absurdity of this answer ? For when Jesus Christ said , The Kings of the Gentiles exercise Lordship , but it shall not be so with you , it is clear that the distinction that he makes between Kings and Pastors , falls upon that Dominion , and not upon the manner of that Dominion . I confess , that he forbids the affectation of that Dominion , but , I affirm , that he forbids also that Dominion it self , as it appears from his words , for he says not , the Kings of the Gentiles affect Dominion , but he says , they do exercise that Dominion , and that it shall not be so with them , which shews he would distinctly say , that they should not exercise Lordship . Else it was necessary that in those words Jesus Christ should have set down some difference between the Government of the Gentile Nations , and that of his Church . But that difference cannot consist in this , that they ought not to affect the manner of Dominion in his Church , for that would make him say , that they ought , or might lawfully affect it in the Civil Government , which yet is not true . And as to what they say of a Tyrannical and violent Domination , they evidently deceive themselves . For the contest of his Disciples was no ways about that violent Dominion , nor about the gentleness of that Dominion , but about the Dominion it self , they strove among themselves which of them should be greatest . Whence it follows that Jesus Christ , who answers to their thoughts , speaks of a Dominion whatsoever it be , and not simply of a Tyrannical one . To which I add , that those other Passages to which they know not how to apply those evasions , learly determine the sence of that saying of Jesus Christ . 2. But the Scripture is not contented only to forbid that Soveraign and Absolute Authority to the Ministers of the Church , it farther gives the Faithful a right to examine that which they teach , and at the same time obliges them to do it , to separate the Good from the Bad. Hence it is that Jesus Christ , who would have his Disciples do all that , that the Scribes and Pharisees who sat in the Chair of Moses , commanded them to do , yet would have them discern also their false Doctrines , and to take heed of them . Take heed to your selves , says he , of the leaven of the Pharisees and the Saducees , which in the close he explains of the leaven of their Doctrine . In the sight of that , Saint John gives this Lesson to the Faithful , Not to believe every spirit , but to try the spirits whether they be of God ; and Saint Paul , To prove all things , and to hold fast that which is good . The same Apostle elsewhere , prays . That they may have an abundant measure of all judgment and knowledge . That they might try things that differ , that they might be sincere and without offence until the day of Jesus Christ . And there where he lets us understand that the Pastors in building upon the Foundation , might heap up Wood , Hay , Stubble , as well as Gold , Silver , and Pretious Stones , it is evident from that Advertisement , that he engages them to make a just discerning of those things : It is not less clear , that he supposes in the Faithful an Examination , and a judgment in respect of those things which their Pastors should teach them , when he has recourse to their Testimony for the Justification of his Doctrine . We have not , says he , handled the word of God deceitfully , but have commended our selves to every mans Conscience in the sight of God by the manifestation of the Truth . Ye are witnesses , and God also , says he to the Thessalonians , how holily , and justly , and unblameably we behaved our selves among you that believe . But what more can be added to the force of his words which we find in his Epistle to the Galatians ; If we our selves , or an Angel from Heaven preach to you another Gospel than we have preached to you , let him be accursed . Who can deny that he forbids by those words that blind obedience which they would have us give at this day to the Pastors of the Church , and that he does not on the contrary command us to examine their Preaching by the Rule of the Primitive and Original Gospel ? Who sees not that that exaggeration which he uses , serves but to let us see the importance , the necessity , the force of that obligation which he would lay upon us , and how inviolable and indispensable it is ? He commands us not only to make a sincere discernment , he does not only speak of a simple rejecting of that that shall be Forreign and Alien to it , and shall not agree with the Gospel ; He enjoyns an Anathema , an Execration ; He would not only have us pronounce it against men indefinitely , or against those whom the Councils and the Popes shall declare Hereticks , he declares that it ought to be pronounced against an Apostle , against himself the most famous among the Apostles , against him who had had Visions and Revelations , who had been caught up into the third Heaven , and who had laboured with such an abundant expence of his blood , and of his Life for Jesus Christ . This is not all yet , he enjoyns the same against an Angel from Heaven , if he undertook to Preach another Gospel than that which he has Preached unto us . What can be said , more weighty ? What is there in the Church beyond an Anathema ? What is there upon Earth among men greater than Saint Paul ! What is there in Heaven above an Angel ? And shall the ordinary Pastors , the Prelates , Patriarchs , Popes and Councils be exempted from that Rule , when the Apostles and Angels themselves are not ? 3. But we must go yet higher , and follow the Scripture yet farther . It teaches us that God has put his Sacred Writings immediately into the hands of all the Faithful , as well as into those of the Pastors , with an obligation to read them exactly , and to build their Faith and their Hope upon them , whence it follows that they have right to refer the Doctrines of their Pastors , and to examine them by that Rule , and that they are not bound To see with the Eyes of the Prelates , nor to devest themselves of their own guidance to rest themselves upon that of their Prelates . The Proof of this Truth may appear from a thousand places of Scripture . When God would give his Law to the Israelites , he said to Moses , Gather me the people together , that I may make them hear my words , that they may learn to fear me all the days that they shall live upon the earth , and that they may teach their children . Moses just before his death assembled all of Israel together , and said to them , O Israel hearken unto the Statutes , and unto the Judgments which I teach you , for to do them that ye may live — Ye shall not add unto the word which I command you , neither shall ye diminish ought from it — Keep the Statues and Judgments of God , and do them : for this is your wisdom and your understanding in the sight of the Nations , which shall hear these Statutes — And another time having assembled the same people , he speaks to them these words , Hear , O Israel the statutes and judgments which I pronounce this day , that hearing them ye may learn them , and keep and do them . The words which I command thee this day , shall be in thine heart . Thou shalt teach them diligenty unto thy children , and shall talk of them when thou sittest in thine house , and when thou walkest by the way , and when thou liest down , and when thou risest up . Thou shalt bind them for a sign upon thine hand , and they shall be as frontlets between thine eyes . Thou shalt write them upon the post of thy house , and upon thy gates . It was in following that Primitive Institution , that the Faithful among the Jews Read the Scripture so carefully . Blessed is the man , says David , whose delight is in the Law of the Lord , and meditates in that Law day and night , and elsewhere he would have the young men order their ways according to the word of God : Saint Paul by the same Spirit , commends Timothy in that from a child he had known the holy Scriptures . See then the Old Law , the Antient Scriptures given immediately into the hands of all the Faithful , with a command to Read them , and meditate upon them , and consequently , to build immediately upon them their Faith , their Piety , and their Comfort . But because we should not imagine that that Order has been changed under the New Testament , we need but to run through the first Verses of the greater part of the Epistles of Saint Paul , and those of Saint Peter , of Saint James , of Saint Jude , and they will see that they are addrest to the Faithful of the Churches , as well as to the Pastors . To all that be in Rome , called to be Saints . To the Saints and Faithful in Jesus Christ which are at Ephesus . To all the Saints in Christ Jesus which are at Philippi ; where he distinguishes them from the Pastors , for he adds , with the Bishops and Deacons . All that lets us see clearly that there was nothing changed in that regard . They will say it may be that it does not follow from thence that the more simple among the Faithful should take to themselves that liberty of searching out by themselves the true meaning of the Scriptures , and that they ought not to refer themselves to their Pastors who are the Interpreters of them . But if that were so , why should he have addrest them immediately to them , why should he have put them in their hands , with commands to Read them , to Learn them , and to Mediate of them in their Houses , in their Journeys , in their rising Up , and lying Down ? why should he have said that it was all their Wisdom , and all their Understanding , if he had not supposed that they could of themselves comprehend the meaning of them , at least of so much as might be sufficient for their particular Comfort , and for their Salvation ? Moreover , that is clearly refuted by the Use that Jesus Christ and his Apostles would have us make of the Scripture , that we might know him to be the true Messiah , notwithstanding the contradictions of the ordinary Pastors of that Church , who gave to that Scripture a quite contrary meaning . Search the Scriptures , said our Lord to them , for in them ye think ye have eternal life , and they are they which testifie of me . To what purpose should he have said that , if he would not have them by themselves search out the true sence of the Scripture , and that they should correct the false Interpretations which their ordinary Pastors gave of it . It is from this Principle that Saint Peter and Saint Paul proved Jesus Christ to be the Messiah , not of the Scriptures , and Converted the people , as it may appear by their Sermons . And it is also upon this Foundation , that the Inhabitants of Berea are praised for having made use of that Right , and for having by themselves had recourse to the Scripture , to know whether that which Saint Paul and Silas told them , was true : These were , saith St. Luke , more noble than those Jews in Thessalonica , in that they received the word with all readiness of mind , and searched the Scriptures daily , whether those things were so . After that , how can any one affirm , that the Faithful ought blindly to believe their Pastors , and to strip themselves of their own conduct , to rest themselves upon that of the Prelates ? Is not this to condemn that which the Scripture praises ? If you look on those of Berea as being yet Jews , had they not their ordinary Pastors who had before condemned Jesus Christ , and all his Doctrine ? Wherefore then had they recourse to the Scriptures ? Could they better comprehend the sence of them , than all the Church , to which they had submitted themselves , a Church , I say , which was upheld by all the Authority of Moses , by the Sacred Names of Abraham , of Isaac , and of Jacob , by the glory of a thousand Miracles , by the sending of the Prophets , by the Holiness of a Temple where God had placed his Name for ever , and by the Majesty of a Succession that had been preserved for near twenty Ages ? And if you look upon them as new made Christians , were not Paul and Silas their True Pastors , whom their Zeal , their Constancy , their Travels , their Preaching , their Knowledg , and their Miracles had made famous every where ? Why did not they trust them , why did they yet farther compare their words with the Scripture ? CHAP. VIII . A Further Examination of that Authority of the Prelats , and that absolute Obedience which they pretend ought to be given them . IT is an amazing thing to behold a prejudice and a present Interest , so far to blind those , who set before us this absolute Obedience to the Governours of the Church , and who would have the Faithful strip themselves intirely of the care of their Souls , to place it in their Pastors hands , that they should not have considered , that it is the most pernitious Maxim in the World , the most contrary to the Glory of God , to the Interests of his Justice , and his service , to the subsistence of his true Church . They will themselves I hope be perswaded of it , if they will but make with me these following Reflexions . 1. The first is , That by that Principle they justify the people of the Jews , when they adhered to that false worship brought into their Church by the Authority of their Ordinary Pastors , or practised with their consent and approbation , which fell out very often , as we have before noted , and as it appears from the History of the Old Testament . The people in that Story , were not in the least culpable either for sacrificing upon the high places , or in the Groves , as they had began to do under the Reign of Rehoboam , nor for having of Images , or as the Scripture speaks carved Idols , nor in offering up incense to the Brazen Serpent , as they did even down to the reign of Hezekiah , since in doing all those things they did but follow their Priests , and could say that they referred themselves to them to see for them , according to what they were bound . They were not to be blamed then , when under the reign of Ahaz they offered their oblations on a strange Altar , made after the manner of that of the Syrians , since it was Vriah the Priest that ordered it , and set it up in the place of the Altar of God , to the end that the people should there offer up their Devotions . They were not in the least to be blamed in those days wherein their Prophets charged their Priests and ordinary Pastors with having sinned against God and prophesied by Baal , and saying to a stock , Thou art my Father , and to a stone , Thou art my Mother , and by that means to have corrupted the people of God. For what could those people do more then follow their Pastors , if it were true , that we ought to see with their eyes , and to tread always in their steps . 2. But if by establishing that Principle , they justify a People in their Idolatry and Violation of the Law of their God , if they acquit them of all fault in that respect , it is not less certain , that at the same time they condemn God for Injustice , in having sent his chastisements upon an innocent people , who had done nothing but what they were bound to do , in following their guides , in that he was not satisfied with punishing only the Authours of those Crimes , I mean , those Guides who only were culpable . For why should he punish those who submitted themselves to their guides , whom they could do no otherwise , then obey ? They condemn all the Complaints of the Prophets , which they addrest immediately to the People , and all the Threatnings , and stinging Censures with which their writings are full . For to what purpose should they complain , censure and threaten with so much Exaggeration and vehemency , if the people ought not by themselves to examine the points of Religion , and that they ought on the contrary to commit themselves only into their Pastours hands ? They condemn all those holy men , who did not adhere to their Errors , and Profanations ; and they must see themselves reduced to the necessity of condemning them of rashness and presumption , for having been willing to make use of their own Eyes , and not to refer themselves wholly to the conduct of their Church . They condemn all those in that Church who have first spoke of a Reformation , and all those who have followed them in it . For those who would not see but by the Eyes of the Church , would never have a Tongue to speak any thing against its present State , nor ears to hear any thing that could be said upon that subject . So those good Kings , as Hezekiah and Josiah , who set up the true worship of God , and did pull down Idolatry , would have been no other but rash persons , who had Executed that which they should not have so much as undertaken . What can they answer to that ? Will they say that all those Reformers wrought miracles , to Authorise their Calls ? But that is not true . For neither Hezekiah nor Josiah , nor those other Kings who abolished those Superstitions , and Errors , did any Miracle ; for that , they had recourse to nothing but the Law of God. Will they say , that they were the Ecclesiasties themselves who laboured in those Reformations ? I confess it . But that alone lets us see , that they had done ill in referring themselves meerly to their Authority , since they themselves had comdemned what they had before approved of , and by their change and their Repentance , they acknowledged they had done ill , whence it may follow , that the people had done ill also in reposing their trust in in them . Will they say , that the True Worship of God having been of primitive Institution , and by consequence the first Church having been pure , the people would have done ill , if when a change should have happened , they had not abode with , and stuck to their first Pastors ; and that by that means of rendring to the Church that submission which they owed to it , they would have hindred its Corruption . But to assert that , is but to affirm well nigh what we would have . When the Latin Church began to corrupt it self , the people ought to have set themselves in Opposition to it , in sticking close inviolably to their first guides , and if they had done so , they had not needed ever to have spoke of a Reformation . Notwithstanding , the have not done so , and the Jews likewise had not done so , they have not failed of walking after that inclination which all men have to do ill . The Faithful City became an Harlot , its silver was turned into dross , and its Wine was mixt with Water , as one Prophet reproaches them . What ought they to have done in that Misery , must they have remained in that State , under pretence of no more seeing , then by the eyes of the Church of walking only in its Steps , and of devesting themselves of their own conduct to rest upon that of the Church ? No certainly , whatsoever the Author of those Prejudices says . They ought on the contrary to have re-ascended up to the Primitive Church , to the first Institution of their Religion , to have ruled themselves by that , and to have laboured to save the present Church from that ruin where into its Corrupters would have precipitated her . That had been the duty of all good men , and a contrary sentiment would have been criminal . But all that lets us distinctly see how false and pernitious that Maxime of the Author of the Prejudices is . Will they say , to defend themselves , that their is a very great difference between the Jewish Visible Church , and the Christian , that this has its Rights , Priviledges and Promises which the other had not . For she has a Soveraign Authority over the Faith of her Children , a priviledge , that she can never err , and promises of a perpetual visibility ? But to come to that , they ought first to renounce all those general proofs upon which they found that Absolute Obedience to the Latin Church . They need say no more as the Author of the Prejudices has done , that , the darkness of our minds , our personal Prejudices , the uncertainty wherein we are of being deceived in our Judgments , the being overwhelmed with a thousand cares , and a thousand Temporal necessities which almost wholly take us up , and which will not allow us to give more then a very little Time to the Examining the Truths of Religion , the want of necessary helps , the ignorance , narrow and limited understandings of the greatest part of mankind , constrain us , to refer our selves to the Church . All that would be to no purpose , if they restrain it to a priviledge of the Christian Church . For these very same general reasons had place in the time of the Jewish Church , men saw not then more clearly then they do in these days , they were not more assured in their Judgments , they were not less cumbred with worldly affairs , they were not less unprovided of necessary helps for the Examination of the Truths of Religion , they were not then less ignorant , and their minds less narrow , then men are now in these days , and yet notwithstanding , all that did not make it their duty blindly to follow their Pastors , or Ordinary Guides . These are then nothing but shadows , and frivolous pretences , which having been of no force then , cannot have any weight now . We need not further say , as the Author of Prejudices has done , That it is certain that God can save men , and even the most ignorant and simple . That yet he does not offer them any other way to Salvation , then that of the True Religion . That it is therefore necessary that that should be not only possible , but easy to be known ; that yet notwithstanding it is clear , that there is no way more difficult , more dangerous , and less fitted to all capacities then that of examining all its Tenets . One may equally apply all those propositions to the Times of the Old Testament , as well as to those of the New. God could save men there . He made no other way to Salvation then that of the True Religion . That ought then to have been easily known , and that way of Examination was not less dangerous , nor more fitted to all sorts of capacities , then it is now . Notwithstanding all that had not any force to hinder the Faithful from Examining it . They cannot then in these days draw any consequence from what they so propose . I affirm the same thing of all those other inconveniences which they invent to take away from every one that right of Examining the State of Religion by the Scripture , and not wholly to believe their Pastors , as , that it would be to introduce a Principle of Schism and Division , that every one might make himself a Judge of the Church , that every one might make a Religion according to his Fancy , that it is a great rashness for private Persons to imagine that they have more Understanding and more Wisdom than the whole Church , and other such like things . They may see that all those arguings are brought in vainly and to no purpose ; for if they were good and solid , being so general as they are , they would serve for all Times and all Places , and would have their Force in favour of the Jewish Church , as well as they would have them conclude in Favour of the Latin. In the second place , those Rights , Priviledges , and Promises which they would ascribe to the Christian Visible Church , in exclusion of the Jewish are evidently null , if they would make them depend precisely on Christianity . For as I have before noted , the Greek Church , the Armenian , the Nestorian , and Aethiopian might pretend to them as justly as the Latin , and yet , the Latin applies them to her self in particular , to the prejudice of all the others . They ought then either to shew us what reason she has to appropriate those Rights , Priviledges , and general Promises , and to make that , that regards the Body of the Universal Church become particular to her ; or it is necessary they shew us that indeed they are not those Rights , Priviledges , and Promises that are common to all Christian Societies , and that they are peculiar to the Latin Church . But they know not how to do either the one or the other . For neither Nature nor Grace have given any of those Priviledges or Rights to the Latins , in exclusion from all other Christians . They are neither more Lords of our Consciences , nor more Infallible than others . Christianity is Uniform throughout . The Scripture also does not contain any one particular promise for them . On the contrary , Saint Paul says , That in Jesus Christ there is neither Jew nor Greek , nor Barbarian , nor Scythian , nor Bond nor Free , but Christ is all and in all . So that the Latin Church has no reason to draw that to her self which is a common Right , nor to pretend any peculiar Priviledges . But , in the summ of all , we have made it appear in the foregoing Chapters that those pretended Priviledges of Infallibility which they ascribe to the Christian Church Visible , and those promises of perpetual Visibility , in that Sence of Visibility wherein they understand it , are Chimaeras which have not any Foundation either in Scripture or Reason . And as to that right of Soveraign-Authority , it cannot here be alledged but to very ill purpose . For it is that which is yet in Dispute , and whereof we have shewn the falsity from the example of the Jewish Church . But they may draw from that example a consequence against the Latin one , because that if that pretence would have been heretofore pernicious and destructive to Religion and the true Church , as they may see it would have been , it follows that it will be so yet in these days . If then they cannot set before us any other difference between those two Terms , and those two Churches , which hinders my Conclusion , the Argument will hold intire ; for it will not be enough to overthrow it , meerly to say , that the Christian Church has that Authority , and that the Jewish had it not , but they ought to give us a reason for it . 3. But to proceed with our Reflexions , If that Maxim whereof we treat , were true , that is to say , if men were bound to give to their ordinary Pastors a blind obedience in the matters of Religion , to see with their Eyes , to tread in their Steps , and to devest themselves of their own conduct to rest upon theirs , the Jews who rejected Jesus Christ and his Doctrine , during the time of his Preaching , those who demanded of Pilate his Death by crying against him , away with him , away with him , Crucify him , and those in fine who rejected the word of his Apostles , and who instead of being converted by them , persecuted them , would be sufficiently justified in their bold unbeleif , and that detestable Parricide which they committed on the Person of the Son of God. For what were all those things but just consequences of that Principle ? They would not hearken to the Censures that Jesus Christ made of the Traditions and Doctrine of the Scribes and Pharisees ; their Church admitted those Traditions . They would not believe that Jesus was the true Messiah ; their Church had determined that whosoever did believe it should be cast out of their Synagogues . They rejected the Proofs that he gave them from the Scripture ; it was not for them to judge of the true meaning of the Scripture , and the Church understood it otherwise . They demanded that he might be Crucified ; the Church had condemned him for a Seducer , as an Enemy to Moses and the Law ; it was not for them to inform themselves any farther . They rejected his Miracles ; the Church did so too , and said , that he cast out Devils by the power of Beelzebub . They would not hearken to his Apostles , the Authority of the Church forbad them . Hitherto their conduct is within due Rules , supposing that the Principle of the Author of prejudices , might be just and lawful , and those miserable People are very much obliged to him for furnishing them with arms wherewith to defend themselves . 4. That Maxim of the Author of those Prejudices , draws yet far greater absurdities after it . It ministers accusations against Jesus Christ himself , against his Apostles and all those who were converted by their Words . If the Faithful , by those Laws of their submission to the Church , ought not to have any other Eyes than hers , why did Jesus Christ present himself immediatly to the People , when he should first of all have made known his call from Heaven the Glory of his Person , and the Dignity of his Office to the Church , to have made them own it by proving it to them before he Preach't to the People ? He was they will say her Lord , and the Church her self would have had no Authority but by him ; that is true ; But if the People owed the Church an absolute obedience , they would have owed it all that time that the Lord would have remained unknown . He ought then to have began to make himself known to her , and to have opened her Eyes , that he might at the same time have opened those of all the People . If Jesus Christ had been known to have been indeed what he was there is no doubt to be made , but that he would alone have been heard without any dependance on the Church , of which he is the Soveraign Lord ; but as yet he was not , and till that knowledge had obtained , the People would have been always bound , according to the Principle of the Author of Prejudices , not to have seen but by the Eyes of the Church to which God had subjected them . To speak then home to this Question , whether Jesus Christ was the Son of God , the promised Messiah , or whether he was not , the Faithful being bound to believe nothing but what the Church should tell them , he could not but have addrest himself to her , and not to the Faithful People immediatly . Nevertheless , it is most true that he addressed himself neither to the Priests , nor to the Scribes , nor to the Pharisees , nor to the Doctors , he Preached his Gospel to the simple People , out of them he took his Disciples , and it was among them that he did almost all his Miracles , in fine he himself gives thanks to his Father for that he had hid his Mysteries from the Wise and Prudent , and had revealed them unto Babes . Whence could such a conduct proceed so contrary to that Soveraign Authority , wherewith at this day they would invest the Church , that is the Pastors , in respect of the Lay-men ? It is not difficult to understand , that it was because Jesus Christ did no ways act from that Principle , nor owned it for a good one ; for if he had owned it , he had never suffered the People to have violated it , he had made use of another way to make himself known to them , and he would have employed the Ministry of the Church for that end . 5. One may see the same thing of the Apostles , if the People ought entirely to refer themselves to the Church , in matters of Faith and Religion . Why did the Apostles sollicit the Jews to embrace their Doctrine , when they could not so much as hear them without being criminal ? They will say they had a commandment from their Master to Preach this Gospel ; I confess it , but the Jews lived under a Church that had openly declared it self against their Preaching , and they might tell them according to the Maxim of those Gentlemen , It is vain that you Preach to us , that you work Miracles , that you alledge the Scriptures ; We see by the Eyes of the Church , we hear by her Ears , we march after her Steps , and we devest our selves of our own guidance to rest our selves upon hers ; This is our Duty , and the Law that is imposed on us , why do you go about to tempt us to violate it ? Suppose we that a Jew after having heard one of those Divine and admirable Sermons of Saint Paul should have addrest himself to him , and have demanded of him what Authority he pretended to give to that new Christian Church which he took such care to establish , whether he did not mean that its Children should render a blind Obedience to it , and that they should refer themselves wholly to their Pastors for deciding matters of Faith , without intermedling themselves to search out the true sence of the Scripture ? Suppose yet , that that great Apostle should have answered him according to that Maxim of the Author of Prejudices ; That it was true that the darkness of our understandings , and our prejudices , might be able to hinder us from seeing in the Scriptures those Truths that are clearly contained in them , that a man could not assure himself that he was not of the number of those who deceived themselves . That that doubt is terrible , but that which yet infinitely heightens that dread which it must needs cause , is , that men are necessarily bound to chuse their Party , and to make so weighty a choice ( to wit of that Religion that they ought to follow ) amidst the cumbrances of a thousand cares , and a thousand worldly necessities that almost wholly take them up , and that will allow them but a very little time to examine the Truths of that Religion . That the greatest part of Mankind wanted necessary helps , that the half of Christians could not tell how to read , that others did not understand any Language but their own , that others had so narrow and limited a Capacity , that they could but very difficultly conceive the most easie things . In fine , that there was no way more dangerous , more difficult , and less fitted to all sorts of Capacities then that of a particular examination of its Tenets . That the cutting off of that way , led of it self to that of the Authority of the Church , since every man is bound to know the truth of something , and he that could not learn by himself , must necessarily learn it of another . They will then have no reason to doubt whether they shall take the Catholick Church for their Guide , and borrow its Eyes to discern the Truths of the Faith , and they will believe themselves a thousand times more assured in following that , than if they were left to the weak ef-forts of their own Reason . Tell me I pray , whether that discourse would have been very proper for the Conversion of that Jew ? and whether he might not justly have answered , That he was also uncertain whether he should not deceive himself , and take the wrong side , from the very same Reasons that he had alledged ; from whence he might as well conclude that he was bound to yeild himself to the Authority of the Jewish Church , which had been the most eminent one that was ever in the World ; because that although it had Sects among it who disputed the Truth of its Tenets , yet it had nothing that could make that high Authority which arose from external signs , to be opposed with any colourable pretence . To speak in the same Language that the Author of Prejudices uses , That he sought then to take her for his Guide , and to believe himself a thousand times more assured in following her , than if he had been left to the weak ef-forts of his own Reason . Furthermore , he might think it very strange that the Apostles of Jesus Christ should go about to violate , in respect of the Jewish Church , a Principle , which in the end they had a design to establish for the preservation of their own , that they should then plead for that Maxim , that every one ought to examine the Tenets of the Faith , and search out the true Religion by himself , without absolutely trusting to his ordinary Pastors , since that they would have them to hear them , notwithstanding the condemnation that their Church had pronounced against them . But that afterwards they should quickly change that Maxim towards those whom they should have converted , and have bound them to have depended blindly on their Guides . That Inequality would not have appeared fair . Tell me I pray yet once more , whether the Jew had not had some Reason of his side ? and whether that Maxim of the Authour of Prejudices is not far more destructive of the Interests of Christianity than can be easily conceived ? It opens a Gate to the Jews to defend their Unbelief , to justify all their bold attempts , and to calumniate Jesus Christ himself and his blessed Apostles . 6. What might not those unbelievers have said against those who were Converted ? They might have treated them as rash , presumptuous , as Rebels and Schismaticks , as disturbers of Order , as a sort of men of a private spirit , who would make themselves Judges of the Church , and despoil it of its lawful Authority , to invest themselves in it . But that which is most scandalous , is , that as that Principle which we oppose opens the mouths of the Enemies of the Gospel , so it shuts up those of the new Christians , and deprives them of the means of justifying themselves . For what could they have said , to which those others might not immediately have repli'd by the meer application of that Principle ? Could they have said that they had known out of the Scripture , out of Moses and the Prophets , that Jesus was the true Messiah ? But they might have answered them , that it belonged to the Church and not to them to judge of the true meaning of the Scripture . Could they have said that Jesus Christ and his Apostles had an extraordinary Call ? But they might have told them also , That it was not for private men to judge whether those who said they were extraordinarily sent , were so indeed , that that would be to give way to impostors , that the Church ought to make that discernment , and that she had loudly declared that they were no other then such . Could they have alleadged the Miracles of Jesus and his Apostles ? But they might have given them the very same for an answer , that seeing there were true and false miracles , it was not for the common people who ow'd an absolute obedience to their Guides , to undertake to discern between them , but for the Church , which had then explained them , when she said that Jesus cast out Devils by the Prince of Devils . Could they have complained of the Disorders and Corruptions that then reigned in the Jewish Church ? But they might have told them , That they were ingrateful and unnatural Children , who lifted themselves up against their Mother , and thought of nothing else but dishonouring her , and that whatsoever they might say , they ought to borrow her eyes , for the discerning the Truths of the Faith , and to rest assured in following of her . In fine , that Principle seems to do nothing else but to give a compleat Victory to Judaism over Christianity . 7. But there is more in it yet ; for the Heathens might so have prevailed against the first Preachers of the Gospel , and have stopt its Progress . I confess that the Heathens did not call their Religious Society by the name of the Church . But what does the Name signify ? Were they not all united in one Religious Society ? Had they not all their Guides , their Priests , those that offered up their Sacrifices , and their high Priests ? Put into their hands then that Maxim of the Author of Prejudices , with the grounds upon which it is established , the obscurity of mens understandings , that doubt of being deceived , the cumbrance of worldly affairs , the want of necessary helps , and all those other pretences which they propose to us to make us blindly follow their conduct , and it will work the same effect as it did in the hands of the Jews . The Heathens would not have failed to have made use of it , for the hindring their hearkning to those Preachers , to justify that obstinacy with which they resisted the Gospel , to elude those Miracles , to condemn the Apostles themselves and those who had been converted by hearing them , as a sort of men who had broken that Order , which they themselves acknowledg'd so necessary to be kept . They might very well have told them , You have not the True Religion , you are not that Church to which we ought to give an absolute submission , we have a Heavenly and an extraordinary Call , and we prove it by Miracles . The Heathens might have answered them , out of the Instructions of the Author of these Prejudices , All those things are in question between our Guides and yours , we cannot of our selves decide them , the darkness of our understandings , the little assurance we can have that we are not deceiv'd , the just fear that that doubt must infer , the cumbrance of a thousand cares will not allow us to give more then a very little time for the examining the Truths of Religion ; all that hinders us from hearkning to you , and makes us to cleave inviolably to the highest Authority that can be in the World , and that we discover without any difficulty in our Society , because that though there are Sects among us who dispute the Truth of its Tenets , yet there is nothing in it that can make that Height of Authority which has so many external marks to be opposed with any colourable pretence . In effect setting aside their Opinions , their Worship , and their Religion it self in the Foundation of it , they cannot dispute with that Heathen Society from those external marks upon which they would found that Authority . And the Christians would not have been in a condition to have equal'd themselves with them in that regard . Would you have the consent of many people ? They had all the World of their side . Would you seek for Antiquity ? They had been almost throughout all Ages . Do you require Temporal Prosperity ? It was , say they , their Religion that gave them their Empire . Would you have Magnificence ? Where was there any thing more Magnificent then their Temples , and more splendid then their Solemnities ? Would you have Unity ? In the Plurality of their Gods , and Varieties of their Ceremonies , they kept peace among themselves , and adopted the Gods of one an other . Do you demand Miracles ? They boasted that they had them , and the most Illustrious ones , as those Oracles which foretold things to come , those Apparitions of their Gods , their Recoveries and Resurrections from the dead . There was nothing then that could justify the Apostles , but the falseness of the Pagan's Religion , and the Truth of the Christian . But for that they must of necessity enter upon that way of Examination , and make those people to set about it whom they desired to convert . But this is plainly that which that principle of the Author of those Prejudices would have hindred as we have shewn . Whence it follows that it is a pernitious Principle , contrary of Jesus Christ , to his Apostles , and to the true Interests of the Gospel . But can they answer nothing to these last Reflexions that I have made ? It seems to me that they can possibly say but two things ; the one , That those who were converted by the word of the Apostles and the other Preachers of the Gospel , were constrained to hear them , against that Order , by a secret inspiration which dictated to them to make use of it also . The other thing is , That Jesus Christ and his Apostles proved their Call to be Extraordinary , from Heaven , and more eminent then that of their ordinary Pastors by Miracles , and that in that Case , the Faithful are bound to go beyond that Rule , and to hear those that shall be so sent to them against that very Authority of the Church . As to the first , I do not believe that wise persons ought to admit of it : For if they take those secret inspirations , to be inward motions that form within a man frequent and strong desires to do a thing , without suggesting any Reason ; the Spirit of God does not work so in the Conversion of men . It works , according to the Testimony of St. Paul , as a light , that inlightens the understanding , to the end we may know what is the hope of our calling . Then when those desires and inward motions are contrary to that duty to which we are all naturally engaged , they ought rather to pass for Temptations , then for Inspirations , and a man would be very much bound to repress them under that Quality , instead of following and obeying them . Those pretended Inspirations then which tended to make the first Preachers of the Gospel be heard , would have been so far from having had that effect , that on the contrary , they would have gone farther against their Consciences , because they would have been found to have been contrary to a Duty , supposing that intire obedience to the Church in matters of Faith a Duty . They would have been troubled to know whether they ought to examine Religion or not : That Rule , might they say , would have me not do it ; a blind Inspiration which is not supported by any Reason , and which cannot have any certain mark of Divinity , can never be strong enough to Authorise the breaking of that Rule . But it cannot be yet alleadged to serve for an excuse towards that Religious Communion to which they had submitted themselves , for if that Communion had a right of Soveraignty over them , she would not be bound to strip her self of it when an inspiration should speak to them , and we can , but very ill defend the cause of the first Christians , by that way . If they would understand it so as those inward motions should be supported by some Reason , that they should not be intirely blind , it is necessary that they produce that Reason , and not speak any more of Inspiration . That Reason then , in my Judgment , can be no other , then those Miracles that Jesus Christ and his Apostles wrought , and by which they proved their Call to be divine and extraordinary . I confess , that if we suppose that all men have a right to make clear the Truth of things by themselves , there is nothing more true then to say , that Jesus Christ and his Apostles made themselves to be heard by their Miracles , and that their Miracles were made use of to prove their Heavenly Call. For their Miracles were plainly applied to the minds of men , to make them consider that which they taught , and in the end joyning their Miracles to their Doctrine , they saw that they both mutually upheld one another , that neither of them were false , and that both the one and the other had the Characters of Divinity , they did then conclude from thence that their Call was Divine and Extraordinary . But if we suppose that Principle of the Author of Prejudices , there is nothing more false , then to say that their Miracles bound men to hear them , and prov'd their Call to be Extraordinary . For that Principle being , as it is , founded upon the darkness of our understanding , upon the uncertainty of our Judgments , and the easiness wherewith we are liable to deceive our selves , it is manifest that it ought to be extended even unto Miracles , because that there are true and false Miracles , good and bad , and those that false Prophets work as well as they that are sent from God. We ought then to make a distinction , and a distinction that is not easy to be made , the Angels of darkness so disguising themselves into Angels of Light. But that Reason of the darkness of the Understanding , the uncertainty of our Judgments , and that readiness we have to deceive our selves , has ( if you please ) more place in that Distinction , then in that of that Doctrine . We may be easily surprized , and by consequence we ought to give over that Discerning to the Church , and yet follow in that its light and its decisions . And if you would give to the simpler sort , to those Babes for Example whereof Jesus Christ speaks , that his Mysteries have been revealed unto them , if you give them I say that right and liberty to judge of that important and fundamental Question , to wit , Whether the Call of a man be Extraordinary and Divine , or whether it be not so , whether his Miracles are those of a true Minister of God , or of a false Prophet , whether it be a true Angel of Light , or a disguised Angel of darkness , and to judge of all those things after the Church and against the Church , I see no Reason why they should refuse them the right and liberty of judging also of its Doctrine and the points of Religion , whereof the true knowledge is by nothing near so difficult . God had forewarned his People that they should not give themselves over to be deceiv'd by the first appearances of Miracles , and he had appointed that they should judge of them by the Doctrine they accompanied . Whence it follows , that the discerning of Miracles , and judging of that Doctrine , are two inseparable things , and that their right belongs to the same persons . If there arise , saith God , among you a Prophet , or a dreamer of dreams ; and giveth thee a sign or a wonder , And the sign or the wonder come to pass whereof he spake unto thee , saying , Let us go after other Gods , ( which thou hast not known ) and let us serve them : Thou shalt not hearken unto the words of that Prophet , or that dreamer of dreams : For the Lord your God proveth you to know whether you love the Lord your God with all your heart . It appears from thence , that the way for men to judge well of Miracles , is to examine the Doctrine of him that works them . So that if they will a gree to give the people a right to discern Miracles , they cannot take away from them that of discerning that Doctrine they uphold . Jesus Christ supposes the same thing when he says , that there shall arise false Christs and false Prophets , and that they shall work great signs and wonders , to seduce if it were possible the very Elect. For how could they otherwise discern those Miracles of the false Prophets , but by examining their words ? So a famous man of the Roman Communion has not scrupled to write , that we are bound to reject Miracles , and those men who make use of them , then when they are joyned with a Doctrine which the Church has condemned , his words are considerable , and very well deserve to be transcrib'd . The Application , says he , and direction of a miracle to prove the Truth of a Doctrine , is an enterprise so rash , and so scandalous , that it deserves to be punished . There is not any Catholic in the World , who knows his Creed and understands it , that can be capable of such a persuasion . What if the appearance of a Miracle is contrary to the definitions of the Church , can any one hesitate or doubt , whether it would be better to adhere to the Church supported by the truth of a Miracle , or to deny the truth of a Miracle founded upon the Authority of the Church ? Saint Peter has taught us a great while since what we are to do on that occasion . He had been an eye Witness of the Transfiguration of our Saviour , and of that glory that lay hid under the Vail of a Suffering and Mortal state , and yet nevertheless he trusts more in the obscurity of Prophets , than to the clear and manifest experience of his Eyes ; we have a more sure word of Prophesie . The Authority of the Church which is in nothing less than that of the Prophets , breaks in pieces all those reasons that oppose it , and we ought to take to our selves in regard of the Church that which Saint Peter says with respect to the Prophets , To which we do well that we take heed , gathering together all our attention to know the true sence of the Church , and turning aside from all the Miracles , and all those Reasons the men propound to us to make us call into question that which we know the Church to have determined . We may see clearly , by that passage , how far one may carry that Principle of the Authority of the Church , in the thoughts of those that admit of it , that is to say , even to make Miracles themselves submit to it . He says , that we ought to Collect all our attention to know the true Sentiments of the Church , and to turn aside from all those Miracles which would make us call into question that which the Church has determined . He says , that to go about to make use of Miracles for the proving of a Doctrine that is condemned by the Church , is a rash and scandalous enterprise , and such as deserves to be punished . In effect , if they suppose that Maxim that we ought to give to the Church an absolute obedience , to see with her Eyes , and to rest upon her Conduct , those Miracles could not make them be heard , whom the Church should have condemned , and by which they should have been looked on as false Miracles : the Consequence is good and just . But because that very thing applied to the times of the first rise of Christianity , justifies the Unbeleivers , condemns the proceedings of Jesus Christ and his Appostles , accuses those of rashness who have believed on their preaching , destroys the Gospel , and overthrows the Christian Church , it is a manifest proof that that Maxim it self is false and rash , since those Consequences that arise from it are so detestable , that they leave neither to Jesus Christ nor to the Apostles any way to make their Gospel to be heard by men , with a good Conscience , and the care of their Salvation . 8. They must give me leave to speak a little earnestly for the interest of our Lord Jesus Christ . The more I consider these inevitable Consequences of that Maxim , the more I am astonished . If those first Christians , who had been Jews , could not hear the Doctrine of the Son of God , nor receive his Miracles , without violating of their Duty toward the Church that had condemned them , what scruples might not all that cast into all the Christians that are at this day in the World ? For in fine we are the Successors of that people , our Fathers were not Converted but by their Ministry . If then we cannot see clearly that they themselves had a right to be Converted ; if they laid down on the contrary a Principle , which of right ought to have hindered their Conversion , where then are all we , as many as we are ? The Reasons that the Author of those Prejudices produces to make us devest our selves of our own guidance in favour of the Church , that we should see with her Eyes and tread in her steps , had as much place with the Jews as they have with us , they could not doubt but that their Church was the Church of God , none can dispute with them that eminent Authority which had so many external marks . To her belonged the Adoption , the Glory , and the Covenants , and the giving of the Law , and the service of God , and the Promises ; of whom were the Fathers , and who had the Oracles of God committed unto them , and in whose bosom Christ according to the flesh was born . If that Maxim of the Author of Prejudices were good , it must necessarily have been good for that Church which had condemned Jesus Christ , his Person , his Call , his Miracles , his Doctrine , and what right then had his Disciples to hear and follow him ? We have seen them from Reason , and from the Testimony of a very considerable person of our Age , and to whom one of the greatest Kings has given the honour of committing the concerns of his Conscience to him , that if that Maxim had place , that we ought entirely to refer our selves to the Authority of the Church , we could not any more regard those Miracles when they were opposite to that Authority . Let them tell us then what right the Disciples had to follow Jesus Christ , by what right did the first Converts , and those who were afterwards Converted by others , embrace the Gospel ? And if they did it without any right , and against their duty , into what Labyrinths we cast you ? What would become of the Christian Church , what would become of you your selves ? You form prejudices against us , drawn from the faults that have , say you , appeared in the persons of our first Reformers . You tell us of a pretended precipitancy , by which the Magistrates of Zurich Reformed themselves ; you conclude from thence without entring upon the points in dispute , that we ought to renounce the Reformation of our Fathers . Answer then your selves to the Prejudices , that according to your Maxim , the Jews may form against the first Disciples of Jesus Christ , and to the Consequence that they may draw from thence , that without entring any further into a Discussing of the Points of that Religion , without examining either the Miracles or the Antient Prophecies , or the success of the Preaching of the Gospel , or all the other things that we could alledge in our favour , we ought to renounce our Christianity . You your selves Authorise their Principle , by one that is altogether like it , which you lay down , and which you know not how to make use of against them , without overthrowing your selves ; in a word , you draw the same Consequence from it with them , shew us then by what secret Art both you and we may get out of that Abyss whereinto you have plunged us . If your Fathers , say you , have Reformed themselves with an ill design , you ought without farther examination to renounce their Reformation . If the chief Authors of your Religion , a Jew will say , have adhered to Jesus with an ill design , against the obligation which they had to cleave to the Church , you ought to renounce their Christianity . Answer if you can to those Arguments , and set our Consciences in quiet . As for us indeed , we are not in pain : for we know that that Principle which you urge to those unbelievers is false . There is not any person who has not right to examine the points of that Religion , and to discern by himself the true from the false , the good from the bad , that which is from God , from that which which from men . The Authority of the Church never goes so far as to hinder us with any justice from it , and so there is nothing to reproach the first Christians . 9. But we ought not to give over these reflections , without making one upon the state of the Church in the times of the Councils of Sirmium , of Milan , and of Ariminum , whereof I have spoken before . There is no person who knows not that the Arrians were then Masters of the Ecclesiastical Ministry , which they called the Catholick Church , treating the Orthodox as Hereticks and Disturbers of its Peace , deposing them and sending them into banishment . The Poyson of the Arrians , says Vincentius Lirinensis , had not only infected one part , but almost all the world , and almost all the Latin Bishops , some by force , others by simplicity giving themselves over to be deceived , found themselves engaged in the darkness of Error . We are in that condition , said Phaebadius , that if we would be called Catholicks , it is necessary that we embrace Heresie ; and yet nevertheless if we do not reject Heresie , we cannot be truly Catholicks . God did yet keep to himself notwithstanding some Bishops , few in number , but great in Courage , and that small remnant in the end serv'd for a spark to rekindle the Fire of the Faith in the Church . Apply then to them that Maxim which we have before opposed , and weigh those Consequences that may be drawn from it , against those , and against the Faithful who Heard them and Read their Writings . The least is , that they were Schismaticks , and Corruptors of the people , who after having themselves broken off that obedience which they owed to the Church , sollicited others to do the like . They might have very well urged , that they had the Scriptures on their side , that they had the Council of Nice for them ; but they would have answered them , That it was no longer time to dispute , that they ought to submit themselves to , and acquiesce in the definitions of the Church . Since it was the duty of the Faithful to strip themselves of their own Conduct , to rest upon that of the Church . Nevertheless , they did not fail generously to maintain the Truth , to dispute and write for it , to address themselves not only to the Bishops , but to the people , and to defend it against that specious name of a Church , which they set before them , and the words of Saint Hilary upon this subject are worthy of a particular consideration . The Church , says he , terrified men by Banishments , and by Prisons , and constrained them to believe what she tells them , she that her self had never been believed , but by the Exile and Prisons which she suffered . She which had been only Consecrated by the Persecution of men , Bene & a dignatione Communicantium . She drives away the Priests , forgetting that by the Banishment of her Priests she increased . She boasts that she is beloved by the world , but she could not belong to Jesus Christ unless the world hated her . Haec de comparatione traditae nobis olim Ecclesiae , nunc quam de perditae res ipsa que in oculis omnium est at que ore clamavit . Can any one be rash enough to maintain , that he was bound then to refer himself to the Authority of that Church , to see with its Eyes , to tread in its Steps , and to rest himself upon its Conduct ? Will any say that that handful of good men who have since re-established Christianity , was nothing else but a company of Rebels , and of presumptuous minds ? Will they charge their Writing and their Letters to the people with Forgeries and Subornations ? Will they justifie their being Deposed , their Banishments , the Persecutions which they so constantly suffered ? Will they say that the Faithful that heard them were rash and Sacrilegious , and that those on the contrary who submitted themselves to the decisions of the Church , were those good men , who did nothing but their duty ; and that we our selves at this day , who have received our Christianity from the hands of that small number , are but the followers of Rebels and Schismaticks ? Yet all that they must say , if they lay down that Principle of absolute Obedience . It appears then that that Principle is false and unjust , and invented for the ruin of Religion . 10. In effect , an absolute obedience , and an intire resigning of ones self to the Conduct of another , as to those matters that regard the Faith and the Conscience , is a duty that we can render lawfully to none but God , who is the first Truth , the first Principle of all Justice . A man cannot submit his understanding and his heart to the word of any one , so as to believe blindly that which he says , without giving him a kind of Adoration , for there can be no homage greater than that of an inward blind submission . It is an infinite act , according as a creature may be said to act infinitely , that is to say without bounds , without reserve , without measure . It is then an act that can belong to none but God immediately , that we ought not to transfer to the Church , if we would not adore the Church ; and to which by Consequence a Church can never pretend without usurping the just rights of God. 11. God himself has so far forborn his right , that he does not very often absolutely make use of it , but leaves it to our minds to judge of the Truths that he propounds to us . For there are often in those things that he teaches us , Characters that equally note their Truth and their Divinity , so that at all times we may draw these two conclusions from them , This Doctrine is true , this Doctrine is of God , without their depending one upon the other . We may say the same of his Commandments , they bear most frequently Characters of their Natural Justice , as well as those of their Divinity ; and they give us leave to receive them not only by an Act of Obedience , but by an Act of Judgment also . As it is from him that we hold that admirable faculty of distinguishing the true from the false , the good from the bad , by Characters imprest in those things themselves , so he would not take a way the use of it in matters of Religion . On the contrary , it is ordinarily by the using of that , that he draws us , that he convinces us first of all of the Truth of some Doctrines , that he makes us afterwards acknowledg the necessary connexion that they have with others which he has revealed to us , the Truth whereof appears not so clearly , abstractly considered at first , and by that connexion he makes us receive them . He shews us the equity of his Precepts , the horror of those Vices that are contrary to them , and in that manner he gains our Hearts , by making use of our own Reason . Not that we may lawfully reject any of those things which he teaches us ; we have no right for that without doubt , because where our Understandings are wanting to discover those Characters of Truth or of Equity in those things which he teaches us , there he has ordained that his Authority shall help us . It is God that says it , it is God that commands it : but it is not the same with respect to the Church ; the Church is not God , she is but an Interpreter and Servant of God : she ought then to shew us in all that she teaches us as matter of Faith , or that she commands the Conscience to submit to , those Characters of Truth and Equity in the things themselves , or else those of their Divinity ; when she fails in that , she cannot supply that defect by her Authority ; for in that case her Authority is purely no other than Humane , and an Humane Authority is not sufficient either for the Faith , or for the Conscience : so that every man has right to examine that which she teaches , and to reject that that is beyond the word of God. 12. In fine , Let those Gentlemen tell us if they please , whether in this same Question concerning the Soveraign Authority of the Latin Church , and the Obligation that lies upon every one to hold himself to its decisions , they mean , that every one should refer himself to the Latin Church , and believe also meerly because that she says so , without any other examination ; or whether they would grant that every one may have right to examine of what nature , of what extent , and of what force that Authority is , and how far that Obedience goes which he ought to render to it . There is no likelyhood they will say the former ; for that Authority cannot establish it self ; when it shall be establisht , a man may refer himself to it for other things , but while her own establishment is disputed , it is requisite it should come from somewhat else , and that there should be for that proofs capable of perswading us . To what purpose do they tell us of its external marks which makes us , says the Author of the Prejudices , discover without any difficulty that height of Authority which is in the Catholick Church , if they would not leave the Faithful a right to see those external marks , and to examine them not any farther by the Eyes of the Church , but by their own ? That being so , they may see that they ought always to give men a right of making a Judgment by their own light , and to give them in that Question the most important matter of all , to wit , that of choosing a Rule and a setled Principle for their Guidance and their Faith , an Authority upon which their Minds and Consciences may rest , and lye down in perfect Peace . They must give them that in that Question which it is no ways easie for them to decide ; For besides that they ought to see those external marks of the Latin Church , which say they , gain her so great an Authority , they ought also to see whether there are not others which they take away more reasonably from her then those that they give her ; they ought to see whether those marks are not common to other Religious Societies , that may by that means dispute with the Latin Church that Authority ; they ought to see whether those marks when they shall become peculiar to the Latin Church , may be capable of giving her so Soveraign an Authority over mens Faith and Consciences . which seems naturally to belong to none but God. And because in that Question , we treat not of the whole Body of the Church , but only of the Prelats , and those who take up the Ecclesiastical Function , they ought to know whether those external marks can hinder them from believing that those Prelats have abused their charges , and brought in , or suffered to be brought in divers Corruptions into the Church . All that is not so easie as the Authour of the Prejudices tells us it is . There is some difficulty to get thither ; and yet that belonging of right to the examination of all men , the darkness of the understanding , the easiness wherewith men may deceive themselves , the want of necessary helps , the ignorance and simplicity of the greatest part of men , would not hinder it . Those are then no other than frivolous Reasons , which cannot take away from men that right that God and Nature have given them . They ought therefore to enjoy it , at least in some respect , to wit , for the deciding of the question , whether they ought to lose it or no. 13. But it is certain they can never so enjoy it in that regard , nor decide that Question without entring upon an examination of all their Doctrines , which lets us see yet more and more the absurdity of our Adversaries Principle . For there is not any Principle more absurd , than that which destroys it self , which cannot be established but by making use of a contrary Principle , and which precisely can have no place , but there where it cannot be of any use . But all that may be said of that Principle of those Gentlemen , since it is most true that to establish it , one must necessarily proceed to examine their Doctrines , and that they can never know whether they ought to refer themselves to the Latin Church , or examine that Doctrine by themselves , till they have made that examination , that is to say , till there shall be no farther occasion to refer themselves to that Authority of the Latin Church , which makes pleasant sport enough . This is that which is evidently manifest , if one consider it , that before one can acknowledge the Authority of the Latin Church , it must be supposed , that one is assured that among all the Religious Societies that are in the World , the Christian is the only one in which one ought to place himself ; and that can never be known but by one way only , which is that of examining its Doctrine and its Worship . In effect there is not any one of those external marks that can make that difference . The Jews had their Miracles , Antiquity , Succession , an uninterrupted Duration , the Holiness of their Patriarchs , the Light of their Prophecies , the Majesty of their Ceremonies ; we do not dispute these marks with them , and as to Temporal Prosperity , they had it heretofore , and we are not assured that we have always had that , whereof we make such boasting , which nevertheless is not very great . The Mahometans glory that they have the same things , with the consent of the People , and the admirable success of their Arms ; and as for Antiquity , which they fail in , they say , that as Jesus Christ did but succeed Moses , so Mahomet also has succeeded Jesus Christ . As for the Heathens they had , as I have said , their Miracles , their Saints , their Prophets , their Ceremonies , their Succession , their uninterrupted Duration , their Temporal Prosperities ; and if we strive with them about Antiquity , and Multitude , the advantage will not lye on our side . There is then nothing more deceitful than those external appearances , separated from their Doctrines , they are as proper to make a Jew remain a Jew , a Heathen a Heathen , and a Mahometan to remain a Mahometan , as to make a Christian to remain a Christian ; whence it follows , that to form well that difference , and to be assured that the Christian Communion is the only good one , one ought to examine its Worship and its Doctrines . Moreover , before they could acknowledge the Authority of the Latin Church , they must suppose , that a man is sure that among all the Christian Sects , the Latin only is the true Church , and that cannot be known but by the examination of its Doctrines . Those external marks can be no ways proper for it . The Greeks , the Abyssines , the Nestorians ascribe to themselves Antiquity , Succession , Miracles , an uninterrupted Duration , as well as the Latins . They have their Saints , their Prophets , their Ceremonies , and their Multitude , which is not less considerable ; and as to worldly Prosperity , the Abyssines may boast of it , and the Muscovites also , who make a part of the Greek Church , and who knows whether that of the Latin Church shall never change ? It is then manifest , that they can conclude nothing from those marks separated from their Doctrine , they are so ambiguous , and uncertain , that they cannot fix any setled Judgment upon them , concerning the truth of the Latin Church . But , supposing that they could by those external marks , or by any other ways which they would take , be assured that the Latin Church was the true Church , I say , it must necessarily be understood in this Sence , to wit , that in that visible Communion God brings up and preserves his truly Faithful ones ; For it is in those only that that name of the visible Church is verified , and not in the prophane , the wicked , and the worldly , who are mingled with them , and who are none of that Body that is the Spouse of Jesus Christ . They must then be assured , before they can know whether they ought to refer themselves absolutely to that Body of Pastors that governs the Latin Church , that the prophane and the worldly do not prevail in that Body , and that they never have prevailed ; for if they do prevail , or if they ever have prevailed , they may introduce errours into the publick Ministry , and false Worship , or suffer them to come in through their negligence or otherwise , or scatter abroad the ill Doctrines of the Schools amongst the People , favour ill customs , and in a word , corrupt that Communion , as it appears that that did come to pass in the Jewish Church , and sometimes in the Christian . But how can any be fully assured that it may not be so at present , otherwise then by the examining of her Doctrine ? They ought then to give up that point of external marks ; our Fathers have gained their cause without going any farther , by the Prejudices of Corruption which I have set down in the second and third Chapters . But if you take them only as meer conjectures , and if you will reckon them to be nothing , it is certain , that to be assured that there is nothing corrupted in a Communion where God brings up and preserves his true Faithful people , that the publick Ministry is pure in all its Doctrines and in its Worship , one must of necessity take that way of examination , and that examination must be very exact . So that before we can enter only upon that Question , whether we ought to give to the Latin Church a Soveraign Authority over our Faith and Consciences , the discussing of which they know not how to avoid , all must be examined : from whence it follows that that Principle which I have opposed is absur'd , because it destroys it self , and none can ever practise it , till it cannot be any more of any use ; and more absur'd yet , in that when it would hinder us from examining , it constrains us to make an examination as exact as can be thought of . CHAP. IX . An Examen of those Reasons they alleadge to Establish that Soveraign Authority of the Prelats in the Latin Church . TO defend in some manner a Principle that Scripture , Reason , the Interest of the Antient Jewish Church , and the Christians , do so loudly condemn , they propound some Inconveniences which arise , they pretend , from that of the Contrary Principle : But it is certain , that if it were enough to alleadge those Inconveniences to overthrow those Rights which are found to be so solidly established , there is nothing in the world sure , since there is nothing so just , so reasonable , or so necessary , which the weakness or the malice of men may not abuse . It is necessary to yield to men the right of eating and drinking , of Cloathing and Marrying themselves , of selling and buying , of holding Commerce between themselves , of building Houses and Towns , and to distinguish themselves by their several Arts and Professions . And yet how many Inconveniences are there that arise from all those things ? It is the same in the usage of the most holy and inviolable things , as of Religion it self , of which a Libertine , says in General , because of the Abuses that were made of it , Tantum Religio potuit suadere malorum . If all must be abolisht that is subject to Inconveniences , one must abolish every thing . Gold and Iron , Night and Day , Fire and Water would be criminal , and the very Air it self which makes us live , causes sometimes our death . They cannot then take a worse way then that of those Inconveniences to cry down a Right , founded upon Nature , and upon Grace , and Authorized by Jesus Christ , by the Prophets and Apostles . Let us see nevertheless of what nature those Inconveniencies are . One of the most Considerable is , That if they allow those who are subject to the Church , to Examine the matters of Religion , there will be no more any way to keep men in the Unity of the Faith , that every one will have a Religion by himself , and that by this means they should open a way for Extravagancies and Heresies , and by consequence for the intire ruin of the Church , since the minds of men are so different and confused that that which pleases one , will not please another . To Answer to that Objection , I would demand of those Gentlemen whether they propose to themselves to find out any humane and efficacious way , which shall go so far as actually and effectually to hinder those Extravagances and Heresies ; or whether they would only establish a Maxim , which in supposing that it should be followed , and that all men would receive it , should contain all in the Unity of the Faith. Let them take which of those two sides they please , they cannot rationally say any thing . The first contains a rash and absurd pretence , for to go about to seek a humane means that shall actually hinder all Errors and Heresies , is to seek for that which they can never be able to find . To retain men in the Unity of the Faith and of True Piety , two things are necessary , the one , That they teach all the pure Truths of God ; and the other , That they give them all a right understanding , to the end they should follow it . Their Pastors might very well do the first , but the second , which does not depend on them , none but God alone can do . And that also he does in regard of all his Elect and truly Faithful for whose sake only there is a Church , and Pastors in the World. For he bestows on all those his Holy Spirit , in that measure that shall suffice to unite them in the same Faith , and to hinder them from falling into Errours wholly inconsistent with their Salvation . As for the others , as he has not ordained their Salvation , so he would not actually hinder them from casting themselves into Heresies , or into Errors . On the contrary , he has resolved to permit those strayings , the better to distinguish them from his True Children . There must be also , saith St. Paul , Heresies among you , that they which are approved may be made manifest among you . And elsewhere he says , That God should send strong delusions to them that perish , that they should believe a lye . So that God who alone is Lord of the hearts and minds of men , not having propounded that end to himself in establishing his Visible Church , to hinder any Heresies from being in the World , nor that they should not arise within that very Church it self , but only that his Elect and truly Faithful ones should not be infected with them , it is a great rashness , for those men who cannot dispose hearts as he does , to extend not only their desires but their pretensions also farther , and to search out a way by which there should not be in effect any Heresie . I confess that we ought to desire the destruction of all Heresies , that we ought to labour for their Extirpation , and that as the Elect and true Children of God are not distinctly known , the cares that we should take for them ought to be extended indifferently to all . But I say , that we cannot make use of any thing for so great a work , but those external means , which are the pure Preaching of the Truth , and Confuting the contrary Errors . When their Pastors shall acquit themselves well in that duty , they may rest assured that God will bless their conduct and their word , not to all men , but to the persons of his true Children . If their Pastors would urge their pretensions from thence , and would find a human expedient that might absolutely hinder those Heresies from touching them , and from actually and effectually springing up as well among the good , as the wicked ; I affirm , that they would be wiser then God , that they would encroach upon his rights , that they would hunt for a Chimaera , and that by that very means they would change the Ministry into a Tyranny ; for under that pretence of rooting out those Heresies , they would come to be Soveraign Lords over mens Souls and Consciences , which cannot nor ought to be suffered , and which is so far from being a means to avoid them , that it would fill the Church with Heresies . If they say , they intend only to establish a Maxim , which supposing that it would be followed , and that all men would receive it , would contain all in the Unity of the Faith , and that Maxim is , That they ought to refer themselves absolutely to their Pastors . I say , in the first place , That , that Maxim is as proper to contain men in the Unity of Heresie and of Schism , as in the Unity of Faith. For the Hereticks and Schismaticks have their Church and their Pastors , to whom they should absolutely refer themselves . So that they could never discern whether they are in Unity of the Faith , or in that of Error and wandring from the Truth , if they were not before all things , assured that they were in the true Church . But who shall warrant us , that when they would be so assured of the true Church , that men would not divide themselves by different sentiments , and that that which pleases one , should not displease another ? What principle of Unity would they give us , to settle all in the same thoughts , in that search which they should make of the true Church ? The Jews would say , We are the true Church of God , the Mother Church , from which the Christians have separated themselves , The Pagans will say , We are that Mother Communion , for as well the Jews as the Christians came out of the midst of us . The Mahometans will say , That as Christianity was the perfection of the Law , so their Religion is the perfection of the Gospel . The Greeks would come foorth and maintain , That they are the true Catholick Church , and not the Latins ; the Copticks , the Abyssines , the Jacobites , and Armenians maintain , That as well the Latins as the Greeks departed from the Church , when their Council of Chalcedon had made void the Council of Ephesus . The Arians will say , That if one latter Council could abrogate what had been done by a former , as it appears from the Example of the Council of Chalcedon , then that of Ariminum , might very well correct and repair the Errors of that of Nice . In fine , every one would alledge his Reasons , and concern himself to know which of all those Communions was the true and good one , and which had the true Faith. Tell us what means of Unity would you have beyond that , to hinder men from dividing themselves ? For if it be true that in yielding men a right to examine the matters of Religion , they open a Gate to let in Divisions and Heresies , by reason of the Confusion of mens minds , it is not less true that in leaving them a liberty to examine those Churches and Religious Societies , to come to know which is the True , you open the same Gate to Errors and Apostacies . If you would further take from them that Liberty of searching out the true Church , and if you say that they ought to suppose the Latin to be it , without other reason ; besides that that is very absurd , you introduce a Maxim that under a pretence of shutting the Door to all Divisions , shuts it also to all Conversions . For why should not every Society have right to say the same thing ? So the Jew , without any other Reason , would presume for the Jewish Communion ; the Heathen for the Heathen ; the Greek for the Greek , and every one for that wherein he finds himself set . That then would not be so much a Principle of Unity in the true Faith , as a Principle of Confusion and Obstinacy , a Principle that would be not so proper to keep men in the Unity of the true Faith , as in that of any Religion whatsoever it might be , without coming to know whether it were good or bad . In the second place , I say , That with all that , they do not yet make any thing of that which they would lay down , if they would avoid those Heresies , and those Divisions which may arise from the inequality of humane understandings , when men are left to be Masters of their own Sentiments . For to obtain that effect , they must suppose that that Maxim of referring ones self absolutely to the Pastors of the true Church , when they shall be so assured , will be received and followed by all men . But who can tell them that men will not divide upon that very Principle , and that when they endeavour to make them receive it , they can make them agree ? If they apprehend so much those Divisions and Errors in the matters of Religion , what assurance can they have that there shall not be any upon that point of the Authority of the Church ? Is it because mens minds will less differ about that subject then about others , or that that same Authority proves it self , as the First Principles do ? Who has told them , that those who shall once have received this Maxim , will not be un-blinded in the end , and that they will not be weary in fine of remaining slaves to men in respect of their Consciences , which is the most considerable part of themselves , and that which should give them the greatest Jealousie ? So that that pretended Remedy of Schisms and Divisions is null , for you must always run upon that Rock you would avoid , to wit of the humane understanding , and wipe off its differences , its inequalities , its humors , at the same time that you would have them give away that liberty of judging the points of the Faith. Let us suppose , since our Adversaries would have us , that that Principle of absolute obedience to the Guides of the Church , had had place from the birth of Christianity , would it have hindred the Heresies of the Valentinians , of the Gnostics , of the Marcionites , of the Montanists , and the Manichees ? Would it have hindred the Arrians , the Samosatences , the Eutychians , the Nestorians , and so many others , that in the first Ages of Christianity troubled the State of Religion ? To say that those men were presumptuous and rash , is but to say what we would have , which is , that there can be no humane means that can stop that rashness and presumptuousness of men , and that it is a folly to go about to do it . They may by the force of Torments and Prisons , by their Threats or their Promises hinder the external effects , but that is not to contain men in the Unity of the Faith , but it is to contain them in that of Hypocrisy , and of Treachery . A second Inconvenience is , That they cannot give to the Church , that is to say , to the Body of the Pastors , that respect which is due to them ; for where they should be set up to be Judges of Controversies , private men would rise up against them , and those private men would on the contrary become their Judges . But that Inconvenience is not so great , as that it should make us hazard our own Salvation . How many Judges have in we our Civil Society , to whom we yet give that respect that is due to them , though still we are not bound to believe that all that they have judged , is well judged ? The respect which men owe to their Pastors is not unlimited , it has its bounds and its measures ; while they act as true Pastors , in Teaching the pure Truth , and acquitting themselves of their Duty , they are worthy to be heard , to be followed , to be respected . But when they come to be Deceivers , if , that in stead of Teaching the Truth they oppose it , if they mix with Gold and Silver , Wood , Hay , and Stubble , ( to make use of the words of the Apostle ) they deserve in that regard , neither the Hearing , nor Respect . For they are neither Pastors , nor the Church , but only as they Teach the Truth , and follow Righteousness ; and when they withdraw themselves from it , give us their own Fancies , or when they follow their Passions , then they are but private men , who belye their Character , and they can owe them nothing for those kinds of things , but repulses and contempt , or at the most but Indulgence , if the Evil be yet tolerable ; that is to say , if their word and their conduct do not destroy the Gospel , or hinder a saving efficacy . But if they may see their Ministry to become so corrupted that their is an eminent danger of loosing their Salvation , who can doubt that they ought not to be lookt on , only as the Enemies of God and the Church , rather then the Ministers and their Pastors , and that they should not fail to take heed of them and their Doctrine , as pernitious leaven , in stead of blindly following them ? The Duties are then reciprocal between the Pastors and the People : The Pastors ought to guide their Flock well , to give them good pasture ; and the people owe them , Respect , Obedience Teachableness and Love : on supposition that the Pastors well acquit themselves of their duty , those who are under them will become guilty before God and Men , of the Crimes of Rebellion Profaneness , and Ingratitude , if they do not acquit themselves of theirs . But if the Pastors abuse their charges , if they overturn the Gospel , or if they do any thing coming near to it , if they abuse their Titles ; their Sees , their Dignities , their Sacerdotal Ornaments ; all that will signify nothing , they owe them no more in that regard , either that Respect or that Obedience . The Reason is manifest , because they ought to respect nothing but the cause of God , and upon the Consideration of its saving Truth , when then they may see that they withdraw themselves from God , and that Truth , that respect also which ought to be given to God and his Truth should be withdrawn from them . And as to what they say , that private men would become Judges of their Pastors , where of right those Pastors ought to Judge of Controversies , who are above private men ; this is nothing but a playing with words . How many of our Judges are there , who Judge us every day , without our finding any inconvenience or ill in it ? They Judge us with a Judgment of * Indictment , which is a publick Judgment , and they Judge us with a Judgment of Distinction , which is a private Judgment . For they do not bind us blindly to believe that all that they declare is equitable , because they so declare it ; we have in that respect a full liberty to examine those things as they are in themselves , though we fail of always presuming in their favour . But say they , whatsoever liberty we have to examine their Judgments , their Judgments must be executed notwithstanding , when we our selves believe them unjust ; I confess it , but it is because their Execution consists only in those things , or in those external Actions , which leave the thoughts of the mind always free , and not in an inward acquiescence . And this is that that puts a difference between their Sentences , and the decisions of Pastors concerning the matters of Religion , for the Execution of these latter consists in an acquiscence of the Soul and the Conscience , which cannot but examine them in the end , and be decided but by the knowledge we have of the Equity and Truth of those Doctrines . The same thing may sometimes happen in the Civil Society , where in stead of putting in Execution the Commands of Superiours , one shall be bound formally to oppose and resist them ; as when the Sates of a Province , or a Governour shall command things prejudicial to the Obedience that one owes to one's Soveraign , and which would engage the people in a Rebellion ; Then , we may not only Judge our Judges by a private Judgment , but our private Judgment is a thousand times more general and publick then that of those Judges , yea though it shall not be accompanied with any formality . For those formalities signify nothing , when the fidelity which we owe to our Prince is concerned . Then neither respect of Magistrates , nor consideration of Order , nor the Authority of our Governours ought to turn us aside , but they must all give place to that Great and Fundamental Duty . It is the same thing in a Religious Society , God and our Salvation are to be preferred before all things , and if it fall out that the Pastors , either in their Pulpits , or in their Writings , or in their Councils , would plunge us into errors , and into a worship that dishonours God , and corrupts his Christian Religion , we may not only judge them by a private judgment , but we ought also at the same time to labour to make that private judgment to become publick , and as general as it can be made ; and howsoever we do it , we do not in any thing withdraw our selves from that fidelity which we all owe to God. The Inconveniences that arise from that Conduct , ought to be imputed not to private men , who do but what they are obliged to do , but to the Pastors who abuse their Charge , and pervert the rule and natural design of their Ministry . But , say they , Is not this to introduce a private spirit into the Church , where we all ought to have but one same spirit , which is that of the Church ? There is , saith St. Paul , but one Body and but one Spirit , and therefore it is that he himself exhorts us to abide all in the same spirit , and to keep the unity of the spirit in the bond of peace . I answer , that there ought to be in the Church in effect but one and the same Spirit ; but that that ought to be the Spirit of God , the Spirit of Truth , the Spirit of Wisdom : not the spirit of the World , not the spirit of Errour . God gives his holy Spirit immediatly to all his truly Faithful ones , whether they be Pastors , or whether they be Lay-men , which is in all but one same Spirit , though the measure according to which each receives may be different : Grace , says the Apostle , is given unto every one of us according to the measure of the gift of Christ . And in that Description of the State of the Church under the new Testament , which is set down by the Prophet Joel . God says , That he will purer out his Spirit upon all flesh , that their Sons and their Daughtes shall Prophecy , and that he will give this Spirit to his Servants and to his Handmaids . Elsewhere , God promises his Children , That he will give them a new heart and a new spirit , and that he will put his Spirit within them : Saint Paul teaches the same thing . By one Spirit , says he , we are all Baptized into one Body , whether we be Jews or Gentiles , whether we be bond or free , and have been all made to drink into one spirit . Because ye are Children , says he to the Galatians , God has sent forth the Spirit of his Son into your hearts ; and in the Epistle which he addresses to the Saints and Faithful of Ephesus , he tells them , That they were sealed with the holy Spirit of promise , and desiring that they might receive a more abundant measure of it , he prayed God to give them the Spirit of Wisdom and Revelation : St. Peter tells the faithful of his age , who were persecuted for the name of Jesus Christ , That the Spirit of Glory , and the Spirit of God rested upon them , In fine the whole Scripture is full of this Doctrine , that the Spirit of God is immediately given to every Believer , even down to that place where St. John tells them , That they had an Vnction from the Holy Spirit , and that they knew all things ; that the anointing which they had received of Jesus Christ abode in them , and that they needed not that any man should teach them , but that that anointing taught them all things . From whence these two Truths result , the one , That every faithful one in particular has Fellowship with the Holy Spirit , which animates and governs him immediatly ; and the other , That that Spirit is not a meer Spirit of Docility , and resting in what is taught them , to make the Faithful receive the words of their Pastors ; but a Spirit of discerning , which makes them capable of knowing things by themselves , and to judge of them . For this is that St. Paul means by that Spirit of Wisdom and of Revelation , and St. John by that Vnction which teaches all things , and frees us from the necessity of being taught by men ; that is to say , of depending absolutely on their Authority , as those men would do who should not be capable of discerning by themselves ; and there is this thing very considerable in that Discourse of St. John , that he makes the subjects of it , those false Teachers who laboured to seduce the Faithful . I have , says he , wrote these things concerning those who seduce you ; But the anointing which you have received abideth in you , and you have no need that any man should teach you , &c. Which lets us plainly see that he meant , that that Unction was sufficient to secure them from that Seducing , and by Consequence to make them discern by themselves the true from the false . As to all the rest , they do but mock when they call that Spirit a private Spirit , under a pretence that it is given to each Believer : for it is the same Spirit that animates the whole Mystical Body of our Saviour , that Regenerates and Sanctifies them , it is in one word , the Spirit of the whole Church . It may with far greater reason be said , that they introduce a private Spirit , who restrain to the Pastors alone the right of discerning the good from the bad , and who would not that any Laymen should interpose . For if the whole body be animated but by one only and the same Spirit , why should not all the Faithful have the same right with the Pastors , since they all partake of one same Light , though in a different measure ? In fine , if they would have it , that to yield to every one a right to examine the matters of Religion , would be to bring in a private Spirit , let them tell us , by what Spirit they would have one examine the question of the Church ? by what Spirit they would have every one know and rest assured that the Latin Church is the True Church of Jesus Christ ? by what Spirit they would have the Faithful chuse that side where they should refer themselves to their Pastors ? for in all those points , they cannot deny that men ought to follow their own light , since they cannot in the least make those judgments by the Eyes of their Prelates , as we have noted before . Behold then that private Spirit , since it pleases these Gentlemen to call it so , which they themselves are constrained to admit , which shews us the nullity of that inconveence that they would pretend to remedy . We ought then to go higher yet , and to examine that great Argument which the Author of those Prejudices has chose above all others , as being alone sufficient to make us acknowledge the necessity of referring ones self blindly to the Church . It consists in letting us know , That all the men in the world may deceive themselves , that the darkness of our Vnderstandings , our Prejudices and our Passions engage us to that . And if M. Claude , says he , can propose evident falshoods as proofs of the highest certainty , who can assure us that we are not in the number of those who deceive themselves , and make an ill choice in the matters of Religion , and that the persuasion that we have well chosen is not any effect of our Prejudices and our Passions , and other secret obstinacy in our Opinions ; from whence he concludes , that it must be a thing to be despaired of ever to be able to distinguish the true Religion , amidst so many Sects who all lay claim to it , or to chuse among so many Opinions which they propose as Authorised by the Scripture , those which one ought to believe , from those that one ought to reject , unless that same impotence that lies upon us to discern the Truth by our own light , and which would not open a way to find it , should make us go from the way of Reason , wherein we should see nothing but uncertainty , to that of Authority , which would draw us out of that confusion , and in the end he advertises us , that that Authority is that of the Catholick Church , that is to say , the Latin Prelates . We see then , that thanks to the Philosophy of this Author , all must be good Pyrrhonists , to become good Catholicks , we ought to doubt of every thing if we would be assured of any thing . But to speak what appears to me , that Argument cannot make any impression on the mind , because it destroys it self , as usually those false subtilties do . For if we cannot be assured in those judgments that we make by our own Light , because that may deceive us , who can assure us that that Authors Argument will be good and concluding , since we cannot judg of it but by that same Light , which will not give , according to him , any certainty ? If the use of our Reason produces nothing but doubts , why would he yet give us a Reason , the Consequence whereof can be no other than doubtful , and by which he cannot also gain any thing over us ? It may be it is good , it may be it is not so ; our Light deceives us in other things , it may very well deceive us in that . What likelyhood then is there that we should be persuaded by an Argument that combates it self , and which takes away from it self the force of persuading ? Moreover , That Argument destroys the design of the Author of those Prejudices , and overthrows the Cause it would Establish . For if there be no certainty in the judgments that we make by our own Light , who shall secure us that we do not deceive our selves in chusing the way of Authority , since we cannot make choice of that , but by that same Light , which is , says he , so deceitful ? We cannot less fear in that very thing , the obscurity of our Understandings , our Prejudices and Passions , the inclination that we have to Error , and who shall assure that Author , who shall assure us our selves , that that persuasion where it is , and which he would communicate to us , is not an effect of his Prejudices , of his Passions , or of some obstinacy in his Opinions ? Who shall warrant us that we do not deceive our selves in that particular choice that we make of the Authority of the Latin Church , to refer our selves to her ? For we must in that choice rely on our own Reason . Who shall secure us that the Lain Church herself does not deceeive her self in the discerning that she makes of the Tenets of Religion ? That Church is composed of the People and Prelates , those people have not more Light than other men , and those Prelates are not less subject than the others to that darkness of understanding , to Negligence , to Prejudices , to Passions , to a secret Obstinacy in their Opinions , and beyond all , that they have not a peculiar Interest to favour mens Errors and Superstitions , to retain them the more easily in their obedience . But those People and those Prelates are a very great number . What does that signifie ? The Heathens and their Guides are yet a far greater number than they , and yet they fail not to deceive themselves . They are , say they , rich and powerful , and raised in dignity . The Heathens and the Mahometans are not less . They have external marks , but who knows whether those marks are good , and whether they do not abuse themselves in the Consequence they pretend to draw from them ? They assure you that they do not deceive themselves , they condemn you if you do not believe that which they believe ; and they live , as to themselves , in a perfect peace of mind . But the Author of those Prejudices has taught us to answer , That all those who compose other Societies , appear to have the same assurance with us that they are in the Truth , they do not condemn the Latins with less confidence , than the Latins condemn them with , they are not less exempt from the fear of deceiving themselves , they live also in as great a Peace and Tranquillity . That assurance also , and that confidence , that freedom from trouble and fear , that Peace and that Tranquillity grounded upon the belief that they are in the right way , and that they walk after their Light , are marks so ambiguous and so deceitful , that they may be found most frequently to be joyned infinitely more frequently with Errour , and the way of Hell , than with Truth and the way of Salvation . These are the very words of the Author of those Prejudices , whereof we change only the Application . But , say they , yet farther , Do you not believe that the Latin Prelates have a more clear light than you ? We cannot know any thing by that , and they do not know anything themselves from thence , since no person can make himself certain by his own light , according to the Author of Prejudices . They may from thence methinks see of what Nature that Argument is , but they will be more apt to be distasted with it , if they will but consider that their Principle tends to confound all Religion , and to render the very existence of a Deity suspected . For if there be nothing of certainty in those Judgments that we make by our own light , why do we follow the Christian Religion , more than the Pagan or the Mahometan ? Is it because that the Church has bid us do so ? This is but a very bad reason , for the Church would never tell us that its Religion was bad , when it would be so in effect ; there is no Society whatsoever , but would say that its Religion was good , and better than all others . Is it because our Birth , our Education , Interest , Reputation , or the the friendship that we have with some persons , or the Laws of the Country wherein we are , will not suffer us to embrace any other Religion , and such-like motives that engage us ? These are yet but the very worst Reasons , and those who are not Christians but from thence , though possibly they may not be a small number , may say , that they are not at all such : for if those very tyes had been applyed to Paganism , they would have been Pagans , as they are now Christians . How then ought we to be Christians ? It is necessary that we should be so from out of a Love , and Approbation of that Religion it self . But that Love and that Approbation ought to be the effects of our own Light , and not of that of other men , and our own light ought to dictate to us what is the Religion of God , and to make us approve of , and love it , under that quality . Should we then have nothing of certainty in that matter ? should we be always in doubt , under a pretence that our Light might deceive us ? and those admirable effects that Religion produces in our souls , that confidence , quiet , joy , that tranquillity , hope , freedom from trouble , and from fear , would they be nothing but ambiguous and deceitful marks , which are most frequently to be found more joyned with error and the way of Hell , then with the Truth and way of salvation ? thither it is that that Principle of the Author of those Prejudices leads us . Besides , how do we come to believe there is a God ? Is it because the Church tells us so ? That would be a very ill reason , for we believe on the contrary , that there is a Church , but by the belief that we have that there is a God ; we believe it without doubt by the impression of a thousand Characters of the Deity in our minds , and on our hearts , that appearin the Fabrick of the World , in his Government , or his ordering the Affairs of it , and particularly in man himself , and in his most pure and most natural inclinations . Our Reason it self is a lively Image of it . But that impression is wrought but by our own Eyes , which make us see a Deity in things , it is not by others Eyes that we see it , but by our own . Is it necessary then that we should doubt whether there be a God or not ? Must we never be certain , because our Eyes deceive us somtimes , and because we are not Infallible ? The Author of the Prejudices will say , without doubt , That we urge his Principle too farr , that he never pretended to shew , that we could not be assured by our own light , without the Authority of the Church , that there was a God , and that the Christian Religion , in opposition to that Religion which the Jews now profess , or to all those Fantastick Religions that reign in the World , and are the meer effects of the impostures and humours of men , cannot but be the true Religion ; That that discernment is not hard to be made the advantage of the Christian Religion , above all those others , being most clear and manifest . Indeed so he has explained himself from the very beginning of his Preface : whence it appears , that he would not hinder the examination of the matters of Religion , but when particular controversies that divide the divers Sects of Christians shall be treated of . I may say then , if I am not mistaken , That there are two parts in his Hypothesis , that in the first , he yields to every one a liberty to judg by his own Light of the Truth of the Christian Religion , and that he does not take away from them in that respect the certainty of their Judgments , but that in the second , he takes it from them over other particular matters ; but all that is but an Artifice whereby he would prevent and elude , if he could , those just and natural Consequences which he foresaw might be drawn from his Principle . For the very same Reasons which he proposes to hinder us from the examining the particular points of Religion , and the very same grounds upon which he builds his Conclusion , have place also in the comparing the Christian Religion with other Religions . So that one may say , that the second part of his design destroys the first , and that he himself overthrows that that he had establisht . For , tell me , if the uncertainty of our Judgments founded upon this , that we see that others deceive themselves by the darkness of our understanding , by our Prejudices , by our Passions , and by those secret Attacks that we have of our thoughts , tell me , if that has not place as well in the Judgment that they make , That there is a God , and that the Christian Religion is alone from God , and the only True one , as in that , that we make , That their Purgatory is but an imaginary Fire , that their Transubstantiation is but a human invention , and that the Sacrifice of the Mass is no where to be found in the Scripture ? Are there no Profane or Atheistical persons in the World ? Are there no Jews , nor Pagans , nor Mahometans ? As we are persuaded that they deceive themselves , so are they persuaded that we deceive our selves : but may not they demand of us , what assurance we have that the darkness of our Understandings , our Prejudices , our Passions , or some other secret tye that lyes upon our thoughts have no part in our persuasion ? What will the Authour of the Prejudices answer to them ? Will he say , That the advantage that the Christian Religion has over all other Religions is most clear and manifest ? I may say to him the same , that the advantage that the Protestant Religion has above the Roman , is most clear and manifest ; and in saying so , I shall affirm nothing whereof I am not well convinced . If he replies to me , that I ought not to be so confident of my own Light , that that which appears to me to be most clear and manifest , does not appear so to others , that the darkness of the Mind , Prejudices , Passions , &c. make men deceive themselves , and that I have no assurance that I am not of that number . The Jew , the Mahometan , the Pagan , the Libertine , the Atheist , who shall come behind him , will exclaim , as often as they shall have occasion , after the same manner . This is justly what we have to say , this Author pleads our cause admirably well . After all , That Principle of the Author of those Prejudices was so far from turning aside our Fathers from examining by themselves the matters of Religion , that on the contrary it bound them to do it the more . For being concerned for their own salvation , there was no person more intrested than themselves , and being so easily apt to deceive themselves in the choice of those Opinions that they were enjoyned to believe , and of that Worship which they were to practise , they ought not naturally to have trusted any but themselves . They might , it is true deceive themselves , but their Prelates might deceive themselves as well as they , and if in the Church the people must refer themselves to their Prelates , and each of those Prelates in particular must refer themselves to the whole body of the Church , they will find that neither the one nor the other will be cured , and that that Church to which they should all refer themselves , would be but an Ens Rationis , as they speak in the Schools , and a Platonic Idea . Prudence then bound our Fathers to examine that which they should know , both from the imperfections of the Minds or the Hearts of men , and from the examples of those before them who fell into error , together with the danger which men are in , on the account of their Prejudices , their Passions , and their Interests ; all that could produce no other effect in them than to excite them to make an examination the most exactly and diligently that it was possible for them to do , cleansing their Hearts from every evil thought , and imploring the Grace and Blessing of God upon them : For they were assured , that if they did the Will of the Father , they should know his true Doctrine , and that if any did lack Wisdom , & begg'd it of God , that he would give it them , since he gives to all liberally and upbraideth not . Those are the promises of the Gospel . Those to whom God grants that Grace which inlightens the mind and opens the Heart , do not only , not deceive themselves in the choice of Saving Doctrines , and in the rejecting of those that are Damnable ; but they have for that all the assurance that they can reasonably wish for : for the Truth makes it self to be perceived by far other Characters than those of a disguised falshood . The Invocation of Saints , the Worshipping of Images , the Adoration of the Host , the Conceit of Purgatory , have never produced in the souls of the Devout Persons of the Church of Rome , that sweet joy , that Peace , and that Contentment of the Soul , which the Protestant rejoyces in , when he calls upon God alone , when he Worships him without Images , as he has commanded him , when he Adores Jesus Christ sitting at the Right Hand of his Father , and when he places his only Confidence in his Satisfaction , and in his Merit ; a deceived Conscience may be sometimes in Security ; but that security is never enjoyed like a true Quiet . It is the Rest of a Lethargy where a mans feels no pain , because he has no feeling , which is very different from that Rest that gives a perfect Health : besides that , the security of a deceived Conscience is not long continued , inquietudes return from time to time , chiefly in the Affections , and at the time of Death , where that Tranquillity that the True Religion gives , is solid and well grounded , and displays its vertue peculiarly in the most grievous Accidents of our Life , and in the very Agonies of Death it self : Such are those Divine impressions that David felt , when he said , The Law of the Lord is perfect , Converting the soul : the Testimony of the Lord is sure , making wise the simple ; The statutes of the Lord are right , rejoycing the heart ; his judgments are more desirable than gold , and sweeter than honey . And elsewhere , Thy word has been sweet unto my taste , yea sweeter than honey to my mouth . And yet further in another place . The secret of the Lord is with them that fear him , and he will shew them his covenant . The Disciples of our Lord Jesus Christ felt them when they said , Did not our heart burn within us , while he talked with us by the way , and while he opened to us the Scriptures ? And upon another occasion , Lord to whom shall we go ? Thou hast the words of Eternal Life . And we believe , and are sure that thou art that Christ the Son of the living God. If those of the Church of Rome were accustomed to the reading of the Holy Scripture , they would find the proofs of this Truth in a thousand places , but the far greatest part of our Controversies come from the neglect they have of that Divine Book , and that neglect it self is one fruit of that excessive confidence they have in their Guides . The End of the First Part. An HISTORICAL DEFENCE OF THE Reformation ; Against a Book Intituled . Just Prejudices against the CALVINISTS . THE SECOND PART : Of the Justice of the Reformation . CHAP. I. That our Fathers could not expect a Reformation either from the hands of the Popes , or from those of the Prelats . WE may now , methinks , suppose it evident and proved , That our Fathers had a right and were bound to examine by themselves the matters of Religion , and not to refer themselves absolutely to the Conduct and Authority of their Prelats . But from thence it manifestly follows , that they had a right to Reform themselves . For since they could examine only in order to discern the good from the bad , and the true from the false , who can doubt , that they having a right to make that discernment , would not also have had a right to reject that which they should have found to have been contrary to , or alienated from Christianity , which is precisely that which is called Reformation . I acknowledge that it yet remains to be inquired into , whether those things which they have rejected are indeed Errors and Superstitons , as they are pretended to be , and whether they did not deceive themselves in the Judgment that they made . But who sees it not necessary , for the deciding of that Question , to go to the bottom , and to enter upon that discussion which our Adversaries would avoid ? From whence it may appear , as I have said in the beginning , that all that Controversy which they raise against us about the Call of our Reformers , is nothing else but a vain amusement ; and that to make a good Judgment of that Action of our Fathers , and to know whether it be just or unjust , we ought always to come to the bottom of the cause , and to those things themselves which are Reformed , for upon that the Question doth wholly depend , whether they did well or ill . Notwithstanding to shew that we would forget nothing that may serve for our Justification , and that after the desire to please God , we have not a greater then that of approving our selves to our Country-men , and in general to all men , we shall not fail to make yet some particular Reflexions upon the Circumstances of the Reformation , which will more and more confirm the right of our Fathers , and manifest the Justice of their Conduct , and at the same time we shall answer to some Objections of the Author of the Prejudices . That shall be the business of this Second Part. Our first Reflexion shall be , on that deplorable State of the Latin Church in the days of our Fathers , in respect of its Prelats ; for its Condition was such , that there was no more hope of ever seeing a good Reformation to spring up by their Ministry . In effect , what could be expected from a Body that had almost wholly abandoned the care of Religion , and of the Salvation of Souls , ( which was plunged in the intrigues and interests of the World ) which kept the People in the ignorance of the Mysteries of the Gospel , and in the most gross Superstitions , and with which ( the whole body ) it self did entertain it self , and was found to be possest by Ambition , by Luxury , and by Covetousness , and engaged in the vilest manners , and living in almost a general opposition to overthrow of all Discipline ? They will SEE then what a German Bishop says in a Book intituled Onus Ecclesiae , who lived and wrote in the year , 1519. that is to say , near the very time of the Reformation , but one who was no ways Luthers friend , as it appears by his writings . I am afraid , says he , That the Doctrine of the Apostle touching the Qualifications of a Bishop is but very ill observed in these days , or rather that we are fallen into those Times , which he noted , when he said , I know that after my departure , ravenous Wolves will come among you , not sparing the flock : Where may one see a good man chosen to be a Bishop ? one approved by his works and his Learning , and any one who is not either a Child , or Worldly or Ignorant of spiritual things ? The far greater number come to the Prelateship more by underhand canvassings , and ill ways , then by Election and lawful ways . That Disorder which may be seen in the Ecclesiastical Dignities , sets the Church in danger of perishing ; for Solomon says , There is one evil which I have seen under the Sun , as an Error which proceedeth from the Ruler , when a fool is raised to high dignity . It is therefore that I said , that the Bishops ought to excel in Learning , to the end that by their Instructions and their Preaching they might govern others profitably . But alas ! What Bishop have we now a days that Preaches , or has any care of the Souls committed to him ? There are , besides that , very few who are contented with one Spouse alone , that is to say , with one only Church , and who seek not to appropriate to themselves more Dignities , more Prebends , and what is yet more to be condemned , more Bishopricks . Our Bishops are feasting at their own Tables then when they should be at the Altar , they are unwise in the things of God , but they love the wisdom of the World , they are more intent on Temporal Affairs , say it may be , that I suffer my self to be carried away by my Passion , and that all these clamourous Accusations are but the effect of that Engagement in which we all are set against the Church of Rome . But to leave no ground for that Suspicion , besides what I have set down in general in the second Chapters of my first Part , I will further produce here more particular Testimonies of that Truth , by applying them to the Ages of our Fathers . I will say nothing of my own head , I will make their Authors that are not suspected by them , to speak , whose passages I will faithfully relate , which they may see in the Originals if they will take the pains . And as I hope that they will not lay to my charge what may appear to be too vehement in their Expressions , so also I not do pretend to impute to the Prelats of these days , that which those Authors censured in those of the former Times . then on the work of Jesus Christ . Their Bodies are adorned with Gold , and their Souls defiled with filth , they are ashamed to meddle with Spiritual things , and their glory lies in their Scurrilous humor and carriage . Whence it was that Catherine of Sienna told them , that in the blindness wherein they were , they placed their glory in that which was truly their shame , and that on the contrary they held those things to be a reproach to them whereon their honour and Salvation did depend ; to wit , in humbling themselves under their Head , which was God. Furthermore they have no love for any but sinners they despise the poor , and howsoever the Canons forbid them they keep about their persons Pimps , debauchers of Women , Flatterers , Buffoons , Players , where they should have had wise and holy men . — In fine , instead of the Law of Truth , the Law of Vanity is in the mouths of the Bishops , and the lips of the Priests preserve knowledge , but it is that of the World , and not of the Spirit . And a little after , At present , says he , the State and Dignity of the Bishops may be known by their Earthly riches , by their affairs and sordid cares of the World , by their troublesome Wars , and by their Temporal Dominion . Alas , the Lord Jesus said plainly that his Kingdom was not of this World , he retired himself alone into a Mountain , when he knew that they went about to make him a King. How then is it that he who holds the place of Jesus Christ , not only accepts Dominion , but seeks it ; and that he whom Jesus Christ has taught to be meek and lowly in heart , should reign in pleasures , in luxury , in violence , in pride , in haughtiness in riches and in rapines ? And yet a little after , The Bishops have renounced Hospitality , they neglect the poor of Jesus Christ , but they make themselves fat , and feed their Dogs and other Beasts , as if with a formed design , they would be in the number of those to whom Christ shall say , I was poor and you relieved me not ; go ye cursed into Eternal fire . For Generally almost all the Bishops lie under the evil of Covetousness , they are ravishers of others goods , and but ill despencers of the Churches ; turning aside to other uses , that which they ought to employ in Divine uses , or the feeding of the poor . What Bishop is there , adds he , who does not more love to be a rich Lord and Honoured in the World , then to help the poor ? The whole design of their lives is but for the things of the World , They love to array themselves after the Fashion of that , and as for the Ecclesiastical Ornaments , whether they be Corporal or Spiritual , they scarce make any account of them : and therefore it was that S. Brigit said , That the Bishops took the counsel of the Devil , who said to them , Behold those honours which I offer you , the riches that are in my hand . I dispence pleasures , the delights of the World are sweet , you must enjoy them . — That same Saint says further that the Covetousness of the Bishops is a bottomless Gulph , and that their pride and their luxurious Lives was an unsavoury steam , which made them abominable before the Angels of Heaven , and before the Friends of God upon Earth . As to the other Prelats and the Curats , the same Author represents them to us after this manner . In these Times , says he , there are very few Elections that are Cononically made , and without under hand canvassings ; on the contrary , the greatest parts of the Prelats and Beneficed men , are made by Kings and Princes in an unlawful manner , and which is more , being brought in by Canvassings and Simony , they are confirmed by the Popes , against the Priviledges of the Churches , and the Statutes of Germany , and against all manner of Justice . Furthermore the Bishops ordinarily promote to dignities and the Cure of Souls , their Cooks , their Collectors of their Tribute , their Pensionaries , the Grooms of their Stables : Hence Ubertine said , That the Antient Holiness of the Prelats wasted away by degrees , and that it began to fall by Canvassings , by Pomp , and by Simony , by unlawful Elections , by Covetousness , and by the abundance and superfluity of Temporal things , by the promotions that the Bishops made of their Creatures , by neglecting the Divine-worship , and by other perverse works ; and that by Reason of those ill dispositions , the Devil was let loose against the present State of the Church . — Now , none of them who are called to the Pastors Charge and the Cure of Souls inform themselves either of the quality of their Flock , or of their manners , or their vices . Not one Prelate called to the Government of a Monastery will take the pains to Observe either its Rules , or the Order of its Ceremonies , or the Discipline of the Religious , there is not wholly any more mention made of the Salvation and Edification of those that are under them , but they only inform themselves very exactly of the plenty of their Revenues , and what such a Benefice may bring in Yearly , though yet they do not reside there . It is these Curates that Vincentius cri'd out upon , when he said , O what Obduration is there in the Church of God! The Prelats are Proud , Vain , Sumptuous , Simonists , Covetous , Luxurious Men , that regard only this Earth . They neglect their Ecclesiastical Duties , they are void of Charity , Intemperate , Lazy . For they neither perform Divine Offices , nor Preach , and do nothing but what creates Scandal . They despise the foresight of their Holy Mother the Church , which ordains that when the Rectors of Churches shall not be able to Preach , they should employ fit persons , which should in their stead edify the people by their word and their Example , and that they should supply them with all needful things . But on the contrary the Prelats and Curates are only careful to put into their places , men that are very well skilled , not to feed the sheep , but to poll them , to destroy , and flea them . He goes on with that vehemency throughout a large Chapter , where he relates the many complaints of the Abbot Joachim , Saint Catherine of Sienna , and of Saint Brigitt ; Behold this last among the others ; Those who Rule the Churches commit three sins , the one is that they live a beastly and luxurious , life the other that they have a Covetousness as insatiable as the Gulphs of the Sea , and the third is , That they are Prodigal to satisfy their own vanity , as the Torrents that pour forth their waters impetuously , such horrible sins which they commit ascend up to Heaven before the face of God , and hinders the Intercession of Jesus Christ as the black Clouds disturb the purity of the Air ? The Revenues of the Church are given , not to the Servants of God , but to those of the Devil , to the Debauchers of Women , to Adulterers , Gamesters , Hunters , Flatterers , and such like men , and hence also it is that the house of God is become Tributary to the Devil . The Abbot who ought never to be out of his Monastery , but to be the head and example to the rest of the Religious , is become the head of a whole Troop of leud Women , with their Trains of Bastards : instead of being an Example to and feeder of , the poor , he makes himself Master of their Alms , and he may be seen far oftner in the field with the Souldiers , then in his Cloister . He ought to be the Father and the Instructer of his Brethren , but he is their Seducer , and their Tyrant . For while he enjoys himself , and lives in Pomp and Delights , those poor miserable Religious , pass away all their days in murmurings and afflictions . That Author describes in the same Stile the Lives of the Canons , Monks and other Ecclesiasticks , and that which he has said does not leave us any more room to doubt that there was in the Church in those days , as great and as general a disorder as can be conceived . He does not spare the Court of Rome , but on the contrary , he sets forth livelily enough their excess , even to say , that that Court is the Seat of the Beast , that is to say , the Church of the wicked , that is , the Kingdom of darkness . That it is a loathsome pit that devours Riches , and is filled by Covetousness , That the Law is far from the Priest , the Visions of the Prophet , and the Councel of the old men . That the heads of the Church serve themselves by Simony and Ambition , and that in a word , the sins of those people are such , that they cannot be either concealed or denyed , since Rome is become a Gulph of Crimes . Where the Pope ought to cry with Jesus Christ , Come , and you shall find rest for your Souls ; he cries , Come and see me in a far greater Pomp and Pride then ever Solomon was in , come to my Court , empty your purses there , and you shall find destruction for your Souls . The disorder of that Court , and that of the whole Clergy of those times was a thing so little to be contested , that Adrian the sixth did not scruple to acknowledge it in the Memoirs that he gave his Nuntio for the Diet of Nuremberg , and which Raynaldus Relates . For he gave him an express charge to confess , That the Troubles of Germany , about the matters of Religion , had fallen out by Reason of the sins of Men , and particularly of the Priests and Prelats of the Church ; That the Scripture shewed that the sins of the people came from those of their Priests , for which Reason it was , as Chrysostome says , that when our Saviour would heal Jerusalem , he entered first into the Temple to correct the sins of the Priests , doing like a wise Physitian , who goes to the root of the evil . That for many years past , abominable things had been committed in the holy See , that spiritual things had been abused , through the excess of its Injunctions , and that all things had been perverted there . That the evil had spread it self from the Head to the Members , from the Popes to the Inferiour Prelats , and that as many as they all were , that is to say , Prelats and Ecclesiasticks , they were come to that pass that for a long Time there had not been any that were good , no not so much as one . We could produce a multitude of other such Testimonies if we did not hope that unbyass'd persons would agree upon it , as not long since an Author in these Times has done in a Book Intituled , Motives to a Re-union to the Catholick Church . The cause of the Separation , says he , was the open abuse of Indulgences , and the Ignorance , Covetousness , and the Scandalous lives of the Church-men . The Superstition of the meaner sort of people who had not been well instructed , the immense riches , and riotous profuseness of the Prelats , their too great care in Externals , in their Magnificence , Ornaments , and increasing of Ceremonies , and little Devotion in the Chief-worship of God , the indiscreat zeal of some Brethren , who seemed to have cast off all honour for the Master , to give it to his Servants . The Tyranny that Parents exercised over their Children to imprison them in Cloisters ; the wickedness of those who contrived false Miracles , to draw to themselves the concourse of the People . Add to that , Politick humane Considerations of some Princes and Kings , who had not received from the Pope all possible Satisfaction , or who took occasion from thence to cast themselves among a Party of persecuted men , the better to Establish their affairs ; in brief , all that which Ignorance , Superstition and Covetousness could Contribute , served for a pretence to those who would separate themselves to Reform those Disorders . The Ground was not only specious , but it had been in a manner accompanied with Truth , if the Church in those days had been throughout in that miserable condition , which we have described , and principally so in those places wherein that detestable Separation began . Those who separated were aided indirectly by the zeal of some good men , who cried out loudly against those disorders , abuses , and corruptions of manners . The people who judged no otherwise then by the appearance suffered themselves to be easily carried away with that Torrent , seeing that they did not complain but of those things which they knew were but too true , and which the better sort of Catholicks granted . Behold then in what a condition the Church was in those days , and we may from thence , methinks ask all rational persons , whither they believe in good earnest , that our Fathers ought to have expected a Reformation from the hands of a Clergy , which on the one side had so many worldly interests that bound them to oppose it , and which on the other found it self so deeply sunk into Ignorance , Superstition , and Corruption . But to urge that matter yet further , we need but to set down those just complaints which they had made for a long time touching those disorders , and the continual demand that all the World made for a good Reformation , at least in respect of manners , of Discipline , and those most gross abuses , without ever being able to obtain it . I pass by the complaints of the Tenth and Eleventh Centuries , which would be but too great , if they were compared , with those just grounds that all honest men in those days had for them . For those two Centuries were famous for wickedness , ( grievous ) crimes , and those who know any thing of History cannot deny it . But , not to go so far , not to say any thing either of the Scandalous Lives of the Popes of that Time , or the Wars wherewith they filled all the West , or of the Abuses they committed in their Excommunications , or of the Baptizing of Bells : Wherewith they increased the Ecclesiastical Ceremonies , or of the vices which reigned then throughout all the Clergy , can they tell us what good effect those smart Censures of Saint Bernard wrought , and those of Petrus Cluniensis , of Abbot Joachim , of Petrus Blesensis , of Conrard Abbot of Vrspurg , of Honorius of Autun , of Bernard Monk of Cluny , of Arnoul an English Monk , of John Bishop of Salisbury , of Matthew Paris , of William Durandus Bishop of Mande , of Robert Bishop of Lincolne , of Francis Petrarch Archdeacon of Parma , of John Vitoduram of Dante , of Marsilius of Padua , and I know not how many others , who cried out as loudly against the abuses of the Court of Rome , as those of the rest of the Prelats ? Can they tell us what effect the complaints of Emperors , of Kings , of Princes , and of the People produced who for so long a Time panted after a Reformation ? It is a hundred and fifty Years said Arnald du Ferrier the Ambassador of France to the Council of Trent since a Reformation of the Church has been all along in vain demanded in divers Councils , at Constance , at Basil , at Ferrara . Let them tell us what good change has hapned since St. Bernard wrote , That the Dignities of the Church were managed by a most dishonest bartering , and with a Trade of darkness , That the saving of Souls was no more sought after , but the abundance of Riches . That it was for this that they took their Orders , that they frequented the Churches , and Celebrated Masses , and sung Psalms . Now a days , says he , they strive without any shame for Bishopricks , for Arch-Deaconries , and Abbies , and other Dignities , to the end they may dissipate the revenues of the Church , in Superfluity and Vanity . What remains but that the Man of sin , the Son of Perdition should be Revealed ? The Demon not only of the day , but of the noon day , who transforms himself into an Angel of Light , and lifts up himself above all that is called God , and worshipped . What good change could they see since Cardinal Hugo borrowing the words of Saint Bernard , had wrote , That those words of David could not be more properly applied to any , then to the Clergy , They are not in Trouble as other men . For every order of men has its Labours and its pleasures , but I admire , says he , the wisdom of our Clergy , who have chosen all the pleasures for themselves , and rejected the Labour . They are as proud as Souldiers , they have as great a train of Servants as they , and of Horses , and Birds , and they live as merrily as they . They are arrayed like women with skins of great value , they have rich Bids , Baths , and all the Allurements of soft delights . But they take great heed least they put on a Breast-plate with the Souldiers , or pass away the nights in the Field , or to expose themselves to Battels , and yet they take less heed to keep Modesty and the Laws of Decency , which are proper to women , and to labour so much as they do . At the Resurrection then , when men shall arise every one in his own order , what place do you imagine those men will find ? The Souldier will not own them , for they took no part with them in their Labours , nor in their dangers . The Labourers and Dressers of the Vineyard will not any more for the same Reason . What then can they look for ? But to be driven from and accused by all Orders , and to go into those places where there is no Order , but where Everlasting horrour Dwels . Has it been amended since William Bishop of Mande wrote these words , Alas ! the Churches are reduced to that Condition , that when they come to be vacant , one can hardly find any persons fit to be chosen to succeed . And if sometimes , which rarely happens , there be found some good Man hid as a Lilly among the Thorns , the Number of the wicked and uncapable , exceeds so much , that they will never let a good man be chosen Prelate ; but crying up such as themselves they chuse men after their own hearts , to the Ruin of the Church , and the people that are under them . Else if the greater part in the Church were good , the Elections would be made by the Majority of voices , and they would be good and Canonical , for those that would chuse for God , would be the far greater number then those who should chuse for the Devil . But in these days it is quite the contrary . It is the Fashion , that there must be more wicked then good , so that usually , the Elections are rather Diabolical then Canonical , and not made by the inspiration of the Holy Spirit , but by a Conspiracy , or Treacherous Machination . All these Complaints were to no purpose , the evil was too general , and too inveterate to be stopt or remedied . In the Council of Constance , all those Nations who liv'd under the disorders of a long and obstinate Schisme , propounded some Articles to Reform as well the Head as the Members , and correct the ill manners of the Church . But Martin the Fifth , who was then Pope , eluded that Proposition , with saying , That that Council had already lasted four years to the great damage of the Bishops and the Churches , That it was needful to turn over that business to another Time , and that that Affair deserved to be thought on more leisurely ; because , says he , according to St. Jerome , every Province has its Maxims , and its opinions which cannot be changed without stirring up great Troubles . As if Justice , Piety , Holiness , and good Discipline , were not the same among all people and in every Countrey . The Council of Basil assembled some Time after , with a design to proceed to a Reformation of the Head and the Members ; A Declaration was made very Solemnly that there the very beginning , and their first Acts should contain no other thing . But when they would have meddled with the Court of Rome , and the Popes Soveraign Authority , every one knows after what manner Eugenius the Fourth exalted himself against them , and what endeavours he used to separate them , or at least to render their designs unprofitable . That produced new Troubles , and new disorders , and cast the Latin Church into a new schism . For that Council declaring its right , deposed Pope Eugenius , and chose Amadeus Duke of Savoy ; but all that came to nothing . For Eugenius remained Master , Amadeus was at length constrained to renounce the Papacy . The Council of Basil and all its good designs , were brought to nothing , and things remained in the same State in which they were before . Which made an Author in those Times say , That there could not be any thing expected from those who presided in the Councils on the behalf of the Popes , unless that , when they saw the affairs of the Council ordered against their Masters and against themselves , they should oppose their Decrees either by Dissolving the Council , or making Divisions spring up in it . So that , says he , matters come to nothing , and return into their old Chaos , that is to say , into Error and Darkness , which no man can be ignorant of , at least , that has any knowledge of things past ; and the Tragedy that hapned in our Age at the Council of Basil , is a most manifest proof of . Some Time after that , Pope Innocent the Eighth being dead , and all preparations made for a new Nomination , Lionel Bishop of Concordia made a long and fine Oration to the Cardinals , who were to go into the Conclave to perswade them to make a good Election , that might answer the desires of the whole Church ; he represented to them , That Christianity was threatned every day by the Power of the Turk , that the Hussites were in Arms against their Brethren the Catholicks , that pernitious Errors against the Orthodox Faith might be observed to increase in all places , That the Church of Rome , the Mother and Root of the Vniversal Church , was every day more and more despised , that Luxury reigned in the Clergy , and that it was extream among the people . That the Patrimony of Saint Peter was wasted , That Christian Princes , animated with a mortal hatred one against another , were just ready to destroy one another , and that in fine , to make use of the words of Jeremy , One desolation called to another , which made him to weep over the Church , and say to it , Daughter of Sion thy Desolation is great as the stretching out of the Sea ; who is it that will bring thee any Remedy ? After having represented those things , he adds , That although the affliction of the Church was exceeding great , yet they might notwithstanding mitigate it , if laying aside their own passions , their Canvassings , and their Cabals , they would look to nothing else in chusing a Pope , but Holiness , Learning , and Fitness , or Capacity . That the Eyes of all the Church were upon them , to beg of them a Pope who might by the good odor of his Name allure the Faithful people to Salvation . He urged that discourse much farther , in shewing them the necessity that the Church stood in of a Holy man , whose life should be without reproach . He added to his Exhortations , threatnings on Gods part , and passed by nothing that might move the minds of those Cardinals to do some good . Will you not say that words so weighty and so pungent ought to have made some Impression on the minds of those Cardinals , and that , at least for that Time , they should have done well ? They saw the whole Church in disorder , the Conquests that the Infidels made , Christian Princes in Arms one against another , Church-Discipline overthrown , the lives of the Clergy profuse , Piety violently beat down , and Christianity degenerated in all places , could any one imagine that such sad representations would not have been considered ? But be not hasty , All the effect that they produced was the Creation of Alexander the sixth . That Name alone , sufficiently Celebrated in the History of the Popes , was enough to make men understand of what disposition those Prelats were , and how little they were touched with the wounds of the Latin Church . Let us hear nevertheless what Raynaldus says , who in these kind of things is an Author that can no ways be suspected . The greatest part of the Cardinals , says he , were very remote from those good Counsels : for Authors complain that some corrupted with Money , others gained by promises of Benefices and Places , and others drawn by the Conformity of a vitious and impure life , gave their Voices to Roderic Borgia . So that , in stead of chusing a chaste man , they chose one who was infamous for his uncleannesses and fornications , for which he had been reproved by Pius the Second , yet was so far from amending under that reproof , that he took no care to conceal his impurities . For on the contrary he lived with Vacosia a Courtisan of Rome , as if she had been his real Wife , and he had divers Children by her , upon whom he heape'd Riches and Honors as much as it was possible for him to do , as if they had been his Legitimate Children . Behold what the Court of Rome was then . Alexander the Sixth being dead , and Pius the Third who succeeded him having lived but thirty days after his Election , the Cardinals met again in the Conclave . And because the Life and Government of Alexander had given scandal to all the World , and that the Cardinals themselves had been but very ill satisfied with it , before they proceeded to an Election , they drew up some Articles , which every one swore to observe upon condition the Nomination should fall upon him ; and there was one among the rest which carried this with it , That the new Pope should call at the end of two years a General Council for the Reformation of the Church in its Head and its Members . Julius the Second was chosen , but he did not believe himself bound to keep his Oath , for seven years past away without any thing being talkt either of a Council or a Reformation . And therefore it was that this Pope thought the less of it . Nevertheless it fell out , that , having ill Treated one party of the Colledge of Cardinals , and having moreover stired up the Emperor Maximilian , and Lewis the Twelfth the King of France against him , those two great Princes joyned with the disgraced Cardinals , and called a Council at Pisa . The Act of that Convocation , on the part of the Princes , says expresly , that it was for the Extirpation of Heresies and Errors , which through the negligence of Superiors had sprung up in divers parts of the World , and particularly for the Reformation of the manners of the Vniversal Church in the Head and the Members , and for the amendment of many great , notorious , long continued , and almost incorrigible crimes , which had scandalized the Vniversal Church . The Cardinals also alleaged the Oath that the Pope had took , just before his promotion , in these very words , I swear to observe and perform these Articles throughout , and in every particular , sincerely , unfeignedly , seriously and in good earnest , and under pain of falling under perjury and an Anathema , from which I cannot absolve my self , nor give power to any other person to absolve me . They added to that , that by another Article they all , and Julius himself had sworn , That if he who should be chosen should not perform his promise in good earnest , he should be held guilty of perjury , to be a breaker of his Vow and of his Faith , a disturber of the Church , and the cause of Scandal to all Christianity , and that then two thirds of the Sacred Colledge should have power to assemble a General Council . The Council then being assembled , declared openly , That there was a most evident necessity of Reforming the Church in the Head and the Members ; and made a Decree formed in these words , The Holy and sacred General Synod of Pisa , lawfully called in the name of the Holy Ghost , composing a General Council , and representing the Catholick Church , doth define and declare , That that Holy Synod would not , nor could not , dissolve it self , till the Vniversal Church should be Reformed in Faith and Manners , as well in the Head as the Members , and till the Heresies and Schisms that had sprung up should be Extinguished . Behold , hitherto , the fairest hope in the World. It is not necessary for us to inquire , whether that Reformation was the true Cause of the Calling of that Assembly together , or whether it was only a pretence , and according to all appearances it was the latter . But whatsoever it might be , whether a pretence or not , three thing result from it ; the one , That that Reformation was generally judged to be most necessary ; the other , That it was extreamly desired by the people , for they would never have contrived to have took up those things for a pretence which did not appear necessary , and which were not wisht for ; and the Third is , That a Reformation so necessary and so much desired should extend it self to Faith as well as to Manners , even , say they , 'till the Vniversal Church should be Reformed in Faith and Manners . See then what was the success of so weighty a business . Julius on his side , who according to the general mind of the Popes , mortally hated those Propositions of a Reformation , display'd all the Authority , Force , and Artifice that he had to elude that Council , and to turn all those projects into Air. And first of all , he made void and disanull'd that Convocation that had been called , he declared them the Authors of Schisme , and Rebellion , as Dathan , and Abiram , and their Council , a Conventicle of Schismaticks , a Synagogue of Satan , and a Church of Malignants , he forbad all Prelats to go thither under pain of Anathema , and excommunicated all those who should afford them any help or assistance directly or indirectly , and in fine , he interdicted the Towns and Churches that should receive them . But as that way of Authority alone could not produce the effect which he desired , since the World did not care always to be frightned with the Papal Thunder , so it was necessary for him further to elude that pretence of a Reformation which those of Pisa had taken up . He then had recourse to that Ordinary Artifice of the Popes , which is , that when they cannot longer avoid a Council , they labour to make themselves Masters of it , to the end that nothing may pass there but what agrees with their Interests and their desires . For this Reason he called he called one at Rome it self , and to make himself more sure , taking up as well as his Adversaries that pretence of the Reformation of the Church ; the better to colour his Affairs , and to strengthen his Party , he created some new Cardinals . Nevertheless as he would not omit any thing , he had recourse to Arms , he made a League with Spain against France , he assaulted Ferrara that was held by the French , he went himself in Person into his Army , he filled all Italy with War , he drew the Switzers and Venetians to his Interests , he gave Battels , he Excommunicated the King of France and all his Confederates , and after having got off the Emperor Maximilian from them , he gave away their Kingdoms to him who should first Conquer them , and in fine he set up his Conventicle at Lateran , where he and his Successour Leo the Tenth made all things pass that they would have . I say , he and his Successour Leo the Tenth , For Julius dy'd after the fifth Session , and Leo not being yet thirty seven years Old was chosen in his place , by the Faction of the young Cardinals , against the mind of the elder sort , by Reason of which Alphonsus Petrucius , a young Cardinal , having had it given him in charge to declare the new Election to the people , he did it in these words , We have chosen Leo the Tenth for our Pope , Let the young men live . Leo then , continued that Council , in which , in favour of some light Reformations which consisted but in words without any effect , he more then ever established the Soveraign Authority of his See , and confirmed the Abuses of his Court , and the disorders of the Latin Church . For he there Solemnly made void the Pragmatick Function , which was almost the only good thing that remained in the Government of the Latin Church , he there made the Council of Basil to be declared a Conventicle , and caused it to be determined , That the Authority of the Popes is above all Councils ; which obliged the University of Paris to reject that Decree , and to sue forth an appeal made to a Council lawfully called . After this , I know not whether they can any farther say with any confidence , that our Fathers ought to entertain good hopes of the Latin , Prelats , and that they ought to have expected a good Reformation from their hands . All the World desired that there should be a Reformation in the Government of the Church , they impatiently demanded it , they themselves acknowledged the necessity of it , in the Head and the Members , the Pope found himself engaged to do it by a Solemn Oath , but when it was urged to be put in Execution , he chose rather to enflame all Christendome , then to deliberate to reform himself , and to re-establish Order , and he managed his party so well , that he found a whole Council disposed blindly to do whatsoever should please him , without any regard had either of God or the Church , or of themselves . Did not all that give a fair hope of a Reformation ? They will say , it may be , that Adrian the sixth , Successour to Leo , after having ingenuously confessed , in the Diet of Nuremberg , the disorders of the Court of Rome , and of all the Prelats , as we have seen before , promised also to Reform them . For he declared . That he was resolved , as well , from his own inclination , as from the duty of his place , to labour to correct so great an Evil ; And he would do it in such sort , that first of all the Court of Rome , whence possibly the evil had grown so extream , and so destructive , should be reformed ; and so much the more , as he saw that all the World passionately desired it . I confess those Historians give a good Testimony enough of the Intentions of that Pope in that respect ; but we ought also to adjoyn , what they add , to wit , that that Confession and promise of his , which he made were very ill taken at Rome , and moreover , that they generally offended the Prelats , that they seemed to be too ignominious for them , saying , that it rendred them yet more odious to the Seculars , and contemptible to the People , and that especially , they were amazed to see a door opened for the introducing a diminution of their conveniencies , or convincing them of an incorrigible obstinacy . We ought not also to omit , that Adrian dyed soon after the Return of his Nuntio from Germany , not without a suspition of being Poisoned , as William Lochorst , insinuates in a Letter set down by Raynaldus , Seu nimio , says he , Estu laboreque fatigatus , seu infesto esu aut potu refectus , incidit in Morbum ; by Reason of which , Paulus Jovius relates , that immediately after the Death of Adrian , some young debauched persons went by night and set up a wreathed Garland on the door of the House of his Physitian , with this Inscription , Liberatori Patriae S. P. Q. R. We ought not likewise to pass by in silence what the Author of the History of the Council of Trent has told us , That Clement the Seventh , who succeeded Adrian , saw clearly that Pope Adrian , having too far abandoned the Ordinary Stile of the wiser Popes , had been too facil , as in Confessing the Faults of the Court of Rome , so in promising a Reformation , and that he was too mean spirited , in asking the Counsel of Germany how provision might be made against the Contentions of that Kingdom . For thereby he drew upon his back the demands of a Council , which was of great importance , especially with a condition to Celebrate it in Germany , and had given too much courage to the Princes , that they dared not only to send , but to print also a Book which they called the Centum Gravamina , or Hundred Grievances , a writing that was ignominious to all the Ecclesiasticks of Germany , but more to the Court of Rome . That notwithstanding having considered all things well , he resolved , that it was necessary to give some satisfaction to Germany , yet so , that his Authority might not be indangered , and that the advantages and profits of the Court of Rome might not any ways be diminished . In effect , he sent a Legat to Nuremberg , where the Princes of Germany were afresh assembled , who propounded to them such a Reformation , as should only respect the inferiour Clergy ; So that it was judged , that that Reformation would not only foment the evil as light and palliating Medicines usually do ; but that it would serve to enhance , and raise the Dominion of the Court of Rome , and the greater Prelats , to the Prejudice of the Secular Powers , and that it would open a door to a greater Extortion of Money , so that it was not received , being looked upon meerly as a mockery to elude the Expectations of Germany , and to reduce it to a greater Slavery . CHAP. II. A Confirmation of the same thing , from the History of that which passed in the First Quarrels of Luther , with the Court of Rome , concerning Indulgences . BUt we ought to add something to all that we have said , that if so many publick Proofs will not be sufficient to make that Conclusion , That there could not be any Reformation hoped for on the part of Rome and its Prelats ; they may further see , if they will , something more particular . Let us Examine after what manner they received the first complaints that Luther made against the Preachers of Indulgences , and the Questors that Leo the Tenth had sent throughout the whole extent of his Empire , and especially into Germany , there to sell publickly the Pardon of sins , under a pretence of the building of the Church of Saint Peter at Rome ; but in effect , to have by that means , wherewithal to Enrich his Kindred , and satisfy his own profuseness . The History of that , which is as a Preamble to that of the Reformation of our Fathers , must needs give us a great deal of light to judge rightly of their Conduct , and to decide the Justice or the Injustice of their Actions . See then well near how that business was managed . Besides the manifest abuse that there was in the using , and in the very Doctrine it self of Indulgences , the Questors were constrained to set before the people every day divers Novelties upon that subject , to enhance their price and value before them , and they lived further and guided themselves in that affair after a very filthy and dishonest manner . Luther who was then Professour of Divinity in the University of Witenberg , thought himself bound by the duty of his Charge , and his Conscience , to oppose himself to a Traffick so Mischievous , and so destructive of true Piety . To effect that , he proposed some Theses for the clearing of that matter , and wrote them to the Arch-Bishop of Mayence , who was also Bishop of Magdeburg , beseeching him to make use of his Authority to put a stop to those excesses , and representing to him , that it was the Duty of Bishops throughly to instruct the people in the Doctrine of the Gospel , and not to suffer their credulity to be so abused . He wrote also almost to the same sence , to the Bishop of Brandenburg , under whose Diocess he was , and sent him those Theses which he had framed on that Subject ; with a more large Explication of them , which he added to them . He wrote the same to Pope Leo , he sent him his Writings , he complained to him of the Follies that his Questors taught , and of the havock that they made , reposing themselves upon him , and abusing his Authority ; he cleared himself before him of the false imputations of his Adversaries , and was so far from having any ways violated that respect which as yet he believed due to his Dignity and to his See , that he stooped even to excessive submissions , which his Adversaries did not fail to make use of in the end . Hitherto the most rigid Censurers cannot find any thing blameable in the Conduct of Luther . For I pray tell me what could any one have done better ? He beheld a sort of men that dishonoured Religion , that made a mockery of the Devotion or rather of the superstition of the People , who were a scandal to the whole Church , who promoted false and destructive Maxims . He opposed himself to them , but of the duty of his place , he made his Complaints to those , to whom ordinarily it belonged to repress those excesses , he went even to the Pope himself , he acquainted him with the Mischief that his Questors wrought . He begg'd of him to give Order about them , he used all the Terms of respect that the Pope could desire . What can any find to blame in all that ? They will say , it may be , that his Complaints against the Preachers of Indulgences were false , and ill-grounded . To clear this matter , we need but to see what his most fiery Enemies wrote . Miltitus , the Apostolick Nuntio , says Ulembert , one of the most fiery Enemies of Luther , had sufficiently acknowledged , that the Questors and Preachers of Indulgences , who had first given occasion to Luther to oppose himself , were not altogether blameless . That therefore he had earnestly reproved Tetzel ( who was the Chief of the Questors ) that he had not hindred those abuses that were intolerable to all honest men , and that grounding himself on the Authority of the Pope , he had done divers things of his own head , which could neither be approved of , nor defended ; So that he had brought dishonour on the Holy See , and given ground for a most dangerous complaint , whereof he must one day give an account to the Pope . Florimund of Raymund acknowledged the same , that those Questors committed most enormous Crimes , in Publishing their Indulgences , and taking care for nothing else but to extort Money from the People . Belcair Bishop of Mets , said , That the Impudence of the Popes Ministers was so great , that they made amongst themselves a publick Merchandise of Indulgences , sometimes debauching themselves in the Taverns , they played them away , and at Dice , and other Games , especially in Germany ; and it was the common talk That the Pope had given away all the Money that should be collected in some Countries of Germany to his sister Magdalen . Guicchiardin goes so far as to blame the Pope himself , in that following the Counsel of Cardinal Peccius he had published the largest Indulgences , without any distinction of Places or Time , not only for the living , but to draw Souls out of Purgatory also by means of his suffrage . That it was manifest , that he did that to extort Money from the People , and that those who were employed to do it had bargained for the place , of the Court of Rome , by Reason of which the thing came to be turned into a publick Scandal , chiefly in Germany , where the greater part of those Ministers , sold them at a cheap rate , or gamed away the power of delivering Souls out of Purgatory . He adds , That which rendred this Affair yet more odious , was the Donation that Leo had made , of a sum of the Money that should be raised by those Indulgences to his sister Magdalen , and the Commission that was given for that to a certain Bishop Archimbald , a man unworthy of such an Employment , and who behaved himself with an extream Covetousness and Rigour . Behold then two things indisputable , as it seems to me ; the one , That Luther had right at the Bottom , and that the business which gave him occasion to speak and write [ against it ] was filthy and scandalous in all respects ; and the other is , That he guided himself after a most prudent and respectful manner , and that had nothing in it of any disorder . Let us see now , after what manner he was Treated . The first thing that fell out was , that neither the Pope , nor the Arch-Bishop of Mayence , nor the Bishop of Brandenburg vouchased to take any care to put a stop to those abuses that were committed . They know that afterwards the Arch-Bishop of Mayence was himself concerned in a part of those Indulgences , and that he got considerable sums by them . The second thing was , That Luther instantly raised against himself not only that whole swarm of Preachers and Questors , but the whole Empire of the Pope , that is to say , all the Creatures of the Court of Rome spread abroad throughout Europe , who stirred up all their Endeavours to ruin him , raising against him the Princes and the People by many false imputations . Ecc us Doctor of Divinity , Silvester Prierias , Master of the Sacred Palace at Rome , and James Hockstraten Inquisitor , wrote against him , the last of whom exhorted the Pope to make use of fire and Sword , for the Convincing of that Heretick . Luther defended himself against this sort of men , by Publick Answers , wherein he laid open their Absurdities , and their false and scandalous Assertions which they had proposed : but he did yet always contain himself within the bounds of a great Respect for the Pope , and for the Church of Rome , holding , nevertheless , that they were not infallible , and that the Authority of a Council lawfully assembled was above that of the Pope ; in which he said nothing , that the Faculty of Paris , and Gallican Church , does not say likewise . It appeared that it was their last interest that urged them to irritate Leo against him , and all his Court. Who , else , were not well contented with that which he had undertaken to put a stop to , or at least , to trouble the course of their exactions . Howsoever it was , when they set themselves to find out a way to repress those manifest Excesses of the Ministers of Indulgences , and those who defended them Luther was cited by the Pope , to appear in person at Rome to give an account of his writings , and his Conduct in that business , before the Judges that Leo had assigned to him , who were Jerome Bishop of Ascoli ; Auditor of the Chamber , and Silvester Prierias Master of the sacred Palace . Leo wrote , at the same time , to Cajetan his Legat in Germany , a Letter full of Fire and Choler , against Luther , whom he treated as an Heretick and Seditious person , and gave him order to cause him to be seized as an Heretick , and conducted safely to Rome , commanding all Dukes , Marquises , Earls , Barons , and all Universities , Communities , and Powers , under pain of Excommunication , with a reserve of the Emperour only , to use all their force to seize Luther , and to give him up into the hands of his Legat. He wrote also to the same purpose to Frederick the Elector of Saxony . Luther seeing so violent a proceeding against him , proposed the Reasons that hindred him from obeying that Citation , which were taken from the infirmity of his health , which would not permit him to expose himself to the wearisome toils of that Journey ; from his povery , to which did not afford him wherewithal to do it ; from the Tye that he had at the University of Wittenburg , from whence it was not in his power to depart without the consent of his Prince ; but more especially from that evident oppression which he suffered , in that he had the same person ordered to he his Judge , to wit , Sylvester Prierias , who was , not only of the same Order with the Preachers of Indulgences , but the same person , who had immediately before wrote a Dialogue against him ; so that it was visibly to give him up into the hands of his Adversaries , and the Parties themselves . The University of Wittenberg wrote to Rome in his Favour , and the Prince Frederick of Saxony , having most earnestly applyed himself to the Legat , obtained , in the end , with a great deal of difficulty , that the cause should be tryed in Germany , and that for that business , Luther should come and appear before the Legat at Auspurg . Although Luther could not be further ignorant , what Spirit the Court of Rome , and all its Ministers were animated with , as to himself , yet he did not fail notwithstanding to appear before Cajetan ; but it was after his friends had obtained a safe Conduct for him from the Emperour Maximilian . Cajetan was vext with such a prevention , that broke all his measures , nevertheless he received Luther honestly enough , and propounded at first to him on the part of the Pope , To Recant , and to promise for the future , that he would not fall back again into his Errors , nor any more disturb the Church . Luther answered , That his Conscience did not accuse him of any Error , that he entreated him to tell him in what he had Erred , and that he was ready either to justify himself , or yield himself to be instructed . Cajetan then objected to him , as two great and fundamental Errors , That he had wrote , That the Merits of Jesus Christ did not belong to the Treasure of Indulgences , against the Extravagance of Clement the Sixth , and that Faith , that is to say , a firm belief of ones Justification , was necessary to those who came to the Sacrament , and those who should appear before the Judgment of God ; for on the contrary , said he , it is uncertain whether those who draw near to God shall obtain his grace or not : Luther defended his Propositions , and the discourse falling upon the Soveraign Authority of the Pope , whom Cajetan affirmed to be above a Council , above the Scripture , and above all that was in the Church ; Luther formally denyed it to him , and maintained , on the contrary , that the Pope was beneath the Scripture and a Council . The next morning Luther presented to him a justification of his Propositions in Writing , in which he inserted a great many words full of respect to the Pope , to the Church of Rome , and to the Legat himself in particular . But Cajetan , without being willing to hear him speak of his justification , shut up all with this , That it was his pleasure that he should revoke his Errors , under pain of incurring the Censures , with which he had received Orders to punish him ; adding , That if he would not recant , he had nothing to do but to withdraw himself , and to come no more before him . Luther withdrew from the Legats House , and having been advertised some days after , that they endeavoured to imprison him , notwithstanding the safe Conduct of the Emperour , he withdrew himself from Auspurg , not being ignorant of what had befell John Hus and Jerome of Prague in the Council of Constance . Before his departure he wrote to Cajetan , two very submissive Letters , in one of which he acknowledged that he had not in treating of that business of the Indulgences , preserved all that respect which he ought to have had for the name of the Pope , and that howsoever he had been urged by the carriage of his Adversaries , he confest , that nevertheless he ought to have handled that matter with more modesty , humility , and respect ; that if he had any ways displeased him , he beg'd his pardon , offering to publish it himself , and to use civiller Terms for the Future . He offered likewise not to speak any more from thence forward of Indulgences , provided he imposed silence on the Questors also , or obliged them to observe the same measures in their discourses . And as to the Recantation which they required of him , he protested that he had done it in good earnest , if his Conscience had allowed him to have done it , but that there was no command , nor Counsel , nor Consideration of any person in the World , that could make him say , or do any thing against his Conscience . In the second Letter observing all along the same submissive and respectful Stile , he declared to him , That he had withdrawn himself from Auspurg , and beg'd that he would not think the worse of him , if he appealed from him to the Pope , and at the same Time he sent him his Act of Appeal . That Appeal was founded . 1. Upon this , That he had not determined any thing upon the point of Indulgences , but that he had only proposed some Theses to be disputed on according to the Custom of the Schools . 2. That the Opinions of the Doctors , as well Canonists as Divines , being very different , and there being nothing defined for certain in the Church upon that subject , he had had right to chuse one side to chuse one side to maintain in the dispute , much more when he was urg'd to it by the indiscretion of the Questors , who under a pretence of those Indulgences had dishonoured the Church of Rome , and the power of the Keys , by their detestable covetousness , and scandalous Conduct , seducing the People unto new opinions and selling Justifying Grace for Money . 3. That he had not only submitted his Disputation to the Judgment of the Church , but even to the Judgment of every man more Learned then himself , and in particular to Pope Leo. From whence he concludes that he had had no just Cause to Cite him . That nevertheless he had offered to his Legat to refer himself to the judgment of the Church of Rome , and of the Universities of Basil , of Friburg , of Lovain , and of Paris ; which his Legat would not accept . That he would not let him see wherein his Error lay ; but that he had only pressed him meerly to recant , threatning him if he did not , or if he did not go to Rome , he would Excommunicate him and all who adhered to him ; howsoever that he had always protested , that he had not any opinion but what was founded on the Scripture , on the Fathers , and the Canons . That therefore finding himself oppressed by that whole proceeding , he appeal'd from the Legat , and from all that the Pope , through ill Information , had done against him , to the Pope himself better Informed . Notwithstanding , he withdrew himself from Auspurg , and by his retreat , rendred vain and ineffectual all the Conspiracies they had contrived against his person , to make him a Prisoner . Cajetan having failed of his intent , Wrote to Frederick Duke of Saxony , against Luther , accusing him as guilty of a heinous Crime , in that he would not Recant ; and further exhorted and required that Prince , either to send him to Rome , or to drive him out of his Territories . Luther very solidly justified himself before his Prince , and made him see the oppression , and most evident Tyranny that they used against him . And because that the Cardinal had formally declared in his Letter to Frederick , that so weighty and Pestilentious an affair could not remain a long Time in that Condition , and that the Cause should be carried on at Rome . That menace obliged Luther to make an Act of Appeal from the Pope , and from all his proceedings against him , to a Council lawfully called . At the same Time almost , Leo sent a Bull into Germany confirming his Indulgences , and the Doctrine upon which they were grounded . That Doctrine was , That by the Power of the Keys given to Saint Peter , and to his Successors , The Bishop of Rome had a right to pardon to the Faithful all the guilt and punishments of their Actual Sins , to wit , the guilt , by means of the Sacrament of Penance , and the temporal Punishment by means of Indulgences , whether in this Life , or in Purgatory , and that by those Indulgences he could apply to the Living and the Dead , the superabundance of the merits of Jesus Christ , and the Saints , either by way of Absolution , or by way of Suffrage , so that the Living and the Dead participating of those Indulgences , were delivered from the Punishment that the Divine Justice would inslict on them for their actual sins . He commanded therein all under pain of Excommunication , from which they could not be absolved till the point of Death to believe it also : and to the end no person might alledge ignorance , he gave Order to all Arch-Bishops , and Bishops , by vertue of their Holy Obedience , to cause his Bull to be published in all their Churches , giving nevertheless power to his Legat to proceed against the disobedient , and to punish them as he should think fit . Behold here the true History of the first Quarrel of Rome with Luther ! Let them judge now , whether our Fathers , under whose eyes all that business past , could any more hope for a Reformation either from the Popes hand or his Prelats . Instead of making a Holy and Christian Reflexion , upon the just complaints of this man , how mean and contemptible soever he might appear to them , they thought of nothing but keeping up that evil , which they did , then in publishing their Indulgences , which they knew had not any Foundation , either in the Word of God , or in the Practise of the Primitive Church . They thought of nothing but how to protect them , and indirectly to forbid those scandalous and wicked excesses of their Ministers , instead of correcting them severely and repressing them . They thought of nothing but their own Interest , and not to let slip any occasion that might be offered to heap up money , without having any regard either of the Honour of the Christian Religion , or of the Salvation of Souls . They thought of nothing but how to settle more and more the Soveraign and Monarchical Power of the Pope of Rome , where they should have wholly applied themselves to make Jesus Christ Reign in the hearts of men . They thought of nothing else but putting a stop to the happy breakings out of those first bright Beams of the Truth which came out of Luthers Mouth and Pen ; where they should have received them , and made use of them to obtain from God a further and greater Light. They made it a Fundamental matter , to get Luther to recant ; and not being able to compass that , they thought of nothing but how to ruin him by all the ways they could use . They raised a strife and process about a matter of Faith , of Religion , and of Conscience , and a process that was unjust , and that could not be defended in the very Form of it . For what kind of proceeding was that , openly to cite a man to appear at Rome , who had done nothing but only proposed some Theses to dispute of , on a matter upon which there had not yet been any thing defined ? What manner of proceeding was it , to give him a party himself to be his Judge , and to declare him a Heretick before ever he had heard him , as the Pope did in his Letter to Cajetan , to stir up Kings , Princes , and the People against him , and to shew it was his mind to begin to Treat of so weighty a matter with his Imprisonment , without any regard had , either of the Protestations which he made , or of the Reasons he alledged , or of his respectful Submissions towards the Pope and his Legat ? Who may not see in all that , an inflexible Resolution always to retain the Latin Church in that deplorable condition wherein it was found to be then , and even to make its Yoak heavier , if it had been possible ? So far were they from having any design to Reform it , and to free it from those Enemies and Superstitions under which it groaned . I am not ignorant , that some way to excuse so violent a proceeding , one has said , That almost at the same time wherein Luther had wrote his first Letter to Pope Leo , full of respect and submission , he had caused to be Printed two little Books against the Epitome of Sylvester Prieras , wherein he spake of Rome and its Bishops in terms extreamly injurious , that which , says one , evidently discovered a wicked and deceitful Spirit , that should send forth nut of the same mouth sweet and bitter . But all that is nothing else but a discourse of a certain Vlemburg , full of falshood and calumnies , a sworn Enemy of Luther and his Doctrine . For it is manifest that the first Letter of Luther to Pope Leo , which is that that is treated of , was wrote in the beginning of the Year 1518. when he had not as yet any other dispute then with the Questors and Preachers of Indulgences , and that those little Books that Vlemburg speaks of , which served for an answer to that Epitome of Sylvester , were not wrote till the Year 1520. after the Pope and his whole Court had openly declared themselves against Luther , after Luther had appealed from the Pope to a Council , and after the Pope had made his Doctrine to be condemned as Heretical by the Divines of Lovain and Cologn ; which evidently appears from that very Epitome of Sylvester , which makes mention of that Appeal of Luther to a Council , and from the Marginal Notes that Luther made upon that , which also make mention of those decisions of Lovain and Cologn . It is then a false report of an Enemy of Luther , who not being able to find any thing till then blameable in his Conduct , has on purpose confounded those times to render him odious , and to justify , after some manner , a proceeding that cannot be defended . They know not how to deny , that the violence which they used against him , was not openly condemned , not only by the common people , but by the more wise and knowing Persons themselves . He complained , says Coclaeus , that is to say , one of his most fiery Enemies , that he was unjustly oppressed by his adversaries , whom he openly produced , and gained to himself in a little time the favours not only of the simple people , who easily believed him , and who listned after all sorts of Novelties ; but that also of divers grave and learned men , who giving credit to his words , through an ingenuous simplicity , thought that that Monk had no other end , than defending the Truth against the Questors of Indulgences , who as Luther accused them , appeared to have a greater zeal for the drawing of Money to themselves , then for procuring , the good of Souls . He adds , That the Learned men , Poets and Orators , defended him , and charged the Pretats and the Divines with Covetousness , Pride , Envy , Barbarousness , and Ignorance ; saying that they only persecured Luther for his Learning , because he appeared to be more Learned than themselves , and more free in speaking the Truth against the cheats and impostures of Hypocrites . Some time after that Luther had appealed from the Pope to a Council , the Emperour Maximilian dyed , which obliged Leo to send Charles Miltit into Germany in the Quality of his Nuntio . He presented a golden Rose to the Elector of Saxony , which the Pope had sent him as a Token of his particular Friendship , but that Present was accompanied with Letters which were sent both to the Prince and his Council , in which the Pope all along requested them , that they would give up Luther into his hands as an Heretick , and a Child of the Devil . Luther has wrote in some part of his works , that Miliet was loaden with sixty six Apostolick Breves , to cause them to be stuck up from place to place , and by that means to conduct him more securely to Rome , in case that Prince Frederick should give him up into his hands . But all those Breves , and all those Letters were to no purpose ; for that Prince would not leave Luther to so unjust a Passion . This oblig'd Miltit to betake himself to other measures : He thought that to make up that business , he ought to take a course contrary to that of Violence and Authority . He would then have some private conferences with Luther to reconcile him to the Pope , he highly blamed the lewd conversations of the Sellers of Indulgences , and perswaded Luther to write yet once more to the Pope with respect and submission , and yet notwithstanding it was agreed that he should impose silence on both Parties , and that the whole business should be committed unto some Bishop of Germany , as to him of Treves , or to him of Saltzburg . Luther performed on his part in good earnest all that was agreed on ; he wrote to Leo with all the respect imaginable , and let him see that the Questors , and those who had till that time upheld them , had dishonoured his See and his Church ; that as to himself , he found himself very unhappy to see that their Calumnies should have prevailed over his Innocence , and he further offered to give over that matter of Indulgences , and wholly to be silent in it , provided that his Adversaries should do the like . But whether it was that all that Negotiation of Miltit was but feigned on his part , or that in effect his counsel was not approved by those of his Party , as Luther himself insinautes , it is certain that from the time that that Letter had been drawn from him , George Duke of Saxony , a Prince that stuck very close to the Interests of the Pope , desired that he would make a publick Disputation at Leipsic upon the matters in controversy ; the dispute was managed , the beginning between Eccius and Carolostad concerning Free-will and Grace , but they drew in Luther himself upon the subject of Indulgences , of Purgatory , and the Power of the Pope . And they procured almost at the same time from the Universities of Cologn and Lovain , a condemnation of divers Articles drawn out of his Books . He defended himself against these new Adversaries , and made the World see by his publick writings the truth of his Doctrine , and the injustice of those Condemnations . But within a little after , Pope Leo being unwilling to try any thing further , published his terrible Bull of Excommunication against him , which they call the Bull Exurge ; There , after having earnestly importuned Jesus Christ , Saint Peter and Saint Paul , with all the Saints in Paradise , to come to the succour of the Church of Rome , he sets down in particular one and forty Articles of Luthers Doctrine , which he declared to be respectively pestilent , destructive , scandalous , false , heretical , offending pious Ears , seducing Souls , and contrary to the Catholick Truth , and to the Charity , to the respect and obedience that was owing to the Church of Rome , which is the Mother of all the Faithful , and the Mistriss of the Faith ; and as such severally , he condemned them , disproved them , rejected them , and declared that they ought to be rejected by Christians of both Sexes . He forbad all Bishops , Patriarchs , Metropolitans , and generally all Church-men , and Kings , the Emperour , the Electors , Princes , Dukes , Marquesses , Earls , Barons , Captains , &c. and in a word , all sorts of men , to hold those Articles , or to favour them in any manner what soever , under the penalty of Excommunication , and being deprived of their Lands and of their Goods , and treated as infamous Hereticks , favourers of Hereticks , and guilty of High Treason . And as to Luther , he complained of him , that he would not come to Rome , where he would have let him have seen that he had not done so much evil as he believed , and he agravated it as a great rashness in him to have appealed to a Council , against the Constitutions of Pius the Second , and of Julius the Second , who would have those punished as Hereticks that made such appeals . That therefore he condemned as Hereticks , him , and all his Adherents , if in the space of fifty days they did not renounce all their Errours ; he forbad all Christians to have any Commerce or Conversation with them , or to yeild them any necessary things , and gave his Orders to the Emperour , to Kings and Princes , &c. to seize their Persons , and to send them to Rome , promising great rewards to those who should do so good a work . Luther , some time after , wrote against that Bull , and appealed afresh to a Council lawfully called ; notwithstanding he justified himself with great solidity about all those condemned Articles . And it is pertinent to note , that among those Articles that the Pope Anathematized as Heretical , or Rash , or Scandalous , and contrary to the Catholick Truth , these following Propositions might be found : That , that Proverb was most true , that said , That the best Pennance is a good Life , that it would be very well if the Church in a Council should ordain that the Laity should receive the Communion in both kinds . That the Treasure of the Church , from whence the Pope drew his Indulgences , is not the Merits of Jesus Christ and the Saints . That the Bishop of Rome , the Successour of Saint Peter , is not the Vicar of Jesus Christ over all the Churches of the world , nor that there was any one established by Jesus Christ himself in the Person of Saint Peter . That it is not in the power of the Church or of the Pope , to make Articles of Faith , nor to establish new Laws for Manners or for good Works . That tho' the Pope should hold with a great part of the Church , an opinion , which should not it self be erronious , yet it would not be a sin or an heresy to hold a contrary opinion , especially in things not necessary to Salvation , until a General Council should have disproved the one and approved of the other ; that the Ecclesiastical Prelats and Secular Princes , did not do ill when they abolished the Order of begging Friers . That Purgatory could not be proved by the Holy Canonical Scripture . These Propositions are declared to be either pestilent , or pernicious , or scandalous , or heretical , without specifying any one in particular , for the Pope speaks of them only in the whole , that they are such . So it was that Leo and all his Court managed those matters . To affirm that a true amendment of Life , a holy and sincere return from Vice to Vertue , is the best of all Pennances , appeared to be a detestable crime to them . To wish that a General Council might establish the Communion of the Eucharist , according to the Institution of Jesus Christ and the Custom of the Primitive Church , was such an abomination with them , as was thought sufficient to deserve the Flames . Not to beleive that the Merits of Jesus Christ and of the Saints , made up a certain Treasure , which neither Faith nor Holiness , nor Repentance could give the Faithful any part of , but which were to be dispenced only by the way of Indulgences for money , pass'd in their Judgments for a Hellish Heresie . To hold that our Faith has nothing else but the Word of God for its object , and not that of men also , and that God alone can impose moral Laws on the Conscience , was in their opinion , an astonishing wickedness . To believe that one may without Herefy hold an opinion contrary to that of the Pope , in matters not necessary to Salvation , and not determined by any Council , was a pestilent errour . To give the least blow to the interests of Monks , or the Fire of Purgatory , was an horrible sacriledge , for which there was not any remission . After that condemnation , the Pope wrote to John Frederick Elector of Saxony , earnestly entreating him not to give any more protection to Luther , and he sent Hierome Aleander his Nuntio into Germany , to cause that condemnation to be executed . But Aleander not being able to obtain of Frederick what the Pope desired , obliged the Emperour Charles , who had been Elected in the Room of Maximilian , and the Princes assembled at Wormes , to cite Luther to appear before them . The Emperour gave him , to that effect , his Letters of safe Conduct ; and Luther having compared and constantly maintained his Doctrine , without any ways regarding either the threats or the sollicitations of the Partisans of the Court of Rome , they were upon the point to imprison him , notwithstanding the safe conduct of the Emperour , and to treat him as they had heretofore done John Huss and Jerome of Prague in the Council of Constance . But the Elector Palatine vehemently opposing himself to that breach of the publick Faith , they were contented with proscribing him by a publick Edict . In that Edict ▪ they treat him as a Lunatick , as one possest by the Devil , and as a Devil incarnate ; they banish him all the Territories of the Empire , they forbid him Fire and Water , Meat and Drink , they order that his Books should be publickly burnt , and threaten to all that contradict , the most rigorous punishments in the world . After all that , who can say that our Fathers could yet with any shadow of Reason hope for a Reformation on the part of the Popes and the Prelats ? We may see in their Conduct , not only a repugnance to a Reformation , but a setled design , and an unshaken resolution to defend their Errours , Superstitions , and Abuses , of what nature soever they were , and to hazard all , rather then once to consent that the Church should be purged . We may see that they made use of all that the most exact and refined policy could make them contrive of all the Authority that the splendour of their Dignities , and the places which they held could give them amongst men , and of all that force and violence , that the Favour of Princes and the credulity of the people could afford them . They went so far as loudly to declare themselves Lords of mens Faith : They exclaimed , they wrote , they disputed , they accused , they condemned , they terrified , they excommunicated , they had recourse to the secular power ; and could our Fathers , without being blind , look any further for a Reformation from such persons as those ? CHAP. III. That our Fathers , not being able any more to hope for a Reformation , on the part of the Pope , or his Prelats , were indispensably bound to provide for their own Salvation , and to Reform themselves . VVE come now to inquire what our Fathers were bound to do , in so great a Confusion . They were perswaded , not only , that it was possible for the Latin Church to have within it a great many Corruptions and Abuses , but that it really had a very great Company of them ; that false worship , Errors and Superstitions had broke in as an Inundation , upon the Christian Religion , and that those abuses growing more gross , and growing every day more strong , put Christianity into a manifest danger of Ruin : Moreover , there was not any hope of Remedy , either on the part of the Pope , or on the part of the Prelats ; For the Court of Rome with all its Associates , had loudly declared against a Reformation , maintaining that the Church of Rome could not Err , that she was the Mistress of Mens Faith , and not to believe as she believed was a Heresie , worthy of the Flames ; and as to the Prelats , they had all servile obedience to the wills of the Popes , besides that Ignorance , that Negligence , that Love of the things of the World , and those other Vices in which they were plunged . How be it , the business was not about matters of small Importance , nor about the Questions of the School , most commonly unknown to the People , nor about some speculative notions , which could not be of any Consequence to the Actions of true Holiness . The Controversy was about divers things essential to Religion , which not only fell within the knowledge of the People , but which likewise consisted in matters of practice , and which by Consequence being wicked , as our Fathers could make no doubt that they were , could not but be very contrary to the right Worship of God , and mens Salvation . For the debate was about a Religious Worship which they were to give not to God alone , but to Creatures also , to Angels , to Saints , to Images , and to Relicks ; about certain and infallible Springs from whence they ought to draw their Salvation , in building their confidence upon them ; for besides the mercy of God through the Merit and Satisfaction of Jesus Christ , they joyned to that , the merit of our good-works , our own Satisfactions , the over and above Satisfactions of the Saints , and the Authority of the Bishop of Rome in dispencing of Indulgences , They Treated of other works which they held that we ought to do through the Obligation of our Consciences , and with assurance that they were good , and those they made a part of our Sanctification , for they added to those that God had commanded us , those that the Popes and their Prelats commanded out of their meer Authority . They Treated of ill actions , from which we ought to abstain out of the motions of our Consciences , and which one could not commit without sin , for besides those that God had forbidden us , they likewise placed in this Rank , those which it should please the Church to forbid us . They Treated about a certain and infallible Rule of Faith upon which the Minds and Consciences of Christians might stay and rest , for they would have that principle consist in the Interpretations , in the Traditions and Decisions of the Church of Rome or its Prelats . The Controversy was about Jesus Christ himself ; for they said that the Sacrament of the Eucharist was the very Person of the Son of God , and they adored it under that Quality . the Question was about divers Customs , introduced into the publick Ministry , or generally establisht by the Customs of the People that our Fathers thought very contrary to the Spirit of the Gospel , and true Piety . In fine , in all those and other such like things they Treated about the peace and just rights of the Conscience , the glory of God , the hope of Salvation , and the Preservation of the Church of Jesus Christ upon Earth . Let them tell us then precisely what our Fathers ought to have done . Was there any thing in the World of greater concernment then those things which I have set down ? Or to speak better , was there nothing that could any ways stagger them , or hold the minds of all honest men in suspence , for so much as one moment ? Were they bound to renounce their Conscience , their God and their Salvation , under a pretence that the Flatterers of the Church of Rome speak of her , what the Holy Scripture says of the Godhead , That if she pulls down , there is no person that can build up , if she shuts , there is none can open , if she retains the Waters all is dried up , if she lots them out they shall overflow the Earth . Do they believe that , they ought to have precipitated themselves into a inevitable Damnation , and to have precipitated others by their Example , to consent to the Ruin of the Christian Religion , and utter extinction of the Church , and that lest they should have been wanting in that respect , and blind Obedience that the Court of Rome , and its Prelats require of all the World ? This would be in Truth to set that obedience at two high a price , and it would cost us very dear : but they will find but few persons of good understanding , who will not confess that that would be to push on things a little too far . They will say , it may be , that we ought not also to suppose a thing so much in Question ; that that prodigious corruption of the Latin Church whereof we speak , and those pretended Interests of the Christian Religion , and Mens Salvation , which according to us obliged our Fathers to Reform themselves , without having any regard of the Court of Rome or its Prelats , were nothing else but Chimaera's that we our selves have formed at our pleasure , or specious pretences that our Fathers took , for occasions to separate themselves , and that we take after them to defend them with . To answer to this Objection , I will not say , that there is no appearance that our Fathers made use of those motives , as a pretence to cover their other Interests with . They can scarce know how to imagin any interests interwoven in a business that evidently drew after it a Thousand persecutions , and a Thousand afflictions , and wherein they were necessarily to go through the most violent storms , as the sequel will justify . In effect , let them say as much as much as they will that Luther was hurried away by his resentments , it belongs to those who Treated him with so much injustice , to dispute that matter with him before the Tribunal of God , who will one day render to every man according to his works . But as to our Fathers , who had no part in those personal Quarrels , they can no ways be suspected to have had an interest of Passion , or Animosity . I will not likewise say , that if our Fathers themselves had had other interests then those which they have set before us , which is contrary to all appearance , that yet it cannot be said in respect of us , that we do not follow them in the True Faith , since we have had leasure enough to acknowledge what our Reformation has drawn along with it , and what it has cost us . But I will only say , that I make that supposition only to let our Adversaries see , that without amusing us any more with those formalities , and those perplexing ways which they make use of continually which are proper for nothing , but to defend Errors , and to destroy the Church by the Tyranny of those who govern , they ought to come to the bottom , and to Determine with us those Fundamental Articles upon which we ground the right that our Fathers had to Reform themselves . I do not then prejudge any thing by my supposition , I explain only the sentiment of the Protestants , and the perswasion that they entertain . If what they say , is not true , it is certain that they have had Reason to Reform themselves for without any more Reasoning , a man ought always to prefer God , and his own Salvation before a hundred Popes , and before ten Thousand Bishops . We ought then to come to an Examination of those Matters . This is what the Author of those Prejudices , as hot as he is in his Controversy , has been forced to acknowledge . For to disintangle himself from an Argument , to which he says the whole Book of the Apology of Mr. Daille is reducible , [ and which he represents in these words . ] We ought not to remain united to such a Communion as binds us to profess Fundamental Errors against the Faith , and to practise an Idolatrous and Sacrilegious Worship . But the Church of Rome binds us to profess divers fundamental Errors , and to practise Idolatrous and Sacrilegious Worship diverse ways , as in the Adoration of the Host , &c. Therefore we ought not to remain in her Communion , &c. ] He distinguishes between two sorts of Separation , one of which he calls simple and Negative , which , says he , consists more in the Negation of certain Acts of Communion , then in Positive Acts against that Communion from which we separate . The other he calls a Positive Separation , which includes the Erecting of a separate Society , the Establishing of a new Ministry , and the positive Condemnation of the former Communion , to which it had been Vnited . Upon that Distinction , he says , That it is to no purpose that the Calvinists say , That their Consciences will not any more allow them to be united with the Catholicks sheltring themselves under that Ambiguous Term of Vnion , That their Consciences cannot any further hinder them from taking part in some Actions , which their false Principles make them look upon as criminal ; but they would no ways engage them to all those excesses to which they are carri'd out . That in fine , if it were true , that without betraying your Consciences , they could not give that honour which we pay to the Saints and their Relicks , they ought to content themselves not to give it . But that it will in no wise follow from thence , that they ought to go about to set up a body apart . That it is this latter sort of Separation whereof they accuse us , and that it is that kind of it that we ought to justify our selves from . And a little lower , If says he , the Calvinists should make what suppositions they pleased upon the State of the Church of Rome , if they should as much as they had a mind to do , accuse it of Error , and Idolatry ; it would be enough to Answer them in one word , That if those pretended Errors should give them any right to refuse to profess them , and to practise those actions which should include them , yet they no ways gave them any night to set up themselves against the Church of Rome , to anathematize her , to set up a body a part , and to take to themselves the Quality of Pastors , although they had neither Authority nor Mission . I do not now meddle with that positive Separation , which the Author of the Prejudices makes so great a Crime in us . We shall shew in the end , that our Fathers did nothing in that respect , but what they were bound to do in their Consciences , and with the neglect of which they could not dispence without Sin. But this we shall come to consider in its proper place , it may be enough for us at present , to know , that with the consent of the Author of Prejudices we may suppose it as a thing indisputable , That our Fathers , obeying the Dictates of their Consciences , had right to resuse to profess those Errors , in which they believed the Church of Rome to be entangled , and no more to take any part in certain actions that involved those Errors . I profess it were desirable that the Author of Prejudices had told us a little more clearly his own thoughts of that Negative Separation ; But howsoever he has carried himself in his Expressions , I may say , if I am not mistaken without fear of any opposition , that that which he has here granted us is not one of those Concessions , which are sometimes given to adversaries , only to cut off the Dispute ; but that indeed he has spoken according to his real thoughts . For when in a Controversy of this nature a man distinguishes about this general Thesis ; That one ought to separate from a Church which binds one to profess Error , in noting , that it may be said in two sences , the one That one ought to separate ones self Negatively , in not medling with that which would wound the Conscience : and the other , That one ought to separate positively , that is to say , that one ought to set up a Society separate from that , and to establish a new Ministry . That he quitted the former sence , in saying only , that it was very ill applied to the Catholick Church , restrained himself only to the latter , that he would say , that it was this latter kind of Separation whereof he accused us , and about which we ought to justify our selves , that our Consciences could not any further hinder us , then from taking part in those actions which our Principles should make us look on as Criminal ; that if we could not without betraying our Consciences , render that Honour to Saints and Relicks which they give them , we ought to content our selves with not doing it . When a man , I say , speaks as the Author of Prejudices after this manner in the heat of a dispute , which he believes to be as weighty as that ; there is a great likelyhood , that it is not a meer condescending to his adversaries , but a true and lively expression of that which he finds in himself to be very Just and Reasonable . Howsoever it be , without informing our selves further about a thing wherein we are little concern'd , we will suppose it , since he will have it so , as a proposition not to be disputed , That our Fathers could lawfully seperate from the Church of Rome , by a Negative Separation , that is to say , in not to taking any part in that which would wound their Consciences . But that signifies , in our stile , that they had right to reform themselves , since we call nothing else precisely Reformation , but that publick Rejection , which they made of divers things , which they judged to be ill , and contrary to Christianity . Whether they did ill to go further and to proceed to a Positive Separation , that is a Question apart , which does not in the least hinder , that their Reformation taken only as a Negative Separation , might not have been done with Justice and according to that right , that Conscience gives to every man. But now , methinks , this point being so well clear'd , clears a multitude of others , and we may , by that concession of the Author of Prejudices , very well decide some Questions . In the first place , They ought no further to set before us that absolute obedience to the Orders and decisions of the Church of Rome in the matters of Faith and Worship , to which they would hitherto have all the Faithful indispensably obliged . For if those , whose Consciences shall tell them , that , That Church binds them to believe Errors and to practise a false worship , may refuse to profess to believe those Errors , and to performe that Worship , who sees not that that absolute obedience is overthrown ? Since it will depend on the dictates of the Conscience of every one , and that the Conscience of each one will give it its bounds , and suspend it , in respect of some certain things and actions . 2. The Church of Rome can no more treat those as Disobedient and Rebellions , who through the dictates of their Consciences refuse to profess to believe that which she decides and to practise that which she ordains , nor persecute them as such , and whatsoever she should make them suffer upon that pretence of Rebellion and Disobedience , would be but an unjust persecution , of which she will be bound to give an account to God and men . 3. They cannot also any farther demand of us what Call our Fathers had to reform themselves , that is to say , to reject their Superstitions , and the Errors which were to be found in the Church of Rome in their days ; for they needed nothing else but the motions of their Consciences to give them a Right to refuse to profess them . 4. They ought also to acknowledge that the Authority of the Church , how great soever it may be , is it yet far less then that of the Conscience , since it is not only limited , but surmounted , and that whensoeveer they should be in oppositian , a man would have right to leave the Authority of the Church , and to follow his Conscience . 5. And since even an erronious Conscienes , such as the Author of the Prejudices supposes ours , and that of our Fathers to be , could suspend Acts , commanded by the Church , it follows necessarily from thence , that to reconcile the Church and the Conscience when they should be set in opposition , we must come to the Foundation , and discuss the things themselves , for there is no other way to free the Conscience from Errors . And how much more are we obliged to do it , when the Church abuses her Authority , in teaching those things which are really false , or in commanding those actions which are indeed unjust and criminal . All then depends on the discussion of those matters by themselves . But , they will say , your Fathers ought to have been contented to have made use of their rights , each one in particular , they could have kept themselves from making any profession of believing those pretended Errors , and not have taken any part in those actions which they disapproved , and yet nevertheless have kept silence . Wherefore did they disturb the publick peace by their Tumults ? Why did they divulge by their out-cries the Judgment which they made of the Tenets and Customs of their Church ? Did they not in that , sin against that respect which they owed to their Prelats , and that Charity which they owed to their Brethren ? To answer to this Objection , I say , That the keeping silence is not always equally just , it has its bounds and its measures according to the weight of the things that are treated of , and to the Circumstances of Times and Persons . If the business had been only about some meer Questions of the School , upon points of Speculation , or about some unprofitable Ceremonies , or some bad order in the Government , or even about some popular Superstitions , which should not have proceeded so far as to corrupt the saving Efficacy of the Gospel , I confess our Fathers had been more obliged to have kept silence , then to have encountred their Prelats , and raised those troubles through the diversity of their Opinions . The Love of Peace , respect for Order Christian Charity , bidds us to bear things of that nature well , which we do not so well approve of our selves , and even there to follow the Fashion as far as we can , without wounding our Consciences , and if we happen to speak or write of them , it ought to be done in a gentle and prudent manner , with a regard had to the Times , and the dispositions of Men , always remembring that the Church of God will never be in a State of compleat perfection upon Earth , and that God himself bears with the defects of his Children through his mercy . But we ought also to take heed how we stretch the keeping of that silence too far ; for there are certain Seasons , wherein one cannot hold one's peace , without betraying of God , without weakly abandoning the true interests of the Church , and without falling into that detestable Sin , which Saint Paul calls , holding the Truth in unrighteousness . Such was the Time of the Triumph of Arrianism , in the fourth Centuey , for there the matter being a capital Heresy , which had then took hold of the publick Ministry , there was not any more place for silence , there was a necessity on the contrary of crying out , and of crying very loud , without any regard had either to the compleasance which they owed to their Brethren , or to the Love of peace , or the Dignity of the Prelats , or the Authority of Councills , or to all those false reasons of silence which humane prudence ordinarily suggests . Therefore it was , that a simple Monk of those Times , called Aphraates , although he neither had any other Call , or Office , then that of the concern that every one has for the Conservation of the Truth , yet could not contain himself within his Cell , nor be hindered from opposing himself with all his might to that Heresy ; and the Emperor Valens , who favoured the Arrians , having check't him for that boldness , in telling him , that he ought to have kept himself in his Cell , and to have applied himself only to pray to God , according to the Conditions of that Religious Life into which he had entred , Aphraates answered him , If I were a maid , and should keep my Chamber with my Father , and if I should see Fire take hold of the House , should I not be bound to go out of my Chamber , and run on every side to bring water to put out the Fire . Meaning by that , That when the safety of Christianity was in danger of being destroyed , it was a Crime to hold ones peace and sit still in quiet . But this is exactly the Case wherein our Fathers found themselves . For they beheld the Christian Religion , and by consequence , The Latin Church ready to be Ship-wrackt , as a Vessel that takes in water on every side . They saw in that miserable Church , Divinity falsified and corrupted by a thousand vain and ridiculous Questions . The Schools infected with the Art of Sophistry and Cheats , the Pulpits prostituted to Tales , Jests and Legends , Benefices filled with persons unworthy and uncapable . Church Dignities sold to those who bid highest , good Learning banisht , and persecuted , Religion loaded with a rabble of childish Ceremonies , the People abused by a thousand Follies , Church-Government changed into an intolerable Oppression . The Worship of God transferred to Creatures , and even to those Creatures that were dead and insensible , the saving Truths of the Gospel neglected , Errors and Fancies of Mens minds Preached up in stead of them . The Study of the Holy Scripture abandoned , the Actions of true Piety , altered by false Ideas , the Commands of God broken , his Soveraign Authority usurped , his mercy set in partnership with Satisfactions of men , his Laws associated with the Laws of men , and his Grace with our Free-will , the only Sacrifice of his Son multiplied , the Vertue of his Intercession communicated to Saints and Angels . The Substance of Bread adored as his Divine Body , his Soveraign Prophetick and Kingly Offices Transported to the Pope , and his Priestly to the Priests , his Sacraments altered , his clearest words eluded by their Glosses , and rash Distinctions , and his Ministry changed into a Despotick Empire over mens Consciences . In a word , they saw nothing that remained intire in that Religion . Whether their Sentiments , in that regard , were just or unjust , Reasonable , or ill grounded , it is what a discussion will justify , when they will seriously come to consider it . But nevertheless our Fathers were perswaded of all that which I have mentioned , and under that perswasion who can doubt that they ought not to have loudly declared themselves , and that a deep silence would not have rendred them Criminal before God and men ? And they were the more Obliged to speak , in that as we have shewn in the foregoing Chapter , they had nothing more to look for from their Prelats , and in that the injust and violent Proceedings of the Court of Rome against Luther , made them sufficiently know that the Evil was not to be Remedied on that side , and that the Time for each man to Reform himself , was already come . CHAP. IV. That our Fathers had a Lawful and Sufficient Call to Reform themselves , and to Labour to Reform others . ALthough this Question about the Call of our Fathers for a Reformation , is already sufficiently decided , by what I have before Represented , since they cannot require a more lawful Call , then that which is founded upon the indispensable Obligation of our Salvation , I shall not fail notwithstanding , to Treat of this matter yet a little further , to omit nothing that may serve for our Justification . I say then , that the chief thing that ought to be done to make a right Judgment of a Call , in the business of Religion , is to search into what nature those Actions are of , about which it is engaged , whether they be just or unjust , good or ill in themselves ; for there cannot be the least lawful Call for that which is ill , but there is always one naturally for what is good , which I shall name a Call of things , to distinguish it from that Call of persons whereof I shall speak in the sequel . But now upon this Principle , which to me seems indisputable , we have little else to do , then to demand of our Adversaries whether they do not believe , that as it is naturally just to embrace and to defend the Truth , so also that 't is as just to reject and oppose Errors , and to banish them not only out of that Society wherein a man is , but even out of the world it self as much as it lies in his power to do : We need , I say , but only to demand of them , whether they believe not , That a Falshood has not in its own nature any right to be believed , or to be taught , and that it is for that Reason , that she makes use of the Colours of Truth , to make her self to be received under another Name then her own , because that when she appears in her natural dress , it excites , or at least it ought to excite the hatred and aversion of men . I know very well that all Falshoods do not equally deserve that Aversion , and that there are some that may appear indifferent enough in comparison of others , but I say that there are also some , of which one can't tell how to pass so favourable a Judgment . Errors in Religion have a far different Character from those in Philosophy , and in Religion it self those which always when they arrive vitiate the mind and heart , are far more odious then those which do not deprave the mind ; and those which hinder all the saving Essicacy of the Gospel are infinitely more so ; how much more when they are gathered together to an exceeding great number , and mutually uphold and sustain one another , not unlike those black Clouds which in the most Stormy days of Winter joyn themselves one to another to make up but one general one , and to deprive us of the light of the Sun. Hitherto , possibly they will not contest any thing . But if it be reasonable enough that there should be no quarrel made about those general Propositions , they ought not further to make any in this particular Question , if the Actions of our Fathers were in their own nature good and just , since we suppose , not only , that those things which they rejected and caused others to reject , were Errors , but also that they were Capital Errors of that last sort which I spoke of just before , which one cannot look on without dread and amazement . For it is upon that supposition that we defend our Fathers , and if they dispute it with us they ought to quit this dispute about Forms , and to enter upon a Discussion of the very Foundation it self . They may alleadge , that they had a long continued possession , in favour of those things which our Reformers opposed ; since they were found establisht in the Church many Ages ago ; and that , as in a Civil Society , the Laws forbid those to be molested , who are in a long and Antient possession , and to be bound to produce their first Title , though at the same time it should be maintained , that they are Usurpers . So also our Fathers ought not to be heard any further , against the Sentiments and Customes which the Times had in some sort consecrated and made venerable . But this Answer will be of no Use to them ; for not to alleadge here , That the greatest part of those Opinions and Practises were new , enough as has been sufficiently Justified ; not to say , that they had been publickly disputed , and by consequence , That that possession whereof they speak was not peaceable : Who knows not , that there can be nothing prescribed in matters of Faith and Worship against the True Religion , since that Religion is of God in all its parts , and that there is neither any Time , nor Custom , nor possession that can make a true thing of a false , or a Divine institution of a humane Tradition , or any Vertue of a Vice ? In a Civil Society , Laws Establish Prescriptions with very good Reason , because without them , the peace of the Community , which is the only end that those Laws propound to themselves , cannot be well preserved . But in a Religious Society , the principal end is the Glory of God and Salvation of the Faithful , which are two things that are established on certain Perpetual , and Invariable Foundations , and by consequence have no respect to any long prepossessions on the contrary side how Antient soever they may have been . If Religion were capable of any such Prescriptions ; Christianity would be bound to let Paganism alone , for how long time past has Paganism been seated in the Possession of the Faith of men ? Saint Paul himself acknowledges it in those very places wherein he exhorts such to be Converted . Turn you , says he , from these Vanities unto the living God who made Heaven and Earth , who in Times past suffered all Nations to walk in their own ways , and elsewhere , God having winked at the Times of Ignorance commands now all men every where to Repent . They cannot therefore bring any thing of Prescription against us , and it will always remain certain , that , if that which our Fathers have said concerning the Corruption of the Latin Church in their days be true , as we suppose it to be , the Reformation was an Action good and just in it self , and by Consequence in that respect , they can have nothing to say against their Call to it . But as it is not enough to establish a Lawful Call , to suppose that what is done is good in it self , and as it is further necessary that the person that does it should have right to do it , it remains yet to be further inquired into , whether our Fathers had power to do what they did . For how many Actions are there that are just in themselves which it does not belong to all the World to do , and which then become unjust and ill , when every one thrusts himself in of his own Authority without being lawfully called ? It is not permitted , for Example , to all the World , to punish the wicked , although that punishment might be just , it is not permitted to all men to change publick Customs , although those changes should be good and advantageous to the Society . We ought then to see what Call our Fathers had to Reform themselves , and others . But this Question would be easily decided , if it be considered , that in all Societies there are two sorts of Common Actions , the one fort of those that are so Common , as to belong to all the Body taken Collective as they speak in the School , and not to each particular person . So in a Parliament , to pronounce a Sentance , to absolve a man , or to condemn him , they are the Actions of the whole Body , and not of each of those who compose it , so , to declare War and to make peace , are the Acts of him or those who hold all the Rights of the State in their hands . But there are other Actions which are so Common in a Society , as to belong to each particular person , or as they say to all Distributive , and not to all Collective . So , to give ones advice in an Assembly , is the Act , not of the whole Body , but of each particular person who composes it ; and to live in a Kingdom , to contract Alliances , to possess one's goods , to labour , to defend one's self against the incommodities of Life , are Actions so Common , as to belong to all particular Persons . And so the Civilians have very well distinguished , in saying , that there are some Acts which respect , Omnes ut singulos , and that there are others , which belong ad Omnes ut universos . To Apply that Distinction only to our present Subject , I say , that in Religious Society which is the Church , Faith , Piety , Holiness , and by Consequence the Rejecting of Errors , of false Worship , and of Sins , are those common Actions that belong to all private men . The Just Lives by his Faith , says the Scripture , and as it would be ridiculous to demand of any man in a Civil Society , what Personal Call he had to live , to labour to avoid that which would be hurtful to his Life , and to have a care of his own preservation , so it is also an Absurdity to demand of our Fathers , what call they had to believe aright in God , to worship him purely , and to remove far from them , all that which they believed to be contrary to a Spiritual-Life and their own Salvation : For they need not for that , any other Call , then the Obligation that lies upon every one to save himself , and the necessity of beating back all that which would oppose it self to so just an Obligation , There are not in a Civil Society any certain Select Persons , who only have a right to Live , to Act , and to labour for others , whilst those others should be dead , or not able to move . So also there are none in a Religious Society , who ought to believe and to be good for others , whilst those others should remain in ignorance or in sin ; and that Implicit Faith , which some have invented , by which a man is to believe in general that which the Church believes , to go no further , is in truth the most Commodious way of all others for those men who have something else to do then to serve God ; but it is also most proper for the Damnation of men . Faith then is a thing so common as to belong to particular Persons , she is so one in the whole Body of the Church , as to distribute her self to each one , and one could not be of that Body of the Church , if one were not a believer , as one could not be of the Body in a Civil Society , if one were not a man and had not Life . So , each man , has not only a personal Call , but lies also under an Obligation to believe , and to live as a good Christian , whence it follows , that each man has a Call to remove far from him all that he shall judge to be contrary to the Truth of his uprightness , Faith , and Piety , as also that being under an Obligation to live Holily , and Justly , he has a Call to avoid Sins , and to repent of them when soever he shall commit them . But is not this , some will say , to rend the Church by Divisions , and to make ones self guilty of a Schism , so to reject , out of self-will , the common Sentiments and Customes , without the consent of the whole Society ? No certainly , for the true Union of the Church does not consist in holding of Errors , how common soever they may be , nor in any false-worship , after what manner soever it be Established . These things do not only , not belong to a Christian Communion , but they destroy it , as diseases , how popular and general soever they may be , do bring nothing but desolation on a Civil Society , instead of being the Bonds to Unite it . So the Union of the Church doth not bind any person in that respect ; on the contrary , it engages us to shew our Brethren a good Example in beginning to Reform by our selves . For the greater Love any one has for the Church , the more he ought to free it from those evils that press in upon it , and especially then when those evils shall put it into a manifest danger of Ruin. If it is so , our Adversaries will yet further reply , Is not that some way to break that Communion , when those things that you renounce , are Publick and common ? I confess , that it is to break a Society , but a bad Society , which being against the right of Christianity , gives no lawful Call to any person to enter into it , or to defend it , but on the contrary , she gives a Call to all , and binds them at the same time to break and oppose it . A Corrupted Church has two bonds of its Communion , the one consisting in what is good , the other in what is ill , the one of which makes it to be a Church , the other a Corrupted Church , the one binding not only men among themselves , but with God also , and the other , that in Uniting men among themselves , tends to divide and separate them from God. The former of those bonds ought to be regarded , and preserved intire , as much as lies in our power , but the Second is a mortal bond , which no person has a right to make , and which all men have a Call and Obligation to dissolve . It is as certain , that the first of those bonds gives us a right , and Call to Act against the other ; for Truth and Piety Authorise us against Error and Superstition , and it is the Love that we bear to the Church that opens our mouths against its Corruptions . There can then be nothing further contested about the personal Call of our Fathers concerning their own Reformation . But had they any Right to Labour in the Reforming of others ? Who can doubt it ? Charity would have bound them to procure that good for others , which they had thought it their duty to procure for themselves . That Christian Communion in which they lived among their Brethren , did not less oblige them to it . The Interest of the Glory of God which appeared to them to cry loudly for a general Reformation urged them on to it , and their own Innocence exacted it of them that they should make it appear to the Eyes of the Publick , in laying open the Foundations of those Errors , which they were constrained to forsake , which could not well have been done without exhorting others to imitate them . Being then bound to all these Duties , none can deny , that they had not a sufficient Call to stir up their Brethren to Reform themselves with them . That which I have said will appear more evident , if we pass on to the Consideration of the Circumstances of the Reformation , for we have already seen after a long and vain Expectation , there could be nothing more hoped for on the side of Rome or its Prelats . We have seen also that the evils whereof our Fathers made such Complaints , and which they would have cured , did not lye in things indifferent , that were trivial or tolerable , but in the very Essentials of Religion ; and these two Circumstances added to what I have just before represented , let us see that our Fathers were not only in the right , and not only under an Obligation , but under a necessary and indispensable Obligation to do that which they have done . I confess that if the Court of Rome and its Clergy would have laboured in good earnest for a Reformation , it had been the Duty of our Fathers to have received it from their hands ; for how rude and corrupt soever their Call had been , that Action had rectified it . I confess also that if the Dispute had been only about things of small imporstance , our Fathers had done better to have kept themselves quiet , as I have acknowledged in the foregoing Chapter . But they can alleadge neither the one nor the other ; for Rome and its Bishops were obstinate in the design to Reform nothing , and matters were reduced to the very utmost extremity , so that the Call of our Fathers appears yet more indisputable , being grounded on these three Foundations , of Right , of Obligation , and Necessity , and that same Necessity was so much the greater , as the evil was more inveterate , and had spread it self almost over all the parts of the Body of the Church to which those words of Isaiah might be generally applied . From the Crown of the head to the sole of the foot there was no soundness in her . But if any would have us yet further Examine the other Circumstances , they will find that they all concur to establish that Call whereof we Treat : I rank in this place all those extraordinary Qualities wherewith it pleased God to inrich those among our Fathers who contributed most of all to the work of the Reformation . Who may not perceive in them a lively and penetrating understanding , a solid Judgment , an exquisite and profound knowledge , an indefatigable propension to Labour , a wonderful readiness to compose and to deliver , an exceeding exact study of the Scripture , and the Principles of the Christian Religion , a great and resolute Soul , an unshaken courage , an upright Conscience , a sincere love of the Truth , an ardent zeal for the Glory of God , a solid Piety , without Hypocrisie , and without Pride , a plain and open Carriage , an intire disengagement from the things of the World , an admirable confidence in God , and in his Providence , a Cordial Friendship to all good men , and the greatest aversion to the Vices , Prophanation , and Sophistry of others ? These were the Gifts and Talents wherewith the Divine Favour Honoured the greatest part of them , there yet remains the liveliest Characters of them in their Writings , and they were as the Seal wherewith God would confirm their Call. For when his Wisdom designs persons to any great work , it is wont to bestow on them those necessary qualifications to acquit themselves in it , and we may say without fear of being charged with derogating from the Truth by those who know History , that from the Sixth Age until that of our Fathers , that is to say , for the space of more then nine hundred Years , there could not be found any space of Time so fertile in great men , as that of the Reformation was which shews that God had a design to make use of them for that Work , as the event has justified . Add to all that , The Ardent and almost Universal desire among the People to see a good Reformation spring up in the Church ; for even that is a yet further Seal to the Call of the Reformers , in as much as it is a Testimony that God had markt out that Age wherein to purge his floor , as the Scripture speaks . Who knows not that that desire was such , as neither the Artifices , nor the Violences , nor the Calumnies wherewith they laboured to darken the Reformation , could wholly put a stop to . The Church was left in Ignorance , and in Superstition , she panted after the Light of the Gospel , which had been for so long a Time hid under a dark vail , and that general Disposition wherein she was , may let us see that the Time of her Deliverance was come . But , lastly , is it not true , that then the greatest part of those who laboured in that Reformation , were Ecclesiastical persons , whom the Duty of their place obliged more particularly then others , to root out Errors from the minds of men , to purify Religion , and to endeavour that God should be worshipped according to his Will ? Every one knows that Luther , and Zuinglius who appeared the first in that Great Work , were not only Priests , but ordinary Preachers also , the one at Wittenburg , and the other at Zurich , and that the former was Professour in Divinity . And they are not ignorant that those who joyned themselves to them to advance that design , were also in Publick Offices in the Church , as the whole University of Wittenburg , a very great Number of Priests , and other Church-men , with Bishops , and Arch-Bishops in Germany , in Swedeland , and in Denmark , and some even in France , and the whole Body of Bishops in England . They will say , it may be , that the Pope Excommunicated them all , whence it follows that they had no more either any publick Call , or lawful Ministry . But that Answer would be fallacious ; For the Pope having Excommunicated them for nothing else , but that business of the Reformation , his Excommunication can be considered no otherwise then as null in this Cause , without an Obligation to enter upon an Examination of the Validity of his Thunders in general . In effect , if they did their Duty , if they obeyed their Call in Reforming themselves , and in reforming their Flocks , it ought not to be questioned , that those Excommunications which they suffered for so good a Cause , did not fall , of right , upon those who unjustly pronounced them , and that not only what our Reformers had done before , but also what they did afterward , was well and lawfully done . Who can deny that an Excommunication contrary to the Glory of God , to the good of the Church , and to the Salvation of men , should not not be Null ? But if the Reformation was just , and the Glory of God , the good of the Church and the Salvation of the People called for it , as we suppose they did in this Dispute , they may very well see that the Thunders of Rome , upon this Subject are unjust , and by consequence of no consideration . They ought not then to propound things so to us , nor to deny the first Reformers to be publick persons who had a part in the Ministry of the Church , and who for that Reason had a most strict Obligation to Labour in the Re-establishment of its Purity . And to declare what we think ; those Excommunications of the Popes were so far from diminishing the Right and Call of the first Reformers , that they did on the contrary confirm them the more , and that for two Reasons . The one , in that they made them see more and more , that they could hope for nothing on the part of Rome , or the Bishops of its side , from whence there arose an indispensable necessity on our Fathers to employ themselves in it ; and the other , in that those pretended Excommunications furnisht them also with a just Subject , of laying open more and more to the Eyes of the people , the gross and fundamental Errors , whose Protection the Popes took up with so great an Ardour . To which I add , That as much as the Popes and the Prelats of their party opposed themselves to the Reformation , so much they lost of that Right which yet remained to them in that publick Ministry , which they abused with so great Injustice , and that very thing did but strengthen the Right of the other Party , and render their Ministry more Publick and more Lawful . For in those contests that divide a Body or a Society , that which one of the parties loses by its ill Conduct , is re-assembled together and reunited in the other . But as it is only proper to our present purpose to Treat of the Call that our Fathers had to Reform themselves and to Labour to Reform others , that is to say , meerly to reject Errors , and to excite others to do the same ; and not to go further to talk of their Right , or Call to the publick Ministry ; We ought not to insist more upon this matter , which shall be Treated of in its place . In effect , there are two sorts of Calls which we ought not to confound , That of the Reformation , and that of the perpetual Exercise of the Gospel-Ministry . And the Author of the Prejudices himself seems to have Judiciously enough distinguished them , when he lays down two sorts of Separation , the one Negative , which consists only in a rejecting of those things that are ill ; and the other Positive , which goes so far as to set up a Body apart with the Exercise of the Ministry . We shall therefore speak elsewhere of the Right that our Fathers had to set up a publick Ministry , and it shall suffice for the present to have solidly Established their Call to Reform . To shut up this Chapter , it remains only that we speak a Word to a Question , which they here raise about this Call , in the same sence in which we here consider it ! For they demand of us whether it was Ordinary or Extraordinary ? To which I Answer , That it was both the one and the other , in different respects . It was Ordinary as to its Right , since all men have an Ordinary and perpetual Right to reject Errors , and Superstitions , and to employ themselves in making their Brethren to reject them , according to the Common Laws of Piety , and Charity . The Pastors also have an Ordinary and perpetual Right to do the same Thing , and to make use of that Publick Authority which their Function gives them for the guidance of their Flocks . It was Ordinary as to the Obligation which lay as well upon the People as the Pastors to do that which they did , because it was a Law of Christianity , and not a new Law or Commandment that bound them to it , their Duty was founded upon the principles of that very Gospel , and of the same Christian Religion which Jesus Christ had Founded , and whereof they made a Profession . But I affirm that it was likewise Extraordinary in two things . First of all , in respect of that extream and indispensable Necessity which lay upon them , to do what they did . For although we have always a Right to reject those Errors , and that false Worship which may creep into the Church , and although we should be always bound to make use of it also , if it were so , yet it is not always Necessary to come to the practise , or the Exercise of that Right and of that Obligation , at least to so Publick and Splendid a one as that of our Fathers was , because the Church is not always in a State of Confusion and Disorder , as she was in their Time. Things Ordinarily glide away in a more regulated course ; the Publick Ministry is more pure , and the Gospel more disingaged from the oppression of Traditions , or Humane Superstitions . Secondly , That Call was Extraordinary in respect of those qualities wherewith God invested our first Reformers , and those who joyned with them in so great a work ; for it is not an Ordinary thing to see such eminent gifts , and that in so great a Number , as those which appeared in the Age of the Reformation , accompanied with such an Heroical Spirit , as our Fathers had , and such a great Love for the purity of the Gospel , as the People had , who received their Instructions ; All which constrains us to acknowlede , a particular and special Providence of God , throughout the whole Conduct of that great Divine Work , who raised up Labourers , fitted for the Harvest which he had prepared . CHAP. V. An Answer to the Objections , that are made against the Persons of the Reformers . WE have hitherto , methinks , sufficiently justified the Action of our Fathers in the business of the Reformation . It appears , that they had but too many Reasons to suspect a great Corruption , not only in the Government of the Church , but in the Worship and Doctrines of it also , and too just motives to engage them to make a more particular Examination . It may not less appear by what we have said concerning the Infallibility of the Church of Rome , and that absolute Authority which she ascribes to her self over mens Consciences , that her pretensions have no Foundation , and that all the Faithful have a Right to Judge of the matters of Religion by themselves , and to discern what is good from what is ill . We have seen nevertheless that our Fathers were not moved so publickly to make use of their Right , but by an extream and utmost Necessity , and if they will do them Justice , they ought freely to acknowledge , what the Author of the Prejudices has not dared to deny , that they had a sufficient Call , to go as far , as a Negative Separation , and openly to refuse to believe and to Act , what their Consciences should not allow them to approve . But as that Motion of Conscience was not Universal , or common to all those of their Time , and as it had encountred the interests of a great Body , that was in possession of the Government of the Latin Church , they have laboured to render it odious by all sorts of ways , and even those , who were not able directly to condemn it , have not failed to search out divers pretences to cry it down ; and having nothing to say against their Actions , they have taken up something against their persons . This is that that the most of our Adversaries endeavour with great Care ; this is that , that their Writers of Controversies and Missionaries , who are spread abroad on all sides among us , and who make use of all sorts of ways to gain Proselytes , do , even now , all their days ; and this is that , that the Author of the Prejudices in particular , has done . His Argument may be well nigh reduced to this : That there is no likelyhood that God committed the care of Reforming his Church , to persons whose Life and Conduct was Disorderly and Scandalous . And the Conclusion that he pretends to draw from it is , that we ought to reject , without any further Examination , that Reformation , and to put our selves into the Communion of the Church of Rome . 1. It will be no difficult matter to shew him , that , Blessed be God , we have as to what concerns us , on every side matter of Edification , from the manners of those who were first of all made use of , in so Holy and so Necessary a Work ; and this we shall presently make out . But before I come to that , I am obliged to tell him , that his way of Reasoning , is the most captious and the most contrary to the interests of the true Religion that can be imagined , and that it is contrary even to the Interests of that Church of Rome which it would defend . I say in the first place that it is captious , For since our Fathers Reformed themselves only out of the motion of their Consciences , which dictated to them that they ought to do it for the Glory of God and their own Salvation , how can he pretend that we who have followed them out of the same Reason , can revoke an Action which we believe to be just and lawful , out of meerly Forreign Considerations , taken from the persons of those who excited us to do it , if otherwise it does not appear to us that the Consciences of our Fathers , and our own were deceived , and that our Action is unjust in the Foundation ? If the Law of the Conscience obliges us , and gives us a right to separate our selves , at least Negatively , how can we depart from that Separation on the account of personal Actions , in which neither our Fathers nor our selves have had any part , and which have nothing of common with our Separation ? Our Reformation being good and just , as we are perswaded it is , is it not true , that we ought to hold our selves to it , whatsoever they tell us further of the Passions of Luther , or of the Marriage of some Monks ? These things are wholly separate ; For our Fathers might very well Read the Writings of Luther , and hear the Preaching of these Monks who should discover to them the Abuses of the Church of Rome , they might very well Reform themselves in the end , out of a motion of their Consciences stirred up by their Teachings , without either approving or Canonizing their other Actions . But they will say , to have avoided falling into that motion of Conscience , your Fathers ought not to have heard them . And why ought they not ? That same motion that their Teachings stirred up , and that produced a Reformation , sufficiently notes that they ought . But whether they ought , or whether they ought not , they did hear them , the thing was done ; and that which they heard having caused that Sentiment of their Consciences which obliged them to Reform themselves , we should be impious if we should quit that Reformation , without any ones satisfying us about that Sentiment , or shewing us that it is ill , and fit to be condemned . But that they can never do by those personal Actions which have no Relation to it ; else , they would be bound to condemn the comfort which we every day receive from the Psalms of David , under a pretence that David had committed Adultery with Bathsheba , and to reject that Instruction that we gather from the Books of Solomon , under a pretence that Solomon was not so constant as he ought to have been in the Worship of the True God. There is then nothing else but a Sophism in all that . 2. But if that way of Reasoning is captious , it is not less contrary to the interests of the True Religion , since it would have us Judge of the Reformation , by the Quality of the persons who Preached it , and not by it self or the Nature of the things it Treats of , which would Establish a Principle whose Use could not but be very pernicious to the Church ; For if we ought not to consider its Doctrine in it self , but to judge of it by the Persons who should teach it us , how could any one discern the Angels of Darkness , when they should be disguised into Angels of Light , and be able to know the false Prophets when they should work signs and wonders even to deceive if it were possible the very Elect ? How could any know those Impostors and those Hypocrites , who come in Sheeps cloathing but inwardly are ravening Wolves ? Moreover would it be a hard matter for those men who should be interested against the sound Doctrine to invent a Thousand Calumnies against the persons of the Teachers of it , and how many did they invent in the beginning against the Apostles , and the Primitive Christians , whom they represented to the people as the most wicked among men ? I confess it is a great means of Edification , that those who Preach a good Doctrine confirm it by good Examples , and that on the contrary , it is Scandalous when their works do not correspond with their words . But nevertheless it does not follow , that one ought to receive a Word because it is spoken by persons of an honest life , or to reject it for the contrary Reason ; for this Maxim would make us very often reject Truths and receive Heresies . It is then certain that we ought to examine that Word in it self without any dependance on those who Preach it ; For Truth is not in Men , but in God alone , she cannot change her Nature nor lose her right through the Vices of its Ministers . If our Fathers were Reformed by the Authority of Luther , or by that of Zuinglius and Calvin , they would have some Reason to draw us back to the Examination of their manners , since in that Case , they would treat of that that would either establish or destroy the Right which they would have had to believe their meer words . But how many times have our Fathers and we protested , that we do not believe that which our Reformers said , because they said it , but because they proved it ; and because those things appeared sufficiently evident in themselves . We look upon them only as persons whom God made use of to teach men their Duty ; they discovered it , our Fathers saw it , we see it also , and it is on the sight of this Duty alone , and not on their Authority , that the Reformation depends . As it frequently falls out that our very Enemies make us know our Duty in reproaching us with our faults : suppose we that a Jew or some other Infidel should have accused and convinced the Latins that they had corrupted their Christianity , and had not preserved the Gospel in that State wherein Christ and his Apostles left it , is it not true , that without any regard to the person , the Latins would be bound to do that which our Fathers have done , and that the Quality of him who should have so reproached them , would not have been a sufficient excuse before God , to hinder them from the doing of their duty . It is then very evident that we ought to Judge of those matters by the matters themselves , and not by the persons who teach them to us , and by Consequence , that the Principle of the Author of Prejudices is false and contrary to true Piety . As to what he says , that there is no likelyhood that God has committed the Care of Reforming his Church , to Scandalous Persons ; I answer , that God has committed to all his Faithful , the Care of Reforming themselves , and to all his Pastors that of Exhorting their Flocks . If it falls out , that among those Pastors who have acquitted themselves , in that respect , of their charges , there should have been some few who did Actions worthy to be blamed , that ought not to create any Prejudice against the Word , nor put a stop to the motion of the Consciences of the Faithful , any more then the defection of Saint Peter , or his excessive compliance with the Jews ought to have hindred the Conversion of People to Christianity . The Ministers that God makes use of , are men who have their faults , and faults sometimes of the highest nature , as may appear from the Example of Aaron who encouraged the Israelites in Idolatry , and of Jonas who fled to Tarsis when he was bound to have gone and Preached to Ninive ; but their faults make the word of God lose nothing either of its Truth , or its Authority . 3. It is a very strange thing that the Author of the Prejudices has not taken any heed , in laying down a very bad Argument against us , of furnishing us with a very good one against the Church of Rome in that Estate , wherein it was in the days of our Fathers . For if we ought to Judge of the Doctrine by the Qualities or the Actions of those who Teach it I pray consider , what Judgment could our Fathers make of that Religion that the Court of Rome and its Prelats taught , and whether they had not all the grounds in the World to reform themselves . If there be no likelyhood that God committed the Care of Reforming his Church to persons who were guilty of Scandalous Actions , there is far less that God has given Infallibility , and a Soveraign Authority over mens Consciences to such persons as the Popes and Prelats in the days of our Fathers were , according to the Description which the unsuspected Authors that we have quoted , give us of them , and divers others that we might here add to them if we so pleased . And that which makes these two Arguments differ , is , that his concludes upon a Principle which we maintain to be false and ill ; where ours concludes upon a Principle which he himself admits and acknowledges to be good ; so that in his own Judgment , we have a sufficient Fundation whereon to Establish the Justice of our Reformation . Let us see , nevertheless , of what Nature those Actions are wherewith he reproaches our first Reformers . I will not , says he , stay to examine the Accusations wherewith they have been charged by divers Authors . I do not pretend to detain my self in any but those publick things that are so manifest , and so exposed to the Eyes of all the World. I confess he has Reason , not to stay upon all that which his Passion has invented against them ; for who knows not , that Calumny has no bounds especially when interest and passion stir it up ? Our Reformers are not the only persons who have been attacked after that manner , The Jews said of John the Baptist that he had a Devil , and of Jesus Christ that he was a Blasphemer , a Samaritan , a glutton and a Wine-bibber , a friend of Publicans and sinners . If then they have called the Father of the Family Beelzebub , what will they not say of his Servants ? But what then are those things that are so Publick , so manifest , and so exposed to the Eyes of the whole World , which the Author of the Prejudices has found fit to be insisted upon . That new Gospel , says he , was Preached only out of the mouths of those Monks , who had quitted their habit and their profession , ouly to contract Scandalous Marriages , or from the mouths of those Priests who had violated that Vow of Virginity which the Calvinists themselves confess to have been imposed on all Priests , and on all Monks in the West , by divers Councils , and on all the Monks , and all the Bishops in the East , and the first fruit of this Doctrine was the setting open the Cloisters , the taking off the Vails of the Nuns , the abolishing of all Austerities , and overthrowing of all manner of discipline in the Church . This is that that forces him to say , That the Reformers struck mens Eyes , with a Spectacle that could not but create horrour , according to the common Idea's of Piety and Vertue , whech the Fathers give us . The Author of the Prejudices will not take it ill , that in order to our Answering him , we must put him in mind , what he himself exhorts us to , To Transport our selves into another Time then that wherein we are at present , and to represent to our selves our Separation in its first rise , and during the first years wherein it was made amidst the Switzers and in France . Upon his thus placing us in that State which he desires , we will declare to him , that , The general Depravation which reign'd amidst the Monks and the Priests , is to our Eyes a Spectacle worthy of horror , according to the common Ideas of Piety and Vertue which the holy Scriptures and right Reason give us . We will tell him , that that which Scandalizes us , is to see that for a respect of a purely humane Order , they endured for so long a time a disorder that dishonoured the Latin Church , that drew upon it God's Judgments , and that laid open the Ministry of the Church to an everlasting reproach . It is in the detesting of those Infamies and those Impurities , that the true zeal of Christians ought to consist , and it is to the searching out of a solid remedy for them that one ought to apply the Discipline of the Church , and not to keep them up under a pretence of observing rash Vows and a Caelibasy that God never commanded . If the Author of the Prejudices is more Scandalized to see Priests and Monks Married , then to see them plunged into all the filthyness of Debauchery , I cannot hinder my self from telling him that he makes Christianity a Law of Hypocrisy , and it may be yet somewhat worse ; for Hypocrisy does not content it self with meer Names , she would have fair appearances without , of those things which she really rejects . Whereas for him , he rejects not only the things but their appearances also , suffering patiently the loss of any more seeing either the things , or their appearances , provided we do not meddle with those empty names of Caelibacy and Virginity . But true Moral Christianity inspires other Sentiments , she would have us honour that Caelibacy and Virginity as gifts that come from God ; but she would also have a Contempt and horrour for those specious names when they shall be applyed to those beastlinesses and excesses which both God and Men condemn . She would have us in that Case instead of being Scandalized to see a false Caelibacy made void , and a vain shadow of Virginity abolished , that we should on the contrary be edified to see them got out from those snares of sin , and to have recourse to a lawful Marriage that God has allowed unto all , and that he has even commanded unto those who have not received the gift of Continency . It was in the View of this that our Fathers lookt upon the Marriage of those Priests and Monks as the Abolishing of an unjust Law , contrary to the express words of Saint Paul , if they cannot contain , let them Marry , and which moreover had produced such mischeivous effects as it was no longer possible for them to indure . But , says the Author of Prejudices , we do not intend to speak of the Interests of Families , of Marriage , nor of base and fleshly passions in the lives of those Great Bishops , and all those great men of old , whom God opposed to the Heresies that rose up against his Church , as Saint Cyprian , Saint Athanasius , Saint Basil , Saint Gregory Nazianzen , Saint Jerome , Saint Epiphanius , Saint Chrysostome and Saint Augustine . They were all of them eminent in Sanctity , in a disingagement from Interests ; and continency was always joyned to their Ministry . We may say of that Author , without doing him an injury , that he does not write ill , what he thinks , but that he scarce thinks well , that which he writes , and that which I shall here come to shew is an Example of it ; for he here lays down a great Trifle under the shew of one of the fairest things in the World. Saint Cyprian , Saint Athanasius , and those other Bishops were not Marryed . I see it , but who told him , That they did it by vertue of a general Law that forbad Bishops to be Married ? Who told him , that divers other Bishops , who were not less great then those , for their Sanctity , their disengagement from the interests of the World , never lived in Marriage , as Saint Spiridion , Saint Gregory the Father of Gregory Nazianzen , Saint Gregory Nysscne , Saint Prosper , Saint Hilary , Sydonius Apollinaris , Synesius , Saint Eupsychus of Cesarea and divers others ? Who told him , that Priests were not generally Married in the Primitive Church , whether it were in the East , or in the West , as may be justified by a Thousand Proofs ? And in fine , that they do not vainly wrangle in saying , that those Bishops or those Priests were really Married before their Ordination ; but that they were not during their Prelateship or Priesthood , whether it were that their Wives were dead , and whether they were put away , it is good to Note what the History of Saint Eupsychus of Cesaria in Cappadocia relates , whom Saint Athanasius formally called a Bishop , suffered Martyrdom within a little after his Marriage , being as yet as it seemed in the days of his Nuptials , and what Saint Cyprian relates of Novatus a Priest , who was accused to have kicked his Wife who was great with Child , and to have caused an Abortion ; which evidently concludes the use of Marriage during the Prelateship and Priesthood . What then can the Author of the Prejudices conclude from the Example of Saint Athanasius , and Saint Chrysostome , and those others unmarried unless this , that each one was in that regard in his full liberty , and that as there were some that did marry , so there were also some that did not ? Did he need for so little a matter to declaim Rhetorically , and to set down these great words with an Emphasis , That our Reformers struck mens Eyes with a Spectacle , that could not but Create horrour according to the general Idea's of Piety and Vertue that the Fatheri give us . I shall not say , that the Idea's of Piety and Virtue do not depend on the Fathers , but on the Gospel and right Reason , and that it is by them that we ought to judge the Fathers , and not those by the Fathers . I will not say that the Fathers of the purer Antiquity , are so far from giving us an horrour at the Marriage of Ecclesiasticks , that Chrysostom assures us on the contrary , that what Saint Paul wrote to Titus concerning a Bishops being the Husband of one Wife , he has wrote wholly to stop the months of those Hereticks who condemned Marriage , and to shew that Marriage is not only an Innocent thing but that it is so Honourable also , that according to him it may be elèvated as high as the Episcopal Throne . But I will only say , and I will say it with an assurance of its being approved by all honest and upright men , that the Marriage of Church-men , which of it self is an honest and Holy State practised under the Old Law , practised in the primitive Church , and Authorised by the Scripture , cannot be considered but with the greatest Edification when it shall be set in opposition to the disorders , and filthinesses that Caelibacy has produced , which is but a purely humane Institution , without any lawful Foundation . It belongs therefore to those of the Church of Rome to tell us , whether they are much edified by the lives that their Priests led , in the Age of the Reformation , and by that permission which they gave them , for a Sum of Money , publickly to keep their Concubines . They are to tell us , whether they have no horrour for those strange assertions of their Doctors , That a Priest Sins less who through the infirmity of the flesh falls into the Sin of Fornication , then if he should marry , and that it is a less evil for Priests to burn then to Marry . As for us , we have that general precept of Saint Paul , which has its use as well in respect of Church-men , as others , if they cannot contain let them Marry , and the Doctrine of the same Apostle , Marriage is Honourable in all , or in all things , but the Whoremongers , and Adulterers God will judge . But the Author of the Prejudices says , That the Law of Celibacy , whether it were just or unjust , or whether it did not begin if they will have it so , till Pope Siricius's time , they cannot at least deny , That the spirit of God did not carry out all the Famous Bishops of Old , and those who have been eminent for Sanctity , to imitate Saint Paul , and to follow that Counsel which he gives to renounce Marriage , to set themselves wholly to please God , and that the same spirit did not from the very first Ages of the Church inspire a very great number of Christians of both Sexes to remain Virgins all their Lives , as Saint Justin witnesses , and Origen against Celsus . Whence then comes it to pass that there should have nothing appeared of that instinct , or of those motions of Gods spirit in the pretended Reformers , nor in the Societies which they have established , any more than all those other Graces which shone so Illustriously in the Saints of Antiquity . Here is yet further , another example of that which I said just before , that that Author does not take too much care of that which he writes . For can there be a rasher thing in the World than to offer to thrust ones self into the Counsels of God , and magisterially to decide , what qualities the Reformers ought to have had ? Continency and Virginity are the Cifts that God distributes to men as he pleases , but it is what he has given only to some Persons , it no ways follows either that their Persons were not acceptable to him , nor , that he could not make use of them in the greatest works of his Providence . Abraham , the Father of the Faithful , as the Scripture calls him ; was not he Married ? Isaac , Jacob , and the twelve Patriarchs who founded the Church of Israel , were not they ? Moses the deliverer of the Antient People , by whom God gave his Law , and by whom he had wrought so many Miracles , was not he ? Aaron and all the High-Preists who succeeded him , were not they ? All those Calls and divers others whereof the Scripture speaks , were methinks , most weighty and for the greatest part extraordinary , and nevertheless we do not see , that God in giving them , has made any Reflection upon the Advice of the Authour of the Prejudices . Who ever gave him a right to lay down Rules with such Authority of what God ought to do , and what he should not have done , and by that means to raise himself so high as to be a Censor of God's Actions ? He ought at least to have called it to mind , that Jesus Christ made no scruple to chuse married men , out of whom to make his Apostles and Evangelists . The Scripture mentions the Mother-in-law of Saint Peter , that is to say his Wives Mother ; for that word in Greek can be taken in no other sence but that . It speaks also of the four Daughters of Philip the Evangelist . The Authour of the Commentaries upon the Epistles of Saint Paul under the name of Saint Ambrose , assures us that all the Apostles had Wives except Saint Paul and Saint John ; and Saint Ignatius , and Saint Basil say the same thing without any exception . Virginity is not then an inseparable character of the Call of God , as the Authour of the Prejudices would perswade us . But after that first assault of the Authour of the Prejudices , which was made with all the weapons that he first found in his hands , he reproaches the Reformers , with the little fruit that their Preaching wrought for the Sanctification of those people who followed them . Their Ministers themselves , says he , have been constrained by the Evidence of the Truth , to acknowledge , That all their pretended Reformation did not produce any Renovation of the spirit of Christianity , and that it had rather increased then lessened the disorders of those who embraced it ; and for that he produces the complaints of some Ministers as of Capito and Calvin himself , and of Luther against the Vices of their Age. I acknowledge that if they compare our Fathers manners and ours , with the Grace that God has given us in renewing his Gospel in the midst of us , they would find but too much reason to make us cover our Faces with confusion , that we were unworthy of so great a Favour . I confess also that there may be many found among those who at first embraced the Reformation , who instead of profiting by it , abused it , as the best things may be abused . But I say , that they ought not to insult over that Confession that we make in that regard ; for besides , that a Doctrine is not the less found , for not being so carefully observed as it deserves , we can yet further say for our selves , and say it to the Glory of that God whom we serve , that he has poured forth a sufficiently abundant measure of his blessing on our Fathers , and that if any compare their manners with those of the other Party who rejected the Reformation , they will find reason enough to confess , that God was in the midst of us . It is true indeed , that they might not see there those Pharisaical Devotions of which the hypocrites and superstitious make a vain shew : They might not see there those men who publish to all the world their Mortifications and their Fasts , who withdraw themselves out of the crowd , to make themselves to be more taken notice of , and who never enter into their secret retirements but with the greater ease to be able to mix themselves in all that that is common in the World. But they may there behold a solid Piety , plain and natural , without Art and Affection , a true fear of offending God , with a free and open carriage , which never sought to hide it self by distinctions and illusions ; but in good earnest to follow the dictates of Conscience , without saying , to hinder them from doing their Duty , either what will become of us , or what will become of our Brethren or Sisters ? Because they knew that those Events were in the hand of God , and that poor worldly interest ought never to prevail over the love of the Truth . As to the Wars that the Author of the Prejudices imputes to the Reformation , it had been , methinks , his prudence not to have turned the Dispute upon a Matter , on which he well knows that we have but too many things to say for our Justification . If some Princes of Germany took up Arms to defend themselves against the assaults of their Enemies , they thought that the Justice and Law of Nations authorised that defence , and that being Soveraign in their States , they were bound to protect their Subjects and to preserve that Trust that God had put into their hands . And as for those Commotions that hapned in France in the times of the Reformation , there is no person who is ignorant of their true Causes . It is true , that the Interest of our Religion had some part in them ; but it had at least the good fortune , to be found joyned with that of the preserving of that great Kingdom to its just possessours , against those pernitious designs which made but too great a noise afterwards ; and whatsoever sad Remembrances the Authour of the Prejudices has awakened , by his undeserved reproaches , yet we shall not fail to maintain , that the blood of our Fathers was very well spent for so good a Cause . Luther , says he , was not afraid of animating his followers to Murders , and Blood , by those horrible words which are to be found in his first Tome of his Works of Wittingburg Edition ; If we hang up Robbers on Gibbets , if we punish Hereticks and Thieves with the Sword , why do not we assault with all our Forces those Cardinals and those Popes , and all that scum of the Roman Sodom , that ceases not to corrupt the Church of God , why do we not embrue our hands in their Blood ? It is certain , that there can scarce be any passage related after a more invenomed and base manner , than the Authour of the Prejudices relates that , and this will appear if they well but make these following Observations . 1. That he separates those words from the sequel of the Discourse to give them quite another Sence than Luther intended by them , which is , to speak Properly , a kind of falsification , more dangerous then that of corrupting the words of a Sentance . 2. That he would make us imagine that those words are addrest to the followers of Luther , to animate them to Blood and Slaughter , which is a perfect Calumny . 3. That he quotes them not as spoken upon a supposition , but as spoken purely and simply , which is further contrary to the Truth . Behold then what the matter truly was ; Sylvester Prierias Master of the Sacred Palace at Rome , having wrote against Luther's Doctrine concerning the Pope , and in particular against his Appeal to a Council , had peremptorily maintained , That it was not lawful to Appeal from the Pope to a Council , because the Pope was a Soveraign Judge , and liable to no Appeal , and that those who sued out such Appeals were cast out of the Church and Excommunicate . That the Pope alone was the Infallible Rule of Truth , whose decisions were certain and irrefragable without a Council ; where those of a Council were nothing without the Pope , nor bound any person if they were not authorised by the Pope , so that whatsoever should not receive the Doctrine of the Pope as the Infallible Rule of Faith , from whom the Holy Scripture it self heretofore and now , derives all its force , he is a Heretick ; and many other Propositions of that nature . Upon that Luther writes , that , All those things were maintained only out of a hatred of a General Council , and to hinder any one from being heard who should give any succour to the afflicted Church . That the Popes Creatures seeing well that they could not hinder a Council , began to seek out ways to elude it , by saying , that the Pope was above a Council , and that without his Authority , none could either be called or held ; in a word , that a Council had not any Power , but that the Pope alone was the Infallible Rule of Truth . That it seemed to him then , that if the Fury of those men took place , there would not further remain any other Remedy but this ; That the Emperour , the Kings and Princes should make use of their Arms against those publick Posts , and that those matters should not be decided by Words , but by the Sword. In the close of which , he adjoyns those words which the Author of the Prejudices has related . So that his meaning is not to Animate his Followers to Blood and Slaughter , as the Author of the Prejudices interprets it ; but only to draw an absur'd consequence from his Adversaries Hypothesis , which is , That if he would also take away the only Remedy that was left to provide against the desolations of the Church in assembling a Free Council , he would set the Emperour , the Kings and Princes in Arms against the Popes and the Cardinals and all the Court of Rome , and would reduce things to the utmost extremity . I my self will not say , that there may not be somewhat too violent in those kind of expressions ; but after all , his design is not to animate his Followers to Blood and Slaughter ; but only to let Sylvester see the necessity of a Council , that might judge above the Pope , from that inconvenience , that otherwise there would remain no other course to the Emperour , to Kings and Princes , to re-establish Order in the Church , then to make use of their compelling power . And that further appears to be the Sence , because he adds immediately after , That the Authority of the Bishop of Rome , whether it were of Divine Right , or whether it were of Human , could not be urged , but by the Precept , Honour thy Father and thy Mother , which in granting him to be a Father , puts him under the first Table ; so that if he should do any thing in opposition to them , he might be admonished , and even accused by the least of the Faithful . Which let us see that his meaning was no other than that which I have represented . I confess it were to be wished that Luther had observed more of the mean , than he did , in his manner of writing , and that , with that great and invincible Courage , joyned with that ardent zeal for the Truth , and with that unshaken Constancy , that he always shewed , there might have been discernable more of stayedness and moderation . But those faults which most frequently proceed from Temperament , do not take away mens esteem of such , when besides them they may see a good foundation of Piety in them , and Vertues Heroical throughout , as they may discern-to have shone in Luther . For they cannot cease extolling the zeal of Lucifer Bishop of Cagliari , nor admiring the eminent qualities of Saint Jerom , although they do acknowledge too much sharpness and passion in their Style . And it may be that there was even some particular necessity in the time of the Reformation to use vehemency of expression , the more easily to rouse men out of that profound sleep wherein they had lain for so long a time . However it be , I had rather come to agree that Luther ought to have been more moderate in his expressions , and if the Authour of the Prejudices would be coutented with complaining of the sharpness of his Style , he should be also contented , for every answer to be entreated , that hereafter , he will not himself any more imitate that which he condemns in another ; especially , in writing against those , who having lived in the last Age , cannot have given him any personal occasion , to be carried away against them with passion , after the manner that he has been , in many places of his Book . If in the Judgment that he passes on them , he would not hearken to Charity , he ought , at least , to hearken to Justice , and not to have charged them with foul Accusations , under the pretences of having mistaken and misunderstood ; I place in this Rank , that which he furthers forms against Luther in these words . There never was any one , says he , but Luther , who durst to boast in his Printed Works , that he had had a long conference with the Devil , that he had been convinced by his reasons that private Masses were an abuse , and that that was the motive that had carried him out to abolish them . But common Sence , adds he , has always made all others conclude , not only that he was in an excess of extravagance , to take the Devil for a Master of Truth , and to give himself up to be his Disciple ; but that all those who had any marks that they were his Ministers and his Instruments , and who had not any lawful Authority in the Church to make themselves be heard , did not deserve , that any should apply themselves to them , or that they should so much as examine their Opinions . Behold here Luther , a Disciple , a Minister and Instrument of the Devil , if one will believe the Author of the Prejudices . To refute that Calumny , we need but to represent in a few words what that business was that he there speaks of . Luther following the Style of the Monks of those days , who were wont by a Figure of Rhetorick to fill their Books with their exploits against the Devil , relates , that being one time awakened in the midst of a dark night , the Devil began to accuse him for having made the people of God Idolatrize , and to have been guilty of Idolatry himself for the space of fifteen years , wherein he had said private Masses , and that the Reason of that Accusation was , that he could not have any thing consecrated in those private Masses ; from whence it followed that he had adored , and had made others adore meer Bread and meer Wine , and not the Body and Blood of Jesus Christ . He adds , that that accusation struck him at his heart , and that to defend himself he alledged that he was a Priest , that he had done nothing but by the Order of his Superiors , and that he had always pronounced the words of Consecration very exactly , with the best intention in the World ; from whence he concluded , that he could see no reason to have the Crime of Idolatry laid to his Charge : That notwithstanding the Tempter did not fail to reply , that those excuses would nothing avail him in that the Turks and the Priests of Baal obeyed also the Order of their Superiours , with a very good intention , and that , nevertheless they were truly Idolaters . Vpon this , he says , that he was seized with such a violent agitation of Spirit , accompanied with a general sweat over all the parts of his Body , and a confusion wherein he found himself , having been made to understand that his defence was not Solid , since besides a good intention and obedience to his Superiors , he ought to have examined further whether the Action disputed was good in it self and agreeable to God , and on that he made a Resolution to renounce all private Masses . This was the Discourse of Luther there , upon all which I shall make no scruple to profess , that that manner of expressing things under the form of a Combat with the Devil , appears to me indeed , a little remote from common Use , and makes that return into my thoughts , that Luther himself has said somewhere in his Works , Pium Lectorem oro ut ista legat cum Judicio , & sciat me fuisse aliquando Monachum . In effect he could not wholly throw off , as he would the Stile of the Convent . But I say , notwithstanding , there is nothing in all that which is remote from the Duty of an honest man , nor which may not be intirely innocent , whether one take that Narration Literally , or as a kind of Figure and Parable . He says , that the Devil accused him in his heart , That signifies , that he represented to himself , in his Conscience , the Accusations that the Devil might one day form against him , before the Tribunal of God ; What crime was there in all that ? Is not the Devil called in Scripture , The Accuser of the Faithful ? And does not the History of Job introduce him as appearing before the Throne of God , to render the Piety of that Holy-man suspected ? Luther adjoyns , that in his first Defences , he alleadged his Priesthood , his Obedience to his Superiours , his good intention and exactness . What is there extraordinary in all that ? It is not very natural that those sorts of pretences should come in to the succours of a burthened Conscience ? He says in the sequel that these Defences were opposed by the Accuser , as insufficient and uncapable to hide him from the sin of Idolatry . What is there here that may deserve any blame ? May not the Devil speak Truths in Accusing us ? Does not he know how to exaggerate our sins , and strongly to oppose our vain Excuses ? At last Luther says , that to render those instances of the Accuser unservicable for the future , he resolved within himself to abandon private Masses , which served for the ground of that Accusation . What is there in all that , that may not be the Motion of a good Conscience ? He would shut the mouth of the Adversary , and take away from him any means of accusing him before God , as if he had been a wicked person and an Idolater , he would snatch away from him those weapons that he made use of to combat and terrify him . Let the Author of the Prejudices turn all that as he pleases , he can never find it in a bad sence . Every Christian is bound to order his conduct so that he may be sheltered from the Attempts of the Devil , for he is a Roaring Lion , saith Saint Peter , who walks daily about us , seeking whom he may devour , and when to put a stop to the Accusations of that Enemy , a man Examines his own Actions , with a design to amend them , and to forsake the evil of them , He had need be a good , Detractour and well skilled in Calumniating , that can take a pretence from that to say of him , That he has taken the Devil for a Master of Truth , and that he has given up himself to him to be his Diseiple , his Minister and Instrument . Would the Author of the Prejudices take it well , that we should give those horrible Titles to Dominic , one of the greatest Saints of the Church of Rome under a pretence that Antonine has Wrote of him somewhat like that we have seen of Luther ? He says , That Dominic saw the Devil one Night , holding in his Iron hands a Paper , which he Read to him by the Light of a Lamp , and that having asked him , what that meant which he Read , the Devil answered him , That it was a Catalogue of the Sins of his Brethen . Vpon which Dominic having commanded him to leave the Paper to him , and the Devil doing it accordingly , that Saint found therein certain things , about which , says Antonine , he Corrected his Religious . See here then , according to the Stile of the Author of the Prejudices , the Disciple , the Minister , and the Instrument of the Devil ; Not only because it was he who taught him the disorders of his Covent , but also , because the Accusations of the Devil gave him an occasion , and a Motive to make new Orders in his Society , neither more nor less , then those that Luther made use of for the Abolishing of private Masses . But as it would be no difficult matter to defend Dominic , by saying , that he did but make use of that Paper against the Intention of that Accuser , and to shut his Mouth for the future . So also it is not a difficult thing to justify Luther by saying precisely the same thing , since that was in effect against the intention of the Devil , that he made use of his Accusation , and that he did so , only to confound him , and to take from him for the future , any ground of Accusation . I will end this Chapter , in desiring the Authour of the Prejudices to Remember , that we have seen not a long time since , men taken up in defending themselves , not only against those common reports , that are spread abroad of them amongst the People ; but also , against those publick Writings that charge them with very strange Accusations . We have heard their Complaints , that they have seen , so many Mouths of Calumny opened to tear them , So many Enemies conspiring together to destroy their Honour and Reputation , and those Enemies vomiting up against them all that Hell can invent of the blackest and foulest Calumnies , and violating the Truth by a hundred infamous Lyes , even to lay to their charge Crimes against the State. We have heard them complain in these Terms . That one has broken Charity by Latin Printed Poems , where one heaps upon them all the Curses that the most inflamed Choler is capable of conceiving , and where one crys down their Solitude as the Hell of the Heathen Poets , and as the residence of damned Souls . That beyond all that , one has yet further violated all Modesty , and broke all the bounds that should have restrained persons of the most deplorable Consciences before God , and lost honour before men , if they had not wholly prostituted themselves to Calumny , in forging a Chimerical Assembly at Bourg-fontaine , and charging six Divines , with abominable designs to destroy the Incarnation of the Son of God , the Gospel , all the Sacraments , and all the other Mysteries of the Christian Religion , and to Establish Deism upon the Ruines of Christianity . Let him learn then , by that Example , not lightly to believe the Calumnies wherewith they have laboured to darken our first Reformers , and to cease to give himself over to a passionate Spirit that suggests those odious accusations against persons , whose lives have appeared pure and intire to a great people , who having known and followed them , can give a better Testimony of their Conduct , then their interested Enemies do . Let him Remember what Monsieur Arnaud has wrote to justify some of the Religious of our time , whom he accuses to have been Uncommunicants , Asacramentarians , and foolish Virgins , who in all matters affected an Extravagant and Schismatical Singularity . That there was a Time in the life of Saint Teresia her self , who was the Ornament of these last Times , wherein she was decried not only concerning the Faith , but concerning manners also . That moreover , divers , have thought her possessed with a Devil , and would have her Conjure . That after that and toward the end of her life , she was Treated as one possessed with a Devil , as a Hypocrite , and Dissembler , and one that had lost all Honour . They publickly defamed her in the Pulpits in the Churches , and they compared her with one Magdalen de la Craix , a Woman filled with a lying Spirit , and Famous throughout all Spain for her Forgeries , and her Communication with the Devil . That they witnessed against her and her Religious , things of so foul a nature , that they were accused in the Sacred Office , and charged with having committed a Thousand Forgeries ; That the Inquisition was forced to inform against her and her Nuns , and that they expected every day when they should be made Prisoners . That her Books were seized by the same Inquisition to be censured . That her General markt out one of her Monasteries to be a Prison for her . That the Popes Nuntio Treated her as a turbulent Woman , and a common Whore. That he thought to have overturned from top to bottom a new Edifice of the Dechaussez . That he used them with the greatest rigour , banishing some , imprisoning others , and generally condemning them as if they had been a People of a new Sect infected with Errors , or such an ill life as it was necessary to cut off that course , that they might not infect and destroy the whole World. This is well nigh the Treatment that they give the first Reformers , they have laboured to cover them with reproaches , to weaken the efficacy of their Preaching , and those very persons themselves that so loudly complain , that we load them with Calumnies by so unjust a proceeding , are now a days the first that make use of it themselves against us . CHAP. VI. A Further Justification of the first Reformers , against the Objections of the Author of the Prejudices , contained in his Tenth and Eleventh Chapters . AS the Book of the Prejudices is nothing else but a confused heap of Objections , and unjust Accusations , that the Author of that Book has piled up one upon another , without Connexion , and without Order , So I find my self constrained , that I may not break off the Connexion of my Subject , to break off that of his Chapters . Therefore after having answered his third where his Invectives begin , against the manners and conduct of the first Reformers , I shall dismiss the Examination of his 4th . 5th . and 6th . Chapters , where he Treats about the Call of the Ministers of our Communion to my Fourth Part , and where he Treats of the Right that we have to a Gospel Ministry , and that which he afterwards says in the 7th . 8th . and 9th . Chapters concerning our pretended Schism , to my Third Part wherein we shall Treat of our Separation from the Church of Rome , and I shall now pass on to the Examination of his 10th . 11th . 12th . and 13th . wherein he renews the same personal Invectives against the first Reformers . But as those Chapters are composed of almost nothing else but frivolous matters , swelled up with Declamatory Exaggerations , by Injuries and Passion . We shall not think it unfit , if setting aside all that in them which is to no purpose , or too passionate , we set down in a few Words all that that is more Essential in those Objections , and that we Answer them also in a few Words . 1. Objection , is , That Andrew Carolostadius Arch-Deacon of Wittenburg , whom Melanchton runs down as a brutish Fellow , without wit , and without Learning who embraced the Fanatical Doctrine of the Anabaptists , was the first who had the boldness to assault , the Doctrine of the Real presence , and to that effect he invented an Extravagant Explication of those words , This is my Body , saying , that by the word , This , Jesus Christ did not mean that which he held in his hand , but that he pointed to his own true Body . Answer . It is not True that Carolostadius was the first that opposed the Doctrine of the Real presence . Bertram , Erigenes , Rabanus , opposed it in the ninth Century when Paschasius spread it abroad : Berengarius opposed it in the Eleventh , and in the Age of the Reformation it self the Bohemians called Taborites , and those of the Valleys of Piemont and Province , called Waldenses , openly rejected it . So , that although all they have said of Carolostadius were true , yet we have not any particular interest in him , and we shall say in respect of him , that which Saint Augustine said in respect of Caecilianus . Caecilianus is not my Father , for Jesus Christ has said , call no man Father upon Earth , for one is your Father even God , but I call Caecelianus my Brother , my good Brother , if he be a good man , but my bad Brother if he be not good . Notwithstanding I know not whether that pretended Anabaptism of Carolostadius is not an ill-grounded Accusation , into which Mclancthon and Luther himself , who did not love Carolostadius , might have been surprized , as it frequently happens among persons divided in their Opinions , at least it is certain that Carolostadius defended himself by publick Writings , and that he protested that he was innocent . And as to that Explication that he gave of the word , This , in the words of Jesus Christ , it is an Error from the Truth , and a false gloss on the Signification of that Word , but it is an Error notwithstanding that does not hinder , that the ground of his sentiment concerning the Eucharist should not be true and right , and how many different interpretations are there of the same word , upon which they refute one another amongst the Doctors of the Church of Rome , and who almost all say things very remote from common sence ? 2. Object . Zuinglius had already began his Reformation before ever he spoke a word of the Real Presence , and Adoration of the Host , although he notes in his Works that from that very Time he was perswaded in his heart that Jesus Christ was not really present in the Eucharist . But as it is very hard to believe that during all that Time he never said Mass , that he never assisted at it , and that he never administred the Sacrament , that he should not all the while be discovered by those who adored it , and that he should never have done the same Actions that were practised by others , they may very well understand what Judgment their Ministers used in their Conduct during those first Years . For according to all their Principles they ought to have Condemned it , since it was as little allowable to Zuinglius to partake with that Worship , as it is at present to the Calvinists , and since they pretend that it is so far forbidden them , that they urge the Obligation that they say lies upon them not to take any part in it , as the chief Reason of their Separation . So that Zuinglius remaining yet in Communion with those who adored the Eucharist , contributed to that adoration by his Ministry and joyning himself to their Assemblies , rendred himself guilty of all those sins which the Calvinists apprehend to be committed in remaining united to the Church . He would every day have betrayed his Conscience , he would every day have committed a criminal Idolatry . And it is in that condition , that the Calvinists pretend that God made use of him for the greatest Work that ever was done , which was the Reformation of the Error of all their Fathers . Answer , As that Accusation is founded upon this only thing , That it is very hard to be believed , so also we shall here Answer in saying , That it is very hard to be believed , That Zuinglius did any thing during that Time that should be repugnant to the Dictates of his Conscience . All the Histories of his Life shew that he was a man of strict Piety , and of a severe Virtue , that he was not used to those Juggles of the Hypocrite , which we may see practised by so many , and even by those who would appear the most severe , and that moreover he never did any thing remote from the sincerity of an honest man. They cannot then without equally violating the Laws of Justice and those of Charity , suspect on those meer Conjectures , that he went contrary to his sentiments on that Occasion , and the Author of the Prejudices ought to produce the proofs of his Accusation , or to suffer himself to be condemned for Injustice and Malignity . It is true that during that Time Zuinglius neither quitted his Ministry nor forsook those who adored the Eucharist ; but who has told the Author of the Prejudices , that men ought to forsake a People that are in Error , in the same Time that they have hopes of disabusing them , and labour to reduce them into the right way ? As the Reformation of a Church is not the work of a Day , none can think it strange that Zuinglius did not propose all of a sudden all that he had to say , and that he did one thing after another . It is sufficient , that during the Time wherein he set himself to that Work , he did not in the least partake in the abuses which he had a design to correct , and therefore the Author of the Prejudices ought not to have accused him without ever laying down the proofs of his Accusation . The History of Zuinglius relates that he was called to the † Church of Zurich in the beginning of the Year 1519. and that from the first moment wherein he was there , he set himself with all his might to the Instruction of his Flock , to the Reformation of those grosser Errors wherewith the Ministry was then infected , and to the correcting of mens manners , which succeeded so well with him by the blessing of God , that within less then four years he changed the Face of that Church , and disposed it to a thorough Reformation . But among those Errors that he opposed , he applied himself particularly to the Sacrifice of the Mass , shewing the People out of the Scripture that there could be no other real Sacrifice , then that upon the Cross , whence it is very easy to conjecture that he carefully avoided to assist in a Ceremony that he so openly opposed , and from which he himself withdrew his Hearers . 3. Object . Zuinglius engaged the Magistrates of Zurich to call a Synod , and to make themselves Judges and Arbiters for the Ordering the State of the Religion of their Canton . There was never till then a Synod of that Nature spoke of , and it is an astonishing thing , that mens rashness and insolence should have been able to have carried them out to so great an excess . The Council of two hundred , that is to say , Two hundred Burghers of a Switz Town , as learned and ready in matters of Divinity , as one may believe the Switz Burghers were , called together all the Church-men under their jurisdiction , to dispute before them , with an Intention to Order the State of Religion with the understanding of the matter . Answer . It were much to be wished that the discourse of the Author of the Prejudices were as well Ordered as that Action of the Senate of Zurich was ; besides these Abuses and Superstitions that were Ordinary , they had seen for some Time past a Preacher of Indulgences in that Church called Samson , sent by the Pope to distribute his Pardons . That Preacher managed his part so well , that there were not any Crimes how great soever they were , that were or should be committed which he did not set a price upon , without making any other difficulty then about the Sum that was be paid to him ; and by that means he put the whole Country into a dreadful disorder , filling it with profligate Persons . Zuinglius opposed this Seducer with all his might , and at the same time he laboured to give his Flock the knowledge of the true Principles of the Christian Religion , and to reduce them back to one only Jesus Christ , and his Scripture , in freeing them from the Errors and Superstitions of Mens Invention . But as the Word of God was never yet without Adversaries , the greater number of the Church-men lifted themselves up against Zuinglius , and accused him before the people to be a Heretick , which forced the Senate it self to take knowledge of those Accusations , and to call together a Synod composed of all the Church-men of its State , wherein every one had the liberty to propose what he would against Zuinglius , and Zuinglius that of defending himself . And that very thing was done by the consent of the Bishop of Constance , who sent his Deputies thither , and among others John le Fevre his Vicar General . What was there in all that that might not come from the Justice and Prudence of a Senate ? If the Accusations wherewith they charged Zuinglius had been well grounded , it had been the Duty of the Magistrate to have enjoyned him Silence ; and being false as they were , it was the Magistrates duty to uphold him . What is it that the Author of the Prejudices can blame in that Conduct ? They called a Synod . We maintain it to be the Right of Kings and Soveraign Magistrates within the extent of their States . The Holy Story Testifies that Josias intending to set up the pure worship of God in his Kingdom , called together an Assembly of Priests , Prophets , and the Elders of the People . Can they deny that the Christian Emperours did not heretofore call Councils to Order the State of Religion , and to provide against disorders in the Church ? Can they deny that our Kings have not often done the same in their Kingdome ? But the Senate of Zurich would of it self take Cognizance of the matters of Religion . I say that that very thing was its Right , for if it be the Duty of every Christian , for the Interest of his own Salvation , to take Cognizance of those things that the Church-men Teach , and not blindly to refer themselves to their Word , as I have made it appear to be in the first Part , it is not less the Duty of Magistrates to do the same , to bind the Church-men to acquit themselves faithfully in their Charges , and to Teach men nothing that might not be conformable to the Word of God. So that if the Ministers of the Church go astray from that Word , and if they corrupt their Ministry by Errors and Superstitions , it belongs to the Magistrate to Labour to reduce them to their Duty , by the mildest and justest methods he can use . Thus the Kings of Judah used it heretofore as it appears from the History of Hezechias , Josias , and of some others who made use of that lawful Authority that God gave them for the Reforming of their Church by the Word of God. We all know that the Antient Emperors took Cognizance either by themselves of their Commissioners of Ecclesiastical Affairs , and not only of those that respected the Discipline , but of those also which related to the Doctrine and the very Essence of Religion it self , to that degree , that they frequently published under their Names in the Form of Edicts , Decisions of Opinions , Condemnations of Heresy , and the Interpretations of the Faith , which they had caused to be disputed in their Presence in Synodal Assemblies . We ought not therefore to imagine , that Magistrates ought not to interpose in matters of the Faith , under a pretence that they are Lay-men , for on the contrary they ought to interpose themselves more in those , then in those of Discipline , because the Faith respects every man , where Discipline relates to the Clergy more peculiarly . Therefore it was that Pope Nicholas the First told the Emperour Michael , who was present in person in a Council where only the Fact of Ignatius Patriarch of Constantinople was treated of , whom that Emperour had deposed , That he did not find that the Emperours his Predecessours had been present at Synodal Assemblies , unless they might possibly have been in those where matters of the Faith were Treated of , which is a common Thing , relating Generally to all , and which belongs not only to the Clergy , but the Laity also , and universally to all Christians . There was nothing therefore in that Action of the Magistrates of Zurich that was not a Right common to all Soveraign Magistrates within the extent of their Jurisdictions . But they will say , Was it not to break off the Unity of their Church , with the rest to go about so to order the State of Religion within their Canton , without the Participation of other Churches , and were they not Schismaticks in that very thing ? I answer , That when a Prince or a Soveraign Magistrate is in a condition to call a General Council together to deliberate about the Common Faith , he would do better to take that way . But when he is not , as the Senate of Zurich evidently was not , ought he to abandon all care of the Churches of his State ? They will see in the end of this Treatise , that the States of Germany seeing the Oppositions that the Popes made to the calling of a general Council , often demanded a National one of the Emperour Charles the Fifth . They will see also that that Emperour was sometimes resolved to do it , and that he Threatned the Popes to cause divers Colloquies or Conferences of Learned men to be held , to labour to decide those Articles that were Controverted . They will see that our Kings for the same design , have sometimes deliberated about assembling a National Council in France : And no body is ignorant of the Conference of Poissy under the Reign of Charles the Ninth . There was nothing therefore in the Conduct of that business that did not belong to the Right of Soveraigns , and nothing which they can charge with Schism in it . For when a Prince or a Senate Assembles a Synod , to condemn Heresies or Reform Errors , and by that means takes Cognizance of matters of Religion , provided that in effect , that which it condemns be a Heresy , or that which it Reforms be an Error ; he is so far from breaking Christian Unity , that on the contrary he confirms it , as much as he can , in freeing it from a false and wicked Unity , which is , that of Error , which cannot be other then destructive to the whole Body of the Church , and which cannot be too soon broken . So that we ought to Judge of their Action , more by the Foundation , then the Form or Manner . For the Foundation being good , its Action cannot but be approved . When a Man is Sick , with divers others , as it frequently happens in Epidemical Diseases , it would be Injustice in him , not to provide for his own particular healing , but to stay for a general one ; and it would be a great absurdity to say that if he did do so , he violated the Rights of the Civil Society , for the Civil Society does not consist in being a Communion of sickness , but in being a Communion of Life . On the contrary it ought to be said that in healing himself in particular , he established as much as in him lay that Civil Society which he had with his diseased Companions , because he encouraged them by his Example to heal themselves with him , the better to enjoy in common the advantages of Life . It is the same case here , where a Church sees it self infected with Error and Superstition with divers other Churches , she no ways violates Christian Unity in labouring to reform her self particularly , for the Christian Unity does not consist in the Communion of Errors and Abuses , it consists in the Communion of that True Faith and Piety . It establishes therefore on the contrary that Unity , because it gives others a good Example , and thereby encourages them to reform themselves , as it has done . All that which a Prince or Soveraign Magistrate ought to observe in those Seasons , is , on one side to take heed that he makes a just discerning of good and evil , I would say , that he reforms nothing , which would not be in effect an Error , or a Superstition , or an Abuse , and that he does not give any wound to the True Religion under a pretence of Reformation ; and on the other side , to offer no violence to Mens Consciences , but to purify the Publick Ministry as much as he can , by the general consent of the People that God has committed to him . But this is that , which not only the Magistrates of Zurich , but those also of other places who laboured in the Reformation of their Churches religiously Observed . They constrained no person , and they rejected nothing that was not Alien to the Christian Religion . But , says the Author of the Prejudices , Those two hundred Burghers of a Swisse Town were as Learned , and ready in matters of Divinity , as we may easily Judge Swisse Burghers to be . I answer that this is the Objection of the Pharisees : This People , said the Enemies of Jesus Christ , know not the Law. But Jesus Christ did not answer them amiss , when he said to them , Father I thank thee , Lord of Heaven and Earth , that thou hast bid these things from the Wise and Prudent , and revealed them unto Babes . Let the Author of the Prejudices , if he will , be of the number of those wise and prudent ones , we shall not envy him his readiness and his Learning , and we shall rest satisfied with this , that it has pleased God to place us in the same Rank , with those mean Swisse Burghers , to whom , as much Babes as they were , God vouschafed to make his Gospel known . The true knowledge of Christians does not consist in having a head full of Scholastick Speculations , and a Memory loaded with a great many Histories , and multitudes of passages of divers Authors , or a great many Critical Notions , nor in having well-studied Lombard , Albertus Magnus , Thomas Aquinas , Scotus , Bonaventure , Capreolus , Aegidius Romanus , Occham , Gabriel Biel , the Canon Law , the Decretals ; and all those other great Names wherewith they stunned the People in times past . Our True knowledge is the Holy Scripture , Read with Humility , Charity , Faith and Piety . See here all that those poor Burghers of Zurich knew , they were neither Prelats , nor Cardinals , nor Doctors of Lovain , nor of the Sorbonne , but they were good men , they feared God , they studied his Word , and for the rest of the State of their understandings , and the degree of their light , may appear by the Reformation which they made , for the Tree may be known by its Fruits . 4. Objection , The matter which was to have been handled in that pretended Synod cannot be more considerable . For they Treated therein about abolishing all at once the Authority of all the Councils that were held in the Church since the Apostles days , under a pretence of reducing all to the Scripture . Answer , Since the True Authority of the Fathers and Councils consists in their Conformity with the Divine writings , the way solidly to establish them is to reduce all to the Scripture , as they did in that Synod . If the Author of the Prejudices pretends to give the Fathers and Councils and Authority quite different , from that of the Word of God , whereof they ought to be the Ministers and Interpreters , we may answer him , that he affronts them under a pretence of Honouring them . For as it is the greatest real injury that can be done to a Subject , to give him the Authority of his Prince ; So it is the most real injury which they can do to the Fathers , to invest them with the Authority of God. 5. Objection , They medled with the Faith of all the other Christian Churches , which the Switzers could not but condemn in embracing a new Faith. Answer , The Swisses did not embrace a new Faith , but they renounced those Errors , that it may be might have prevailed for some Ages , but which were new in regard of the Christian Religion . They did not condemn other Churches in that which they had of good , but they condemned that evil which they had in them . A sick person who has cured himself condemns the diseases of others , but he condemns not that Life which remains in them . On the contrary he exhorts them to be healed , for fear least remaining in that sick condition they should die . 6. Object . They treated about all those dangerous Consequences , which that Change of Religion would have produced , and which were easy to have been foreseen . Answ . They Treated also about the Glory of God and their own Salvation : and all those dangerous Consequences which could not but come from the blindness and passion of those who would hold the People of God under their servitude , ought not to have prevailed over two such great interests as that of the Glory of God and Mens Salvation . All these Objections are well near the same that the Pagans made against the Primitive Christians , and it seems that the Author of the Prejudices has studied them out of Celsus , Prophyrie , and Julian , to make use of them against us . 7. Object . Moreover they declared that they would have men make use of the Authority of the Scripture only , and by that rash and unheard of Prejudice , they condemned the procedure of all the foregoing Councils , wherein they were wont to produce the opinion of the Fathers to decide the controverted Questions . Answ . The Scripture is the only Rule of the Faith of Christians , and there is no other but that alone whose Authority we ought to admit as Soveraign and decisive of Controversies . It is not True that all the foregoing Councils admitted of the Opinions of the Fathers and their Traditions under that Quality . The Author of the Prejudice lays it down , without Proof and Reason . 8. Object . The Church being in possession of its Doctrine , they ought to have forced Zuinglius to produce his Accusations against that Doctrine , and to have made the proofs which he alleadged against it to have been examined . But in stead of that they ordered that he should appear in that Disputation in Quality of Defender , and that it should be the others part to convince him if Error . Answ . If the Church of Rome would have the World believe the Doctrine that she Teacheth , it is fit she should furnish it with proofs , and her pretended possession cannot assure it . Those who propound any thing as matter of Faith are naturally bound to prove it , and it is absurd to say that Possession discharges that Obligation , for the Faith ought to be always founded upon proof , and it never stands upon meer possession , otherwise the Heathens ought to have kept their Religion which was established on so Antient a Possession . 9. Object . All that Examination was further grounded upon this ridiculous Principle , That if there could not be found any person within the Territory of Zurich that could make the Errors of Zuinglius appear by the Scripture , it ought to be concluded that he had none . As if the weakness of those who opposed his Doctrine could not be an effect of their Ignorance , rather then a default in the cause they defended . Answ . This Objection is no more to the purpose then the foregoing . What could the Senate of Zurich have done more then to have assembled all the Clergy of their States to have called the Bishop of Constance or his Deputies thither , to have received all the World , and given all liberty of propounding their Arguments and Proofs ? It belonged to them to propound them if they had any and if they had none , they ought to have acknowledged that 'till then they had abused the Conduct of the people , in Teaching them those things which they had no proofs for . Notwithstanding I see well that the Author of the Prejudices tells us how he understands we should be bound to believe things upon this frivolous Foundation , that there may be some in the World able to prove them , or that it may be there might be some to come hereafter to do it . This is the Faith which he wishes that the Magistrates and People of Zurich would have had for the hindring their Reformation . He would have had them imagined that although they should have seen nothing that should have perswaded the Worshipping of Images , and that of Reliques , the Sacrifice of the Mass , and the other points that were in Controversy , yet that they ought not to have ceased from believing them with a Divine Faith , and to have devoutly practised them , because there might have been possibly some men in the World ready enough to prove them , or that if there were none then there might have some arose afterwards to have done it . By this Principle the Jews and Heathens , may yet at this day accuse all the Conversions of the first Christians of Rashness . 10. Object . The Calvinists cannot deny that their pretended Reformation , was not established on the Spirit of Error , and that the Burger-masters of Zurich were not perswaded of falshood , since they immediately rejected divers things which Zuinglius had maintained there with as much obstinaecy as those points of Doctrine which they have yet common with him . He laid down also some Propositions manifestly contrary to the Scripture , without taking any pains to explain them . Answ . When the Author of the Prejudices will take the pains to consider well the sence of Zuinglius and ours , he will find a perfect agreement . Zuinglius denied the Intercession of the Saints , we do no less in the sence wherein they understand the word Intercession in the Church of Rome , to wit , that the Saints intercede for us as True Mediators . We deny not that the Saints pray in general for the Church a Prayer of Charity and Communion ; Zuinglius denied it no more then we . Zuinglius denied that it was allowable to make Images for the use of Religion ; we deny it with him . We believe that it is indifferent to make them for a Civil use ; Zuinglius never said the contrary . Zuinglius said that the True way not to err was to cleave wholly to the Word of God , we say so also . He said that Jesus Christ alone was given us for the Pattern of our Life , and not the Saints ; But he meant it of a first and perfect Pattern , and so he explained himself when he added these words , Capitis enim est nos deducere non Membrorum : It belongs to the Head to guide us , and not to the Members . There is nothing in that contrary to the Scripture . 11. Object . Zuinglius , to gain the Burgermasters to his side , had the art to pick out certain vulgar Reasonings , and very well sitted to the Vnderstandings of the Switzers , he declaimed fiercely against the Popes , who had forbidden the Priests Marriage , he highly exaggerated the Rigidness of the Command of the Church which enjoyned Abstinence from Meats , which he Attributed to the Popes only . Answ . Those Vulgar Reasonings were nevertheless very pertinent Reasons , for they made them see that the Prelates had Usurped a Tyrannical Domination over their Consciences and that they Exercised it after the most Scandalous manner in the World , enjoyning a Caelibacy that filled the Church with beastlinesses and impurities , and forbidding the use of Meats on certain days , which they abstained not from themselves . For the rest , those injurious Discourses against a whole Nation which had always a great deal of Vertue and Glory , are not methinks within the Rules of Christian Charity , nor even within those of Civil Honesty . If the Switzers have not naturally as florid a wit as some other Nations have , they have a Solid , Right , Judicious , Laborious , Constant , Faithful , Sincere mind , which are Qualities far more estimable then those which usually accompany that which they call the Heat of Imagination . 12. Object . Zuinglius answered to a Reason of the Chancell ur of Zurich , after a very False and Sophistical manner at the Foundation , but proper enough to confound the understandings of the Switzers . He accused the Chancellour of Ignorance in that he took , he said , these words , The field us the World , for a Parable , whereas they were only an Explication of the Parable , and not the Parable it self . But the Chancellour would have said no more but this , That these Words , The seed is the Word of God , could not be taken according to the Letter , since they were the Explication of a Parable to which they had Reference , therefore Zuinglius took great heed how he answered , and he was forced to save himself by a trick in giving the words a change . For there is no body who sees not that what the Chancellour said was indisputable ; and that those words , The seed is the word of God , being the Explication of a Parable , could not be taken in the Letter , but that it is as if Jesus Christ had said , When I spake of the seed in this Parable , I mean by that the Word of God. But these words , This is my Body , being no Explication of any Parable , and not being accompanied with any circumstances that should oblige us not to take them according to the Letter , there is nothing more ridicul us then to compare them with the Expressions that explain Parables . Answ . This is no great subtilty from a man who talks of nothing but a gross and Suitz understanding . As we ought not to take litterally those words which explain a Parable , so we ought not to take litterally those words which explain a Sacrament . For in this respect a Sacrament is as a Visible Parable , since it is a Visible sign , that represents an invisible Grace . The Reason for which we ought not litterally to take those words that explain a parable , is because we see the matter Treated of there , is one thing that represents another , and which by consequence cannot be that other thing Substantially and Really . And the whole Reason for which we ought not to take literally the words that explain a Sacrament is , because we see the matter Treated of there is one thing which signifies another , and which by consequence cannot be that thing Substantially and Really . So that these words , This is my Body , and those , The seed is the Word of God , are alike , and if we ought not to take the latter litterally because they are the Explication of a Parable , we ought not also to take the others litterally because they are the Explication of a Sacrament . These are the principal Objections of the Tenth Chapter of the Book of Prejudices , excepting one which is taken from the manner wherein they formed our first Assemblies at Paris , at the beginning of the Reformation , and the Election that they made there of a Layman to the calling of the Ministry , for the Solution whereof I remit you to the Fourth Part , where it shall meet with its fit place . We are now to go on to the Eleventh Chapter . 13. Object . All the Discourses , and all the Writings of the Reformers , says the Author of the Prejudices , breathed forth nothing but a poysonous malignity , and an implacable hatred against the Church of Rome , and that Spirit is so plain to be seen , that it astonishes me how persons , be they never so Little equitable , can endure it , and not conclude , as Reason would force them to do , that it is impossible they should have done that by the Spirit of God. Answ . To answer to that Reproach , I shall not here make an Apology for injuries and outrages , under a pretence of zeal , as Mr. Arnaud has done in his pretended , Overthrow of the Morality of Jesus Christ . For I acknowledge that zeal ought to be moderate and discreet . I shall not also say , that the Author of the Prejudices may with very good Reason leave that Censure to a Pen less violent and less passionate then his own , which in giving us Lessons of Mildness and Charity , should it self fill his Pages with nothing but these words , Insolent , R●sh , Ridicul●us , Impostors , Calumniators , Furious , Devils , and Instruments of Devils . For any one may very well apply these words of the Gospel according to the Translation of Mons to him . Take out first the Beam that is an thine own Eye , and then shalt thou s●e how to take out the mote that is in thy Brothers Eye . But I shall say , that when they find in the Writings of the first Reformers Expressions that plainly appear to be too vehement , whether in respect of things or persons , equity would require it of them , that before they Judge , they should consider , whether they had not some particular Circumstances that obliged them to speak after that manner . But although we acknowledge that our first Reformers were not wholly free from faults , and that we no ways pretend to Canonize all their Words , nor all their Actions , yet if they take heed to the Circumstances of the Times wherein they wrote , they will see that they ought to Judge of them far otherwise then the Author of the Prejudices has done , and that it is neither through malignity , nor hatred , that they spoke with so much vehemence against the Church of Rome , but that they were urged to it by Reasons which they Judged most Weighty . First of all , they thought that there was some necessity of using such a Stile , to awaken men out of that profound sleep wherein they appeared to have been for a long time , and to put all of them into that just fear which they ought to have of God's Judgments , when they were plunged into Errors like to those , wherein they pretended the Church of Rome then was . And it is most true , that until their days , the World had lain under a great Insensibility . Not , that they did not know the evil , that they did not bewail it , that they did not thirst after a remedy , and that they did not readily hear all who would proclaim it ; but after all , they remained all along in the same State , or to say better , they grew worse and worse every day . Upon that account it was , that our first Reformers thought that they ought to represent things livelily , without extenuating words , to make the greater impression upon those minds that security or fearfulness had held bound in sleep . 2. They were obliged to all that , by the Protection that Errors and Abuses found in their days , among the greater part of the Prelats , and the Monks of the Church of Rome , who had Orders from Rome , as I have proved elsewhere , to lift themselves up in all places for the defence of that which they called the Antient Religion , and who accused the Reformers of Heresy and Impiety . For then it was necessary , to make use of all the force of Expressions that they had , to dissipate those accusations , and to discover to the World the grosness of the Abuses which the Court of Rome maintained . 3. They saw themselves further constrained to it , by the severity which they had to wipe of , on the part of their Adversaries , for , as they were perswaded of the Justice of their Cause , the most natural effect of the Persecutions which they were to endure was to open their eyes more , and the more to urge their understanding to acknowledge that Justice , and to make all the World acknowledge it , not only to comfort themselves and to encourage themselves in their afflictions , but also to strengthen their Brethren whom they saw every where in the Fetters of the Inquisitions . Being then provoked to it by these Three Reasons , the one taken from the stupidity wherein they saw the greatest part of men , the other from the obstinate defence that was made of Errors and Abuses , and the Third from the Persecutions which they had to endure ; it must not be reckoned such a wonder that they spoke with vehemence upon the Subject of the Roman Religion . It had been ill done to have done so otherwise . 4. They themselves ought to acknowledge that the greater part of those Abuses were of such a nature , that it had been a very hard matter not to have spoke of them without Indignation . As for example , that vain Devotion that they had kindled in the minds of the People for Images , Reliques , for Agnus Dei's , for Pilgrimages ; that credulity which they had instilled into them for all sorts of Miracles , for Apparitions of Saints , for the returns of Souls out of Purgatory , and I know not how many other things which our more inlightned . Age has some kind of shame of , but which yet made up the greatest part then of Religion with respect to practise . How could they coldly Treat of the Abuse of Indulgences , which had gone so far as not only to give pardon of sins for Money by means of Confession and Contrition , but even to pardon them in express words without either , as Pope Bonif●ce the IX . did to the whole State of John Galeacius Viscount of Milan , For so Corionel relates it in his History , where he says that , The Lombards not being able , by Reason of the War which they were engaged in , to go to Rome to gain Indulgences , Pope Boniface at the request of John Galeacius , gave the same Indulgences to Milan that were at Rome , and would that all the Subjects of that Viscount should be absolved from all their sins , without any Contrition or Confession . Sianche non fosse Contrito ne Confesso , fosse absoluto di qualcunque peccato . With a charge nevertheless to remain Ten days at Milan , and to visit five Churches every Day , and to offer to one of those Churches , the two Thirds of that which they should have dispended if they had gone to Rome . The Pope took one Third part to himself , and designed the rest to the building of a certain Church . Behold here that which refers to things . As to Persons , I confess there may be found lively complaints in the writings of the first Reformers against the Abuses of the Court of Rome , against the ignorance and negligence of the Prelats , against the Scandalous lives of the Clergy , against the Tyrannical Government wherewith they ruled the Church . I acknowledge also , that when they looked upon that Great Body of the Roman Hierarchy , its Props , its Pretensions , its Maxims , its Interests , its Occupations , they could not hinder themselves from speaking of it as an Empire very opposite to that of Jesus Christ , but they ought to be so far from laying it to their charge , that they said it out of a hatred or an implacable aversion toward the Church of Rome , as the Author of the Prejudices does , that they ought on the contrary to attribute it to a real compassion which they had for the People of God , to see them so ill instructed , so ill guided , so ill governed , and to an ardent desire to procure a good Reformation throughout the whole Body of the Latin Church . And the greater their compassion was , the more difficult it was to manage that matter without giving some touches to persons in whom the source of all that evil resided , and especially in a Time which they saw overspread on all sides with injuries and Calumnies , and exposed in diverse places to Rigorous Persecutions . 14. Object . To that Reproach , the Author of the Prejudices adds another , which he begins ●o express in these words : Although they should have had a right to have drawn away from the bosom of the Church of Rome its Children , they had certainly no right to make use of Impostures and Frauds for that purpose , and if they did , it is a visible conviction that it was the Devil that acted by them , and that their pretended Reformation was his work . He alleadges in the close a passage of Calvin's , wherein he pretends that Calvin calumniated the Church of Rome in laying it to her charge , that she had a far greater care of her Traditions then of the Commandments of God , and that she reckoned it a lesser sin to be defiled with the debaucheries of the Flesh , then not to be confessed or not to have fasted on Friday ; to have broken all promises , then not to have fulfilled a Vow of Pilgrimage ; and upon this the Author of the Prejudices makes his Exclamation with his usual heat . Answ . I Answer that Calvin speaks in that Passage not of that which the Roman Church Dogmatically taught ; but of that which might be seen in the common Practise of his Time , and unless they should deny the most clear Truths , they cannot deny that the Idea which the Authors themselves of the Church of Rome give us of its deplorable State in the Age of the Reformation , does not fully confirm the Testimony of Calvin . That which I have set down upon this sad Subject , justifies the too little care that the Prelats and other of the Ecclesiasticks took to root out Vices from the midst of their Flocks , and settle in their places a True Holiness , when they had then a far greater ardour to make mens Traditions to be observed , and if we had need to urge this proof further , it could be done without doubt with a great deal of ease . 15. Object . Another kind of Calumny is , to lay to the Charge of the Church the Opinions which she either rejects , or which she never Authorised as matters of Faith. Examples of this may be seen in every Page of the Books of their Ministers , as when they reproach the Catholicks with setting up as Articles of Faith , the Corruption of the Greek and Hebrew Text , the immunity of the Clergy to be of Divine Right , the certainty of the Declarations that the Popes make of the Holiness of particular men which they call Canonization , the efficacy of Agnus Dei's , the Infallibility of the Pope , his Temporal Power over Kings , his Pre-eminence over Councils , the Jurisdiction of the Church over the Souls in Purgatory , and many other opinions of that nature that the Church does not prescribe to its Children , that she does not insert into the Confession of Faith , which she requires of those that return to her , and which she never defined by the Voice of her Councils . Answ . If the Author of the Prejudices would be satisfied about all the Points that he has noted in that Objection , he ought to cite those passages of the Ministers against whom he forms his complaints , and not to make as he does a Captious heap of divers things wherein he may mix the false and true together . Notwithstanding I shall not omit to say by the way something of my own head upon each of those Articles . Upon the first I can easily believe that there have been some Ministers who have reproached the Church of Rome with the having Canonized the Corruptions of the Greek and Hebrew Text , because that in effect there are a great many such Corruptions in the Vulgar Version , which the Council of Trent has Canonized , not only in declaring it Authentick , and forbidding any to reject upon any pretence whatsoever , but also in saying that they ought to be held under the penalty of an Anathema for the Canonical Books of the Bible , prout in Ecclesia Catholica legi consueverunt , & in veteri vulgata Latina editione habentur . All the Question therefore may be reduced to this , to wit , whether we ought to hold under pain of Anathema some ill Translations which are to be found in the Vulgar , for the Corruptions of the Greek and Hebrew Text , and for us , we believe that they cannot rationally contest it . As for the Immunity of the Clergy , it may be also that some Doctors of the Church of Rome , have been reproached for holding it as a matter of Faith , because there are some among them that in effect ground it upon the Scripture , and every one knows that all that which they hold as out of the Scripture , ought to be held as a matter of Faith. But they would have said nothing against the Truth , when they should have maintained that Pope Leo X. in the Council of Lateran defined , That there was none either Divine or humane right that gave the Laity any power over the persons of the Clergy ; which implies that the Clergy are excepted by Divine right from that general Rule that subjects all the Word to the Higher Powers : We all know that our Kings opposed that rash decision , but in the end it was a Council that did it which had the Pope for its Head , and it belongs to the Author of the Prejudices to tell us whether he believes that that Pope and that Council erred . As to the Certainty of Canonizations , since there is no body in the Church of Rome that makes any scruple to invocate those Saints which the Pope Canonizes , and that moreover they agree in that Maxim of Saint Paul , that whatsoever in the matter of Religion is not of Faith is Sin , methinks it is not ill grounded to say either that the Church of Rome Sins , when she invocates those Canonized Saints without any certainty of Faith , or that she holds it as a matter of Divine Faith that the Pope cannot be deceived . The Author of the Prejudices shall chuse which side he pleases , if he takes the last , he contradicts himself ; if he takes the former , Saint Paul condemns him ; for he condemns all those who throw away the Acts of their Religion after that manner at all Adventure . If the Efficacy of Agnus Dei's has not been established by the Councils , that belief may be found at least heretofore so strongly and universally established in the Church of Rome , that it may be very well ascribed to her without any fear of mistaking . They tell us that Pope Vrban V. sent to John Palcologus the Emperour of the Greeks an Agnus folded up in fine Paper , wherein there was written Fine Verses which explained all its properties . Those Verses carry with them , That the Agnus was made of Balmsanus and Wax with Crisom , and that being Consecrated by Mystical words , it drove away Thunder and scattered Storms , that it gave Women an easy Birth , that it prevented one from perishing on the Seas , that it took away Sin , that it kept back the Devil , that it made a man to grow Rich , that it secured one against Fire , that it hindred one from dying a sudden death , that it gave a man Victory over his Enemies , and that in Fine a small piece of the Agnus had as much Vertue as the whole . As for that which regards the Infallibility of the Popes , their Temporal power over Kings , and their Pre-eminence over the Councils , we do not say that those were Articles of the Faith received throughout the whole Church of Rome . There is not one of us that knows not that those pretensions were always opposed by the Sounder part of the French. But they cannot deny that they were not at least the Pretences of Rome , and that its Popes did not Determine , That it was necessary to the Salvation of every Creature to be subject to them . They cannot deny that Pope Gregory VII . did not decide in a Council , That the Church of Rome did never Err , and that it would never Err according to the Testimony of the Scripture , nor that the opinion of those who believe that the Pope is Infallible in his decisions of Faith , is not the more common and general one in the Church of Rome , and that those who hold it speak of the other only as an opinion that the Church Tolerates for the present , and that they look upon it as an Errour , and such a one as approaches even to Heresie , for those are the express words of Bellarmine . They cannot deny that they generally hold in the Church of Rome that the Pope is by Divine right the Soveraign Monarch of the Church , whom all Christians are bound to obey , the Soveraign and Universal Vicar of Jesus Christ , his Soveraign Pastor , to whom Jesus Christ has given a fulness of power , which goes not far from ascribing Infalliblity to him . They cannot deny that the Popes did not often define that the Church of Rome is the Mother and Mistress of all other Churches , and that the Council of Trent has not also declared it in divers places . They cannot deny that the Popes did not pretend to be above the Councils , that Sixtus IV. did not condemn a certain man called Peter de Osma , for having taught that the Pope could not dispence with the Ordinances of the Universal Church , nor that Leo X. did not declare in the Council of Lateran with the approbation of the Council , That it was evident as well from the Testimony of Scripture , as that of the Fathers , and of other Bishops of Rome who had gone before , and by the Holy Cannons , and by the very Confession of the Councils themselves , that the Pope alone had a right and power to call Councils together to transfer and dissolve them , as having Authority over all Councils . They cannot deny that the same Leo did not condemn Luther for having appealed from him the Pope to a Council , against the Constitutions , says he , of Pius II. of Julius II. who ordained that those who made such Appeals should be punished with the same Penalties that were decided against Hereticks , nor that the Council of Trent did not submit it self to its Confirmation of the Pope , as it may appear by the last Act of that Council . And as to the pretences of the Popes over the Temporalties of Kings , they cannot deny that Clement V. has not declared in one of his Clemintines , as they are called , That it ought not not to be Questioned , but that he had a Superiority over the Empire , and that the Empire being void he sucbeeded in the power of the Emperour , nor that Alexander VI. did not give out of his pure Liberality , says he , of his certain knowledge and fullness of power , to the Kings of Castile and Leon all the Lands newly discovered in the Indies , as if they had belonged to him , nor that Gregory VII . did not decide in his Council of Rome , That the Pope could depose Emperours , and dispence-with the Oaths of Allegiance to their Subjects , nor that Innocent III. did not ordain in the Council of Lateran , That if any Temporal Prince neglected to purge his Territories of all Heresie , the Bishops should Excommunicate him , and that if within a Year he gave no Satisfaction they should make it known to the Soveraign Bishop , to the end that he should declare his Subjects absolved from their Duty of Fealty , and that he should expose his Land to be taken by Catholicks . They cannot also deny as to Practice that there are not divers Examples to be found of Popes who undertook effectually to depose Emperours and Kings , and to give away their Kingdomes to others . In fine , as to that which regards their Jurisdiction over Souls in Purgatory , no Body is ignorant that the Popes pretended to have Power to draw Souls out of Purgatory , at least through the dispensation of the Treasure of the Church , which is that , which they say is made up of the Super-abundant Satisfactions of Jesus Christ and the Saints . It is upon that also that their Indulgences in respect of the Dead are Founded , and Leo in his Bull of Excommunication against Luther had wrote , That Indulgences were neither necessary nor useful to the Dead . Furthermore I cannot forbear taking notice here of the Fallacy that the Author of the Prejudices gives us , and which is common to him with a great many other persons . He would have us Judge of that Doctrine of the Roman Church , but only by that which she has decided in her Councils , or by that which is contained in an Act of the Profesion of the Faith which she makes those make who embraue her Communion . This I say is a perfect Fallacy . 1. Because we ought also to Judge of her by her common Practice , which being open to the Eyes of all the World , discovers much more clearly the true Sentiments of that Church , when the decisions of the Councils do not , and the Act of which the people scarce know any . 2. Because the Council of Trent it self and the Act of the Profession of the Faith , obliging as they do those who submit themselves to it , to receive in general unwritten Traditions and those things which the Church of Rome Observes , they engage them by consequence to receive and practise all that which is commonly observed and practised in that Church , under a pretence of Tradition and observance , although it should not be formally contained either in the decisions of Councils , or in that Profession of Faith. So that the Conscience of a man who is in that Communion , binds him to believe , and do all that others believe and do . 16. Objection , The Third kind of Calumny is not less ordinary in their Ministers , nor less unjust in it self . It consists in running down as blameable Errors certain Articles of the belief of the Church , which not only were no Errors , but about which they have been at last constrained to acknowledge that the difference between them and the Church consists more in words then in the thing it self , whether they themselves have forsook their first thoughts , to take up those of the Catholicks , or whether by a blind rashness they had openly condemned them without understanding them . To prove this Corruption , the Author of the Prejudices lays down the point of Justification , which , he says , the first Reformers took for the chief ground of their Separation , and yet nevertheless he adds one of their Professors of Sedan named Ludovicus le Blanc , who has made some Theses of Justification , after having examined the Doctrine of the Catholicks , and that of the Protestants and their principal differences about that matter , concludes upon all the Articles that that of the Catholicks is good , and that the Protestants are only contrary to them in name . Answ . I acknowledge that in this Controversy the Church of Rome takes the word Justification in one sence , and that we take it in another , and I do not deny but that has sometimes produced in that dispute , ambiguities and differences or Words . This is also that which M. le Blanc had a design to clear in his Theses of Justification , which the Author of the Prejudices has abused . But besides that in that very thing we have two advantages over the Church of Rome , the one , that we speak as the Scripture has done , and that we take the words after the manner that Jesus Christ , that Saint Paul , and Saint James have taken them , when they have Treated about this Doctrine , whereas the Church of Rome gives them another sence , and the other , that in so taking the words in their true Signification that Idea that we give of Justification is distinct and clear , where that of the Church of Rome is embroiled and confused . Besides that , I say , it is certain that we have but too real differences upon that point which no ways consists in words , but in the very things themselves , and which make very weighty Controversies . To Manifest this Truth , we need but to cast our Eyes upon the four chief Doctrines that form the Idea of our Justification according as the Scripture has given it us . The First is , That it is an Act of the Soveraign mercy of God that pardons our sins , and which by Vertue of the Satisfaction of Jesus Christ , discharges us from the punishment we have deserved by them . The Second is , That God out of that same mercy in pardoning our sins adopts us for his Children , and gives us a right to his Eternal Inheritance by the merit of Jesus Christ his Son. The Third , That we apply to our selves the satisfaction and merit of Jesus Christ by a lively Faith , accompanied with a sincere Repentance , and a Holy Recourse to the Divine Mercy , and that it is this Faith that puts us into the Communion of our Redeemer . And the Fourth , That God in pardoning and adopting us , imposes this Condition upon us , that for the time to come we live Holily according to the Laws which he has given us , and that this very thing is a necessary Consequence of that Communion which we have with Jesus Christ , as well as of our Faith , our Repentance and our Recourse to the Divine mercy . There is not any one of these parts of our Justification upon which we have nor very considerable differences with the Church of Rome . For in the First we differ , 1. Concerning him who Pardons us ; The Church of Rome would have it , not only that it should be God in the Quality of a Soveraign Judge , but men also , that is to say Priests and Bishops in Quality of inferiour and Subordinate Judges , and that their Absolution is a Judiciary Act , for so the Council of Trent has defined it to be . But we believe that there is none besides God who can pardon our sins under the Quality of a Soveraign Judge , and that the Pardon which we receive from the Mouth of his Ministers , is a Ministerial Pardon , which consists in a Declaration that they make to us of Gods Pardon , as the Interpreters of his will revealed in the Gospel . 2. We differ about the extent of that Pardon ; The Church of Rome would have it , that God in pardoning the Sin retains the Punishment , that is to say , that he acquits us from eternal Punishment , but that reserves to himself the inflicting of Temporal Punishments ; and we on the contrary hold that he remits all sorts of Temporal and Eternal punishments , and that the Afflictions which he sends us are not the Punishments of his Justice , but the Corrections and Chastisements of his Fatherly Discipline . 3. From whence there arises a Third difference , which consists in this , that the Church of Rome believes that those Temporal Punishments wherewith God visits us , are true Satisfactions to his Justice for our sins , which we deny . 4. There arises from thence yet another difference concerning that , which they call those penal works which every one imposes upon himself , or which their Confessors impose on their Penitents , for they would that these should be also satisfactions to the Justice of God , which we do not believe . 5. The Church of Rome would have it , that those satisfactory Punishments should go beyond this Life , and it is partly upon this that they ground their Doctrine of Purgatory , which we reject . 6. It is also upon that very thing that the Indulgences of the Church of Rome are grounded , which cannot be taken for meer Relaxations of Canonical Punishments , since they extend most frequently very far beyond the life of man , and sometimes even unto five and twenty , and Thirty thousand Years . 7. We may say also , that it is a difference which we have with them , by which we understand that first Act of the mercy of God that Pardons our sins , which comes from the difference which we have with them , concerning the Opinion of the Necessity of Auricular Confession , for that Opinion is partly founded upon this , that Absolution of the Priests is a Judiciary Act , and that in that respect the Church has a true Tribunal before which the Faithful are bound to appear , and partly upon the Opinion , that the penances which the Priest enjoyns are true Satisfactions to the Divine Justice which they are bound to undergo . 8. Lastly it is from the same source that the difference proceeds which we have with them concerning the Super-abundant satisfactions of the Saints , of which they will have it that the Faithful may partake , and whereof in part they compose the Treasure of the Church . Behold here Eight Controversies included in the Explication of the first Act of our Justification . Upon the second we differ about the Foundation upon which the right that God gives us to life eternal is established ; or if you will , about the proper and direct cause in consideration of which God gives us that right , for we establish it alone upon the merits of Jesus Christ in Vertue of that Comunion which we have with him . But the Church of Rome Establishes it upon the merit of our works also , for she would have it , that after God has given us his Grace by which we do good works , we truly inherit not only an increase of Grace but Eternal life , and even an increase of Glory , and she Anathematizes those who do not believe it . 2. We differ also about those to whom God gives that right , for we believe that God gives it only to his Elect , in whom he preserves it by his Grace , and by the gift of perseverance ; but the Church of Rome believes that he gives it also to divers Reprobates whom his Grace abandons , and who finally Perish in their Sins . Upon the Third Doctrine , we differ concerning the Nature and the Definition of Justifying Faith , for as for us , we look on it as an Act of the Soul that embraces or accepts the satisfaction and merit of Jesus Christ , and which applies the promises of God's mercy made to us in the Gospel , and we labour as much as we can to live according to that thought . But the Doctors of the Roman Church frame an Idea of that Faith of a very great coldness and negligence , for they content themselves to say that it is a consent that we yield in general to all the Truths revealed in the Word of God ; and there are some that go so far as to say , that Faith fails not to Justify us , although it should not have the least regard to the particular mercy of God towards us , which is a thing that we cannot understand without horrour . For the rest , when I shall say that the Doctrines of the Imputation of the merit of Jesus Christ , and his satisfaction are known but to a very few in the Church of Rome , as that also is , of the Application that we make of them to our selves by the internal Act of our Souls which receives them ; when I shall say that these Truths so important and so necessary to the practise of Christianity ▪ are almost stifled , by that great Multitude of external Exercises with which they busy the People , I shall say nothing in my Judgment , that the more sincere persons will not acknowledge , and of which , God grant they may be able hereafter to convince me of a falshood in that respect . In fine , the last Doctrine that fully makes up the Idea of our Justification according to the Scripture , produces of it self a considerable Controversy between the Church of Rome and us . For as for us , we limit our selves to the good works to which our Justification Obliges us , and which God has enjoyned us , without going any further . But the Church of Rome extends them even to those which she her self Commands , for the pretends that her Laws properly and directly bind the Conscience under pain of mortal Sin ; and therefore it was that Leo X. condemned Luther for having wrote that the Church had no power to make Laws concerning manners or good works . All these Controversies that naturally arise from the different Explications which they give of the Tenet of Justification , let us sufficiently see that the Author of the Prejudices is mistaken , if he thinks that we should have no more upon this matter then differences about words , and M. le Blanc is too sincere and too Learned to have pretended to deny any of those things which I have mentioned , although he has Judiciously remarked , that men may easily Equivocate upon the different Significations of the Terms . It is therefore neither a piece of Rashness , nor Impertinency , that our first Reformers had such a regard to the matter of Justification , as being a thing of the greatest importance in Religion , and it is on the contrary most Just , that having seen that Doctrine of the Salvation of Christians , neglected , obscured , and depraved , that they should have Judged it necessary to set themselves upon the re-establishing of it . CHAP. VII . An Answer to the Objections of the twelfth and thirteenth Chapters , of the Prejudices . TO understand well what is in the Twelfth Chapter of the Author of the Prejudices , we must in the first place take notice of the design he propounds to himself , and the means he makes use of to reach it . As to his design , he Explains himself in the very Title of the Chapter , which bears this , That the Spirit of a Politician , every way Humane , that appears in the differences that the Calvinists have had with the Lutherans , gives a right to reject them , without any further Examination , as a sort of men without any Conscience . He explains himself yet further in the beginning of his discourse after this manner . It has been demanded , says he , of the Calvinists with good reason , how it could come to pass , that if Luther , Zuinglius and Calvin , had received a Mission from God , and were the Instruments that he made choice of for the greatest work that ever was , which is the Reformation of the Errors of sixteen Centuries , they should not avoid being openly divided between themselves , to dismember themselves from one another , to persecute one another , after so outragious a manner , and to Treat one another , as the declared Enemies of God and his Church . He explains himself also in another place , where he speaks after this manner . The Innocence or the Crimes of Luther equally condemn the Calvinists , either for having declaimed against an innocent person , or for having given unjust praises to one of the most wicked men that ever was , and that monstrous conjunction which they have made in his person , of holiness , with the most detestable Crimes , is an evident proof , that they have not the least Idea of Christian Vertue , nor of the Spirit of Christianity . See yet further how he speaks in the same Chapter , If Luther were an instrument of the Devil , a wicked person , a Schismatick , a violent and passionate man , what will become of the Reformation that he has established , and which serves as a Foundation to that of the Calvinists . In fine he explains himself in the 321 Page , where he says , That our behaviour in respect of the Lutherans is enough to give a ground to conclude that the Heads of the party of the Calvinists have been such as have guided themselves more by Policy then Conscience ; which being , adds he , most contrary to the Spirit of God , and remote from that which ought to be found in those new Prophets which he would extraordinarily raise up , for the reforming of his Church , it is not possible for us to take them for men of that kind , and we have a most just ground to refuse to hearken to them . It results from thence that the Author of the Prejudices had a design to conclude , 1. That they ought to reject us without Examining any thing that we say , and without so much as hearing us . 2. That we are a sort of men without any Conscience , who have no Idea of Christian Vertue , nor of the Spirit of Christianity , and who guide our selves by Worldly Policy . 3. That we overthrow the Reformation of Luther , which serves nevertheless for the Foundation of our own . 4. That our First Reformers had none of their Mission from God , and that they were not the Instruments which he made choice of to Reform the Errors of the Church of Rome . To establish these propositions he heightens on one side the differences that were between Luther , Zuinglius , and Calvin , and all that the heat of Disputation made them say on one side and on the other , and in the end he sets down the esteem that we have always had of Luther notwithstanding those Divisions , and the Condescension that we have for him and those of his Party , in oposition to the hatred that we have always , says he , Testified against the Church of Rome . All that unjust Reasoning is founded upon divers false Propositions that the Author of the Prejudices has supposed as evident and beyond all doubt , and of which notwithstanding he has captiously suppressed one part , to give the more Colour to his Invective . 1. His Reasoning is founded upon ' this Proposition , That we hold our First Reformers to be new Prophets , or as he speaks , to be the Apostles of a new Gospel . But this is a false and calumnious Supposition , for we hold on the contrary , that our Reformers Preached nothing new , they were not under the Quality either of new Prophets , or Apostles of a new Gospel ; they did not boast that they brought a new Revelation into the World , but they only opposed humane Errors that had no Foundation in the old Revelation , and in that respect I have shewn that they had a more then sufficient Call in the Right that is Common to all Christians and in the Ministry which they themselves exercised in the Latin Church , without any necessity that there should be any Extraordinary and immediate Mission of God for that , and I have explained in what sence it must be understood that there was something of Extraordinary in their Call. 2. That Reasoning supposes , That we ought not to hear any Reformers 'till first we have examined the Quality of their persons , and if the Quality of their persons do not satisfy us , we ought to reject their words , and to remain in the State we were in before . But there is nothing more pernitious then this Principle , to which I oppose a contrary Principle , which is , That we ought to judge of that which our Reformers said by the word of God , and by the proper Characters of Truth or Falshood which are in the things themselves , after a manner abstracted from the Judgment that we may make of those persons , and that it is a way to Error to Judge by the Qualities of the persons . This is that which I have made appear elsewhere , and shall not omit to establish it yet further in this place , for the greater clearing of this Truth . I say then that when it falls out that those who Preach have personal Qualities that do not satisfy us , it is indeed a Reason that Obliges us to take the greater heed to their Doctrine . But those matters being at the bottom , as they are , true or false in themselves , without the persons that propound them changing their natures , they ought to be chiefly considered in themselves , if we would assure our selves in a good Conscience that we are in the way of Truth ; for we cannot have that assurance if we Judge only by the persons , since the Faith is immediatly founded upon the word of God , and not upon that of men , whosoever they be . Moreover , every one knows that a Judgment concerning persons , is oftentime far harder and more subject to Error then that of the things themselves , whether it be because ordinarily it depends upon a great number of particular circumstances , which one cannot exactly know , and which yet one ought to know before a man can be able to Judge , or whether it be also because it is open to the Illusions of Hypocrisy , which hides real vices under the appearances of Vertue , and to those of Calumny , which turns the best actions into a bad meaning , that suppresses the good and heightens the bad . Besides that it is certain that the Judgment which is made of persons ought partly to depend on that of things , so far is it from that , that what is made of things should depend on that of persons . For on the one side how many Founders of Heresy have there been whose life has appeared to have been very exemplary , and who were notwithstanding ravenous Wolves ? how many Pharisees who have boasted of their righteousness , while their Doctrine was a Leaven , whereof great heed was to be taken ? There have been some who have even gone so far as to have wrought Miracles , and Jesus Christ has foretold , that false Christs , and false Prophets shall arise , who shall work great Signs and Wonders , capable of seducing the very Elect , if it were possible . And on the other side do not sufficiently understand the ways of Divine Providence , to be able to conclude without rashness , that it never makes use of persons guilty of many crimes either for the Propagation of its Truth , or the Reformation of Errors . Saint Paul says , that God puts his Treasure into Earthen Vessels , that the Excellency of his power may be of God and not of man. The same Apostle Teaches us that divers in his Time Preached Jesus Christ out of a Spirit of Envy and Contention . God heretofore made use of Salomon , not only for the building and preservation of his Temple , but also to give the Church one part of the Canon of its Scriptures , which is much more then the Temple , and yet notwithstanding that Prince gave himself over to the love of Women , and fell into Idolatry ; and lastly , Jesus Christ made use of a Judas at first , that sold him into his Enemies Hands . But to decide this Question by Examples drawn out of the Scripture , we find in the History of the Church of Israel , that Jehis King of the Ten Tribes Reformed that Church , that he took away the Worship of the False gods which Ahab had introduced , that he demolished the Temple of Baal , and broke down his Images ; see here without doubt a good Reformation . Notwithstanding it is said that he did not depart from the sins of Jeroboam , but that he retained the worshipping of the Golden - Calves that were at Dan and Bethel . It is also related that he accomplisht that Reformation in a very odious manner , and very unworthy of a Prince that made profession of the fear of God. For having assembled all his People , he told them that he would serve Baal much more then Ahab had done , he commanded that all his Prophets and Priests should meet together , and all the worshippers of that false God to Celebrate a Solemn Feast for him . He himself pointed out the day of the Feast , and caused a Publication of it to be made . But when the Assembly was come into the House of Baal , and all those poor People who trusted in his word , when they thought of nothing but their Devotions , he put them all to Death without letting any one escape . Suppose we , that we ought to Judge of a Reformation by the persons that make it , what may not be said against this here ? Jehu made use of Hypocrisy and Treachery , he broke the publick Faith and his own , in the most Scandalous manner in the World , and the most contrary to the sincerity of an honest man. Besides that , he yet remained in the Superstitions of Jeroboam , and made the Israelites remain in them too . If we would believe the Author of the Prejudices , the Reformation that he made would be rather the work of the Devil , then that of the Spirit of God. Jehu would not have been Extraordinarily chosen by God to reform his Church and purge it from Idolatry . But this is not the Sentiment of the Scripture , it does not without doubt approve of the Treachery and Hypocrisy of Jehu , it condemns the Golden Calves that he kept up , but it does not omit the praising of that Reformation in that good which it had , and to say that it was well pleasing to God. And it is True that Jehu was extraordinarily called to that , as it appears by the Anointing that the Prophet Elisha gave him by one of his Disciples . We find in that same Scripture , the History of divers other Reformations which were made in the Church of Judah , but we find also that they were almost wholly different among themselves . Some went so far as the abolishing the usage of the high places and the Groves , which were Heathenish Superstitions , and the incense that was offered to the Serpent of Aaron , which was a kind of Idolatry ; others yet retained all these things . Some even of those who made these Reformations committed Actions very unpleasing to God , which the Scripture Reflects on . It says of Asa , who was one of those Reformers , that being sick of the disease whereof he died , he sought not to God , but to the Physitians , It says of Jehoshaphat , who was another , that he aided a wicked King , and that he loved those whom God hated , because he joyned himself with wicked Ahab . It says of Joash , who was yet another , that he fell in with the people into the Exercise of Idolatry and the use of the Groves , and that he cruelly killed a Prophet , because he opposed those Superstitions . If you Judge of those Reformations by their persons , according to the Principle of the Author of the Prejudices , you must say not only that those Reformers ought not to be heard , but that the Spirit of God was not there . For you see their Dissentings , since some went further then the others , and that some condemn'd what the others retained ; you see their personal Actions that you cannot excuse , since the Scripture it self condemns them . But if you Judge according to the Scripture , which is more worthy to be followed then the Author of the Prejudices , you will give to those Reformations the Praises which they merit in themselves , you will approve of the more perfect ones , you will distinguish in the imperfect the good from the bad , without having respect to the Persons ; and when at last you would Judge of the Persons , you would do it as Justice and Charity would Ordain you to do . If the Principle of the Author of the Prejudices were reasonable in regard of the Reformers of the Latin Church , it is certain that it would be so further in regard of the Propagators of the Christian Religion and of its Ordinary Teachers . I would say , that if those of the Church of Rome had reason not to hear the Reformers because they had differences among themselves , because they spoke injurious words of one another in the heat of their disputes , because they can take notice of some Vices in them , or a Conduct that may be suspected to have had too much Worldly Policy , it follows from thence , by a far greater reason , that the Heathens ought not to have heard the Christians as often as they should have seen the same things to have appeared among them . But when was it that they might not have seen them appear ? The Age of the Apostles , which we may justly call the Age of innocence , and of the peace of the Church , in comparison of others , was that exempted from Divisions and Vices ? Those who have read the Epistles of Saint Paul cannot be ignorant , that there were divers among the first Preachers of Christianity , who would yet have retained Moses with Jesus Christ , and the Law with Grace , that there were divers who opposed themselves to Saint Paul about divers points of his Doctrine , and who laboured to blast the honour of his Ministry , that there were some who in Preaching the Gospel , discovered themselves to be too much Transported with humane Passions , that there were even some who went so far as to deny the Doctrine of the Resurrection . Saint Paul does not spare them , and the Just Complaints that he frequently makes of them , sufficiently note that they had not on their parts all the respect for him which they ought to have had . Notwithstanding whatsoever complaints he made of them , howsoever vehement he was in his disputes , yet we do not see that he Excommunicated them , nor that he delivered them over to Satan as he did the incestuous person of Corinth . He defends his Apostleship , he calls them deceitful workers , Ministers of Satan Transformed into the Ministers of Righteousness , but he fails not yet in the same Chapter to give them the Title of Ministers of Jesus Christ . Are they Ministers of Jesus Christ ? I speak as a Fool , I am more . Would the Author of the Prejudices have thought it well done if the Heathens of that Time had followed his Maxim , and if without ever Examining the Christian Religion in it self , they should have presently prejudged , upon the Divisions which they beheld , and upon the Moderation that Saint Paul yet kept towards those persons , whom elsewhere he Treated roughly enough , that the Spirit of God did not accompany the Christians , and that their Doctrine could not proceed from Heaven ? Will they say that those Infidels ought to have carried themselves after that manner in the time of Constantine , when the Bishops that composed the Council of Nice appeared so eager , and so divided among themselves , that they presented the Emperour with Books of Accusations one against another , managing a bloody War while they saw themselves united together in the same Assembly ? Will they say that they had Reason to be prejudiced against Christanity , then when they saw the quarrels that rent the Church upon the Subject of the Consubstantiality of the Son of God , or then when they saw those which fell out about the word of Hypostasis between the Orthodox themselves who accused one another to be Hereticks , or then when the East and West were divided about the concurrence of Meletius and Paulinus for the Bishoprick of Antioch , or when the Two great and Illustrious Reformers of the Church , in the Time of the Arrians Eusebius of Verceil , and Lucifer of Cagliari , were divided upon the Subject of the Arrian Bishops who returned to the Orthodox Faith , or when the Catholicks and the Donatists mutually persecuted one another , and that in the very Flames of those Persecutions , the Catholicks did not cease to call the Donatists always their Brethren , although they oftentimes called them also Hereticks , Schismaticks , Pharisees , &c. And though they loaded them with injuries , and though the Donatists on their part Treated the Catholicks with all the indignities imaginable , even to the outragiously rejecting of the name of Brethren , which they gave them . Those who are well versed in Ecclesiastical History , will yield that we might urge those Examples a great deal further if we would but take the pains to do it , for there have been very few Ages wherein Christians have not been divided between themselves , and that frequently upon grounds trivial enough , and wherein there may not have been found in their Conduct that very thing which the Author of the Prejudices believes to be incompatible with the Spirit of God , that is to say , the heats of Dispute on the one side , and on the other some † Measures of that which he calls Humane Policy . I shall not here mention the disorders which hapned about the business of Nestorius and his Heresy , nor those which followed quickly after on the occasion of the Eutychians and Monothelites . I shall omit the Schism of the Greeks and Latins , and the re-unions which they made up sometimes among themselves out of a Humane Policy . I shall say nothing of the confusions wherewith the Latin Church was agitated in those Times , which Baronius calls unhappy , and wherein he says the Popes made void the Acts of one another . Infelicissimo tempora cum alter alterius res gestas intrusus quisque Pontifex aboleret . In effect , Formosus having accepted of the Papacy against the Oath that John VIII . had made him take in deposing him , that he would never think of being Bishop , Stephen VII . his Successour made him to be condemned in open Council , and all the Ordinations that he had made , to be void ; and having at last caused his Body to be taken out of his Grave , he made the three Fingers wherewith they give their blessing to be cut of and thrown into the River Tiber : but John IX . Successour to Stephen , Assembled another Council at Ravenna , wherein he not only made all that Stephen and his Council had done against Formosus to be void , but he even made all his Acts to be Canonically burned , re-establishing the memory of Formosus , and the Ordinances that he had made . Some Time after , Sergius a great Enemy of Formosus , came to the Papacy , and he annulled in his turn the Acts of the Council of Ravenna , and made void all the Ordinances of Formosus . Notwithstanding the Church of Rome reckons all those men among her Popes , and acknowledges them all to have been lawful ones : And which is further remarkable , John IX . in the same Act wherein he makes void the Council of Stephen , and wherein he condemns it to the Flames , he does not fail to call Stephen his Predecessor of Holy Memory , Piae recordationis predaecessorem . Upon which Baronius exhorts his Readers to Consider , that although the Popes have had Predecessors very worthy of blame , yet they have been wont notwithstanding to have a great deal of respect for them . So that , says he , although Stephen had been a Detestable Pope , who had invaded the Sea , and who during his Papacy had committed all sorts of Execrable crimes , yet John nevertheless calls him his Predecessor of Holy Memory ; which may appear at lest as strange as the Moderation of Zuinglius and Calvin in respect of Luther . I might add to all that , another Example drawn from the Conduct of the Church of Rome , upon the occasion of her latter Schisms . Every one knows the Divisions of the Fourteenth Century , which divided all the West about the concurrence of two Anti-Popes . Both Parties were extreamly Animated , they look'd upon one another as Excommunicated as Anti-Christs , the Enemies of God and his Church , they mutually Anathematised one another , they took up Arms one against another , and made a bloody War , Vrban VI. on his side , in a Bull that began , The Vine of the Lord of Sabaoth , that is to say , the holy Church of Rome , has a great evil in her Womb , and sends forth grievous Sighs , &c. Treats his Anti-Pope and his cardinals as a child of iniquity and Son of Perdition , Vipers , wicked Wretches animated with the Spirit of the Devil , Schismaticks , Apostates , Conspirators , Blasphemers , &c. He deposed , and spoiled them of all their Honours , Dignities , Prelacies , Offices and Benefits , he confiscated their goods , and declared their persons to be infamous and detestable ; he Excommunicated all those who believed , who received them , their Defenders and Favourers , and even those who should give them Ecclesiastical burial , if they did not pull them out of the Grave again with their own hands : he forbad all faithful People of what Quality soever , even Kings themselves , Queens , Emperours , to receive them into their Lands , to give or to send them either Bread , or Wine , or Meat , or Wood , or Money , or Merchandise . He Excommunicated particularly all those who should hold his competitor for Pope , or who should call him Pope , or who should receive any Favours , Indulgences , Dignities or Prelacies from him . And as if all that had not been enough , he ordained a Holy Croisado against those Shismaticks and those condemned Persons , to pursue and root them out , under the same Priviledges which are given to those who take up Arms for the Conquest of the Holy Land. He absolved also the subjects of those Princes who should acknowledge his Anti-Pope , of their Oath of Allegiance , and he Excommunicated those subjects themselves if they should yield any obedience to their Soveraigns . On the other side , Clement VII . who kept his seat at Avignon , was not wanting to proceed against Vrban and his Followers , and to Treat him and his Party with the same heat that Vrban had shew'd against him . See here differences which were methinks sufficiently heightned . Notwithstanding whatsoever Animosity there was there between those two parties , whatsoever Wars they made one against another , whatsoever Anathema's they mutually thundred out , the Church of Rome has not failed to own and Canonize for Saints , those person who lived and died in those two contrary Obediences , and who even died in the hottest Quarrels of those two Anti-Popes . For she has Canonized on the one side Saint Catherine of Siena , who took part with Vrban , and who Treated his competitor as Anti-Christ , and a member of the Devil , and his Cardinals as Devils incarnate ; and on the other side , she has Canonized Peter of Luxemburg , who died the Cardinal of Clement VII . and who had received that Dignity from his hands , against the express prohibition of Vrban VI. under pain of Excommunication ; so that here are two Saints on the one and the other side lawfully Excommunicated . Mr. Daille in his Answer to the Monsieurs Adam and Cottiby , intending to retort this same Objection , that the Author of the Prejudices gives us , has set before us the Example of Saint Jerome , and Saint Cyril of Alexandria , who were cruelly and passionately carried out against Saint John Chrysostom , so far as to compare his fall , to the fall of Babylon , and to call him Traytor , Judas , Jechonias , he has also alledged the Example of Stephen Bishop of Rome , who in the Quarrel that he had with Saint Cyprian , calls him a false Christ , a false Apostle , and deceitful worker . But the Author of the Prejudices does not think that these Examples are to the purpose . He says , That the Difference between Saint Chrysostome , and Saint Jerome , and Saint Cyril , respected only personal Actions , in which none ever denied but that it might happen to the Saints themselves to be surprized in respect of one another . But this is only a shift , for if we may understand that it has hapned to the Saints to be violently carried out against another Saint after the fiercest manner in the World , upon personal differences which have no other Foundations then a Surprise , I see not why we may not also understand , that it may happen to good men to be violently carried out against one another , about the points of Religion , which afford a more just pretence of Animosity , when each thinks he has the Truth of his side . Before I let go this Example , I cannot forbear noting , by the by , that it is but very ill to the purpose that the Author of the Prejudices censures M. Daille for having said that Theophilus of Alexandria and Epiphanius had condemned , Excommunicated , and deposed Chrysostom from his Bishoprick , for it is evident to those who are not ignorant of History , that Theophilus condemned and deposed him , and that Epiphanius being gone to Constantinople before that same condemnation , refused to hold Communion with Chrysostom , which is precisely that which M. Daille would have said . But the Author of the Prejudices does not Answer me better upon the Quarrel of Saint Cyprian and Stephen ; Their difference , says he , was only upon a point which had not then been decided by the Church . This Evasion is very pittiful . The more trivial the occasion is about which one is violent , that passion is both the more blameable , and the prejudice against the persons who are so carried away with it is the better grounded . To Answer after that manner aggravates the passion of Stephen , in stead of excusing it . Stephen , adds he , who had more reason at the bottom , was carried out by the ardour of his Zealonly to some threats of Excommunication . Or if you will , to an Excommunication which having had no ground would have produced no real division , and would not have hindred but that Saint Cyprian should still have been honoured by the Church of Rome , and Saint Stephen by that of Africa . It is not certain that Stephen had more reason at the bottom then Saint Cyprian , on the contrary there were in their days as many Hereticks at least , whose Baptism ought to have been rejected , as there was whose ought to have been admitted . And as for the rest , whether Stephen had in effect Excommunicated Saint Cyprian , or whether he had meerly threatned it , what is that to our Question ? If he contented himself with a meer Threatning of it , he remained in Communion with a man whom he called a false Christ , a. false Apostle , a. deceitful Worker , and with a man whom on his part he accused of Stupidity , of Pride , of Obstinacy , of Presumption , of Folly , of blindness of Mind , and of Wickedness . He abode in Communion with Firmilianus who had the same interests with Saint Cyprian , and who also accused Stephen of Inhumanity , Boldness , of Insolence , of Schism , and manifest Folly , who compared him to Judas , and said of him that he took part with Hereticks . If he actually Excommunicated them , it further notes the excess of his Passion , which could not in effect have been Judged to have been less then a Passion and a violent heat , since according to the Author of the Prejudices himself , it would have had no ground , and would not have hindred but that Saint Cyprian should have been always honoured by the Church of Rome . Since the Author of the Prejudices was in the way to refute the Answer of M. Daille , it had possibly more conduced to the publick Edification , if in stead of shallowly insisting on those remote Examples , he had applied himself to that wherein M. Daille adjoyns , the fierce injuries , wherewith the Divines of the Roman Church may be every day seen to rend one another , although they then remain and though they yet live in one and the same Communion . They acknowledge one another for Brethren , they assist at the same Altars , they call upon the same Saints , and yet nevertheless , as M. Daille relates , they write one against another after the most passionate and violent manner in the World. One sort of them say of their Adversaries , That they were infected with Heresies , and were Enemies of the Apostolick See , and that their Opinion was full of Heresie and Perfidiousness ; That it was Presumptious , Injurious to the State of the Religious , and that it savoured of Calvinism , and to speak Plainly , that it was Erroneous in the Faith , that it openly stifled the word of God and the Authority of the Fathers , that it was blasphemous against Jesus Christ and all the Saints , plainly and evidently Heretical , and contrary to the Council of Trent . The others say on the contrary That the Propositions which they have laid down were false , rash , presumptious , pernitious to all faithful People , that they were Erroneous , and injurious to the Bishops , tending to overthrow or disturb the Hierarchy , and that some were even contrary to the word of God and the Authority of the Councils . They add that a certain Book of their Adversaries was full of Propositions that were Dangerous , Seditious , Impious , Schismatical , Blasphemous , with some openly Heretical . See here what M. Daille has set down immediatly after the Examples of Cyril , Saint Jerome , Stephen , and Saint Cyprian , in which it had been well if the Author of the Prejudices would have satisfied us , for he cannot be ignorant that we could urge this matter a great deal further then M. Daille has done , and that he who would make up a Collection of all the Injuries that these Gentlemen say of one another , would make a very strange Vocabulary . But he has Judged that he ought to pass over this Article in silence , and that it was more fit for his purpose to answer only upon Saint Cyril , Saint Jerome , Stephen and Saint Cyprian . Howsoever it be , it seems to be clear to me by what I have said , a very ill prejudice in matters of Religion , to make the Judgment that we ought to make of a Doctrine to depend upon that that we may make of the Persons , instead of Judging it by the Doctrine it self and by the word of God ; and the Author of the Prejudices may suffer us , if he pleases , to say to him on the Part of our first Reformers , what Saint Augustin said on the Part of the Orthodox to Cresconius . Since you are not the Judge of the inward motions of our heart , set your selves only to know whether we fight for , or against the Truth . For if we Teach the Truth , if we refute Error , when our intentions should not be good , and if we should seek either for secular advantages , or vain-glory , those who have a love for the Truth will not avoid joyning with us , since it would be the Truth that would be always declared , after what manner soever it were so . But besides those two Remarks which I have made , I must further take notice in the Third place , that the Reasoning of the Author of the Prejudices , is founded upon another supposition which is not less unjust , nor less rash then those other Two which I have examined . For it is founded upon this Principle , That we ought to Judge of Persons meerly by that ill which appears in them ; whereas in order to the making an equitable Judgment , we ought at least to consider the good with the ill , and after having made an exact discernment of the one and the other , to approve of that good that may be seen , and to blame that bad that may be found there . It was after this manner that Zuinglius and Calvin passed their Judgments on Luther , and that we Judge him also ; we discover a great many Excellent things in him , an Heroical Courage , a great Love for the Truth , an ardent Zeal for the Glory of God , a great Trust in his Providence , Extraordinary Learning in a dark Age , a profound respect of the Holy Scripture , an indefatigable Spirit , and a great many other high Qualities . We see that he was in his Time one of the first who had their Eyes opened to consider the Errors and Abuses that were then currant in the Latin Church , that he earnestly applyed himself to it , that his Example excited divers others to do the same , that he endured upon that Account very great Persecutions , under all which his heart never failed , and that by his Cares and Learned Labours he recovered divers people out of the Superstition wherein they were buried . Under this prospect we cannot but give him the Just praise which we believe he merits ; and because we know that God is the Author of every perfect gift , as Saint James says , we attribute all the good that we see in Luther to his Grace and his Holy Spirit , and all the happy Successes of his Preaching to the Divine Benediction , looking upon him as a servant of God , and an instrument which he made use of , for the work of the Reformation . But because there is no person in the World who has not his Excesses and his Faults , amidst that which Luther had of praise worthy , we see also a great many things which we know not how to approve . We believe that he had not light enough about the matter of the Eucharist , we find that he was very much prepossessed about the Real presence , we acknowledge that his stile was too impetuous and too violent , and we make no scruple to say that he has not well enough distinguished his differing opinions so as to be able to support them without breaking the bond of Communion with those who could not tolerate them , which makes him fall into a great piece of injustice in respect of us . Thus far , methinks , we may go without impugning Christian Charity , if any one among us have pushed his Judgment further , and would needs have Penetrated into the heart of Luther , to impute his Actions to the Principles of Jealousy , of Pride , and Hatred , as the Author of the Prejudices says that Hospinian has done , it is what we do not approve of . For there is nothing in the World wherein we are more easily deceived then in the Judgments which we pass upon the internal Principles of any ones Actions . We may say , this Action is good , this Action is not good ; but when one Action may proceed from divers differing Principles , we ought to Judge with Charity ; or if there be no place for a Judgment of Charity , the surest way is not to Judge at all , but to leave it to the knowledge of God. If the Author of the Prejudices had followed this Rule , he had never attributed , as he has done , our carriage towards Luther and the Lutherans , to a piece of Human Policy : he had said on the contrary , that it was the effect of a Just Discernment , which we could not tell how to hinder our selves from making without being culpable . We blame in Luther and in the Lutherans , what we Judge to be blamable there , we commend that therein which we Judge to be commendable ; we bear with that which we believe to be tolerable without approving it , and if there be any excess either in that Praise , or Blame , or Toleration , we are ready to amend it , when they shall make us to perceive it . Notwithstanding we chuse rather to incline towards the side of Charity , then towards that of Rigor , and we would be much rather in a state , wherein by the Mediation of the grace of God , all sharpness , animosity , harsh expressions , accusations , complaints might be for ever banished , then that we should banish our Praises and Toleration . We will always preserve towards the Church of Rome , the same Charity and the same Justice , as much as it shall be possible for us to do ; but in Observing that equality , we are grieved to see that we cannot but make very differing Judgments of her , and of those of the Confession of Ausburg , and which produce contrary effects in us . These latter are in difference with us only about the point of the Real presence , and about some Questions of the Schools which we cannot yet impute to their whole Body ; and as for the rest , they reject with us the Invocation of Saints , Religious Worship of Images , humane Satisfactions , Indulgences , Purgatory , worship of Reliques , the publick Service in an unknown Tongue , the merit of good Works , Transubstantiation , the sacrifice of the Mass , the Monarchy of the Pope , the opinion of the Infallibility of the Church , and the principle of blind obedience to the decisions of Councils . They acknowledge the Scriptures to be the only Rule of Faith , they carefully practise the Reading of them , they own their sufficiency , they believe their Authority independant from that of the Church , in regard of men . They distinctly explain the Doctrine of Justification , and that of the use of the Law , and its distinction from the Gospel , they do not conceive amiss of the nature of Faith , and that of good works , and as for popular superstitions , we can scarce see any reign among them . Would to God the Church of Rome were in that condition , and that we could purchase it at the price of our Blood and our Lives . But alas ! We are very far from seeing any likely-hood of success to that wish ; all those points that I have set down , are so many differences which we have with her ; and in our Judgments , there are so many Errors , and so many abuses in her ; and we are so far from any reasonable hope of their Correction , that we see on the contrary that they strengthen themselves in them every day , and that they discover every day more and more signs of their aversion for , or contempt of a Reformation . Who therefore can think it strange that upon the business of Religion we place a great difdifference between those of the Roman Church , and those who are called Lutherans , the one appears to us as a Body spread all over with a great many boils , which all together put a stop to the Functions of Life , and the others , as a Body that has only one or two which do not hinder its Life , or its Action . In a word , we do not believe that those who have imbibed the Tenets of the Roman Church , where we differ from them , and who practice them , are in the way of Salvation , as well by reason of the Quality of the greatest part of those Tenets , as by reason of their number . But as to the Errors which remain yet among the Lutherans we do not pass the same Judgment , either as to their Quality or their number . I say as to their Quality , and the reason that we alledge is is very solid , whatsoever endeavors they have used to elude it , for although the opinion of the Lutherans about the Real presence be erroneous , though we are so far from approving of it , that we oppose it as much as possibly we can , yet while they shall make a profession , as they do , to distinguish in the Sacrament the substance of bread from that of the Body of Jesus Christ , we cannot say that their Error compels them actually to adore the meer creature of Bread , for the same Body of Jesus Christ that is hypostatically united with the word . We can very well say that they deceive themselves in imagining that the Body of Jesus Christ is in a place where it is not , but we cannot tell them that they take another subject for the Body of Jesus Christ , which really and in effect is not so . They do not therefore deceive themselves in regard of the Object of their Adoration , for they do not take the one for the other ; I would say they do not take the substance of Bread for the Body of Jesus Christ , but they deceive themselves in regard of the place wherein they conceive the Body of Jesus Christ to be , for they conceive it to be in the Bread , and it is not there . But this Error about the place , how gross soever it be , does not , notwithstanding , include Idolatry , for as I have said , they do not take one subject for another , the substance of Bread for the Body of Jesus Christ . But it is otherwise in the Church of Rome , for if she deceives her self , she does it not only as to the place wherein she conceives the Body of Jesus Christ , but also as to the subject that she takes for the Body of Jesus Christ , since it is in effect but the substance of Bread. There is actually and really in the Sacrament but one only substance , the Church of Rome does not distinguish it from the Object of her Adoration , on the contrary she delieves it to be the Body of Jesus Christ , and she Adores it under that Quality , if she deceives her self , it is manifest that in believing she adores the Body of Jesus Christ , she adores that which is actually the substance of Bread. It is to no purpose therefore that the Author of the Prejudices says , That it is false that the Catholicks adore the Sacrament in taking that word for an external Vail . That makes nothing to the Question . Whether they adore or do not adore the accidents of Bread , that is to say its figure , colour , roundness , is a thing by it self , whereof we do not now dispute , we speak now of the substance which the Priest holds in his hands . But it is yet nothing to the purpose what he further adds , That although the Bread should remain there , as the Lutherans hold , yet we could not accuse the Catholicks of adoring it , their adoration terminates upon Jesus Christ alone , whom they believe to lie hid under those sensible species . This is an Ordinary Fallacy of their Missionaries , fit only to deceive Children . I distinguish , We cannot accuse those of the Church of Rome of believing that they adore the Bread , or of being willing to adore it , or of having an intention to adore the Bread ; I grant it , for they believe that it is no longer Bread , they believe that the substance of Bread is changed into that of Jesus Christ , so that they can never be accused of believing that they adore , or that they are willing to adore , or that they have an intention to adore the Bread. They defend themselves in that whereof no Body accuses them . But if the bread remain in effect no Bread , I deny that we cannot accuse them of adoring , that which is actually and in the Truth of the thing , Bread , in believing that it is the Body of Jesus Christ , and a man must be of a very bad faith not to see it . For if I should imagine , for example , that a Tree , that a Rock , that a flower was a God hid under the form of a Tree , a Rock , a Flower , and if I should adore it under that Quality of a God which my imagination gave it , it would be past all doubt that I should adore a Tree , a Rock , a Flower , in believing my self to adore God. But besides that we are , in regard of the Lutherans , in very different Terms from those , wherein the Church of Rome would have us that we should be with her : For in respect of the Lutherans the business is only about a meer Toleration , which we give to those among them who desire it , with a Spirit of Charity , waiting till it shall please God to dissipate their Error . But the Church of Rome that calls it self infallible , would have us not only to have a meer Toleration for her , but that we should make a profession of believing all that she believes ; for when she separated her self from us , she Anathematised all those who did not believe all that she had decided in her Council of Trent . The Matters therefore are not equal between the Roman and the Lutheran Communion in respect of us . To put them into an Equality it is necessary that the Roman Church should openly put her self into the state wherein the Lutherans are , that she renounce the Invocation of Saints , Religious worship of Images , humane Satisfactions , Indulgences , Purgatory , the worshipping of Relliques , the publick Service in an unknown Tongue , the merit of good Works , Transubstantiation , Adoration of the Sacrament , the Sacrifice of the Mess , the Papal Monarchy , the pretension of Infallibility , the blind Obedience that she would have us give to her decisions . It is necessary , that she should acknowledge the Scriptures to be the only rule of faith and manners , that she should carefully recommend the Reading of them to the People , that she should confess their sufficiency without the help of tradition , that she should believe the Authority of that Scripture , independent ( even in respect of us ) on that of the Church , that she should distinctly lay down the Doctrine of Justification , and that of the distinction of the Law and the Gospel , that she should form a Just Idea of the Faith , and of good works , and that she should take care to abolish all the popular Superstitions which we behold among them . When she shall have done all that , with some other things which the Lutherans have done also , although she do retain the point of the Real presence after the same manner that they do , we shall not fail to offer her the same Toleration which we yield to the Lutherans , and the same conditions which we give to them ; which is , that we should not engage our selves to believe that presence , that we should always protest against it as an Error , and that they shall do nothing to force us to embrace it . When the Church of Rome shall be in that condition which I have set down , if we do not make her these offers , if we do not even make them with all the ardour imaginable , we will be very well contented in that Case , that they should accuse us of humane Policy , and that they should tell us that we are a sort of men without any Conscience , Justice , and Charity . But 'till then we will take God and men to witness , that there is not the least equity in those invectives , and that it is to oppress our innocency , to ascribe that , as the Author of the Prejudices has done , to an interested Policy , or a capricious humour , which is but too well founded upon the things themselves . See here what I had to say upon the Twelfth Chapter of the Author of the Prejudices . It may now be Judged of what force his Accusations are . We should after that pass on to his Thirteenth Chapter . But as that Chapter is but a sending us to a Book of Monsieur Arnaud's , Intituled , The Overthrow of the Morals of Jesus Christ by the Calvinists , I shall also content my self with referring my Readers to the Answer which I hope to make him . It shall suffice for the present to say , That the Doctrine of the Saints Perseverance , as the Synod of Dort has laid it down , is a Doctrine of the Scripture , and that all the pretended Consequences which Monsieur Arnaud would draw from it , are of the same nature of those which profane Persons draw from all the Doctrines of Religion , when they would abuse them to their Ruin. CHAP. VIII . That our Fathers , in their Design of Reforming themselves , were bound to take the Holy Scripture alone for the Rule of their Faith. IT it now necessary to Examine by what Principle , or upon what Rule our Fathers proceeded in their Reformation . But before we go any further , we shall do well to weigh what the Author of the Prejudices says , who has made an express Chapter upon this matter . The Argument of that Chapter is framed in these words . That the way which the Calvinists propound to instruct men in the Truth , is ridiculous and impossible . After having entred upon his subject , As the matter is , saith he , about the promise which they make of discovering divers Truths of the Faith to the Catholicks , which are in their Judgments obscured and quite altered in the Church of Rome , there will be nothing more Just , or more natural , then in the first place to inquire into the way , which they would take to perform it , to the end that we may Judge by the very nature of that way what we may justly expect . For if it be found that they would engage us in an infinite way , and which could not come to an issue , there could not be a more lawful excuse to hinder us from hearkening to them , nor a more evident conviction of the rashness of their enterprise . Behold here , methinks , Two Declarations of that Author sufficiently express , concerning the means which we propound to instruct men in the Truth , the one , That it is a ridiculous and impossible way ; and the other , That it is an infinite way , &c. and which can come to no issue ; for we may well perceive that that Periphrasis of expression , If it be found that they would engage us in an infinite way , &c. made use of , in the beginning of a Disputation , means , that it will be so found in effect , and that it is as much as if it had been positively said , they would engage us in an infinite way , and which has no end , there being no other difference between those two expressions , unless that this latter is the more plain , and that the other has more of the Air of the Philosophical Method of those Gentlemen . After that preamble the Author goes on . It is true , says he , that if we will hear them speak upon this subject without any more deep searehing into that which they say , we shall have reason enough to be satisfied . For they baldly promise to lead us to the Faith , by a short , an easy and a clear way , without confusion , without danger of wandring aside , and this way say they , is the Examination of the Articles of the Faith by the Scripture , which is the only Rule that God has given us for the deciding of the differences of Religion , and assuring us of what we ought to believe , all others being subject to Error . This is the Explication of the way which we propose , which is to take the Holy Scripture for the only Rule of our Faith. He adds , But because in a matter of this importance we should take the greatest care to avoid dazling our sight with words that would have more of shew then Solidity , it will be good to inform our selves more exactly whether this way is so easy as they represent it , whether there do not occur some Obstacles that hinder our passing further , and whether it be not of so excessive a length , that we ought not rationally to hope to come to the end of it , whatsoever diligence we use ; whether it be fitted to all the World , and whether there be not any person who may not going on faithfully in it , arrive to the end whether it leads . Behold here another Conclusion against our way , inwraped under a so , to wit , that it is of a length so excessive , as we ought not rationally to hope ever to get to the end , whatsoever diligence we use , and that at least , it is not fitted to all the World. In what follows he fills his Chapter with the Objections and difficulties that tend to turn away men from the Scripture , and to make them conceive that in effect it is that infinite way which has no issue at all , of which he had spoke , and that way of so excessive a length that we could never come to the end of , whatsoever Diligence we should use . But the meaning of that is , that according to him , the way to be assured of the Articles of the Faith by the Scripture , is absolutely unprofitable to all men , of what order soever they be , and for what Truth soever it be . For an infinite way which has no issue , and the length of which is so excessive that we could never with all the diligence we should use come to the end of it , is equally unprofitable to all , as well to the Learned , as the Ignorant . And moreover , the greatest part of the difficulties that render it infinite , according to him , being not to be found in some private passages , but in the Scripture in general , it follows that we can never be assured by that means of any Truth . So that , behold here , according to the Author of the Prejudices , the Scripture absolutely unprofitable , and that for all sorts of men , and all sorts of Truths . In one word , as the Tilte of his Chapter bears , it is a ridiculous way , and impossible to instruct men in the Truth . Whatsoever Prejudice there has been in the Church of Rome against the Reformation , I cannot believe that it would not be shaken at so scandalons and un-Christian a Proposition . For to treat the holy Scripture , which is the Oracle of Christians , and the word of God , as a ridiculous way , and to reject it as absolutely unprofitable , and improper to instruct men in the Truth , without distinction , without Limitation , as much for one sort as for another , as much for one truth as for another , is methinks a new Gospell , which we have not yet heard spoken of , for there was never any thing spoke so high till this , or to say better , none were ever yet carried out to such Excesses . We have read in Pamelius and some others , with Indignation and Horrour , That the Scripture is a nose of wax , which may he turned which way we please , and that it is far more easy to wrest it to Profane and Impious things , then it is to make use of half the verses of Virgil to Compose Epithalamiums . We have seen in Pighius and elsewhere , that the Scripture is a dumb Rule , a dumb Witness , a dead and lifeless thing , a Sword that cuts with both edges , and such other Expressions , injurious to the Scripture ; But no body , that I know of , ever went so far yet as to make it a ridiculous way for the Instructing of men in the Truth . There are enough in the world who know that these Gentlemen , of whose number the Author of the Prejudices is , write nothing but for one and the same Intrest , and with the same Spirit . I may therefore , methinks , with very good reason make use for this occasion , of what the Author of the Translation of the New Testament of Mons has wrote in his Preface , to oppose it to the Author of the Prejudices , to shew him that the Spirit that animates them is an unequal Spirit , that blows both cold and hot . For behold what that Preface carries in it ; We hope that not only the Souls of the more learned but even of the Simpler sort may find here ( that is to say in the Translation ) that which shall be necessary for their instructtion , provided that they read at with an intire Simplicity of heart , and Address themselves humbly to the Son of God in saying to him with Peter Lord , to whom should we go ? It is thou who hast the words of Eternal Life , and it is thou alone who canst make us learn. They must goe to him , as those in the Gospel , of when it is said that they came to hear him , and to be healed of their Diseases . And a little lower , The Holy Scripture is like to a great River , saith Saint Gregore , which has always slid 〈◊〉 , and which will do so 〈◊〉 the end of the world . The great and the small . The mighty and the feeble may find there that living water which rises up even unto Heaven , it ●ffers it self to all , and is fitted to all , it has a simplicity that descends even to the Souls of the most simple , and a height that excercises and elevates the most raised , all may draw there indiffirently , but it will be farr from being able to be drawn dry by filling us , we may always lose our selves in the bottomless depths of learning and wisdom , that we may adore without being able to comprehend . But that which ought to comfort us in that Obscurity , is , that according to Saint Augustine the holy Scripture sets before us in an Easy and Intelligible manner , all that which is necessary to us for the Conduct of our Lives , which she explains , and makes clear her self , in telling us clearly in some Places , that which she said obscurely in others . This Language is very different from that which they hold in the Book of the Prejudices : The one says , That we shall find in the Scripture all that which is necessary for our Instruction ; and the other assures us , that the way of the Scripture is Ridiculous and Impossible to instruct men in the Truth . The one declares that the Scripture propounds to us after an Easy and Intelligible manner all that is necessary for the Conduct of our lives , which it explains and makes clear her self ; and the other says , that it is a way of so excessive a length that we ought not rationally to hope ever to come to the end , whatsoever dilligence we should use . The one makes it a means of Instruction , proper not only for Inlightned Souls , but even for the Simpler sort , for great and small , for strong and weak ; and the other in making it an Infinite way which has no Issue , makes it improper not only for the simple , but even for the most learned . The one extends its use unto all that is Necessary for Instruction and the Conduct of life , and the other in heaping up of general difficulties , makes it unprofitable to Instruct us in the least Truths . What Judgment can we make of this diversity , unless this , that the language of these Gentlemen changes according to the difference of Times and Interests , as one has said of them elsewhere . When the case is about gaining credit to their Translation of the New Testament , they speak as advantagiously of the Scripture as it is possible for them to speak ; and when the business is to oppose a Reformation made according to the Rule of the Scripture , but which notwithstanding has not the happiness of their Agreement , you see what they say of that same Scripture . The Scripture shall then , to speak properly , be only to be commended , by the Intrest of their Translation , and as long as that Interest shall remain , shall be the Collection of the divine Teachings of our Lord , The Testament that assures us of the Inheritance of our Father , The mouth of Jesus Christ , who although he is in Heaven speaks continually upon earth , not only the nourishment of sound Souls and those who are establish'd in grace , as the Body of the Son of God , but even the Consolation of Sinners , the light of the blind , the remedy of the Sick , and the life of the dead . For these are the Titles that the Preface gives it ; but whenever that Interest shall cease , those praises shall do so too , and it shall be nothing but a Ridiculous way , and impossible for the Instructing of men in the Truth . I would therefore very fain know of these Gentlemen , whether it were only upon the sight of their Translation , that S. Cyprian , S. Augustine , and S. Gregory , wrote that which the Preface relates , or whether those Fathers did not consider the Scripture in it self . For if it be the first , they forgot to tell us that they only spake out of a Prophetick Spirit of that Translation ; and if it be the Second , why have they entertained us with that admirable proportion of the Scripture to great and small , to the strong and weak , and that easy and intelligible manner wherewith it propounds to us all that is necessary for the Conduct of our life since that , without the Translation of Mons , it is an Infinite way , which has no end , a ridiculous way , and Impossible to Instruct men in the Truth ? What can the Author of the Prejudices say to defend himself from this Manifest Contradiction which he discovers between him and his Colleague ? Will he say , that the Scripture is in truth a good means for the Instruction of men ; but that it is so , only with the Interpretations of the Fathers ? But the Author of that Preface speaks for Scripture alone , separated from the Interpretation of the Fathers , such as its Translation is ; for he excuses himself in that he had not made a collection of notes and explanations drawn out of the writings of the holy Fathers , and he does not fail to say that in his Translation , as plain as it is , not only the Souls of the more learned , but of the more simple also and unlearned , may find that which will be necessary for their Instruction . Will he say , that he does not mean to exclude the learned from the use of the Scripture , but only the more simple , for the Instruction of which former , he does not deny but that it would be a most proper means . But besides , that his Brother speaks formally of the Instruction of the more simple , why has the Author of the Prejudices made it a ridiculous and Impossible way , an infinite way which has no Issue , a way which is of so excessive a length , that one can never rationally hope to come to the end of it , whatsoever diligence one should make ? Will he say that the Scripture ought to be joined with Tradition , and that without Tradition it cannot give a perfect Instruction ? But the Preface says expresly , that they will find in that Translation all that will be necessary for Instruction . Will he say that in order to the Scriptures Instructing one , the Sence of the Church ought to be added to it ? But the Preface says , that according to Saint Augustine the Scripture lays down all that is necessary for the Conduct of our lives after a most easy and Intelligible manner , and that she explains and makes clear her self . Will he say that in order to the Scriptures being capable to Instruct us , we ought at least to read it with Dependance upon the Church , and to take it from her hand ? But wherefore then would these Gentlemen have the People to read their Translation , since they are only private Doctors , and not the Church ? Wherefore when the Prelats rais'd to the highest dignities have forbid the reading of it by their Ordinances , have we seen Printed writings maintain on the contrary , there was in those Ordinances , a Threatning of the Will and Commandment of God , who would , that we should hear his Son , and not , that we should suppress his Gospel ; a Contradiction to the Holy Scripture , which was set down in writing for no other end but to be heard and practis'd by all Nations of the world , a Contradiction of all the Councils which have always taken the Scripture for the Judge of the belief of the Church , and of all the Difficulties and Questions that can arise in the Doctrine of Faith or Manners ; a Contradiction of all the Holy Fathers who advis'd the Faithful above all things continually to read the word of God. Why has one Introduc'd two Lay-men Parishoners , Saint Hilary Montanus , saying one to another , The Bishops cannot take away from us the Gospel that Jesus Christ has given us , that God spoke to all his People , when he said , To day if you will hear my voice , harden not your Hearts ; a Bishop cannot take away our Eyes from us , to hinder us from seeing and considering our way , we should not see Jesus Christ our Saviour , our Pastor and our great Bishop , who goes before us in his Gospel . That if a Bishop would turn us away from , if an Apostle , if an Angel from Heaven would stop up this way , and would go about to lead and guide us in another , we ought not to believe him . Why has he made us see those Parishoners holding , That there is nothing more contrary to the Gospel then a prohibition to read and have it ; that bread and nourishment is not more necessary to preserve the life of the Body , then the word of God is to maintain Life in our Souls , That all Christians have a natural right that cannot be taken from them , of Instructing themselves by the word of God , and labouring to understand it , and that the Holy Scriptures were given to the whole Church , and not only to the Bishops , who have no right to deprive the Faithful of them . That this is , say they , what the Divel would preach up if he were visible , and Transfigured into an Angel of light , and in the shape of a Preacher in the Chair of Truth , and what else would he perswade the Faithful too , but that the Faithful ought to take very great heed not to read the Holy Scripture , and not to meditate day and night upon the words of life , that the Spirit of God has dictated to the Prophets , and which God the Father has given to his Son for the Instruction of his Church , and to draw it from the Corruption of the world , to render it Holy and without Spot to his Father , who gave it to him — Jesus Christ was the Word uf God , and liv'd by that Word , and to make his Church live , he gave it his word in an Intelligible Tongue , out of his own mouth , and by his Disciples : Search , says he , and examine carefully the Scriptures , for they are they which Testify of me . Thus it is that they speak of it sometimes , Jesus Christ gave his Scripture to the Faithful , with a Commandment to read it , to examine it carefully , and to hear it . It was the Judge of the beleif of the Church , and the Difficulties and Questions that arose in the Doctrine of the Faith and Manners . The Parishioners made use of them against their Bishops , They encountred even their Ordinances by passages out of that Scripture , they maintain'd that the use of them belonged to all Christians by a natural right , and that to go about to deprive them of them , was to do an action of the Devil . But now a days they speak no more after that manner , for they tell us on the contrary that it is a Ridiculous and Impossible way to Instruct men in the Truth , an Infinite way which has no Issue , and which is of so excessive a length that whatsoever dilligence we should use , we can never arrive to the end , and they labour to heap difficulties upon difficulties , to drive them back , and to make a Labyrinth full of Circles and confus'd ways , that so out of a fear of those Confusions the world should take heed of entring into it . For my own part I freely acknowledg , That I can comprehend nothing in all that . For if , before one can assure ones self of one only Passage of Scripture , whatsoever it be , we must needs go through a thousand tedious ways , and overcome a thousand Obstacles that arise from the Question about the Canonical Books , about the Conformity of the Translations with the Originals , about the different manner of reading the Passages , and about the difference of Interpretations , as the Author of the Prejudices would have it , according to his ordinary Exaggeration , to what purpose is it to give the publick a Translation , which after the manner that it was given and receiv'd in , cannot but be subject to the greatest part of those difficulties ; and yet notwithstanding , they put it into all mens hands , as well the Ignorant as the Learned , as well of the simple as the more Inlightned , as well to women as to men . The Church of Rome has not declared it Authentick , Two Bishops and a Doctor have approved it , but two Arch-bishops , and a Cardinal , have forbidden it ; and yet one has not failed , notwithstanding those Prohibitions , to maintain , that all the world ought to read them , and that that forbidding them is a Violence , a Novelty , an unexampled Enterprise , a bold Attempt upon the Liberty that God has given to the Church , ransomed at the price of the Blood of his own Son , that it is an usurpation , and the Introducing of a Tyrannical Authority that was never excercised in the Church until this day — and that every one is bound not only not to obey that Ordinance , but even to have an Horror for it , and to resist it as much as he can . What will then become of those Difficulties , and those unconquerable Confufions which hinder them , according to the Author of the Prejudices , so that they cannot assure themselves of one only Passage of the Scripture , through the uncertaitty wherein a man is of the unfaithfulness of the Translations ; through the Ignorance wherein we are of the different manner of reading those Passages ; and through the necessity of consulting Interpreters ? Is it because they would expresly engage the People in an Infinite way and which can come to no Issue , and in a ridiculous way , and which is Impossible for the Instructing of any in the Truth ? or is it rather because they did not propound to themselves in that Translation to Instruct men in the Truths of the Faith , but only to satisfy their Curiosity , and to make them read good French ? The Author of the Prejudices may acknowledge therefore if he pleases , that the heat of Disputation has carried him beyond the bounds of Right and Reason , and the respect which he ought to have for the word of God , and that in endeavouring to have troubled us , he has done it for himself and his Freinds ; for if that which he has propounded were true , they would give us a ground to accuse those who have publish'd the Translation of Mons , of Rashness and Imprudence . And it will be nothing to the purpose to say , that they Publish'd it for those persons who were already Instructed in the Truths which the Church believes , that therein they might receive a Confirmation and increase of the Faith , by the Conformity which they should find the Doctrines of the Church have with it , and that it was necessary for that that they should go through all the difficulties which the Author of the Prejudices has worked , since the Sole Conformity of it with the Doctrines of the Church , would be sufficient to assure them that it was truly the word of God. I say that answer will not satisfy ; For besides that it is an Injury to the word of God to make the Efficacy that it has in our Souls to depend upon the Conformity which it has with the Doctrine of the Church , whereas on the contrary the Efficacy of the Doctrine of the Church ought to depend on its Conformity with the word of God ; besides that , the Author of the Preface , says expresly , That the Souls of the simpler sort may find that in his Translation which is necessary for their Instruction . He says not those who shall be already Instructed in that which the Church teaches , but he says , the Simpler sort , he does not say that they would be Confirmed in the Instruction which they had already , but that they would find that which should be necessary for their Instruction . And elsewhere he says , That the word of God , that is to say in his Translation , for it is about the Subject of that Translation that he speaks , is the Light of the Blind , and the Life of the Dead . Which signifies that it gives by it self the first Impressions of the Spiritual Life . So that it was not in the view of the knowledge that the simple might have of the Doctrine of the Roman Church , that he publish'd that Translation , if we believe the Parishioners of Saint Hilary Montanus ; But on the contrary in the view of that Ignorance under which they were held . For see how they speak . Our Lord said , I have Compassion on the Multitude , for they have nothing to eat ; and you see the Complaint that the Prophet made , The Children ask for Bread , and there is none to give unto them . It were a small matter if they would content themselves with the not giving them the Bread of the Gospel ; They will not suffer them to take it , and if they take it , They snatch it out of their Hands ; They do not Instruct them , and they would hinder them , so that they should not Instruct thenselves out of the word of God , and that that Prophecy should not be accomplish'd , Erunt omnes docibiles Deo , and they shall be taught of God. I thought my self bound to make these first Reflections , to shew the injustice and inequality of these men that we have to do with . Nihil est , says Cicero , quod minus ferendum sit , quam rationem vitae ab altero reposcere eum quinon posset suae reddere . Notwithstanding after having a little cooled that impetuous motion of the Author of the Prejudices , I shall not fail to Justify our Fathers touching the Principle upon which they made their Reformation . I say then in the first place , That they could not in that State wherein things were , take the Church in their days for the Rule of their Faith , without renouncing Common sence . The Church in their days , or to speak better , that which they would call the Church , was made up of Three sorts of persons . The Court of Rome , the Prelats and the other Clergy , and the People . The Court of Rome was the source of all evil , it was that that had spread abroad all the Errors and Superstitions in the Latin Church , or that had at least fomented and maintained them when they took their rise elsewhere . Her Usurpations and the disorder of her Government , was one of the complaints of our Fathers . They complained of her Principles , her Maxims , and some decisions of the Faith which she had caused to pass in Councils that were servilely subjected to her will and her interests . She was therefore a resolute party in this affair , evidently interested , and by consequence uncapable of Judging . It is True that she called her self the Mother and the Mistress of all Churches , and that one of her pretensions was Infallibility in the Faith. But that very thing was one of the Errors of which our Fathers required a correction , whatever probability she had of ascribing it to her self . Adrian the sixth acknowledged a great part of the disorders of that Court , in his instructions to his Nuntio whom he sent to the Diet of Nuremberg , as we have already seen , and the General voice of the whole Church , which demanded a long time ago a Reformation in capite & membris , make it known enough to leave us out of all doubt . Moreover , the Court of Rome did so loudly and vehemently declare her self against a Reformation , that it could not be any further hoped for , and why should our Fathers have taken her for the Rule of Faith , since not only the Gallican Church who lived in Communion with her , maintained that she was not , but even the Experience of many years had very evidently shewed that she could not be : Does not Tertullian , turned Montanist , Testify , That Eleutherius Bishop of Rome had received the Prophecies of Montanus , of Priscilla and Maximilla , and that he had already wrote Letters of Communion to the Churches of Asia and Phrygia which were Montanists , and that those Letters should have their effect , although Praxeas had not made them to be recalled , in relating false things concerning those Churches and their Prophets ? And has not the sixth General Council condemned Pope Honorius as a Monothelite Heretick , with Sergius Patriaerch of Constantinople , and some others ? I know that some have said , that that Council was deceived in the business of Honorius ; but without entring upon that Question , in which it is certain that they deceive themselves , as not long since P. Louis Thomassin , Priest of the Oratory , in his Dissertation about that sixth Council has acknowledged . It is enough that that Council condemned Honorius for an Heretick , and that it proscribed his name and his Memory . For that Condemnation , after what manner soever it hapned , is an Authentick Declaration that a General Council has held , that Popes may Err , and by eonsequence that they are not the Rule of Faith. And it is nothing to the purpose to say , as P. Thomassin has done , that Henorius Erred only in the quality of a private man and not as Pope , or to speak more properly , That he did not Err , but only that he had a mind to make use of a Dispensation for the procuring the peace of the Church , which was divided about the Question whether there were two wills , and two operations in Jesus Christ , or whether there was but one , and that he desired that they would be silent about that point . Which side soever they chuse , it will always follow from that Example of Honorius , that the Bishops of Rome are not the Rule of Faith. For to make a Rule of Faith , it is not enough to be exempt from Error , either in quality of Popes , or even in the quality of private men , it is further necessary that they should be always in a state of not fomenting or entertaining Heresy , but of opposing it on the contrary , of condemning it when it has made any progress , and of maintaining the True Faith. But this is that which they cannot say of Honorius , in respect of the Heresy of the Monothelites . That Heresy had over-ran all the East , the Patriarchates of the East were infected with it , the Emperour Heraclius had established it by a publick Edict , a Council it self held at Constantinople had confirmed it , whether therefore they say that Honorius embraced Heresy in quality of a private man , or whether they say that by a false Dispensation he would only have imposed silence on the Orthodox , which way soever they take , it is manifest , that he was not in a state under the quality of Pope , to put a stop to the course of Heresy , nor to succour the true Faith. For what likelyhood is there , that as Pope he should have condemned himself as a private man ; or that in quality of Pope , or as they speak , ex cathedra , he should have Published the Truth that ought to be held , while his own private opinion was that he should hold his peace about it and suppress it . It is therefore a Mockery to make a Rule of Faith of such a Pope , who through his own private Heresy , or his imprudent Dispensation , could not hinder Monothelism from Triumphing . And it cannot be a less one , if they should pretend that the Church of Rome should be the True Rule of Faith , while such Popes are her Head , since she can do nothing without them , and since they might render it incapable to defend the Truth . I pass over in silence a multitude of other things , which sensibly shew us the falseness of that pretence of Rome , such as are the lapses of Marcellinus and Liberius , the Contradictory decisions of divers Popes , their inconstancy , their capricious humours , their interested Judgments , and I know not how many other Characters incompatible with a true Rule of Faith. It is sufficient to know that that pretence has never been publickly received in France , and that our Kings and our Parliaments have always most vehemently opposed it . As to the Prelats and the other Ecclesiasticks , after the sad Descriptions that we have given of their state , in the days of our Fathers , and many Ages before them , there is no likelyhood that they can yet further with the least shadow of Reason , propose them as a Just Rule of Faith , which way soever they are considered , whether in General , or in particular , whether separated , or assembled together . Their Ignorance , their negligence in spiritual things , their sinking into vices , their excessive love of the World , and in a word all that which we have have seen in them , will not permit us to believe that we should be bound to trust absolutely to their word , about the Subject of the Reformation . They had given but too many marks that they were subject to Error , since the greatest part of those things which were to be reformed came from them , or from those who went before them . And besides that they were themselves express parties in that affair , considering the complaints that they made of them , and that they were engaged to uphold the superstitions in which they had held the People , we are not Ignorant that they had a servile dependance on the Court of Rome to which they were bound by Oath that they would no stir , nor speak , nor act but according to her Inspirations , and her Orders , as experience has Justified it to us in the Council of Trent . In fine , their Prelats were men , and such men as had made the Church to fall into that Lamentable Corruption , out of which our Fathers sought to get out , and how could they take them for an Infallible Rule ? As for that which respects the people , if the Author of the Prejudices is , as is reported , the Author of the Treatise of the Perpetuity of the Faith , he would it may be fain make them pass with us for Infallible , and give them to us to be the Rule of our Faith. But we have shewn him often enough already that he is deceived in his opinion . What was there more liable to deceive them , and more to incline them to abuses and superstitions , then the people , and above all a people ignorant of the Mysteries of the Gospel , such as was for a long time that of the Latin Church ? How could a people that ought themselves to undo the false prepossessions , with which they had been imbued , serve for the Rule of a Reformation ? But some will say , if there had been nothing in the Body of the Church capable of being a Rule of Faith , why did your Fathers demand a Council to hear their Complaints , and give them a remedy ? I answer that our Fathers demanded a Council not such a one as that of Trent , made up of the Creatures of the Pope , who waited for the Holy Ghosts coming from Rome in a Cloak-Bag , as the Roman Catholicks have reproached them ; but such a free Council as wherein they might yet have hoped that God would have presided , and his word have been heard . They demanded it not as the Rule of Faith , blindly to submit their Consciences to all that which should be there determined ; for they well knew that they owed that submission only to God ; but as a humane Ordinary means in the Church that Christian Charity and the love of Order made them desire , to try if they could not by that way re-establish the purity of the Gospel in the West by the way of the Scripture , I acknowledge , that there had lain a great difficulty in the choice of persons ; but if yet notwithstanding they would have proceeded sincerely in it , and in the fear of God , without letting the interests of flesh and blood enter in , the difficulties were not unconquerable . Passion , Contention , a Spirit of Division was not as yet generally spread over all , they were not as yet so obstinate in Error as they have been since . All the Learned men that were then in it , acknowledged the necessity of a Reformation , and desired it . They had therefore a ground to demand a free Council , and these who know History ; are not ignorant that to elude that demand which appeared to all the World to be so Just and Reasonable , that the Court of Rome thought it needful to make use of the most deep and imperceptible piece of its Policy . But howsoever it be , there is a great difference between a Council that should submit it self to , and Rule it self by , the Word of God , and between a Rule of Faith. Our Fathers might very well demand the first , and expect to obtain it , although he state of the Church was then extreamly corrupted ; for there was yet some good desires , which without doubt would have wrought some effect , if they had not been stifled or turned aside . But it does not follow from thence , that they must after what manner soever have taken that Church , for the Soveraign and Infallible Rule of their Religion . They would not have more reason to say , that we ought to turn to the side of Tradition , which the Council of Trent has raised to the same Honour and Authority with the Scripture ; We shall quickly see which ought to have been believed . It shall suffice to say here , that although the greatest part of the Roman Traditions are new , as the Protestants have often demonstrated them to be , yet that in the Age of our Fathers which was as it were the sink of the foregoing , there was scarce any Error , nor any Superstition how gross soever , that they did not labour to defend , under the pretence of Tradition , so that Tradition is so far from being able to serve for a Rule , that it ought it self to be corrected and regulated according to that Maxim of Jesus Christ , In the beginning it was not so . As to the Antient Fathers , I confess that their Writings may be of great use to Learned men , to furnish them with a great measure of knowledge ; but they can never have Authority sufficient to serve for a Rule of Faith. The Fathers were men subject to Errour , to Prejudices , and Surprises , as well as other men , and there appear but too many signs of it in their Writings . They have submitted themselves to the Authority of the Scripture . They have called it , the balance and exact Rule of all things , a sure Anchor , and Foundation of the Faith. They have taken , in their Controversies Jesus Christ speaking in his Gospel , for their Judge . They have Exhorted their Hearers and their Readers , to believe them only so far as their words should be found confirmed by proofs drawn from the Scripture . They have said that they did not care for the Testimony of men but that they would confirm what they said by the Voice of God , which was more certain then all Demonstrations , or to say better , the only Demonstration . It is Evident therefore , that our Fathers could not take any other Rule of the Faith , or Principle of the Reformation then the Holy Scripture . In effect , the Scripture is the Word of God , the Law of our Soveraign Lord , according to which we must all be Judged Pastors and People , great and small , Learned and Ignorant . It contains the Foundations of Divine Revelation , without which there is neither Faith , nor a good Conscience , nor peace of mind , nor hope of Salvation , and if they would consider these things a little more carefully then they ordinarily do , I am perswaded they would make no Difference with us about this Article . All Christians are agreed that the Word of God is the only source of all the Mysteries that are necessary to our belief in Order to our Salvation ; and that his will , is the only Rule of our Worship . This is a Maxim about which there is no dispute between us and those of the Church of Rome ; for they know with us , that Faith comes out of the Word of God , and that it is in vain to Honour God , when we follow the Commandments of men . All our difference consists but in the knowing where that word and that will is ; we restrain it to the Scripture , our Adversaries extend it further ; for they would have it to be found in Traditions , in the writings of the Fathers , in the decisions of the Popes , in the Determinations of the Councils , and in all that which they call the belief of the Church , not only while those things are conformable to the Scripture , but also while they are besides the Scriptures . But as for the decisions of the Popes and Councils , our Adversaries themselves consess , that God gives them not any new and immediate Revelation , that discovers new Objects of Faith to them , or new ways of Worship , and that since Jesus Christ and his Apostles , God has not given the like Revelations to men , either in these latter or the proceeding Ages . It is certain , says Monsieur du Val , his words being set down by Monsieur Arnaud in his second Letter , That the Holy Ghost does not assist the Pope in the decisions of points of Faith , by an immediate and express illumination , as well because that Illumination would be miraculous , and that there would be no necessity of establishing such a Miracle , as because that no Pope ever attempted to prove that when he would decide any matter , he should be immediately and expresly inlightned by the Holy Spirit . A Council also , adds he , has not the like illumination , or ever had . And if ever any had had it , it would have been without doubt , the first of all , which the Apostles held at Jerusalem , at a time wherein the Holy Ghost visibly descended upon the Faithful . And yet notwithstanding the Apostles , in that Council , did not determine any point of difference about the Legal Ceremonies , by an express and immediate illumination ; but after a long debate and discussion . It is therefore an unquestionable Truth , that there is no new and immediate Revelation in the Church , and that Revelation ceased in Jesus Christ and his Apostles . From whence it evidently follows , that all that is to be found , either in the decisions of the Popes , or in the Definitions of the Councils , or in the Writings of the Fathers , or the belief of the Church , or in that which they call Tradition , or in a word , in all that proceeds from the Mouth and hands of men , whatsoever Denomination they may pass under , is the word of God , but as far as it may be found conformable to that Revelation of Jesus Christ and his Apostles . But that being so , as it is without any difficulty , how can they be certain of that Conformity , but as they refer to and compare things with the Scripture ? They say , that there are certain Articles of that Revelation , which the Apostles have delivered down in Trust from their own living voice , alone to their Successors , and which from hand to hand have came down to us . But besides that that very thing is a matter of History , about which we cannot have any certainty of Faith , and upon which by Consequence we can build nothing firmly , what certain sign can they give us to know those pretended Apostolical Traditions by , or to discern the True by , when they should be mingled with the false ? From the first Rise of Christianity , Hereticks , would say as may be seen in Saint Irenaeus , to gain credit to their Errors , that they had were the secret Mysteries which the Apostles taught not to all in Common , but to the perfect in particular . Papias himself , as Eusebius Testifies , had made a Collection of Tables , and New Doctrines , under the Title of unwritten Traditions , which he had Learned , from the Mouths of those who had seen the Apostles and conversed familiarly with them . Saint Irenaeus speaks of a certain Tradition , which had passed for currant in his Time in Asia , as immediately coming from the Apostle Saint John , to wit , That Jesus Christ Taught after his Fortieth Year , which is notwithstanding now held to be false by all Chronologers . They do not not hold the Opinion of the M●llenaries to be less false , which divers Antient Fathers have approved and maintained as a Tradition proceeding from the Apostles . The Churches of Asia who have the Feast of Easter Celebrated precisely on the Fourteenth Day of the Moons Age after the Vernal Equinox , boast for that purpose of the Tradition of Saint John , and Saint Philip ; and the rest of the Church , hold on the contrary by Apostolical Tradition that it ought to be Celebrated on the Sunday of our Lord's Resurrection . The Greeks , Nestorians , Abassines , Latins , Armenians have their contrary Traditions ; for Tradition changes its Face and Form , according as the Nation changes ; one sort hold for a Tradition , the necessity of three immersions in Baptism , and that of the use of Leavened bread in the Sacrament of the Eucharist ; and the other mock at it and reject it . The one sort believe a Purgatory by Tradition , the others believe it not . The one by Tradition Circumcise their Children ; the others have that practise in horrour , as being a Relique of Judaism . The one sort fast by Tradition upon the Saturday ; the rest have that fasting in Execration . One sort , by Tradition Sacrifice Lambs at this day after the manner of the Jews ; the rest detest that custom . Who can say Justly in so great a Confusion , which this is Apostolical , and this is not so ? Moreover , there are a great many Antient Traditions , which publick use heretofore Authorised , and which Time has so abolished ; that there remains not the least shadow of them among the Latins , as that of not Baptizing , without a Case of necessity but only at the Solemn Feasts of Easter and Whitsuntide , of giving of Milk and Honey to the Baptized , of Administring the Eucharist to little Children after Baptism , of Praying standing upon the Lords day , and from Easter till Whitsuntide , of Celebrating the Communion on the Evening of Fast-days , of every ones carrying home with him a piece of the Bread of the Communion , of distributing the Cup to all the faithful Communicants , of receiving the Communion not on ones Knees , but standing , of mutually kissing one another before the Communion ; and divers others , which the Latins have Abrogated . On the other side , how many Latin Traditions are there which the use of the Church of Rome Authorises at this Day , of which we cannot find the least Trace in the Primitive Church , and which from thence visibly discover themselves to be New , and by consequence false , and not Apostolical , as the Worshipping of Images , Invocation of Saints , Transubstantiation , Adoration of the Host . Use of Altars , that of Lights or Tapers , Masses without any Communion , the Divine Service in a Tongue not understood by the People , the Soveraign Authority of the Church of Rome over all other Churches , Auricular Confession , the Number of the seven Sacraments , and as many more , that the Primitive Church which came nearest to the Apostles never knew , as we have often Justified , from whence it follows , that they are not Apostolical , and descending from that only and last Revelation without which there is no word of God. There is therefore nothing more improper to be the Rule of Faith then that pretended Tradition , which is not established upon any certain Foundation , which serves for a pretence to Hereticks , which is embraced pro and con , which changes according as times and places do , and by the favour of which they may defend the greatest absurdiries , by meerly saying that they are the Traditions which the Apostles Transmitted from their own Mouths to their Successours . In a word , if they would have us to believe a Mystery with a Divine Faith , if they would that we should practise a Worship with a perswasion that it is agreeable to God , they ought to shew us that that Mystery , and that Worship proceeds from the Revelation of Jesus Christ , and his Apostles ; for without that , all that is in the World is of Men's Invention , since after Christ and his Apostles there has been no Revelation , as we are both agreed . But they can only shew us that by these two ways , either by that of the Scripture in shewing us that those Mysteries , and that Worship are conformable to it , or by that of Transmission viva voce . But as to that Transmission viva voce , we are so far from being able to have a Divine certainty , that we can't have so much as a humane , for the Reasons which I have alleadged . Which are , that from the beginning of Christianity , Hereticks have boasted of them , and yet they were not believed for them ; that the Orthodox themselves , were deceived in them , alleadging them in false and vain things , which the following Ages have rejected ; that the Schismatical Churches alledge them against the Latins , and the Latins against the Schismaticks , without one sides having any better ground then the other ; that the Church of Rome sets them before us for those New things , which the first Ages never knew . It remains therefore that the way of the Conformity to the Scripture , upon which we are all agreed , is that in which the Divine Revelation is contained . CHAP. IX . An Examination of the Objections , which the Author of the Prejudices makes against the Scripture . BUt this way of the Scripture , according to the Author of the Prejudices , is Infinite , Ridiculous , Impossible , it has such consusions and length that we cannot come to the end of it , with all our diligence . The Principle of the Calvinists , says he , includes all these Maxims without which it cannot subsist . 1. That the Church is not infallible in its decisions concerning the Faith. 2. That Traditions do not make any part of the Rule of the Faith. 3. That the Scripture contains in general all the points of Faith , and so that whatsoever is not contained in the Scripture , cannot be of Faith. 4. That it contains them clearly , and after a manner that is fitted to the under standing of all the World. So that the certainty of that way , and the hope that we can rationally conceive of it must depend upon the certainty of these Maxims . Upon that , we must note , that it is not here Questioned whether the Scripture be Divine or not , but that supposing that it is so , he says only , That he must demand of us those formal and decisive passages that prove those four Propositions . And that , when we do propose any one , we must first be assured that it is taken out of a Canonical Book , and to that effect , we must examine the controversy of the Canonical Books , and see by what Rules they may be known . 2. We must be certain that that passage is conformable to the Original , and to that effect , we must consult the Originals . 3. We must be certain that there are not different ways of Reading it , that may weaken the proof . 4. That we must narrowly see into the sence of the passage , not to give it too great a Latitude , nor to blind our selves with an appearance . 5. That we must see whether there are no expressions , or contrary passages , which force us to take the passage in another sence . 6. That we ought to consult the Interpreters of one side and of the other , and to know what they say upon that passage . 7. That after this , we must come to the distinction of Fundamental points , and those that are not Fundamental and prove it by Scripture . 8. That we must examine the passages which each Sect produces in its Favour . 9. That lastly , after all this , it is necessary that a man should trust his own Eyes and his Memory , which failing to go through all the former reasons , and preserving only a consused Idea of them , will not further allow him to make a Just Judgment of things . He concludes from thence , that this way is not only interrupted with unconquerable difficulties and obstacles ; but that it is of a length so little proportioned to mens minds , that it is evident that it cannot be that which God has chosen to instruct us in the Truths by which he would lead us to Salvation . For , says he , if they themselves who make a profession of spending all their lives in the Study of Divinity , ought to Judge that Examination to be above their abilities , what will become of those who are obliged to spend the greatest part of their Time in other Occupations ? What will become of Judges , Magistrates , Tradesmen , Labourers , Souldiers , Women , Children , who have as yet a very weak Judgment ? What will become of those who do not understand so much as any of the Languages into the which the Bible is Translated ? What will become of the blind who know not how to Read ? What will become of those who have no understanding , nor any readiness of mind ? How can all those People examine all those Points , the Discussion of the least of which notwithstanding , is evidently necessary to make them rationally determine ? It is easy to see that all that heap of Objections and Difficulties which the Author of the Prejudices has proposed against the way of the Scripture , tends only to lead men to the Authority of the Church of Rome , to the end they should subject themselves to that as a Soveraign and Infallible Rule . But as the Doctrine of the Soveraign Authority of that Church is not one of those first Principles which the light of Nature dictates to all men , since of Thirty parts of our known World , there are at least nine and twenty who do not acknowledge it , and as they cannot also say , that it is one of the first and common notions of Christianity , since of all those who profess themselves to be Christians , there are Three parts which reject it , The Author , may freely give us leave if he pleases , that we should first demand of him upon what Foundation he would build that Doctrine , to make us receive it , as a point of Divine Faith ? I say of Divine Faith ; for if we should hold it only as a matter of human Faith , he himself would see well that we could not believe the things which the Church of Rome should teach , in vertue of its Authority , otherwise then with a humane Faith , since the things which depend upon a principle , cannot make an impression in us different from that which the principle has made . To the end therefore that I should believe with a Divine Faith that which the Church of Rome shall teach me by its Authority , it is necessary that I should also believe its Authority with a Divine Faith. Thus far methinks we should not have any Controversy . Let us see therefore upon what Foundations of Divine Faith he would pretend to establish this Proposition , The Authority of the Church of Rome is Soveraign and Infallible : He can only do it by these Three ways : The first is , by a new Revelation that God should have made to us of this Truth ; the Second , in shewing that it is one of the Articles that is contained in the Revelation of the Apostles ; and the Third , in shewing us the Characters of Divinity and Infallibility impressed upon the Church of Rome , even after the same manner as every thing proves it self by the marks that distinguish it ; and thus it is that we pretend that the Scripture forces the acknowledgment of its own Divinity . The first of these ways is nullified , since they agree with us that since Jesus Christ and his Apostles there has been no new Revelation , and that there must not be any expected . The second would be proper , and necessarily supposes a recourse either to Tradition or the Scripture ; for there are but these two Channels in which we can seek for the Revelation of the Apostles . But that of the Scripture is forbidden us by the Author of the Prejudices , by reason of the unconquerable difficulties which he discovers there . It is , says he , a way full of obstacles and difficulties , and even those who profess to spend all their days in the Study of Divinity , ought to judge that Examination to be above all their abilities . He must therefore content himself with the way of Tradition . But before he can make use of that , he must be first assured , and that with a certainty of Divine Faith , that that which that Tradition contains is come down from the Revelation of Jesus Christ and his Apostles , or at least , that this particular point of the Authority of the Roman Church , in the state wherein it is at present , must have proceeded from thence , that the Apostles must have Transmitted it viva voce down to their Successours , and that their Successours must have received it and Transmitted it down to those who descended from them in the same sence , and every whit the same , as the Apostles had given it to them . If he cannot be assured of that Transmission , all that he would build upon it will be uncertain , and if he cannot be assured of it with a Divine Faith , that which he would build upon it will not be more so . But how can he be assur'd of that ? He has no more that living Voice of the Apostles to represent it to us , he must rely upon Testimonyes ; would it therefore be the Roman Church that must assure us ? But her Divine and Infallible Authority is as yet in Question , and while it shall be questioned , it remains suspended , it cannot be believed any further then with a humane Faith. Shall it be the Scripture that must give Testimony to that Tradition ? But there are so many Difficulties in that way , says the Author of the Prejudices , That it is Evident that it is not that which God has chosen to Instruct us in his Truths . Must we learn it from that Tradition it self ? But to decide that point , whether that Tradition came from the Apostles or no , Tradition it self can be yet no other than a humane Testimony . I mean that the Successors of the Apostles declare to us that they have received such and such Doctrines from the Apostles viva voce , and that they have receiv'd them in the same sence in which the Apostles gave them to them , we cannot at the most have more then a humane Faith for them , for they are men as well as others . Hitherto therefore there cannot be had a Divine Faith concerning the point of the Sovereign and Infallible Authority of the Roman Church , and nothing , by Consequence , that can assure the Conscience , and set the mind of man at rest . Let us therefore pass over to the third means , which is that of examining the Characters of Divinity and Infallibility , that may be seen in the Roman Church . It is , in my Judgment , in the sight of this , that they give us certain external Marks , and we have already seen that the Author of the Prejudices establishes upon this , that Authority about which we dispute . The most eminent Authority , says he , that can be in the world , is easily discover'd to be in the Catholick Church , because though there are Sects that dispute with it the Truth of its Tenets , yet there are none that can with any Colour contend with it for that eminence of Authority which arises from its External Marks . But without entring here far into the Controversy touching those Marks , I say , that he is very far from being able to establish such a certainty upon them as we ought to have of a Principle of Religion . And this will appear from these three Reasons : The First is , That the greatest part of those marks are common to false Societies , and even to Schismatical Churches , which not only are not Infallible , but which are actually in Errour , as I have shewn in the first part of this Treatise . The Greek Church , for example , in its greatest contests with the Latin , was always a Catholick Church , she was of as great Antiquity as the Roman , she had an uninterrupted duration from many Ages ago , she had her large extent , and her multitude , as well as the Roman , she had a Personal Succession of her Bishops down from the Apostles , she gloried in a Conformity to the Doctrine of the Fathers , she had her members united among themselves , and with her Patriarchs , she did no less then the Roman , affirm her Doctrine to be Holy , and her word to be Efficacious , and that her Authors were holy men ; she has yet at this day her Miracles , which she boasts of , she had her Prophets and Temporal Prosperity ; in a word she might propound all that which the Church of Rome alleadges . The Aethiopian Church on her side , may do it as much , and yet nevertheless those Marks no ways conclude a Soveraign and Infallible Authority for them , they do not therefore conclude it for the Roman Church . The Second Reason is , that of all those pretended marks , some are disputed with the Church of Rome , others are fallaciously attributed to it , and others conclude nothing less then that which they pretend . We dispute with her , her Conformity to the Fathers , the Unity of her Members between themselves and with their Head , the Holiness of her Doctrine , and the Efficacy of her Word . It is true that she boasts of these advantages ; but if we should come to examine them , we should find they would have nothing of Solidity in them , she fallaciously ascribes to her self the name of the Catholick ; The Antiquity and Holiness of her Authors , Miracles , Prophecy , and the Personal Succession of her Bishops ; For before they can make any advantage of those marks , they ought to shew that she is a Catholick not only in name , but in deed , that she has chang'd nothing in the Antient Doctrine , nor in the Antient worship , that she has in nothing degenerated from her first Authors , that she is conformable to her first Christians , whose Miracles and Prophecys are beyond all question , that her Bishops are the Successors of the Mind and Doctrine , as well as of the Sees of the Antient Bishops ; and unless they do so , those marks are an Illusion . She produces others , which conclude nothing less then that which she should conclude , as the Multitude of her Children , or the largeness of her extent , and Temporal Prosperity ; which are wordly advantages more proper to denote a corruption , then an Infallibility . The third Reason is , That there are contrary Characters in the Church of Rome , which note , not only , that she has been , and that she is yet subject to err ; but that she has actually err'd , and we have propos'd some in the beginning of this Treatise , which it may be , deserve to be better consider'd . No man can therefore establish any thing of certainty upon those pretended external marks ; and in general that principle of the Soveraign and Infallible Authority of the Church of Rome cannot be a matter of divine Faith , on which side soever he takes it , nor by Consequence can any of those things be so , which depend upon that Authority . See here then the Obligation which lies upon those in the Roman Communion to the Author of the Prejudices , for having thus Abolish'd all manner of Divine Faith , for those things which that Church teaches by her Authority , in shutting up , as he has done , the way of the Scripture , with his Obstacles , and unconquerable Difficulties , he has reduc'd all to meer Conjectures , or almost all , to humane Testimonies . Is it therefore after that manner that he would have us believe Transubstantiation , the Real presence , Purgatory , The Sacrifice of the Mass ? Is it upon the Foundations of that nature that he would have us to Invocate Saints , that we should worship Images , That we should adore the Host , and receive the Indulgences of the Pope , and Absolutions of their Confessors ? But he has done yet worse ; for it is not only the Laity and private men from whom he has taken away a divine Faith , he has torn it away even from the whole Body of his Church , from her Prelats , her Popes , and her Councils , since if this Point of their Soveraign and Infallible Authority is founded upon nothing but Conjectures and humane Testimonies , They can neither have a Divine Faith for those Conjectures and those humane Testimonies , nor for all those other things which depend upon them . Have they a Revelation , an immediate Illumination that instructs them ? There is no more either for the Popes or Councils . Should they have it from the Scripture ? The Author of the Prejudices has told them , that it is an Infinite , a Ridiculous way , to Instruct men in the Truth , a path which we cannot know how to find an end of , whatsoever Diligence we use . But it may be he says that only for the Laity , and not for the Clergy . Let us see his words : Even those , says he , who profess to spend their whole Lives in the Study of Divinity , ought to judge that Examination to be above all their Abilities . The Church of Rome , the Body of her Prelats , the Councils , cannot at furthest but be made up of those men , who profess to spend their whole Lives in the Study of Divinity , and that Examination is above all their Abilities . He ought not to say that they can altogether do that which it would be impossible for each one to do in particular . For when they go about to decide the matters of Faith by their Soveraign Authority , as they pretend that Councils should do , each particular man ought to be assured by himself of the Truth , and not to refer himself to the knowledge of his Brethren . With what Conscience therefore can they exercise their Authority ? With what Conscience can they decide the points of the Faith , and propose them to be believed as points of a Divine Faith ? With what Conscience can they retain men in their Dependance ? And with what Conscience can men remain therein ? The Author of the Prejudices may disintangle this Business with his Church as it shall please him , we have no peculiar Interest in it , but only to let him see more and more , the Truth of that which I have said elsewhere , that he does not sufficiently consider what he has wrote . Let us grant him , that there is no necessity of a Divine Faith for the establishing of that Article of the Soveraign and Infallible Authority of the Roman Church , let us yield , if he will have it so , that he may be contented with the having a humane certainty , such as he may have ; it is clear , that whether he takes the way of Tradition , or that of the Examination of the External marks , we shall find the same Difficulties there , thes me Obstacles , the same Hindrances , the same length , that the Author of the Prejudices pretends to have discovered in the way of the Scripture ; And as the External Marks themselves cannot be otherwise justified then by Tradition , it shall suffice to shew what I have said in the way of Tradition ; for all will be reduced to that . 1. In the first place , it is certain that we ought not to take all sorts of Traditions to be true , indifferently , since we have already seen that there are some false and Apocryphal ; so that we must learn plainly to distinguish it by it self , the good and the Authentick from the others , and to that effect to know certainly the rules by which we ought to make that distinction , always remembring that the Authority of the Church of Rome is not here of any use , because it is in question , and that it is that Authority which we are treating of in that search . See here already a no small Confusion ; for we must , for this , turn over a great many Books , be well read in Histories , Pass a great many Judgments , which cannot be very easy to a man who will not help himself with the Authority of the Scripture . 2. After we have set aside Apocryphal Tradition , and it being restrained to the True , we must enter upon the Examination of the question that is controverted , to wit , Whether the Authority of the Church of Rome , as it pretends at this day , be taught in that Tradition ? And to this effect , he must see whether the Passages that are brought to prove it , are faithfully related , and for that he must consult the Originals , and compare them with the Translations , which require a great knowledge of the Tongues , or at least as the Author of the Prejudices says , that one should referr himself to a sufficient number of fit persons , to have no occasion to doubt of the Fidelity of their Relations . And as the number of Antient Books is not small , that Consultation could not but be long enough . 3. He must not forget also to inquire , whether there be not diverse ways of reading the Passages that may weaken that proof . For since the Author of the Prejudices would have us observe this Precaution to assure our selves of one only passage of Scripture , why would he not have it observed to assure himself of the Passages of that Tradition ? It will therefore be necessary to consult the Manuscripts of Libraries , or at least , to read the notes which the Criticks have made upon the Books out of which those Passages shall be taken ; this would be yet a matter of further Labour . 4. But must he not also be bound to examine narrowly the meaning of the Passages , not to give them too great a Latitude , and avoid being blinded with a meer Appearance ? For if there are in the Scripture , as the Author of the Prejudices assures us , that the Passages that appear clearly to Contain certain Truths , and which do not in Effect contain them , are an occasion of deluding those who are too easily led by that Appearance which at first sight presents it self . Why must it not be so in Tradition also ? They ordinarily alleadge that Passage of Saint Irenaeus in Favour of the particular Church of Rome , Ad haue Ecclesiam propter . Potentiorem Principalitatem necesse est omnem , convenire Ecclesiam hoc est cos qui sunt undique Fideles , in qua semper ab 〈◊〉 qui sunt undique , Conservata est ea quae est ab his Apostolis Trad●tio . These words seem clear to the Partisans of the Court of Rome , for the establishing a necessity of being united with the particular Church of Rome , and living in Dependance upon it ; and yet if we look a little narrowly into them , we may see that they signify nothing less then that which they pretend they signify , and that Irenaeus would only say thus much , That the Faithfull came from all parts to the Church of Rome , by reason of the Imperial power which drew all the World thither , and that from thence it was that they all together preserved the Doctrine that the Apostles had left , without their having any considerable difference between them . That this was the meaning of Saint Irenaeus , appears from the Connexion of his discourse , wherein he proposes to prove that the Pretended Traditions of Hereticks could not come from the Apostles , and his reason is , that if they could have come from them , they would have been yet found in his Time in the Churches which they had instituted , and particularly in the Roman , which was in a manner an Abridgment and Composition of all others , by reason of the concourse of all Nations to Rome . So that to shew that the Church of Rome in those times did not own any of the Tenets of those Hereticks , was at once to shew that they were Traditions unknown to all the Churches , and by Consequence false and not Apostolical . This Example therefore shews us that one ought not to let himself be dazzled by the first Appearances of a Passage ; but that it ought to be narrowly examined , and that , as every one may see , requires time , and is not altogether so easy to be done . 5. To carry on that Examination well , in respect of the Passages of the Scripture , the Author of the Prejudices would that we should carefully consider the like Expressions and contrary Passages , to see whether we should not be bound by them to give another meaning to those Passages which we gather . He says , That Common Sense dictates this Rule , and that it is full of Equity and Justice . I see not therefore how he can exempt his Catechumeni from it , in regard of the Passages of Tradition . It is requisite that he should carefully remark the ways of speaking in the Fathers , in diverse matters , in order to the making them mutually give light to one another . It is necessary , that he should look after the contrary Passages of the Antients , and that he compare them one with another , to draw out clear Observations from them . But this will be yet further no small Business ; for it is very well known that there are things enough in the Antients directly opposite to the Pretensions of the Church of Rome . 6. But not to detain the Readers much longer upon so clear a matter , all the Intricate Perplexity which he pretends to find in the way of the Scripture , f●lls back again upon the way of Tradition , when they would by this , without the aid of the Scripture , be fully satisfied concerning the Authority of the Church of Rome . It is necessary to discern a true Tradition from a false one ; It is necessary to consult the Originals ; It is necessary to know the Different Ways of reading passages ; It is necessary to search out the meaning with great Attentiveness ; It is necessary to examine the like Expressions , and contrary Passages ; It is necessary to see divers Interpretations of both sides ; It is necessary to know why the Roman Church distinguishes between points which every Faithful man is bound to believe with a distinct Faith , and those which it is enough to believe upon the Faith of the Church ; It is necessary to Examine that , which each Sect that does not acknowledge the Roman Church , says against her ; And after all that , it is necessary that every one should mistrust his own Eyes , and the defects of his memory , and that he should be always recollecting his first thoughts to keep himself from passing a wrong Judgment . In fine , we will also demand of the Author of the Prejudices whether he would not give the Scripture this Honour , to reckon it for one part of Tradition , since it contains the first Sermons of the Apostles , from whence we may draw a great deal of light for the deciding of the Question upon which we are , which is that of the Authority and Infallibility of the Church of Rome ? For how can any man rationally determine himself , upon a point of that weight , without consulting the first and the most Antient piece of Tradition ? But that being so , we see here how we are fallen back into the difficulties and perplexities which the Author of the Prejudices pretends to be unconquerable . And as those Gentlemen are liable enough to be beaten with their own Weapons , we will only turn against him the conclusions that he pretends to draw against us from his Principles , and demand of him , Whether he believes this way very proper for those who are Obliged to spend the greatest part of their time in other Employments ? Whether he believes it proper for Judges , Magistrats , Tradesmen , Labourers , Souldiers , Women , Children , for those who do not understand any of the Languages into which the Fathers are Translated , for the Blind who cannot Read , and for those who have no quickness of understanding ? If I only propounded to my self to refute this Author , I might content my self with what I have said , and wait with patience for what he should have to propose , to disintangle his Catechumeni from the Difficulties and lengths whereinto he himself has plunged them . But because I desire also to satisfy mens Con - Consciences , I think my self bound to Answer directly to his Objections . Let us therefore see those four Maxims , which he says , our Principle includes , and without which he is certain it cannot subsist . As to the first , we shall tell him , that it does not belong to us , to lay down the proofs of this Proposition , That the Church of Rome ( for this is that we are about ) is not infallible in her decisions concerning the Faith , she is naturally subject to be deceived ; if she pretends to have a priviledge that exempts her from a weakness common to all men , it belongs to her to shew it , and to convince the world of it ; but till then we shall always have a ground to presume that she is subject to that general Law , and that is sufficient , without any other proof , to hinder us from acknowledging her for the Rule of Faith. As to the Second , which is , That Traditions do not make up any part of the Rule of Faith ; we shall tell him , That it is not necessarily incumbent on us to bring a passage of Scripture to exclude Traditions , that Common sence is enough for that , because it dictates to all men , even to the most simple , if they would take heed , that after sixteen hundred years , or thereabouts , which are gone since the Apostles days , Tradition cannot but be a very confused and uncertain thing ; and that being so vagous as it is , after its having passed through the hands of an infinite number of men , naturally unsetled and changeable , it is not imaginable that they should not have altered , increased , lessened it , since that happens through a long tract of Time to all other things ; and by consequence , that it could not at present but be out of a condition to serve for a Rule of Faith. Thus far the most simple are within the limits of nature and general Experience . If they pretend that Tradition ought to be exempted , it does not belong to us to shew that it is not , it is their part who make that pretension to produce their Reasons ; and yet for all that , it must be presumed on the side of Nature , and general Experience . It appears therefore already , that the Two First Propositions which our Hypothesis includes , according to the Author of the Prejudices , to wit , That the Church of Rome is not Infallible in its decisions concerning the Faith ; and that Traditions do not make up any part of the Rule of Faith , do not give us the least difficulty , but they give an infinite one to our adversaries . For they ought solidly to prove the contrary Propositions , not only to the Learnned , and knowing persons ; but to the most simple also , to Tradesmen , to Labourers , to Souldiers , to Women , and generally to all ; or otherwise they abuse their credulity ; retaining them without Reason and without Justice in their Communion , in which they cannot remain with a good Conscience , unless they are assured of the Truth of these two Articles , That the Church of Rome is Infallible in her decisions of Faith , and that Traditions make up a part of the Rule of Faith. But how can those people have that certainty ? As for what respects the Third Proposition , to wit , That the Scripture contains all the points of the Faith generally , it has no more need then the others , to be proved by passages of Scripture . It is sufficient to establish it , to see , that we cannot be assured of the Faith either by the decisions of the Church , or Tradition . For that thing it self necessarily leads all Christians to the Scripture alone , there being nothing besides the decisions of the Church , and Tradition , that can Dispute a part with it . There remains therefore only the Fourth Proposition , which is , That the Scriptures generally contain all the points of Faith , after a manner fitted to the understandings of all the World. But this proposition so framed , is not ours , neither is it included in our Hypothesis . We only say , that that which the Scripture contains in a manner fitted to the understanding of all the World concerning the Faith and Manners , is sufficient for Salvation , provided that moreover they have not Errors that hinder that effect . But there is no need of proving this proposition by Texts of Scripture . It sufficiently proves it self , as well by the very nature of the things that the Scripture clearly Teaches , as by the light of common sence and the first notions of the Conscience . For those first notions dictate to all Christians , that although God be free in the dispensation of his Call , he is notwithstanding in good earnest towards all those to whom his Call is addressed , and that there being among those the weak as well as the strong , the simple as well as the Learned , it must necessarily be concluded that he would render his Salvation inaccessible , or impossible to the simpler sort , provided that they seriously applyed themselves to it according to their Call. The Author of the Prejudices himself acknowledges this Principle , and he calls it , a principle of common sence . He draws ill consequences from it , but the True Consequence that must be drawn is , Those things which the Scripture clearly Teaches , and after a manner fitted to all the World , are sufficient to Salvation . The Author of the Prejudices may chuse therefore , whensoever it shall please him , other Propositions to exaggerate the pretended difficulties of the Scripture . But what choice soever he should make , and what side soever he should take , it is certain that those unconquerable difficulties , which according to him render the way of the Scripture ridiculous and impossible to the simpler sort , are nothing else but the Visions and Dreams of Fancy , which admits , or would create changes ; and that he can say nothing more vain and chimerical then that which he has displayed in the 14th . and 15th . Chapters . This is what will manifestly appear , if we consider that the Scripture is the Rule of Faith two ways ; for it is so either to form the Faith to a degree of perfection and compleatness , as much as a Man is capable of it in this Life ; or to form it to a degree of meer sufficiency for Salvation . In the former respect , it is the Rule of Faith , not only for the things which it clearly contains ; but generally for all that which it contains , whether in express Terms , or in equivalent , whether by near consequences , or remote ; in a word , after what manner soever it be . In the Second , it is the Rule of Faith meerly for the things that are Essential to Religion , which it clearly contains , and after a manner fitted to the understanding of all the World. To make a Just and Right use in the former respect , I confess that we must necessarily go over a great many Obstacles , and conquer a great many difficulties . We must weigh the words exactly , examine the Stile , consider the Reasons , compare it with like expressions , consider the passages that seem contrary to it , penetrate into the true sence of ambiguous and obscure places , look to the connexions of the Discourse , to the matter treated of , and to the end and design of him who speaks . To this effect , it is necessary to know how to distinguish the Apocryphal Books from the Canonical , to understand the Original Tongues , to Judge of the Translations by , and even to consult Interpreters . All that requires , without doubt , a great deal of care , earnest application , a great deal of study , and it is very true , that to acquit ones self well of it , the whole life of a man is not too long . I shall even say , that it is too short , and that humane abilities are too weak to exhaust the Scripture , which is an infinite depth of Mysteries and Heavenly Truths ; and therefore it is , that the Author of the Preface to the New Testament of Mons , has very well said , that , we may always lose our selves in the abysses of Learning and Wisdom , which we adore without being able to comprehend . Notwithstanding , it is our duty to advance in that knowledge as far as we can , and it would be but a very bad reason for dispensation in that Case , to alledge the lengths and difficulties of it ; for however we cannot attain to an intire perfection , yet we may notwithstanding make a considerable progress , and the more a man advances in that study , the more Joy and Comfort he has . But as to the Second way in which the Scripture is the Rule of the Faith , to wit , to form the Faith in a degree of meer sufficiency for Salvation , through the Essential things which it clearly contains ; in this regard I say , its use is freed from all those lengths and all those difficulties , and accomodated to the capacity of the meanest , requiring nothing else but good sence and a good Conscience , which God gives to the smallest of his Children . First , There is no necessity for that , that a man should study the Question of the Apocryphal and Canonical Books ; for that discussion which is necessary when they would penetrate into the abstruse things of the Scripture , which may be drawn from it by 〈◊〉 consequences , or by a narrow Examination of its terms , and the structure of the discourse , because those particular things do not carry so sensible a Character of their Divinity with them as the rest ; That Discussion I say , which is necessary in that Case , is not so when they restrain themselves , as the simpler sort do , to the essential things which the Scripture clearly Teaches , because those things make themselves sensibly to be owned to be Divine , and by consequence Canonical , which is sufficient for the certainty of their Faith , if they remain in that Degree . Secondly , They have no need either to consult the Original Tongues , or the different ways of Reading , because , that those exact Observations which are necessary when we would make use of the Scripture in the first Degree , are not so , when they would in the Second . Imperfect Translations sufficiently contain those clear things that make up the Essence of Religion , and the different ways of Reading do not make any difference . Those things are neither in one only passage , nor in one only Book , they are so abundantly spread over the whole body of the Scripture , that the faults of Translators , or varieties of Manuscripts , cannot hinder us from finding them there . And if sometimes it happens , that the boldness and unfaithfulness of a Translator should go so far as on set purpose to falsify any place of Scripture , as Veron , has done not long since in reference to a passage in the Acts , which says , that the Apostles served the Lord , and which Veron has Translated , that , they said Mass in the Lord , or as the Authors of the Translation of Mons have done , who have inserted into that same passage , that the Apostles Sacrificed to the Lord ; and another in the Epistle to Philemon , wherein Saint Paul says that he trusted to be given to the faithful through their Prayers , where they have Translated it , that he trusted he should be given to them , through the merit of their Prayers ; when that I say should fall out , there would be found enough persons in the Church , who would not fail to advertise the people of such unfaithfulness , that they might take heed of them . Lastly , I say , That it is not necessary that the simpler sort should consult the interpreters of the Scripture , to assure themselves of its true meaning ; for the Objects of their Faith are so clearly explained there , they are laid down in so many places , they are so well connected with one another , they are there in such a manner that provides so well for all that is necessary for the instruction of the mind , for the consolation of the conscience , and the Sanctification of the Soul , that with the Grace of God which accompanies them in his Elect , they have no need of any thing but their meer view to insinuate and enter into their hearts , and to form therein a True Faith. To dissipate in a few words all that the Authour of the Prejudices has set down in his 14th . and 15th . Chapters , I shall only tell him , that he can require but these four conditions in the Objects of Faith , to render them capable of forming a true and saving Faith even in the hearts of the most simple : The First is , That they be sufficient for the Salvation of the most simple ; The Second , That they be fitted to their capacity ; The Third , That they should have a certainty great enough to form a true perswasion in their Souls ; and the Fourth , That they should form a pure faith and free'd from all Damnable Errors . But all these conditions may be found in the Object we are speaking of , which are clearly propounded in the Scripture . They are sufficient for Salvation ; For who will dare to deny that it is not sufficient for the Salvation of the most simple , to know the Father , the Son and the Holy-Ghost , one only Eternal God , wholly perfect , the Creator and Preserver of the World , the absolute Disposer of all events , the Soveraign Lord of all things , Author of all , Judge of men and Angels , and to form an Idea which inspires , in an infinite Degree , Respect , Love , Obedience , Trust , Invocation , and acknowledgment of what we owe to him , and which makes up the Sole Object of our Religion ? To know the profound misery of man , his natural corruption , his ignorance , his sin , his damnation , his impotency to get out of that misery wherein he is , and to form an Idea that excites humility , horrour at his own state , fear of Gods Judgments , and those holy inquietudes of Conscience which Jesus Christ calls hunger and thirst after Righteousness . To know that Jesus Christ the Son of God is our only Remedy , who out of love to us was made man , who dyed for our Salvation , who is risen again , who is ascended up into Heaven , who reigns there now over all things , who interceeds there before God for us , and who from his high Heaven sheds abroad his Holy Spirit into the Souls of his faithful ones ; and to have those thoughts which make us run to him , to place all our hope in him , to do nothing that may displease him ; to do on the contrary all that he commands us , to imitate him , and to glorify him as he deserves , as much as we are able . To know the mercy of God which pardons us our Sins through Jesus Christ , which gives us Heaven , with all necessary graces to carry us thither , and to have Sentiments that carry us out to Repentance , to Confession , to Prayer , to Thankfulness for the Favours which he communicates to us , to patience in afflictions , to Trust , to Charity as well towards God as toward our Neighbour , to Justice , to Goodness , to Compassion towards those who are in misery , to forgive those injuries that are done to us , and to hold a Religious and brotherly Society with those who have the same Sentiments with our own . Who can doubt , but that these things well known and well practised , as we have laid them down , are not sufficient to the Salvation of the most simple ? But , says the Author of the Prejudices , It is not enough that these things should be sufficient for the Salvation of the most simple , it is further necessary for the quiet of their Consciences , that they should know that they are sufficient . But they cannot know that , without scrupulously examining the Question of the Fundamental points and the not Fundamental , which requires a long and difficult discussion . This Objection is vain , For if those Articles which I have before set down in general , are alone sufficient for the Salvation of the most simple , it is impossible that a good Soul of that order , should not understand their sufficiency , since those Objects satisfy all the just and natural desires of the Conscience . In effect , They make the most simple know the God whom they ought only to serve , they discover to them their own misery , they mark out their Remedy , and the means of their delivery , they inspire into them Piety , Holiness , Justice , Charity , Repentance , Consolation in their Afflictions , and the hope of a life to come ; and they furnish them with necessary motives to the love of God and their Neighbour , which is the fulfilling of the Law or as Saint Paul speaks the end of the Commandment . It is not therefore necessary to the establishing the quiet of the Conscience of a man , for him to enter upon the Question of the Fundamental , and the not-Fundamental points , nor that he should engage himself in the difficulties and distinctions that study , and Meditation might furnish the Learned with on that Subject . That Peace is sufficiently established by the things themselves which I have mentioned ; and provided that one believes and practises them well , they will never fail to appease the troubles of a Soul , and of setling in it a firm hope of its Salvation . But , says the Author of the Prejudices yet further , The Roman Church and the Greek Church deny that all the Tenets necessary to Salvation should be restrained to the things that are clearly contained in the Scripture , so that of necessity they must enter upon , enter into the Examination of this Point ; for the Authority of the Church of Rome well deserves that we should not without Examination , prefer the rash affirmation of a Minister before it . I answer , That the Sentiment of a good Conscience , which contents it self with the things clearly contained in the Scripture , finding it self upheld by these two Reflexions , the one , That God has not any more made the Souls of the meer simple , then those of the most Learned to be deluded with the inventions of the humane understanding , under the pretence of Tradition , or of the decision of the Church ; and the other , That God has not made his Salvation inaccessible to them , well deserves to be prefered without any further Examination , before all the interested pretensions of the Roman Prelates , and all the Superstitious Reveries of the Greeks . And after this manner it will not be necessary to enter into any dispute upon that subject . They may dispute of it as much as they please in the Schools , the simpler sort need not do it , they are sufficiently contented to hold to all that which they find to be clearly expressed in the Scripture . We must therefore pass on to the second Condition , and see whether those things which I have noted are not clearly to be found in the Scripture , and that in a way fitted to the capacity of the most simple . But it is certain that they are to be found there , and that they are laid down with sufficient Evidence , not to surpass the reach of their understandings , and that they are few enough for number , not to exceed the force of their memories . But the Author of the Prejudices , demands of us what clearness we mean , when we say that all the things that are necessary to Salvation are clearly contained in the Scripture ? For , says he , if Mr. Claude means such a clearness , as will convince all well disposed and ill-disposed persons , and that no prejudice can darken it , so that he acknowledges nothing necessary to Salvation but what is expressed in the Scripture in that manner to be necessary to Salvation , I will maintain to him that his proposition is impious , that it manifestly tends to make Socinians and Arrians to be received into the Church , and almost all Hereticks , since it bannishes out of the number of the Articles of the Faith all the Tenets which those Hereticks dispute , and which they do not see in the Scripture . But it is not very difficult to satisfy that demand . I speak of such a clearness as will convince a sincere person , who does not blind himself either by passion , or malice , or interest , or prejudice , but lets his Reason and his Conscience act in good Earnest . This is well near the Answer that the Author of the Prejudices would make , if we asked him the same Question , touching the clearness which he pretends there is in Tradition , or in the infallible voice of the Church ; for his Justice is so great , that he does never propose any difficulties of our Principle to us , which are not common to the Principle of the Church of Rome , and which by consequence , he would not be bound to answer himself , as well as we . Notwithstanding I shall tell him that he grosly deceives himself , if he imagins that we will only acknowledge those things for Articles of Faith which are clearly contained in the Scripture . It is true , that we acknowledging them only for the Articles of Faith which are necessary to the Salvation of the most simple , does not hinder , but that other things which are contained in the Scripture with less evidence , may also be Articles of the Faith , although not absolutely necessary ; for all that which is in the Scripture , after what manner soever it be contained there , is of Faith. He does not less deceive himself , if he imagins that although the Articles which the Socinians and Arrians and other Hereticks dispute , were of the number of those which are not so clearly contained in the Scripture , and the knowledge of which is not absolutely necessary to the Salvation of the simple , yet that we ought to receive those Hereticks into the Church . There is a great difference between simple persons who do not conceive a Fundamental Truth otherwise then under a general notion , and indistinctly , without going any farther , and those going so far as a distinct Idea of the Truth , expresly deny it , and substitute a false and deceitful Idea in its place . The former may be in a State of Salvation , and ought to be received into the Church ; whereas the second sort ought to be banished , as persons infected with a pernitious Error . A Peasant may be made to believe in good earnest that Jesus Christ is God , and that the Father the Son and the Holy Ghost are but one only God , without going any farther , because he will not understand the terms of , Nature , Essence , Person , Hypostatical Union , and others that are made use of upon that subject , and he will also be ignorant of the subtil and frivolous distinctions of the Hereticks . Who can deny that such a man holds the Truth under a General Idea ? And who will not yet place a very great difference between him and a Socinian , who very well knowing what these Propositions mean , Jesus Christ is God by his Essence , The Father , Son , and Holy-Ghost are Three Persons and one only Divine Nature , will deny them , and substitute in their places these other Propositions , Jesus Christ is God only by the dignity of his Office , and Glory of his Exaltation ; The Father , the Son , and the Holy-Ghost , being only so by Denomination . It would be a very hard case in my Judgment to exclude the former from the Church , but it would be a sin to admit the latter ; and this shews us , by the way , the falshood of the reasoning of the Author of the Prejudices . But we ought to resume our discourse . I say therefore the same thing of the Third condition as of the two Former , The things whereof we treat perswade themselves , and make themseves to be perceived as true and Divine , as well by the weakest as the strongest . For although the weaker are not in a condition to render a Reason exactly of their perswasion , as a Learned man would do , yet notwithstanding we must not doubt but they are rightly perswaded . A Tradesman , a Peasant , a Labourer , know not how to explain either the rules of right reasoning , or the mediums that Logick affords to discover the faults of Sophistry or false reasoning , and yet nevertheless , they do yet apprehend a just reasoning , and reject a bad . It is the same thing of a good Doctrine and a false , the weaker sort may receive the one and reject the other , when it shall be presented to them and they would make that discernment by the meer Judgment of their Consciences though they should not be capable of Explaining their Reasons well . For there are two ways of being perswaded of a Truth , and knowing a falshood , the one is , by a simple apprehension , and the other by reflection ; the first comes from a meer impression of the Objects , that make themselves to be discerned by their very nature ; and the other comes from Meditation and Study , through the application of certain Rules . I confess that there is more confusion in the first , but that has also sometimes more force and more certainty then the Second . As for that which regards the Fourth Condition , which is , That the Faith should be pure and free'd from every damnable Error ; besides that which I have said that the meer sentiment of Conscience is enough for the weaker sort to make them discern the good from the bad , and by Consequence , to reject the false Doctrines that shall concern their Salvation ; besides that , I say , it is certain , that damnable Errors , that is to say , those which are incompatible with a true and saving Faith , have a natural repugnancy with the Truths that are Essential to Religion , wherewith the simpler sort are endowed ; so that those Truths alone are sufficient for the rejection of Errors , without any absolute necessity that they should have a greater stock of Learning . For Example , The principle of the Adoration of one only God , in the Souls of the weakes sort in our Communion , is sufficient to make them reject a Religious worship paid to Creatures , without their lying under a necessity of entring further into the Controversy which we have with the Church of Rome upon that subject . The Principle of confidence in God alone , is sufficient to make them reject invocation of Saints , and Angels , and a confidence in their merits . The principle of the one only Sacrifice of Jesus Christ upon the cross for the Expiation of our sins , is sufficient to make them reject humane Satisfactions , Purgatory , and the Indulgences of the Pope . The Principle of the Mediation of one only Jesus Christ is sufficient to make them reject the Intercession of Saints and Angels . The Principle of the Truth of the humane nature of Jesus Christ like unto us in all things except sin , is sufficient to make them reject the Real Presence , Transubstantiation , the Sacrifice of the Mass , and the Adoration of the Host . And that which is yet further considerable is , That as the Essential Truths of Religion are so linked with one another , that there is not any one , that may not be , as I may so speak , the Center of all the rest , that is to say , which may not have references to all the rest , and immediate connexions , and which all the others may not serve to prove and uphold , which makes out divers ways or manners of establishing them in the minds of the most simple ; even so those Errors that are destructive , are so repugnant to those Truths , that there is not any one which may not be opposed not only by all in general , but even almost by each one in particular , which shews that there are divers ways of overthrowing them and destroying them in the minds of the weakest , and when they shall escape one of those ways , they will be sufficiently overthrown by another . For Example , Transubstantiation which is repugnant to the sincerity of God , is also repugnant to the Truth of the humane nature of Jesus Christ , to the formation of his Body of the substance of the B. Virgin , to the state of that Glory wherein he is at present , to the Article of his Ascension , and of his existence in Heaven , to the manner in which he dwells in us , which is by his Spirit , and by our Faith , to the nature of that hunger and thirst which we should have for his flesh and for his blood , which is Spiritual , to the Character of both the Sacraments , wherein there never is any Transubstantiation made , and to the perpetual Order that God observed when he wrought Miracles , which was to lay them open to mens Eyes and Sences ; so that when a man should not be capable of perceiving any of those repugnances , he would perceive the others which would produce the same effect , and which would be sufficient to make him reject those Errors . See here then all the Conditions , that are necessary for the forming of a True Faith even in the Souls of the most simple , behold them found in the Scripture , and by consequence behold the Scripture remaining the Rule of Faith , in spight of all the endeavours of the Author of the Prejudices . It is in vain that he so strongly opposes it , it will always be what God has made it , that is to say , the Fountain and only source of the Truth of Religion , or as St. Irenaeus speaks , the Foundation and Pillar of our Faith , which only can give us quiet of mind , and peace of Conscience . The Difficulties which the Author of the Prejudices forms against the Scripture , have these Three Characters ; The one , That they may be turned against himself , that is to say , that as he has made them upon the subject of the Scripture , We may also make them upon the subject of Tradition and the Church of Rome , to which he would send us back ; the other , That in regard of the Scripture they are null and to no purpose ; and the Third , That in regard of Tradition and the Roman Church , they are solid and unconquerable ; and this is what will appear , if what I have said in this and in the foregoing Chapter be well Examined . The End of the Second Part. An HISTORICAL DEFENCE OF THE Reformation ; Against a Book Intituled Just Prejudices against the CALVINISTS . THE THIRD PART : Of the Obligation and Necessity that lay upon our Fathers to separate themselves from the Church of Rome . CHAP. I. That our Fathers had just , sufficient and necessary Causes for their Separation , supposing that they had right at the bottom , in the controverted Points . WE should certainly be the most ungrateful persons in the World , if , after the favour that God has shewn us , in re-establishing the Purity of his Gospel in the midst of us , we should not think our selves bound to give him everlasting Thanks . So great and precious an advantage , highly calls for our resentments , and that in enjoying it with delight , we should pay our Acknowledgements to the Author of it . But what ground soever we should have to rejoyce in God , we must notwithstanding avow , that we should be very insensible in regard of others , if we could behold without an extream affliction , the misery of so many men who voluntarily deprive themselves of that good . Those who are at present engaged in those Errors and Superstitions , from which it has pleased the Divine Goodness to deliver us , are our Brethren , by the External Profession of the Christian Name , and by the Consecration of one and the same Baptism ; and how can we intirely rejoyce , while we see them in a state which we believe to be so bad and so contrary to our common Calling ? I know , that God only , who is the Lord of mens hearts and minds , can dissipate that gloomy darkness which they are involved in , and that it is our Duty , to pour out our ardent and continual Prayers to him for his Grace for them ; but we ought not to neglect humane methods , among which , that of justifying the Conduct of our Fathers in the subject of their Separation , is one of the most efficacious : and as it is by that especially that they labour to render us odious ; so is to that , that I shall allow the sequel of this Work. The Separation of our Fathers ought to be distinguish'd into three Degrees : the First consists in that which they have loudly pronounc'd against the Doctrines and Customs of the Church of Rome , which they judg'd to be contrary to Faith and Piety , and which they have formally renounced : the Second consists in this , that they have forsook the External Communion of that Church , and those of its party : and the Third , in that they have made other Assemblies than hers , and that they have rank't themselves under another Form of Ministry . We have treated of the First already , where we have shewn , the Justice and Necessity of the Reformation which our Fathers made ; the Third shall be spoken to in the Fourth Part , and this is designed to examine the Second . Our Inquiry therefore at present , will be to know , whether our Fathers in Reforming themselves , ought to have separated themselves from the other Party , who were not for a Reformation ; or whether , notwithstanding the Reformation , they ought yet to have abode with them in one and the same Communion , and to have liv'd in that respect as they did heretofore . This is that which I pretend to make clear in this Third Part of this Work. To enter upon this business , I confess , that if we could suppose it as a certainty , That all Separation in matters of Religion is odious and Criminal , we ought to be the first in condemning the Actions of our Fathers , and that whatever aversion we should have for the Errors and Abuses which we see reigning in the Church of Rome , we ought to labour to bear them as patiently as it could be possible for us to do , in waiting till it should please God to correct them , and notwithstanding to enter into its Communion , and to live under its Ministry . But so far are we from being able to make a supposition of this nature , that on the contrary , there is nothing more certain , than this Truth , That as there are Unjust , Rash and Schismatical Separations ; so there may be also not only Just and Lawful ones , but Necessary and Indispensable ones also . So the Primitive Christians withdrew themselves from the Jewish Church , after it had obstinately remained in its unbelief : and afterwards , the Orthodox in the first Centuries held no Communion with the Valentinians , nor with the Manichees ; nor in general , with those Hereticks who disturb'd the Purity of the Gospel with their Errors . Nay , when the Arians had even made themselves Masters of the Synods and Churches , there was an actual Separation made of a very great number of persons , as well of the Body of the Clergy , as that of the People , who would not have any Communion with them , and who endur'd upon that account all sorts of persecutions . Therefore also it was that S. Hilary Bishop of Poictiers earnestly exhorted the Bishops and the Orthodox people by a publick Letter that he address'd to them . The Name of Peace , sayes he to them , is indeed very specious , and the meer appearance of Vnity has something splendid in it : But who knows not , that the Church and the Gospel acknowledges no other Peace than that which comes from Jesus Christ , that which he gave to his Apostles before the glory of his Passion , and that which he left in Trust with them by his eternal Command when he was about to leave them . It is this peace which we have taken care to seek when it has been lost , and to re-establish , when it has been disturbed ; and to preserve , after we have found it again . But the sins of our Times , and the Ministers or Fore-runners of Antichrist , will not suffer us to be the Authors of so great a good ; nor that we should so much as partake of it . They have their Peace which they boast of , which is nothing else , but an Vnity of Impiety , while they carry themselves not as the Bishops of Jesus Christ , but as the Prelates of Anti-Christ . And about the end of his Letter , I exhort you , sayes he , that you take heed of Anti-Christ . Be not deceived by a foolish love of Walls , nor respect the Church more on Roofs and in Houses , nor strive no more , on such frivolous considerations for the Name of Peace . As for my self , I find more certainty in the Mountains , in the Forests , in the Lakes , in Prisons , in Gulphs ; for there it was that the Spirit of God animated the Prophets . Separate therefore your selves from Auxentius , who is an Angel of Satan , an Enemy to Christ , an open Persecutor , a Violator of the Faith , who made a deceitful Profession of the Faith before the Emperour , in which he joyn'd Blasphemy to that Deceit . Let him assemble as many Synods as he pleases against me , let him make me be declared a Heretick , as he has often already done , let him proscribe me by Publick Authority , let him stir up the wrath of the Great Men against me as much as he will , he can never be any other to me than a Devil , since he is an Arian . I shall never have peace , but with those who following the Decree of our Nicene Fathers , would anathematize the Arians , and acknowledge Jesus Christ to be truly God. S. Epiphanius also relates , that before the Synod of Seleucid , wherein Arianism was establish'd , many people who found themselves to be under the Jurisdiction of Arian Bishops remained firm in the confession of the True Faith , and set up other Bishops themselves . And the Histories of Socrates , Theodoret , and Sozomen may teach us , that while the Arians possess'd the Temples , and the Sees of the Churches , the Orthodox held their Assemblies apart , in the Fields as well as in private Houses . With the same Judgement S. Ambrose teaches , That Jesus Christ alone is he from whom we ought never to separate our selves , and to whom we ought to say , Lord , to whom shall we go , thou hast the words of eternal life . That above all things , the Faith of a Church ought to be regarded , that we ought to hold it there if Jesus Christ dwells there ; but if a people may be found to be there who are Violaters of the Faith , or that an Heretical Pastor has polluted that habitation , we ought to separate our selves from the Communion of Hereticks , and to avoid all commerce with that Synagogue . That we ought to separate our selves from every Church that rejects the true Faith , and does not preserve the fundamentals of the Apostles Preaching , without fear lest its Communion should brand us with some note of Perfidiousness . There could not therefore be a more unreasonable thing in the World , than to prepossess ones self in general against all manner of Separation : for it is manifest , that the communion of men is no otherwise desirable , than as it can consist with the communion of God ; and that when that of men shall be found to be directly opposite to the true service of God and our own salvation , which is the only End of a Religious Society , we ought no longer to hesitate about our Separation . But to make out this Truth yet a little more clear , we need but to set before their eyes what we have already said in the First Part , that the Church may be consider'd either in respect of its Internal State , in as much as it is the Mystical Body of Jesus Christ , the Society of the truly Faithful and the true Elect of God , without any mixture of Hypocrites and the worldly , pure throughout as she is in Gods sight ; or in respect of its External State , in as much as it is a Society , which in the profession of one and the same Religion , includes a sufficiently great number of the Hypocrites and worldly , who do not belong to the Mystical Body of Jesus Christ , nor are of the Church , but in appearance only . That Distinction is evident enough of it self , not to need any proof , and our Adversaries themselves will not oppose it . But altho' they do not oppose that Distinction , yet they never fail of confounding both those respects . For when they speak of the Promises that God has made concerning the perpetual subsistence of his Church , where it would be just to refer them to the Church only , as made up of the Truly Faithful : since to speak properly , God looks upon them alone as his true Church , they refer them to the Church , in as much as it is mixt with the worldly and hypocrites . And when the Contest is about establishing the Duties to which a Religious Society engages us , where it would be just to consider the Church as mingled with the good and the wicked , the faithful and the worldly , such as it appears to us ; they consider it , as it is pure and without any mixture of Hypocrites , such as it is in the eyes of God. We may say , that this confusion is the source of all their Errors , and the foundation of all their Fallacies which they make on this matter . We ought therefore , in order to our judging aright of a Separation , to represent this Distinction to our selves , and to form within our selves a just Idea of it . For in the first place , it is without all doubt , that we never ought to separate our selves from the Communion of the truly Faithful , who alone are the Spouse of Jesus Christ , and his Mystical Body . If such a Separation should go so far as to break the Internal Bond of that Communion , which consists in having the same Faith and Christian Holiness , we could not make it without separating our selves at the same time from Jesus Christ himself ; and by consequence depriving our selves of all hopes of salvation , since there is no Name under Heaven given by which men may be saved , but only that of Jesus Christ . If it should not go so far as to break the bond of Internal Communion , but only of the External , that is to say , no longer to acknowledge others for our Brethren and Members of the same Body , nor to frequent the same Assemblies with them , this is a True Schism , which offends against the Laws of Charity , and which the Authors shall especially answer for before the Judgement-seat of God. And such were the Schisms of the Novatians , the Donatists , the Luciferians and many others , which were founded meerly upon personal interests , or at least upon light and frivolous pretences . It is further beyond doubt , that we ought not to break that External Communion which it has with the worldly and profane that are mixt in a Religious Society , while they make a profession of the true Faith , practising a sincere Worship , and submitting themselves to that Rule of Manners which the Gospel layes down to us , although otherwise their Lives and Actions should very ill answer their Profession . I confess , that every Church well ordered , ought to have its Laws for the repressing of the Vicious , and leading them back to repentance ; and that when it cannot come to that end by the way of Exhortation and Censure , it has a right absolutely to cut them off from the body of that Society . But besides that those kinds of Excommunications ought never to fall upon a whole people , or upon a whole multitude , for fear of involving the innocent with the guilty ; they never ought to be used , but in respect of impenitent sinners only , obstinate in their crimes , and publickly maintaining them . For the rest we ought to agree , that an exact discerning of the good and the wicked , will not be made till the last day ; and that till then , God would have us suffer that mixture , without partaking with the sins of the wicked , and without approving them ; but yet without breaking under that pretence the bond of External Communion . The Reason of this conduct is , that it would not be possible for one to deprive ones self of the communion of the wicked , without depriving ones self at the same Time of that of many righteous , as St. Augustine has very well demonstrated against the Donatists . So that it would not be a sufficient reason for forsaking the communion of a Church , only to alledge a general depravation of manners , even when it should be true , that it did reign therein . But it is no less certain , that when it falls out , that one party of the Church considered in the second respect , that is to say , in as much as it is a mingled Body of good and bad , should confirm it self in Errors , and in practices contrary to the service of God and the salvation of men ; and that not only it rejects the instructions given it upon that occasion , but would even force all others to have the same sentiments , and to practise the same Worship , the Separation of the other Party is just , necessary and indispensable . It is just ; for every where , where there can be nothing else but an unjust Communion , there is Justice in a Separation from it . But there can be nothing else but an unjust Communion with a Party , which essentially destroyes the True Worship of God , which shuts up it self in Errors directly contrary to mens salvation , and which through an intolerable Tyranny would constrain all those who live in it , to make a Profession of the same Errors . It is then just for a man to separate himself from it . But I say further , that that Separation is necessary and indispensable for divers Reasons . The First of all is , because of the visible danger whereby a man would insensibly expose himself to let his Faith be corrupted , and his Worship be violated by the commerce which that same Communion would force him to . In effect , when a man is in those Assemblies , and sees himself under one and the same Ministry with persons infected with Errors , and engaged in a false Worship , and who would force all others to be there too , what caution soever he should use , it is impossible that he should preserve himself in Purity , or at least , that he should not be in continual danger of corrupting himself , or falling into hypocrisie in making a profession to believe that which he does not . He ought therefore to separate himself . Secondly , He ought to do so , by reason of the inevitable danger to which he would expose his children . For if it should be true , that Adult persons might live in communion with such a Party as I have suppos'd , without being infected with its poyson , or without being hypocrites , which it is no wayes possible for them to do , it would not be conceivable , that their children could be exempted from that danger by ordinary wayes , whatsoever care they should elsewhere take of their education . It would be therefore to prostitute and destroy them , and by consequence for a man to destroy himself ; for every one ought to answer before God for the salvation of his children as his own . But besides these two interests , which impose an indispensable necessity on him , it is ( 3. ) further certain , that a man could not without a crime , nor even without a manifest contradiction , own those for his brethren , whom he believes God does not own for his children , and who are not in a condition to become such . A Religious Society is a Mystical Family , into which , to judge of it according to its natural appointment , one ought to admit those only , who may be charitably and rationally judg'd to be in a state of Adoption towards God , and at the farthest , such as are apparently in a state of Conversion , or of Repentance : and in regard even of these latter , there ought to be some Time suspended , before the giving them external pledges of that Communion , till their Conversion , or their Repentance appear more fully . They suffer the wicked to be there , when their birth or their hypocrisie have externally introduc'd them , only by accident , to avoid troubles and scandals . And therefore it was that the Ancient Church acknowledg'd but three sorts of persons only to be in its Communion , the Faithful , the Catechumeni , and the Penitents ; but as for those who taught false Doctrine , or practis'd a false Worship , it never had any Union with them . Not only the Ancients had no Communion with them ; but to shew how necessary and indispensable they judg'd a separation from them to be , they went so far as to refuse their Communion with the Orthodox themselves , when either by surprise or weakness , or some other interest , they had receiv'd Hereticks into their Communion , altho' as to themselves they had kept their Faith in its Purity . We find in the Life of Gregory Nazianzen , that his Father , who was also called Gregory , and who was Bishop of Nazianzen before him , having been deceiv'd by a fallacious Writing , and having given his Communion to the Arians , all the Monks of his Diocess , with the greatest part of his Church separated themselves from him , altho' they well knew , that he had not changed his mind , nor embraced Heresie . And even the Orthodox of the Church of Rome refused to hold Communion with Pope Felix , as Theodoret tells us , altho' he intirely held the Creed of the Council of Nice , because he held Communion with the Arians . This I mention not absolutely to approve of that carriage , but only to shew , how far their aversion went heretofore , which they had for holding Communion with Hereticks . Those who are prepossess'd against all sorts of Separation in the Matters of Religion , ought to remember , that the obligation that lyes upon them to hold Communion with those with whom they are externally joyn'd , is not without its bounds and measures . We are joyn'd together under certain conditions , which are principally the profession of a pure faith , or at least such as is free from all damnable Errors , a Worship freed from all that which is opposite to the essence of Piety ; in a word , a Publick Ministry , under which we may work out our own salvation . While these conditions remain , they make the Communion subsist ; but when they fail , the Communion fails also , and there is a just ground for a Separation , provided we observe these necessary Cautions . They cannot say , in this case , that we separate our selves from the Church , nor that we forsake her Communion , or that we break her Unity . For the forsaken party being truly such as we suppose it , ought not to be any more looked on as the Church of Jesus Christ , but only as a party of the worldly who were before mingled with the Truly Faithful , and who through their obstinacy in their Errors and false Worship had discover'd themselves , and had themselves torn off the vail which as yet confounded them after a manner , with the others . The Orthodox in the first Ages did not in the least break the Unity of the Church , when they would not hold Communion with the Valentinians , the Marcionites , the Montanists , the Manichees , and the other Heterodox of those times , as I have noted already , no more than those , who with so much constancy and resolution refused to hold Communion with the Arrians . We ought not therefore presently to condemn all kind of Separation ; and since there are such kinds of it as are necessary , just and lawful , as there are such as are unjust and rash , it would be the extremity of folly to judge of all after the same manner without any difference or distinction . The Roman Church her self , which has sometimes cut off whole Nations , as France and Germany from her Communion , which may have been seen to have been so often divided into divers parties , whereof one has excommunicated the other , would not it may be freely suffer , that we should treat of matters with this confusion . So that disputing at present about our Separation with her , we shall demand no unjust or unreasonable thing , when we tell them that we ought to examine of what nature that Separation is , to consider the reasons , and wisely to weigh the circumstances ; for if our Fathers separated themselves upon light grounds , and without having any sufficient cause , if they were even under circumstances which ought to have bound them to have remained united with the other Party , which was not for a Reformation , we shall agree with all our hearts to condemn them : but if , on the contrary , the reasons which they had were just , sufficient and necessary , if there was nothing in the circumstances of times , places , persons that could hinder them from doing that which they did , it is certain , that instead of condemning them , we should bless them , we should think our selves happy in following their footsteps ; and as for the reproaches and venomous accusations of the Author of the Prejudices and such like , we should bear them with patience , looking on them as the effect of a blind passion . Let us therefore begin to make that Examination , by the Causes of our Separation . Every one knows what the matters that divide us are ; that they are not either Points of meer Discipline , such as that for which Victor Bishop of Rome separated his Church from those of Asia , who should keep the Feast of Easter on the fourteenth day of the Moon , nor meerly Questions of the School , which consist in nothing but terms remote from the knowledge of the Vulgar , as that which they call trium Capitulorum , which raised so many troubles in the Times of the Emperour Justinian and Pope Vigilius ; nor in meer personal interests , such as we may see in the Schisms of Anti-Popes ; nor purely in personal Crimes or Accusations , as in the Schism of the Donatists ; nor even in a general corruption of Manners , altho' that was extreamly great in the time of our Fathers . The Articles that separate us , are points that according to us , essentially disturb the Faith by which we are united to Jesus Christ , points which essentially alter the Worship that we owe to God , which essentially deprave the sources of our Justification , and which corrupt both the external and internal means of our obtaining Grace and Glory . In a word , they are such Points as we believe to be wholly incompatible with salvation , and which by consequence hinder us from being able to give it the Title or the Quality of a true Church of Jesus Christ to a Party which is obstinate in the profession and practice of them , and which would force us to be so too . I confess , that we cannot say , that our Controversies are all of that importance ; there are some undoubtedly , which are of lesser weight and force , which it was fitting for them to reform themselves in , but which notwithstanding would not have given alone a just cause of Separation . In this rank I place the Question of the Limbus of the Antient Fathers , that of the Local Descent of Jesus Christ into Hell , that of the distinction of Priests and Bishops to be of Divine Right , that of the keeping of Lent , and some others of that nature , where there might have been seen Error and Superstition enough to be corrected ; but which would not have gone so far , as to have caused a rupture of Communion . So that , it is not for these kinds of things , that our Fathers left the Church of Rome ; they had more sufficient , more urgent and indispensable reasons in the other controversies , among which , that of Justification by Meritorious Works , and by Indulgences , Transubstantiation , the Adoration of the Eucharist , the Sacrifice of the Mass , Invocation of Saints and Angels , religious worshipping of Images , Humane Satisfactions , the Lordship of the Pope and his Clergy over mens Consciences , held the chiefest place . These are the true Points which caused a Separation ; and if the others contributed any thing to it , it was only by the connexion which they had with these here ; or because they noted a general Spirit of Superstition contrary to true Piety ; or in fine , by reason of their number : for sometimes divers both less dangerous each to a part , all together make a mortal and incurable disease . However it be , it appears that our Fathers had besides but too just and necessary reasons of their Separation . But to come to set out this matter in its full evidence , it will be requisite to see what they can say in opposition to what I have said . It seems to me , that they can take but one of these Three sides . 1. Either to deny , that the Transubstantiation , Adoration of the Eucharist , the Sacrifice of the Mass , &c. which we call Errors , are so in effect : Or , 2. To say , That even when they should suppose that they were Errors , they would not nevertheless take away from the Church of Rome the quality of a true Church . Neither would they be incompatible with salvation , and by consequence they could not be a sufficient cause of Separation . 3. Or in fine , to maintain , that even when these Points should be a sufficient cause of Separation , they could not be so , at least in regard of our Fathers , because our Fathers were by right subject to their ordinary Pastors , dependent upon their Hierarchical Government , and chiefly upon that of the Church of Rome , which they pretend , is the Mother and Mistress of all others , and the Center of Christian Unity ; from whence it follows , that they could never separate themselves , but that on the contrary they were bound to receive all the conditions it required to be in its Communion . These are the only Three things in my judgement , which they can propose with any colour . I will examine the last in the following Chapter ; let us here consider these two others . The First necessarily engages the man who will make use of it , to enter into an Examination of the foundation of those matters , or which comes to the same things , solidly to establish the Infallibility of the Church of Rome , and of that Party that adheres to it ; which is a general Controversie , that includes all the others , as I have shewn in the First Part of this Work : And by consequence , he must renounce all that wrangling dispute which goes only upon prejudices . The justice or injustice of our Separation will depend on the Foundation . For how can they assure themselves , that those things which we call Errors and a false Worship are on the contrary , Evangelical Truths , and a right and lawful Worship , without going on to that Examination : which shews , as I have already frequently observed , that all those indirect attacks which they assault us with , are nothing else but vain amusings , and beatings of the Air , which serve only to make a noise . The second thing will not less engage them in the Examination of the foundation of those matters , than the First . For in supposing that those things which we call Errors , are such in effect , they must necessarily see , of what nature they are , and what opposition they have to true Piety , to judge aright , whether they are sufficient causes for a Separation , and whether our conscience cannot accommodate it self to them . I confess , that this is no very hard matter to be known ; for how small a knowledge soever they may have of Religion and the Worship of God , they may very easily perceive , that if Transubstantiation for example , is an Error , they cannot but adore the substance of Bread in the room of Jesus Christ ; they may easily perceive , that if the worshipping of Images is forbidden by the second Commandment of the Law , they draw upon themselves the jealousie of God , as he himself declares there ; they may easily perceive , that if the Sacrifice of the Mass is not in effect a propitiatory Sacrifice , by which they may apply to themselves the vertue of that on the Cross , they do an injury to the only Sacrifice of Jesus Christ , and that they vainly seek the vertue of it in an Act , where it is not applyed : They may easily perceive , that if the Lordship that the Church of Rome or its Councils , usurp over mens Consciences , is ill-grounded ; that they render unto men a kind of adoration which is only due to God alone , which cannot but be an unpardonable crime in regard of him who has said , Thou shalt have no other Gods before me . But whether it would be an easie or a difficult matter to be known , that is not the business about which we dispute at present . It is sufficient to shew , that the Separation of our Fathers had just ; sufficient , necessary and indisputable causes ; supposing that what they said of the Errors of the Church of Rome were true , and that they could not be accused either of rashness or of Schism , without contesting their supposition ; nor that they could contest their supposition , without coming to an inspection into the very things themselves . Whence it follows , that all that dispute which they raise against us about Forms , is but a meer vain wrangling , unworthy of any sound persons . If that which our Fathers have laid down concerning the Errors which the Church of Rome forces men to believe to be of her Communion , be not true , we do not any further pretend to defend their Separation ; but if it be true , God and men will bear them witness , that it was justly done , and according to the dictates of an upright conscience . They will say it may be , That we ought not upon such light grounds to suppose , that that which our Fathers said concerning the Errors of the Church of Rome , is true : since they are the Points in dispute , wherein the Church of Rome pretends that we are in an Error , as we pretend that she is . But there cannot be any thing said more frivolous ; for the supposition that we make , is in words of good sense and right reason , because we make it to force our adversaries to come to a discussion of the things themselves , upon which the judgement that ought to be made of our Separation depends , and to make them acknowledge , that all those Accusations which they form against our Fathers , that they have broken the Christian Unity , that they have forsook the Church , that they have made a criminal Schism , are rash accusations , unjust and precipitate , since they cannot rightly judge of their Action , either to condemn or absolve it , until first of all they have examined the Causes of their Separation , and the Reasons which they have alledged , which can never be done , but by a discussion of the Foundation . In effect , Every Accusation , which has no certain Foundation , and which one must be compell'd to retract , is precipitate and rash . But that which they form against our Fathers , before their having examined the foundation , is of that nature . It has no certain foundation ; for they cannot know , whether their action be just or unjust ; and they may be forced to retract it , when they shall have examined their reasons . It is therefore a condemnable rashness in them who have a right to repell , till they have made that examination ; and it is to oblige them to do it , that we suppose , that our Fathers had right at the Foundation . CHAP. II. That our Fathers were bound to separate themselves from the Body of those who possess'd the Ministry in the Church , and particularly in the See of Rome , supposing that they had a right at the Foundation . BUt they will say , Whatsoever we should pretend , we can never do otherwise than condemn the Separation of your Fathers , not for not having just grounds of Separation ; but because the right of separating ones self , does not belong to all sorts of persons , and the Church of Rome being , by a special priviledge , the Mother and Mistress of all others , we could never lawfully separate our selves from her ; and because it is on the contrary indispensably necessary to the salvation of men to obey , and to remain in her Communion . So that your Fathers being , on one side , subject to their ordinary Pastors , they ought never to have divided themselves from their Body , for what cause soever there should have been ; and on the other side , there being no True Church , and by consequence , no Salvation to be had , otherwise than in the Communion of the See of Rome , it is a crime for any to separate themselves from it , whatsoever pretence they can urge for that purpose . This Objection is founded upon these two Propositions : the one , That we never ought to separate our selves from the Body of her ordinary Pastors ; and the other , That we ought never to separate from the Church of Rome in particular . As to the first of these Propositions , I confess as I have said elsewhere , that the people owe a great respect and obedience to the Pastors that administer to them the nourishment of their souls , the words of eternal life ; according to the Precept of St. Paul , Obey them that have the rule over you , and submit your selves , for they watch for your souls . This obedience ought to be accompanyed with a real esteem , that should make us to presume well of them , which should give us a readiness to be instructed by their word , and be very remote from calumnies , murmurs and rash suspicions founded upon light appearances ; and that obedience , that esteem , that good opinion ought to be without doubt greater for all the Body in general , than for particular men in it ; for there is a greater probability , that a whole body should contain more light , and by consequence more authority , than each private man could have . I say , that when even Vices are generally spread over the whole body of the Pastors , the people ought to labour to bear them with patience , and cover them , as much as they can , with charity , in praying to God , that it would please him to cleanse his Sanctuary , and to send good Labourers into his harvest : and howsoever it should be , while they can work out their salvation under their Ministry , they ought not to separate themselves from them . But we ought not also to imagine , that the Duty of a people toward their ordinary Pastors , should be without all bounds , or that their dependance on them , should have no measure . That which we have said in the first Chapter touching the bonds of Church Communion , ought to be extended to the Pastors and to the people , their duties are mutual , and there is none but Jesus Christ alone , on whom they can depend without conditions . To flatter the Body of the Pastors with that priviledge , is to set up men upon the Throne of God ; to inspire them with pride , vanity , negligence , it is to set up a Lordship in the Church , that Jesus Christ has forbid , and to give Pastors the boldness to do and adventure upon all things . It is certain therefore , that the Tye which the Faithful have to their ordinary Pastors , is limited ; and that it ought to endure , but as far as the glory of God , the Fidelity that we owe to Jesus Christ , and the hope of our own salvation can subsist with their Government . If it fall out so , that their Government cannot be any further compatible with those things , in that case , they ought to separate ; and it would be to set up the most senseless , wicked and profane proposition in the world , to say the contrary . The Ministry of the Pastors is establish'd in the Church only as a meer external means , to preserve the True Faith and Worship there , and to lead men to salvation . But the Light of Nature teaches us , that when meer external means shall be remote from their end , and that instead of guiding us to their end , they turn us away from , and deprive us of it ; that then the love which we have for the end , ought to prevail over that which we may have for the means ; because the means are only desirable , in reference to their end ; and the regard which we have for them , is but an effect , or a production of that which we have for the end . So that when those who are wont to distribute to us aliments necessary to our lives , give us on the contrary , poysonous meat instead of aliments , and when they will force us to take them , we must no longer doubt , that the interest of our life ought to take us off from that Tye which we might have had to those persons . A Guide is a means to conduct us to the place whither we desire to go ; but when we know , that that Guide leads us in a false way , and that instead of helping us to go to that place , he makes us wander from it , it is no question , but that we ought to separate from him , and renounce his conduct . The ordinary Pastors are Guides , men that ought to shew us the way to Heaven ; if therefore instead of shewing us , they make us go a quite contrary way , who can doubt that we are bound to forsake them ? But they will say , How can they be forsaken , without resisting God himself , who has subjected them to them ? Is not their Ministry a Divine Institution , and is it not Jesus Christ , who by the testimony of St. Paul , has given some to be Apostles , some Pastors and Teachers , for the assembling of the Saints ? I answer , That we must distinguish that which there is of divine in a Ministry , from that which there is of humane in it . That there should be Ministers in the Church , is Gods Institution ; but that the Ministry should be committed to such or such persons , excepting the Apostles and Evangelists , who were the first Pastors of it , that is in the disposal of men . The Order of the Ministry therefore is inviolable , because it comes from God : it is not permitted to any Creature to abolish it . But it is not the same cf persons raised to the Office of the Ministry ; for as it is by the means of men that they receive their Call , it frequently happens , that their Call is corrupted by the Vices of those who give , and of those who receive it , in that respect it is corruptible . Intrigues , Ambition , Covetousness , and a Spirit of Pride and Dominion , Error , Superstition , Ignorance , Negligence often mingle themselves with it , and sully the holiness of the Ministry . When that corruption is only in some private men , the ordinary wayes of Discipline may be used against them ; they may cut them off , depose , excommunicate them according to the exigency of the case . But when it spreads over all the body in such a manner , and to that degree , that the safety of the Faithful can no longer subsist under the conduct of those persons ; and that there is no hope among them of any amendment , then the only remedy that remains , is to separate from them : and it would be so far from either violating the order of God , or opposing the Ministry that he had set up , that it would be on the contrary to deliver it , as much as in us lay , out of the hands of those who have invaded it ; and to draw it out of that oppression to which they have reduced it . This Separation therefore only regards those persons who were unlawfully called to the Ministry , and who abused it against God and his Church , and not that which it has of Divine , but that which it has in it of Humane and Corruptible ; or to say better , that which it had actually corrupted in that Call. The Choice of persons , and their Elevation to Ecclesiastical Functions , being a Humane thing , and by consequence exposed to all the accidents of mens weakness and corruption , we cannot imagine , without doing an injury to the Wisdom of God , that he would have so strictly and so severely ty'd his faithful to them , that they should not have had any power to separate in any case . For if it were so , it might happen , that the Truth might be forced to yield to Heresie , and Piety to Impiety ; it might happen , that the Children of God might be under the conduct of his declared enemies , without their being able to withdraw themselves ; it might happen , that the faithful might be engaged in an evident danger , or even in a necessity of losing the purity of their faith , through the contagion of their Guides , and have no means to draw themselves out of it ; all which is incompatible with the Divine Wisdom and Goodness . But is it not a very amazing thing , to see a people separate from the Body of those who possess the Offices of the Church ? It is without doubt ; and God will not also permit his Children to be often reduced to so great a necessity : Notwithstanding he permits it sometimes , to afflict his people , and to chastise them for the contempt they have had of his Word and his Favours . He permits it , to shew , that the subsistence of his Church and the salvation of his faithful does not absolutely depend upon humane means , since those means may be perverted , and fall out contrary to their appointment . He permits it in fine , by those sad examples , to keep the Pastors in humility , and in a care to acquit themselves faithfully of their Charges , and to hinder the people from neglecting to instruct themselves in the Mysteries of the Gospel , and that they should not rely with too much confidence upon their Pastors . But when God reduces the Faithful to that extraordinary necessity , besides that the scandal of a Separation , and the other inconveniences that follow , cannot of right , but be imputed to the Pastors who have degenerated from their Call , and abandoned the saving Truth which was committed to them , and the due care of their Flocks , to become oppressors of them . Besides that , I say , it is evident , that that scandal and those inconveniences , whatsoever they are , would never balance these two weighty interests , to wit , that of working out ones salvation , and that of preserving the Gospel , which are so great , that nothing in the world can over-rule them . On the contrary side , the higher the place of those is elevated , who bestow those Ecclesiastical Charges , and the more general the Corruption of those is who hold them , the stronger and more indispensable obligation lyes on the Faithful , to separate themselves from them : for then the evil is in publick channels , and death runs in the same places from whence they should receive their life . Just so as when the Air of a Town is infected , the necessity of withdrawing from it suddenly , is so much the greater , because the Air is of a more ordinary use , than any thing else . They who would not have us in any case have a right to separate our selves from the Body of those who possess the Ministry , have never considered well of what nature that Communion is , which the Faithful have with Jesus Christ , and of what nature that is , which they have with their Pastors . For if the people had a mediate Communion with Jesus Christ , and an immediate one with their Pastors ; that is to say , if they were only united to Jesus Christ , because they are so to their Pastors , and because the Pastors are so to Jesus Christ , as the hand is united to the head , only because that is so to the arm , and because the arm is so to the head , they would possibly have some reason to say , that there could be no case , wherein the people ought to separate themselves from their Pastors , because they could maintain , that the Pastors were a necessary medium for the people to be joyned to Jesus Christ , as the arm is a necessary medium for the hand to be joyned to the head . But it is quite otherwise . For the Faithful are united to Jesus Christ immediately , and with their Pastors mediately ; that is to say , they are united to their Pastors , only because they are united to Jesus Christ , and because Jesus Christ is united to the Pastors ; so far ▪ are the Pastors from being a necessary medium to the faithful to their being joyned to Jesus Christ , that on the contrary , Jesus Christ is a necessary medium for them to be joyned to their Pastors . Both People and Pastors are united immediately with Jesus Christ , and by Jesus Christ we are united together ; for Jesus Christ is the center and bond of our mutual Communion : Therefore the Apostle sharply censures the Corinthians for this , that they were divided among themselves , one saying , I am of Paul , and another , I am of Apollos , and another I am of Cephas , and another , I am of Christ , is Christ , sayes he , divided ? Was Paul crucified for you , or were you baptized in the name of Paul ? Which implyes this , that we are all immediately united to Jesus Christ , because it is he only who dyed for us , and in his name alone that we are baptized : and to pretend that the faithful are joyned to Jesus Christ by his Ministers , is to divide him into as many Parties , or into as many Sects , as there are Ministers . But it manifestly follows from thence , that the faithful ought to be no further united with their Pastors , than as it shall appear to them that their Pastors are to Jesus Christ ; and that they ought to separate from them , when it shall appear to them , that they themselves are separated from him , and that they would separate the Flocks which they had committed to them . This is what the light of common sense dictates without further reasoning ; for to what good would the Communion of those pretended Pastors tend , howsoever invested they should be in Titles and Dignities , without that of Jesus Christ ? That which I have said of their Communion with them , I must also say of their dependence on them . That which the Faithful have upon Jesus Christ is immediate and absolute , and that which they have on their Pastors , is mediate and conditional : our Souls and our Consciences do not belong to them to dispose of at their will and pleasure . In this respect we belong to Jesus Christ alone , who has purchased us at the price of his blood , and who governs us by his Spirit and his Word . The Pastors are only Ministers , Interpreters , or the Heralds who make us to understand his Voice , and all the dependence which we have on them is founded upon that , which both they and we have upon Jesus Christ our Soveraign Lord , of which it is both the cause , and the rule and measure . We ought therefore to be subject to them , while they shall act as his Ministers , and his Interpreters , while their Actions and their Government bear the characters of his Authority . But as those Ministers are men who may abuse their Offices , and act against their head , if it happen that the characters of the Divine Authority which subjects us to them , do not appear in their word , if there appear a contrary character there , if instead of leading us to Jesus Christ , they turn us from him , if they would govern as Lords , and not as Ministers , if they attribute that absolute obedience to themselves which we own to none besides our Saviour . In a word , if to depend on them we must violate the dependence which we have on Jesus Christ , can they then say that we cannot , and that we ought not to separate from them , and to renounce an unjust Government ? If they would decide this Question by the Scripture , St. Paul tells us , That if he himself or an Angel from Heaven should preach to us another Gospel than that which he has preached , he should be accursed . He sayes , that upon the occasion of some false Teachers that troubled the Churches of Galatia , and speaking only of them , one would think that he ought to have been contented to have let his Anathema fall upon those particular Teachers that might err , and who had not so great an Authority , but that one might very well separate himself from them , when they should happen to prevaricate . But to take away all pretence of distinction and wrangling disputes , he makes a most express choice of two of the greatest Authorities that were among creatures , of an Angel and an Apostle , the only two created Authorities to which God has communicated the favour of Infallibility , and he has enjoyn'd us to anathematize them , if it should happen that they should preach another Gospel , than that of Jesus Christ : we know very well , that the Angels of Heaven are uncapable of ever committing that sin ; we know very well , that he himself would never have committed it ; and yet notwithstanding , he turns his discourse upon himself and upon the Angels ; and is not this to give us to understand , that there is no created Authority either in the Heaven , or upon the Earth , upon which we ought absolutely to depend , and from which we ought not to separate , in case it should turn us from Jesus Christ ? Let them tell us whether the dependance that the people owe to the body of their ordinary Pastors , that is to say , of those who possess the Offices of the Church , who may have been very ill chosen , who may have intruded themselves by very bad wayes , who may be carried out therein to all the passions and disorders of humane nature : whether , I say , the dependence which they owe to them , be stronger and more inviolable , than that which they ought to have for an Apostle , and such an Apostle as St. Paul ; and even for an Angel from Heaven , if he should become a Preacher ? This latter dependence notwithstanding , is not absolute , it may be lawfully broken upon a certain case : who will take the boldness to say , after that , that it cannot and ought not to be done in a like case ? But if to the Scripture we would add experience , that would teach us , that there have been sometimes those seasons , in which good men have been forced to separate themselves from the Body of their Pastors : for not to speak of the seven thousand which in Elias's time preserved their purity against the Idolatry whereinto the Church of Israel had fallen , who according to all that appears , lived separated from the Body of their Idolatrous Pastors , at least in a negative Separation , we need but to turn our eyes to the Example of the Orthodox in the time of the Arians . For there are two actions evident in that History , one , that Arianism had invaded the body of the Ordinary Pastors ; and the other , that those among the Orthodox who were of any zeal and courage , separated themselves from that infected body , and would not own them for True Pastors , while they should remain in Heresie . The first of these Actions is justified by almost an infinite number of proofs taken out either from History , or the Testimony of the Ancients . For before the death of Constantine , the Arians who had been condemned in the Council of Nice , fell upon the person of St. Athanasius , and some time after they banish'd him as far as Treves . This was their first Victory ; but they did not stop there : they got over to their side , the Spirit of Constance after the death of Constantine , who remaining sole Emperour , employed all his Authority , and the Arians all their artifices to establish Arianism every where . The greatest part of the Bishops fell either under their violence , or seduction . Divers Councils were assembled , and many forms of faith laid down there , which all tended to set up the Dogm of Arius , some more openly and others more covertly . Those among the Bishops who made any opposition , were cruelly persecuted , deposed from their places , sent into exile , and treated as Hereticks , or the enemies of the Churches peace . Therefore it was , that Constance reproached Liberius , that he was alone , and that he opposed himself to all the world , in the defence of Athanasius . When so great a part of the world , said he to him , resides in thy person , that thou alone shouldst take the part of a wicked man , and dare to break the peace of the whole world . I would be alone , answered Liberius , the cause of the faith is nevertheless weakned . For heretofore there were but three found who resisted the Command of a King. Liberius himself was banished , from which he was not freed till after he subscribed to Arianism . And as the West was then less infected with this Heresie than the East , the Emperour caused a Council to assemble at Ariminum , in which , after specious beginnings , the end was very unhappy . For the Bishops renounced therein the Orthodox Doctrine , which made the Son of God of one and the same Essence with his Father : To this effect , they rejected the word consubstantial , which the Council of Nice had inserted into its Creed , as a word that was scandalous , sacrilegious and unworthy of God ; which was no where to be found in the Scripture , and they banished it from the Church . This appears by the Letter of that Synod it self to the Emperour Constance , set down by S. Hilary , in which they gave the Emperour thanks , that he had shewn them what they ought to do , to wit , to decree , that no body should speak any more either of substance or of consubstantial , which are names unknown to the Church of God ; and that they rejoyced , because they had acknowledged the very same thing that they had held before . They add , That the Truth , which cannot be overcome , has obtained the victory , so that that name unworthy of God which was not to be found wrote in the Sacred Laws , should not be for the future mentioned by any person ; and they declare , That they intirely hold the same Doctrine with the Oriental Churches , and that they have rendred unto them and him a full obedience . It was that reason for which Auxentius Bishop of Millan , an Arian , said in his Letter to Valentinian and Valens Emperours , That he ought not to endure , that the Vnity of six hundred Bishops should be broken by a small number of contentious persons . So that Vincentius Lirinensis makes no scruple to acknowledge , That the poyson of Arianism had infected , not some small parts only , but almost all the world : and it was to that sense , that Phaebadius a French Bishop , who lived in those times , said , That the subtilty and fraud of the Devil had almost wholly possessed mens minds , that it perswaded them to believe Heresie as the right Faith , and condemned the true Faith as an Heresie . And a little lower , having an eye to what had been done at the Council of Ariminum , The Bishops , saith he , made an Edict , that no one should mention one only substance , that is to say , that no one should preach in the Church , that the Father and the Son were but one only vertue . I might add to these testimonies that of Gregory Nazianzen in the Oration that he made in the praise of S. Athanasius : There , after having described the furies of George Patriarch of Alexandria and an Arian , and the impieties of the Council of Seleucia , he adds , We may see one sort unjustly banished from their Sees , and other put into their places , after their having subscribed to the impiety , which was required of them as a necessary condition . Plotting never ceased on one side , nor the Calumniator on the other . This is that which has made many among us fall into the snare , who were else invincible ; for although their error did not go so far , as to seduce their minds , yet they subscrib'd notwithstanding ; and by that means conspired with the most wicked men , and if they were not partakers in their flames , they were at least blackned with their smoak . This is that which has made me often pour forth rivers of tears , beholding wickedness spread abroad so wide and so much every where , and that those themselves that ought to have been the defenders of the Word there , have become the persecutors of the Orthodox Doctrine . For it is certain , that the Pastors have been carried away after an insensible manner , and to speak with the Scripture , divers Pastors have left my Vineyard desolate ; they have abused and loaded that desirable portion with shame ; that is to say , the Church of God , which the sweat and blood of so many Martyrs before and since the coming of jesus Christ , had besprinkled , and which was consecrated , by the sufferings of God himself , who dyed for our salvation . If you except some few , who have either been despised , by reason of the obscurity of their names , or who have resisted by their vertue ( for it is very requisite , that there should yet have some remained to be , as it were , a seed and a root to Israel , to make it flourish and revive again ) all were swayed by the Times . There was only this difference among them , that some were fallen deeper into the snare , and others more slowly ; that some were the chief in wickedness , and others held the second place . Cardinal Baronius could not avoid making this reflection in setting down this passage : So it was that Gregory deplored the ruine of the whole Eastern Church . But if we would add the ruine that befell the Western Church , which I have just before described , we shall easily judge , that there has not been any time since , wherein the whole Christian World has been more disturbed , than it was then , since almost all the Preachers of the Churches were fallen into the precipice , and that the face of the Catholick Church was never so dreadful . But the second Action which we have propounded , is not less certain than the former ; to wit , that those among the Orthodox who had any zeal or courage , separated themselves from the Body of their ordinary Pastors , and would not own them for their Pastors , while they remained in Heresie . In effect , that was the chief cause for which they suffered so many murders and banishments , the Arians no wayes tolerating those who refused their Communion . The perpetual Accusation wherewith they charged them , was , That they were the Schismaticks who had violated the Peace and Unity of the Church . This is that which Auxentius reproached S. Hilary with , and Eusebius of Verceille in the Letter which I have before cited . They are , said he , men condemned and deposed , who think of nothing but making of Schisms wheresoever they come ; for so it was , that that false Bishop called the just Separation to which S. Hilary exhorted the faithful , by his Writings , as we have seen in the preceding Chapter . Socrates the Ecclesiastical Historian , relates upon this subject , that the cruelty of the Arians proceeded to that height , that they forced by all sorts of unjust wayes , men and women to receive the Sacrament at their hands , even to the opening of their mouths by force ; and that those , to whom they offered that violence , look'd upon it as the most cruel of all punishments , that divers made so great a resistance to it , that they could not obtain their ends , and that in their rage , they tore their Breasts to revenge themselves of their refusals . He himself testifies that the Horror which the Orthodox had to be found in the same Assemblies with the Arians was so great , that having no Churches wherein they could publickly worship God , they assembled with the Novatians who had three Churches in that City ; because these latter were indeed Schismaticks , but not Hereticks as the Arians ; and that if the Novatians had been willing , the Catholicks would have made but one only Church with them . Sozomen relates also , that the Emperour Valens , who was an Arian , having gone to the City of Edessa , and having learned there , that the Orthodox , that is to say , those who persever'd in the faith of the Consubstantiality of the Son , made all their Assemblies in a Field near the City , because all the Churches were in the hands of the Arians ; he punished the Governour of the Province , who suffered those Assemblies , and commanded him to go thither the next day to hinder them with all his force from assembling themselves , and to punish those who should oppose themselves ; that the people having heard that Order , did not fail to meet there ; and the Governour having gone thither , and finding in the way a Woman who was running thither with her little Child , he asked her if she had not heard what the Emperour had commanded ? but that the Woman without being moved , answered him , that she was not ignorant of it ; and that it was for that very reason that she ran thither , to be there with others ; which made such an impression upon the Spirit of the Governour , that he went back to the Emperour , and acquainted him with that obstinate resolution , and caused him to revoke the Orders he had given . I confess , that there were many of the Orthodox , who had not courage enough to go so far as a Separation , and who contented themselves with only groaning under the Arian Tyranny , in waiting for better Times . But it is also certain , that those who had more zeal and courage withdrew themselves from the Communion of those Hereticks , and that they believed themselves bound to do it for the making sure of their salvation . Therefore it was that Faustinus in his Treatise against the Arians , said , That if any one did not believe that the Society of the Arians could be rendered culpable , under a pretence that he had the testimony of his own conscience , which did not accuse him of having violated or renounced the faith there , it belonged to such a one to take heed , and to examine himself . But as for me , adds he , the cause of God being concerned , I judge my self bound to be more pre-cautioned , and to have a greater fear than those persons have . For it is written , a man that is an Heretick after the first and second admonition , reject ; knowing that he who is such , is perverted ; and that he sins , being condemned in himself . And as to the punishment of dissemblers , it is written , All flesh shall worship before my face , saith the Lord God , and the Saints shall come forth , and they shall see those who have transgressed against me ; for the worm of the Hypocrites shall not dye , and their fire shall not be quenched . The Apostle forbids us also to enter into fellowship with unbelievers . And elsewhere , after having given a description of sins , he condemns not only those who commit such things ; but those also who consent to those who commit them . There are divers other passages in the Scripture , which forbid our companying with Hereticks ; but I would only note these here briefly , to the end that you should not think , that it is out of a vain superstition , that we avoid the Communion of those whom the Divine Justice has condemned . Behold then two Actions that I have propounded , in my judgement sufficiently justified ; and by consequence , the right of separating our selves from the body of our ordinary Pastors , when they teach Doctrines contrary to the true faith , which they would constrain the faithful to profess , established by an example , against which I do not see any thing which they can rationally oppose , or hinder it from being like to that of our Fathers . For if they say , that there were in that party of the Orthodox that separated themselves , divers Bishops that authorized that Action ; besides that , we may say the same thing of the Party of the Reformation , in which they know that there was a very considerable number of Pious and Learned Prelates ; and even some , who had the courage to suffer death in the defence of that cause . Besides that , I say , it is certain , that it is not the Episcopal Dignity that makes the Reformation lawful , it is lawful as often as it has causes that are just , sufficient and necessary at the foundation ; and wheresoever those causes are to be found , the faithful people have as much right to separate themselves as the Bishops . If the people had no right to separate themselves from the Body of their Pastors , who should teach them false Doctrine , it could not be , by reason of the Authority which the Pastors have over the people , for the Body of the Pastors has at least as much authority over particular Pastors , as it has over the people ; so that if that reason were not sufficiently valid in regard of particular Bishops , they may very well see , that it would not be so in regard of the faithful people . In effect a Separation founded upon the fear of dishonouring God , and prejudicing ones own salvation , is a common right ; and the Laity are not less bound to it than the Bishops , since both the one and the other , ought , according to the precept of the Apostle , to work out their own salvation with fear and trembling . If they say , that the Separation which fell out in time of the Arians was founded upon the Authority of the Nicene Council , wherein Arius and his followers had been condemned ; whereas that of our Fathers is not established by the Authority of any Council , since there is not one that has condemned the Doctrines and Customs of the Church of Rome : I answer , that this difference is yet null and void . For not to mention , that the Arians of whom we speak , called themselves the Catholicks , and took it as a great injury when they were called Arians , or Followers of Arius , and that their Councils had pronounced nothing directly against that of Nice , their separation was founded upon the things themselves , that is to say , upon the necessity of acknowledging the Son of God to be consubstantial with the Father , in order to the acknowledging him to be truly God , and not upon the bare Authority of the Nicene Council , to which they might have opposed that of the Church then in her Councils of Ariminum , and of Constantinople , which included all the East and all the West ; and if they had had no more but that , they ought not to have separated from the body of their actually governing Pastors , that they might have cleaved to a Synod which was past and gone . It was therefore the importance of the Truth that was contested , and that of the Error that was opposite to it , which made the Separation , and not the meer Authority of the Nicene Fathers ; and therefore it is that S. Augustine disputing against Maximinus an Arian , would that they should set aside as well the Council of Nice , as that of Ariminum ; and that they should only contend about the things themselves . Not but that sometimes the Orthodox did set before them the Council of Nice , according to the manner of disputes , where one will neglect no advantage , for its being ever so small ; but it was as a little help , and not as the essential reason of their Separation , which was alwayes taken from the thing it self , and from the testimonies of the Scripture ; so that that difference is very frivolous . If they say lastly , that the point that was controverted then , was one of a far greater importance , than those upon which our Fathers separated themselves : I answer , that indeed the Article of the Consubstantiality of the Son , is one of the chief and most fundamental Articles of the Christian Religion ; but that does not hinder , that those that are controverted between the Church of Rome and us , should not also be of the greatest importance to salvation , and sufficient to cause a separation . And when they would make the justice or injustice of ours to depend on that , they must quit all that vain dispute of prejudices , and go on to the discussion of the foundation it self . The Author of the Prejudices must not take it ill , that in endeavouring to decide the Question concerning the right of the Separation of our Fathers , I make use here of his own proper testimony . For it is a matter surprising enough , that writing in his Eighth and Ninth Chapters , in which he would , he sayes , convince us of Schism , without entring upon a discussion either of our Doctrine or our Mission : that he should not have remembred what he himself had just before said in the Seventh . First of all , he there proposes this difficulty as on our side . If the visible Church were really fallen into Error , as we suppose that it is possible for it to do , if it drive away the truly faithful from its bosome , if it persecute them , must those truly faithful needs be deprived of all external worship in Religion , must they needs cleave to the Church to perish with them , since we suppose that it resides in them alone ? Is it not against the Divine Providence , that the true worshippers of God , the true heirs of Heaven , cannot form a Church in the World , and that God has not left any means to provide against so strange an inconvenience ? He answers plainly , That indeed , that inconvenience is exceeding great ; but that it is not necessary that God should have provided against it by remedies ; because he has resolved to hinder it from ever falling out , in alwayes preserving the True Ministry in his Church . So that it can never be in a necessity of being re-established ; and that very thing is a certain mark , that that inconvenience can never happen , in that God has not provided any remedy for it . He sayes , that so it is that our Ministers ought to conclude , and not to conclude as they do , in supposing that the visible Church may fall into ruine , that there is a necessity of having recourse to the establishment of a new Ministry . Since immediately after , he adds , But if the adhaesion which they have to their sentiments , hinders them from coming to agree to this consequence , they ought rather to conclude , that those pretended truly faithful must remain in that state , without Pastors , and without any external worship ; and that they should rather expect , that God should raise up some extraordinarily , and with visible marks of their mission , than to usurp to themselves a right of creating Ministers and Pastors , and giving them power to govern the Churches , and administer the Sacraments . We have already shewn him , and we shall yet further shew him in the end , that it is not without reason , that we suppose , that the Ministry may be corrupted in the Church . We shall shew him also , that the consequence which we draw from it concerning the re-establishing of the Ministry , is just and right ; and that a faithful people have a right in that case to create their Ministers and their Pastors , and to give them power to govern their Churches , and to administer the Sacraments . But as we are only disputing at present , about knowing whether we may separate our selves from the body of the ordinary Pastors , when they are fallen into errors incompatible with our salvation , and when they will force the people to profess the same Errors ; it shall suffice at present , to take notice , that the Author of the Prejudices comes to agree , that when persons are perswaded , that the body of those who possess the Ministry in the Church is fallen into Error , and when it drives away from its bosome , and persecutes those who maintain the Truth , they may remain separated , without acknowledging that Body for their Pastors , and without assisting in their external worship ; provided that they do not make other Ministers . But who sees not , that this is precisely to acknowledge the right of that Separation , about which the question at present is ? Who sees not , that it is , at least in that respect , a discharging our Fathers from the Accusation of Schism , and to declare them further innocent of that crime , which he would design to lay to their charge at last ? Our Fathers did not collect that consequence of the Author of the Prejudices , they did not conclude , that the Ministry must be incorruptible in the Church , in that which it had of humane in it . This is not a place to dispute , whether they adhered too much to their own opinions ; where because that in effect they judg'd well , that manner of reasoning is pernicious . Howsoever it were , they have concluded quite otherwise , they were perswaded , that the body of those who possessed the Ordinary Ministry in the Latin Church , were fallen not only into an Error , but into many , and into such as were contrary to mens salvation , that it was guilty of opinionativeness in maintaining them , that it did impose a necessity upon all to profess them , that it drove away from its bosome those who refused that obedience . It was upon this that they separated themselves from them , not acknowledging them any more for their Pastors , and assisting no further in their external worship . Thus far the Author of the Prejudices does not condemn them , he would only that they should have remained throughout without Pastors , and without external worship . We shall see in its place , whether there is reason for that or no ; it is sufficient , that he consents , that they should not any more have had those for their Pastors , which were so before , and that they should have withdrawn themselves from their communion and external worship ; we demand no more at present . We ought now to pass on to the second Proposition , upon which the Objection is grounded that I have propounded in the beginning of this Chapter , and to examine , whether the Priviledge of the Church of Rome is such , that one ought not upon any pretence whatsoever , to separate ones self from her communion . All the world knows , that this is the pretension of that Church ; and that it is for that , that she makes her self , the Mother , and the Mistress of all others , and that she has also made it to be defined in her Council of Trent . It is upon that account , that one of her Popes , Boniface the Eighth , formerly determined , That it was necessary to the Salvation of every creature , to be subject to the Bishop of Rome . But clearly to decide so weighty a Question , there seems to me to be only these two wayes : The first is , to enquire , whether that Church can , or cannot fall into Error , and cease to be the True Church of Jesus Christ ; for if it be true , that she can never fall into Errors , nor lose the quality of a true Church , we must conclude , that we ought alwayes to remain in her Communion . But if on the contrary , she may erre , and cease to be a true Church , we must also conclude , that we may and ought to separate our selves , when there shall be a just occasion there . The second way is , that , laying aside the Question , Whether she may err or not , we examine , whether it be true , that God has made her the Mistress of all other Churches as she pretends , whether he has established her to be the perpetual and inviolable Center of the Christian Unity , with a command to all the faithful not to fly off from her . For if it be an Order that God has made , we cannot resist it , without destroying our selves ; but if it be only an ill-grounded pretension of that Church , her communion is neither more necessary , nor more inviolable , than that of other particular Churches . But as to the first of these wayes , I have already shewn , that it engages those who will follow it in the examination of the foundation ; and in effect , the proofs that they set before us to establish the Infallibility of the Roman See , are neither so clear , nor so concluding , that it should not be necessary to see , whether the Doctrines that the Church of Rome teaches , answer that pretension which she makes to be infallible , and unable to fall away ; or to say better , those proofs are so weak , and so trivial , that they themselves bind us to have recourse to the examination of the Doctrines of that Church , to judge of her pretension by them . These two Arguments are equally good as to their form . The Church of Rome cannot err in the Faith ; therefore the things which she teaches us of Faith , are true . And the things which the Church of Rome teaches us are not true ; therefore the Church of Rome may err . I do not here examine the question , which of these two wayes of reasoning is the more natural . I yield if they will , that they should chuse the first ; but when they shall have chose it , good sense would also require , that if the things which they shall set before us , to prove this Proposition , The Church of Rome cannot err in the faith , do no wayes satisfie the mind , if instead of assuring us , they plunge us into the greatest uncertainties , we must pass over to the other way ; and by consequence we must enter into the examination of the foundation . But to judge of what nature those proofs are which they give for the infallibility of the Church of Rome , we need but a naked view of them . For they are not the express declarations of the will of God , although it should be very necessary that they should have such a one for the establishment of so great and peculiar a priviledge , the knowledge of which , is so very important to all Christians . They are not evident consequences drawn from some passages of Scripture , or some actions of the Apostles : they are neither clear and convincing reasonings , nor even strong presumptions , and such as have much likelihood . They are strained consequences , which they draw as they are able , from two or three passages of the Scripture , and which a man that should have never heard them speak of that Infallibility , with all his circumspection would not have gathered . They produce the Testimony that St. Paul gives to the Church of Rome in his dayes , That her faith was spoken of through all the world ; and they consider not , that he gives the same testimony to the Thessalonians , in far higher terms , than to the Romans ; for he tells them , That they were an example to the faithful , and that the word of the Lord sounded from them , not only in Macedonia and Achaia , but in every place also . Although they do not conclude the infallibility of the Church of Thessalonica from thence . They do not see that he renders well near the same testimony to the Philippians , in adding a clause that seems much more express ; to wit , That he is assured of this very thing , that he which had begun a good work in them , would perform it until the day of Jesus Christ . Although they cannot notwithstanding conclude infallibility from thence in the behalf of the Church of Philippi . In effect , these testimonies only regard the persons , who at that time composed those Churches , and not those who should come after them ; and do not found any priviledge on them . They produce the passages of the Gospel , that relate to S. Peter , as this , Thou art Peter , and upon this Rock I will build my Church , and the Gates of Hell shall not prevail against it : and this , I will give unto thee the Keys of the Kingdom of Heaven , and whatsoever thou shalt bind on Earth , shall be bound in Heaven , &c. and this , I have prayed for thee , that thy faith fail not ; when therefore thou art converted , strengthen thy brethren : and this , Feed my sheep . But to perceive the weakness of the consequence which they draw from these passages , we need but to see that which is between two things , of which it is necessary that we should be assured , before we can conclude any thing . First of all , we must be assured , that S. Peter was at Rome , that he preached and fixed his See there ; for these actions are not so evident as they imagine ; they are inveloped with divers difficulties that appear unconquerable , and accompanied with many circumstances that have no appearance of truth , and which make at least that whole History to be doubted . I confess , that the Ancients did believe so ; but they have sometimes readily admitted Fables for truths ; and after all , these are matters of fact whereof we have not any Divine Revelation , about which , according to the very principle of our Adversaries , all the whole Church may be deceived ; and which by consequence are not of faith , nor can serve as a foundation for an Article so much concerning the faith as this is . That the Church of Rome cannot err , and that it is alwayes necessary to salvation to be in her communion . Secondly , We must be assured that the Bishops of Rome are the True and ordinary Successors of S. Peter in the Government of every Christian Church . For why should not they be his Successors in the Government of the particular Church of Rome , as well as the Bishops of Antioch in the particular Government of that of Antioch ? When the Apostles preached in those places , where they gathered Churches and setled Pastors , they did not intend that those Pastors after them should receive all the rights of their Apostleship , nor that they should be Universal Bishops . They say , that there must have been one , and that that could have been in no other Church , but that where S. Peter dy'd : But all this is said without any ground . The Church is a Kingdom that acknowledges none besides Jesus Christ for its Monarch ; he is our only Lord , and our Soveraign Teacher ; and after that the Apostles had formed Churches , and that the Christian Religion had been laid down in the Books of the New Testament , the Pastors had in those Divine Books , the exact Rule of their Preaching and their Government . Those who have applyed themselves only to that , have alwayes well governed their Flocks , without standing in need of that pretended Universal Episcopacy , which is a Chimerical Office , more proper to ruine Religion , than to preserve it . In the Third place , we must be assured , that S. Peter himself had received in those passages some peculiar dignity , that had raised him above the other Apostles , and some rights which were not common to all of them . But this is what they cannot conclude from those forecited passages : for granting that Jesus Christ has built his Church upon S. Peter , has he not also built it upon the other Apostles ? is it not elsewhere written , That we are built upon the foundations of the Apostles and Prophets , Jesus Christ himself being the chief corner-stone ? Is it not written , That the New Jerusalem has twelve foundations , wherein the names of the twelve Apostles of the Lamb are written ? If Jesus Christ has prayed for the perseverance of the faith of S. Peter , has he not made the same Prayer for all the other , Keep them , sayes he , in thine own name , that they may be one , as we are ? If he said to him , Strengthen thy Brethren , is it not a common duty , not only to the Apostles , but to all the Faithful ? Let us consider one another , sayes S. Paul , to provoke unto love , and to good works . If he said to him , Feed my sheep , did he not say to all in common , Go , and teach all Nations ? If he said to him , I will give unto thee the Keys of the Kingdom of Heaven , and whatsoever thou shalt bind on Earth , shall be bound in Heaven ; has he not said to all of them , I appcint unto you a Kingdom , as my Father hath appointed unto me ? Whatsoever ye shall bind on Earth , shall be bound in Heaven , and whatsoever ye shall loose on Earth , shall be loosed in Heaven . In the Fourth place , we must be assured , that when there should be in all those passages some peculiar priviledge for S. Peter exclusive from the rest of the Apostles , that it is a thing that could be transmitted down to his Successors , and not some personal priviledge that resided in him alone , and must have dyed with him . For can we not say , that the twelve Apostles , being the twelve foundations of the Church , the priviledge of S. Peter is to be first in order , because he was the first who laboured in the conversion of the Jews at the day of Pentecost , and in that of the Gentiles in the Sermon that he made to Cornelius ? May we not say , that Jesus Christ has particularly prayed for his perseverance in the faith , because that he alone had been winnowed by the Temptation that hapned to him in the Court of the High Priest ? That he said to him alone , When thou art converted , strengthen thy brethren , because that he alone had given a sad experience of humane weakness ? That he said to him thrice , Feed my sheep or my lambs , because that he only having thrice denyed his Master by words full of horror and ingratitude , our Lord would for his consolation and re-establishment , thrice pronounce words full of love and goodness ? In fine , when those Texts should contain a peculiar priviledge , that might be communicated to the Successors of S. Peter , we must be assured , that that priviledge must be the perpetual infallibility of the Church of Rome , and a certainty of never falling away from the quality of a True Church . And this is that which they know not how to conclude from those passages . for in respect of the first , The Church may have been built upon S. Peter and upon his first Successors and remain firm and unshaken upon those foundations , that is to say , upon their Doctrine and Example , although in the course of some Ages the Bishops of Rome have degenerated , and changed the faith of their Predecessors , and the words of Jesus Christ extended even to the Successors of S. Peter would not be less true , when they should not extend themselves unto all those who bear that name . S. Paul has called the Churches of Asia , in the midst of which , Timothy his Disciple was , when he wrote his first Epistle to him ; he has I say , called them the pillar and ground of Truth . For although those Titles belong in general to every Church , it is notwithstanding certain , that they regard more directly and more particularly that part of the Universal Church , I would say the Churches of Asia , where Timothy resided when S. Paul wrote to him . But the word of this Apostle does not fail to be true , although in the course of many Ages those Churches have degenerated from their first purity , and though the Successors of Timothy lost it very quickly after . And as to the Prayer that Jesus Christ made to God , that the faith of S. Peter might not fail , when they would extend it down to his Successors , they cannot conclude a greater Infallibility for them , than that of S. Peter himself , who preserving his faith concealed at the bottom of his heart , outwardly denyed his Master three times ; and who , according to the opinion of our Adversaries , lost entirely his love , and had fallen from a state of Grace , being no more either in the Communion of God , nor in that of the Mystical Body of Jesus Christ . Let the Church of Rome therefore call her self infallible as much as she pleases , in vertue of the Prayer of Jesus Christ , that Infallibility will not hinder , but that she may externally deny the faith of Jesus Christ , but that she may intirely lose her love , and the communion of our Saviour , and the quality of the True Church , and by consequence , that we should not be bound to separate from her , while she should be in that state , and till it should please God to re-establish her . See here of what force those proofs are which they produce to ground this special priviledge of the Church of Rome upon . It is not hard to see , that a man of good understanding , who would satisfie his mind and his conscience upon so weighty a point , ought not to remain there ; but that he ought to pass on to the other way of clearing that doubt which I have noted , which is , to judge of the pretension of the Church of Rome , by the examination of her Doctrines and her Worship . For it is there principally that the characters of truth and infallibility ought to be found , and by consequence he must come to the foundation , and no further amuse himself with Prejudices . As to the second Way , by which I have said we might clear this Question , Whether it be necessary to the salvation of Christians , to be joyned to the Church of Rome ? it consists in examining , whether it be true , that God has made her the Mistress of all other Churches ? whether there is any particular order that binds us indispensably to her ? For if that be so , the Separation of our Fathers must be condemned ; but if it be not so , we must judge of that Church as of all other particular Churches , and say , that we cannot and ought not to separate our selves from her , but when we have just and lawful causes so to do . There is no person who does not judge , that we cannot pass over lightly a point of so great importance , which ought to serve for a general and perpetual Rule to all Christians ; and that if the Church of Rome would so set her self beyond a state of equality above other Churches , it is necessary that she should produce some very express and indisputable Order of God for it . But instead of that , she does nothing but reverberate the same passages which I have mentioned . She boasts her self to be the See of S. Peter ; and under that pretence , she applyes to her self all that she can find in the Scripture in favour of that Apostle ; and particularly the Order that Jesus Christ gave him to feed his sheep , as if the Office of the Apostleship , in which Jesus Christ re-established him by those words , could be communicated to his Successors ; or as if the foundation that Jesus Christ supposed , and upon which he re-established him , in saying to him feed my sheep , to wit , that he should love him more than the rest , was not a thing purely personal in S. Peter , and whereof it was not in his power to transmit any part to his Successors , nor by consequence , to invest them with his Office , which was restored to him only upon a supposition of that love ; or lastly , as if the office of feeding Christ's sheep , included an absolute and indispensable necessity for the sheep to receive their death , when they should give it them under the name of their food . It must be acknowledg'd , that there never was a higher pretension than this of the Church of Rome : for what more could she pretend to , then to make Heaven it self depend on her communion , and to leave no possibility of salvation to any but those who should be in her communion , and under her dependance ! But it must also be acknowledged , that there never was any thing worse established than that pretension . They alledge in its favour , nothing that is clear and distinct ; and even the consequences which they draw for it , are made after a very strange manner . This is , in my judgement , the Reason why our Adversaries when they treat of this matter do not insist much upon Scripture , but fly off presently to the Fathers , and the usage of the Ancient Church : For by this means , they hope to prolong the dispute to eternity , and that notwithstanding , the Church of Rome shall be alwayes in possession of that Despotical Authority which she exercises over the Churches that remain in her communion . In effect , the life of a man would scarce suffice to read well and throughly examine all the Volumes which have been composed on one side and on the other upon this Question of the place that the Church of Rome and its Bishops have held among the Christian Churches during the first six Centuries , and of the Authority which they had then . But to say the truth , there is too much artifice in that procedure ; for that the Church of Rome should be the Mistress of all others , and that no one could be saved but in her communion , that does not depend upon the order of men , but only on that of God : and when they should find among the Antients a thousand times more complaisance for the See of Rome than they had , that may very well establish an ancient possession , and make clear the fact ; but it can never establish the right of it . To establish a right of that nature , a word of God , an express declaration of his will is necessary ; for it is a right not only above nature , but even above the ordinary and common favour that God gives to other Churches , and which by consequence depends only upon God. And so it is but a wandring from the way , to go to search for the grounds of it in the Writings of Men. It is no hard matter to conceive , that those Bishops which were raised to Dignities in the Metropolis of the World , and engaged in the greatest affairs , might mannage matters so , as to ascribe to themselves those rights which no wayes belonged to them , nor to imagine that their flatterers and Courtiers might not have offered more incense to them than they ought , nor that those persecuted ones who had recourse to their protection , might not have helped the increase of their Authority , nor that the Princes and Emperors who had need of them , might not have given them those priviledges which they ought not to have had , that which renders to a just title , all that which they alledge in their favour suspected and to no purpose at all . Notwithstanding there are moreover , evident matters of fact , that let us clearly see , that the Ancient Church did not acknowledge that Universal Episcopacy , that the Bishops of Rome pretend to , nor that absolute and indispensable necessity to be joyned to their See to be saved , nor that their Church should be the Mistress of all the rest . 1. Every one knows , that the Bishops of Rome were anciently chosen by the suffrages of the people and of the Clergy of that Church , without any other Churches taking part in those Elections , which is a mark manifest enough , that they did not mean , that those Bishops should be Universal Bishops , nor that they should have a more peculiar interest in their creation , than in that of other Bishops . Since the Popes were raised to that high Dignity wherein we behold them at this day , each Nation has thought , that it ought in some manner to participate in their Nomination , because the business was about one common interest , they would have the Protectors of their Interests in the Colledge of Cardinals , and Princes themselves have interpos'd ; but they can see nothing like that in the Primitive Church . Rome alone made her Bishops without the participation of other Churches . 2. Victor Bishop of Rome having excommunicated the Churches of Asia , who celebrated the Feast of Easter after the manner of the Jews , S. Irenaeus with the Bishops of France opposed themselves to that Excommunication , and wrote as well to Victor as to the other Bishops , and in effect those Churches of Asia did not cease to remain in the Communion of the Catholick Church , notwithstanding that action of Victor , as it appears from the Testimony of Socrates , who formally sayes , that those who contended about the business of Easter , did not nevertheless refuse communion with one another . So that their Bishops were called and received in the Council of Nice , without any difficulty ; for Eusebius notes expresly , among those who were called by Constantine , the Syrians , the Cilicians , and the Mesopotamians , who were Quartodecumani , he sayes , that Constantine would conferr pleasantly and familiarly with the Bishops , about matters that were in question ; and that he would bring them all by that means to the same opinion , even about the matter of Easter : and S. Athanasius testifies , that it was to accord that difference , that all the World was assembled at the Council of Nice , and that the Syrians came to the same opinion with the rest , and that they earnestly contended against the Heresie of Arius , which shews us , that they assisted at the Council , without any notice being taken of Victor's Excommunication . From whence it is no very hard matter to conclude , what Aeneas Sylvius Cardinal of Sienna , and afterwards Pope , has acknowledged in one of his Letters , That before the Council of Nice every one lived according to his own wayes , and that men had but a very small regard to the Church of Rome . 3. In the sixth Century , a great trouble being raised in the Church , upon the occasion of three Writings ; the one of Theodoret Bishop of Cyrus , the other of Ibas Bishop of Edessa , and the third of Theodoret of Mopsuesta , which had been read and approved in the Council of Chalcedon , but whom the most judged to be Heretical , Pope Vigilius openly took up the desence of those three Writings , and vigorously oppos'd himself to the condemnation that the Emperour Justinian and the Eastern Patriarchs had made of them . But , in the end , being drawn to Constantinople , he changed his opinion , and consented to that condemnation , whither he was carried out to it by the complaisance which he had for the Emperour , who had a great affection for that business , or whether out of some other principle . Howsoever it were , that action appear'd so criminal in the eyes of a great number of Orthodox Bishops , that they separated themselves and their Churches from the Communion of Vigilius and his Party , and even the Church of Africa assembled in Council , as Victor of Tunis an African Bishop witnesses , who lived in those times , Synodically excommunicated that Pope , leaving him notwithstanding means to re-establish himself by repentance . These Actions prove in my judgement , very sufficiently , that the faithful then did not look upon the Church of Rome as the Mistress of all others , nor on the communion or dependance on its See , as a thing absolutely necessary to the salvation of Christians . There can nothing be said in effect more opposite to the Spirit of the Christian Religion , than that Imagination . God had heretofore fixed his Communion with that of the Israelites , and established in Jerusalem and in its High Priests , the center of Ecclesiastical Unity . But when Jesus Christ brought his Gospel into the world , he changed that order , not by transporting the rights of Jerusalem to Rome , nor those of the High Priests to the Popes ; but by abolishing wholly that necessity of Communion to a certain place , and that particular dependance on a certain See. This is what S. Paul clearly enough teaches in his third Chapter of the Epistle to the Colossians . In the new man , sayes he , there is neither Greek nor Jew , neither Circumcision nor Vncircumcision , neither Barbarian or Scythian , bond or free , but Jesus Christ is all , and in all . He had had no reason to express himself after that manner , if that new man whereof he spoke , had necessarily been a Roman , and depending on the Communion of the Bishop of Rome . So also the same Apostle setting that Evangelical Church that Jesus Christ had assembled in opposition to the ancient and earthly Jerusalem , makes not that opposition to consist in this , that the one is Jerusalem , and the other Rome ; the one the head City of Judaea , and the other , that of the Empire ; but he makes it to consist in this , that one is earthly , and the other heavenly ; the one below , and the other on high ; the one ty'd to a certain place , from whence it cannot go ; and the other independent on all manner of particular places in the world , and having no necessary dependence on any but Heaven . For it is to this purpose that he calls , the Jerusalem that is above , the heavenly Jerusalem , the City of the living God , the Church of the first-born , whose names are written in heaven . It is in the view of that , that Jesus Christ said to the Samaritan Woman , believe me , the hour cometh , when ye shall neither in this mountain , nor yet at Jerusalem worship the Father : But the hour cometh , and now is , when the true worshippers shall worship the Father in spirit and in truth . The Samaritans would establish the center of Religion on the Mountain where Jacob and the twelve Patriarchs had built an Altar to God ; the Jews , on the contrary established it in the City of Jerusalem . To all that Jesus Christ opposes not the Capital City , as the new Mountain which he had chosen ; nor Rome as another Jerusalem , but the Spirit and the Truth ; that is to say , Faith and Piety alone , abstracted from all those relations to particular places , and independent on all Cities and Mountains . The same thing is justified by the censure that S. Paul passed on the Corinthians , in that one said , I am of Paul , another I am of Apollos , and another I am of Cephas , that is to say , of Peter . For we ought not to imagine , that those men meant , that they were so of Paul , or of Apollos , or of Peter , as to be no more of Jesus Christ ; or that they would take Paul , or Apollos , or Cephas for heads equal to Jesus Christ . They were Christians , and they were not ignorant of the difference they were to make between Jesus Christ and his Apostles . No , without doubt , they were not ignorant of it , but they would have subordinate heads , humane heads , on whom they might depend by an external dependance , and that was necessary for them to be , by that means linked to Jesus Christ , after the same manner that they would have us at this day to depend on the See of Rome . Wherefore did S. Paul say to them ; Is Christ divided ? Why did he not say to them , that as for Paul and Apollos , they had no reason to take them for their heads , but that it was far otherwise as to Peter , since God had set up him and his Successors for ever to be the heads of the Universal Church ? Why in stead of that , did he conclude after this manner , That no one should glory in men : for all things are yours , whether Paul , or Apollos , or Cephas , or the world ; or life or death ; or things present ; or things to come ; all are yours ; and ye are Christs , and Christ is Gods ? Is it not to let them understand , that Jesus Christ is the only head of the Church , that there is only his communion that is absolutely necessary ; and that as for other Ministers , whosoever they were , they were appointed for our use , as all other things , to serve us , in as much as they lead us to Jesus Christ ? If the Church under the New Testament , ought to be inviolably ty'd to the See of Rome , how should the Scripture have been silent in so weighty a truth , which could not be ignor'd without extream danger , nor contested without evident damnation ? Notwithstanding , we do not find any other head of the Church in those Sacred Books but Jesus Christ , nor any other High Priest but him . We do not find in the Scripture any Universal Bishop , nor Ministerial head , or subordinate , or any particular Church the Mistress of all others . We find there indeed that Jesus Christ being ascended up on high , gave some to be Apostles , others to be Prophets , some Evangelists , some Pastors and Teachers , for the assembling of the Saints , for the work of the Ministry , for the edifying of the body of Christ . How came the Apostle to forget in that Enumeration , the chief of all Offices , to wit , that of the Ministerial Head of the whole Church , and the Universal Vicar of Jesus Christ , in the Government and conduct of his flock ? If the Christian Church ought in that to resemble the Synagogue , and to have as that , a Soveraign High Priest upon earth , who should be the head of that Religion , and who should have his Successors as the ancient High Priest had : whence comes it , that the Scripture has alwayes regarded that Ancient High Priest as a Figure of Jesus Christ , that it alwayes referred it to him , and never to the Roman Bishops , nor even to S. Peter who was then alive , and who should by consequence have exercised that pretended charge which they would make to descend from him ? There is therefore no lawful foundation in all that pretension of Rome and her See. We ought to pass the same judgement on all other Sees and other particular Churches , with which it is just we should hold communion , while they teach good and sound Doctrine , and that we should even bear with them , when they should fall into some errors , provided they constrain no body to believe them : but from which it is also just to separate our selves , when they shall fall into errors contrary to the communion of Jesus Christ our only Saviour , and when they would violently force all others to believe the same . If in a long course of Ages , Rome has usurped by little and little the rights that do not belong to her , if she has found it very easie , through the ignorance , or complaisance of men , in the diverse intrigues of the World , to raise her Throne as high as our Fathers beheld it , and as we do yet at this day : If her flatterers have not failed alwayes to raise her pretensions as high as Heaven , and if she has been lull'd asleep with the sound of those sweet charms that enchant her , we do not believe , that that ought to prejudice our separation . We have no other aversion for her communion , than that which our conscience gives us ; and if it shall please God to re-establish her in her ancient purity , she would not have so great a joy to spread forth her arms to us , as we should have an impatience to demand her peace of her . But as long as we shall see her in that bad state wherein we are perswaded she is , we cannot but bewail and pray for her , and yet notwithstanding no body can blame us , for preferring our own salvation to her communion . CHAP. III. That the Conduct of the Court of Rome , and those of her party , in respect of the Protestants , has given them a just cause to separate themselves from them , supposing that they had had right at the foundation . BEfore we leave this matter of our Separation from the Church of Rome , there yet remains two Questions for us to examine ; the one , Whether our Fathers were not too precipitate in so great an affair , whether they did not act with too much haste , or Whether they had sufficient motives from the conduct of those from whom they separated , to forsake in the end their communion : The other , Whether with all that , they can say , that they separated themselves from the communion of the Catholick Church spread over the whole World , as the Donatists did heretofore , and whether they did not fall into the same crime with those ancient Schismaticks , against whom Optatus and S. Augustine so strongly disputed . I will treat of this second Question in the following Chapter , and this here shall be design'd to the clearing of the former . To effect this , methinks , we need but freely to set before their eyes all that I have said in the second Part , touching the necessity that lay upon our Fathers to reform themselves . For since it clearly results from those matters of fact which I have set down , that the Popes and those of their party were so far from applying themselves seriously to a Reformation , that they studied on the contrary , only how to stifle the truth from the very first moment they beheld it appear , and to defend their Errors and Superstitions by all manner of wayes , who sees not that that inflexible resolution which had not yielded either to the first or second admonition , rendred from that time the separation of our Fathers just , and exempted them from all reproach ? For when there are Errors capable of giving ground for a separation , it ought to be defer'd only upon a hope of amendment , and that hope seem'd to be sufficiently destroy'd , by those Historical actions which I have already set down . Notwithstanding , to shew them more and more , how the conduct of our Fathers was very prudent in that respect , and full of circumspection , it will not be besides our purpose , to resume here the close of their story , from the unjust condemnation of Luther and his Doctrine made by Pope Leo the Tenth , down to the Council of Trent , after which we may say , that their separation was full and entire . Luther therefore having been excommunicated by the Popes Bull , with all those who should follow his Doctrine , after the manner that we have seen , he appealed to a free Council , and proposed the Causes of his appeal in a publick Declaration that he caused afterwards to be Printed , wherein with great humility he demanded of the Emperour , the Electors , the Princes of the Empire , and in general of all the Powers of Germany , that they would joyn themselves with him in his appeal ; or at least , that they would defer the Execution of the Bull , until having been lawfully called , and heard by equitable Judges , he should be condemned . He protested , that in case his so just a demand should be refused , and that they should continue to obey the Pope rather than God , the consciences of his persecutors would remain chargeable before God's Tribunal . But those who had already condemn'd him for a like appeal to a Council , did not leave off their prosecuting him for all that . The Pope did not fail to cause his Bull to be publish'd with great Solemnity , he added even in that which they call Coena Domini , which is published every year , a new clause bearing excommunication against Luther , and those of his Sect. And because in his first condemnation , he had given him threescore dayes time to recant , that term being expired , he pronounced a new and peremptory Excommunication against him , by which he cursed him and his followers eternally , and declared them guilty of Treason and Heresie ; he spoil'd them of all their Honours and Goods , and injoyn'd all Arch-Bishops , Bishops , Prelates , Preachers , &c. to preach , or to stir up others to preach against them in all places . Notwithstanding , he earnestly solicited as well by his Letters as his Nuntio's , the Emperour Charles the Fifth and all the Princes of Germany , to employ all their Power and Authority against Luther and his followers . Those solicitations produced them the Citation of Luther to the Assembly of Wormes , of which I have spoke in the second Part and in the end , the Imperial Edict , called the Edict of Wormes , which banish'd him from all the Lands of the Empire as a mad-man , possess'd with the Devil , a Devil clothed in humane shape , an Heretick , a Schismatick : This Edict forbad him Fire and Water , and the commerce of all the World ; and ordain'd that after the term of twenty dayes , he should be taken and put into a strong Prison in order to be severely punished . But besides all this , it carried this further in it , that it extended to all his favourers , followers and complices , and that his Books should be publickly burn'd . Luther giving way to this furious storm , withdrew himself for some time into a safe place , under the protection of John Frederick Elector of Saxony ; and Leo after having excited all that Tragedy , dyed in the flower of his age , the first day of December in the year 1521. But the hatred of the Reformation did not dye with him , he had for his Successor as well in that hatred , as in his See , Adrian the Sixth , who was chosen the eighth of January 1522. After this new Pope had taken possession of his Papacy , he sent a Nuntio into Germany , and though as we have seen , in his instructions , he charged him in an express Article , seriously to acknowledge , before the Assembly of Nuremberg the disorders both in the Court of Rome and in the whole Body of the Prelates , and the rest of the Clergy ; he did not fail nevertheless to charge him also at the same time , to denounce terrible threatnings against Luther's followers : for so it was , that he called those who then embraced the Reformation . He wrote with the same Spirit , publick and private Letters to the Princes and other States of the Empire who were assembled together ; and he omitted nothing to stir them up to make use of Fire and Sword and the uttermost violence on that occasion . We may see those Letters in Bzovius and Raynaldus , and find in them all the characters of an extream passion . He uses there divers reasons to animate them , taken from their honour and their own interests . He sets before their eyes the example of the Council of Constance , wherein John Husse and Hierom of Prague were burn'd , that of S. Peter in inflicting death on Ananias and Sapphira , and that of God himself , who made the Earth swallow up Dathan and Abiram . He complains of them , and sharply censures them , in that they had not severely put the Edict of Wormes in Execution ; and to stir them up the more , he assures them , that the design of the Lutherans was to overthrow every Humane Order , to dethrone all the Princes , and to pillage all Germany , under a pretence of the Gospel . He repeated the same things in his instructions to his Nuntio ; and after having enjoyn'd him to represent to the Princes all that might move him to extirpate those pretended Hereticks , so far as to tell them , that they ought to imitate the generosity of their Ancestors , some of which had carried with their own hands John Husse to the Stake : he concludes with the words of Jeremiah when he prophesied the ruine of the Moabitish Infidels , and which this Pope applied against those Christians , Cursed is he that doth the work of the Lord negligently , and who keepeth back his sword from blood . He wrote also to John Frederick Elector of Saxony , Letters full of heat , wherein after having made a bloody invective against Luther and his Doctrine , and having exhorted that Prince to abandon him , he fiercely threatens him , that if he do not do it , he should feel the effects of his anger and that of the Emperours . I declare to thee , sayes he , in the authority of God Almighty , and our Lord Jesus Christ , whose Vicar I am upon Earth , that thou shalt not go away unpunished in this present world , and that everlasting fire shall attend thee in the world to come . For we live at the same time together , both I Adrian Pope , and the Emperour Charles , whose truly Christian Edict thou hast contemned , which he made against the Lutheran Perfidiousness . These Letters wrought but a small effect in the mind of Frederick , who was a pious Prince , and one that loved the Truth ; but they did not also work much upon those of the rest of the Princes assembled at Nurenberg ; and the answer which they made , deserves to be set down . It contained well near these Articles , That they could not execute the Sentence of the Apostolick See against Luther , nor the Edict of Wormes , without incurring themselves very great dangers . That the far greater part of the people had been for a long time perswaded , that Germany suffer'd a great many troubles on the side of the Court of Rome , by reason of its abuses , and that all the world was then fully instructed in it , by the Writings and Tenets of the Lutherans . That if they had rigorously executed the Popes Sentence and the Imperial Edict , the people would have believed , that it had been only made to overthrow the Truth of the Gospel , and to maintain and defend their evils , abuses and impieties . That it was very well done of Adrian , to acknowledge the disorders of the Court of Rome , and that they earnestly intreated him , for the glory of God , for the salvation of souls , and for the peace and tranquillity of the publick , seriously to put his hand to reform them . That they intreated him also to allow that the first fruits of Benefices which they had given to the Popes for them to employ against the Turks , and which his Predecessors had turned aside to other uses , should for the time to come be remitted into the publick Treasure of the Empire , to be made use of according to their natural appointment . And as for the remedies which he required of them to put a stop to the course of the Lutheran error , that they saw none more proper , than spedily to call a free and Christian Council in some Town of Germany , wherein it might be allowed to every one , as well of the Clergy as of the Laity , to speak freely , notwithstanding all Oaths and contrary Obligations , and to take counsel together for that which they should judge to be good for the glory of God , for the salvation of Souls , and the advantage of the Christian Commonwealth . That notwithstanding , they would hinder Luther and his followers from writing any more , and they would give order that the Preachers should teach nothing but the true , pure and sincere Gospel , according to the Doctrine and explication , received and approved in the Christian Church . This Answer extreamly displeased the Popes Nuntio , he would not that they should speak of a free Council ; for it seemed to him , he said , That by that proposition they would give Laws to the Pope . He approved yet less , that they should touch upon the troubles of Germany , and the abuses of the Court of Rome ; he required nothing but fire and sword against the Lutherans . Therefore he gave them his reply in writing , in which he insisted , that the Sentence of Pope Leo and the Imperial Edict of Wormes , which Ordained , that they should overthrow all the followers of Luther , should be executed according to their form and tenour , without any diminution . And as to the demand of a Council , he said , that they should have made it in terms more respectful , which should have given no grounds of jealousie to the Pope , and that by those clauses , that the Council should be free , and that men should be absolv'd from their Oaths , they seem'd to go about to bind the hands of his Holiness . The Princes would notwithstanding have nothing chang'd in their deliberation , which they caused to be drawn up in the form of an Imperial Edict , and sent their Grievances to the Pope , to the number of a hundred Articles , which they called Centum gravamina . Raynaldus reckons up only seventy seven upon the testimony of Dolgastus . However it were , those Griefs explained one part of the disorders that reigned then in the Government of the Church , and under which , not only Germany , but all the rest of the West groaned . Thus it came to pass , that the endeavours of the Court of Rome and its Partizans to raise a persecution against those who demanded a Reformation were to no purpose for that time But what they could not obtain at Nuremberg , they obtained elsewhere ; for in that same year , they caused two Augustin Monks accused of Lutheranism to be burn'd alive , who suffer'd that punishment with an admirable constancy ; and at Anvers they made a Covent of the Augustine Friars be pull'd down to the ground , the Prior of which , named Henry Suphanus had before suffer'd death in the preceding year for the same cause . Adrian enjoyed the Papacy but one year and eight months or thereabouts ; for he was raised to it , as I have said , the eighth of January 1522. and he dyed the thirteenth of September 1523. his Successor was Clement the Seventh : This man marching after the steps of his Predecessors , was not well setled in the Pontifical Chair , before he turned all his thoughts against those whom they called Lutherans ; and to that effect , having been advertis'd , that the Princes of Germany had bound themselves to meet again at Nuremberg , he sent thither Cardinal Campeius in the quality of his Legate . Notwithstanding he wrote to the Emperour , who was then in Spain , earnestly soliciting him to employ his Authority , to make the Edict of Wormes to be put in Execution in his Empire , and to dispose the Princes to it . His Legate being arrived at Nuremberg , vehemently insisted upon the Extirpation of the Lutherans ; and he made for that purpose , divers Orations in the Assembly . But the Princes would not follow his violent courses ; they on the contrary , obstinately demanded a free Council in Germany , and ordained , that each Prince and each State should , while they waited for that Council , call together within their Jurisdictions , their Learned , Wise and Pious men , to examine the new Tenets of the Lutherans , and to separate the good from the bad in them ; and to examine also the complaints of their Nation against the Court of Rome and its Clergy . They added nevertheless , that each one on his part , should do what he could to make the Edict of Wormes to be executed ; and that in fine , that to conclude something firm , the States of the Empire should meet together within a certain time at Spire . This Declaration which was afterwards drawn up and publish'd in the form of an Imperial Edict , extreamly provok'd the Pope and all his creatures . They complain'd of this , that in expectation of a Council , they would submit the matters of Religion to the judgement of a few Wise , Learned and Pious persons , saying , that it was the means to spread abroad every where the poyson of Heresie ; for thus Raynaldus relates it . They could not endure the proposition of a free Council ; but above all things , they loudly cry'd out of this , that under that pretence , they would defer the execution of the Popes Sentence and the Edict of Wormes against the Lutherans , whose blood and destruction they only demanded . Clement made great complaints to the Emperour , by the Letters which he sent him into Spain , wherein to animate him the more , he perswaded him , that that was a manifest breach of his Authority , and a formed design to withdraw themselves intirely from his obedience ; and as these solicitations were extreamly vehement and urgent ; they forced the Emperour to write into Germany to the Princes , and to all the States of the Empire , that it was his intention that they should punctually execute his Edict of Wormes , that they should make that of Nuremberg void , and forbad them to hold the Diet of Spire . But before his Letters came to Germany , the Legat Campeius had drawn off one part of the Roman Catholick Princes , for the most part Ecclesiasticks , and having made them to meet at Ratisbon , under a pretence of a shadow of Reformation that he had propounded , which consisted only in most trivial matters , he caused them to make a League among them for the defence of the Roman Religion , and the destruction of the Lutherans . Soon after , they saw the effects of this League appear ; for Ferdinand and the Legat being gone into Austria , they condemned to death some persons upon the account of Religion . Clement elsewhere took the same cares for all places , which they took in Germany , to hinder the progress of the Reformation . He wrote upon that subject into Switzerland , into Bohemia , France , Poland , Swedeland , Denmark ; and he stirr'd up every where the Princes , Magistrates and Prelates , to overthrow the Reformed . Wherefore they beheld soon after under his Pontificate , the Inquisitions taken up in that pursuit , the Prisons filled with Prisoners , and the Scaffolds and the Stakes filled almost generally in all places that owned his Authority . It was at this time that Antonius Pratensis Cardinal and Arch-Bishop of Sens , held a Provincial Synod at Paris , the ninety second Article of which was framed in these terms : We intreat the Most Christian King our Prince and Soveraign Lord , by the bowels of the mercies of God , that according to his singular zeal and incredible devotion for the Christian Religion , that he would suddenly banish from the Lands of his Jurisdiction all Hereticks , and that he would extirpate that deadly and horrible plague , which increases every day more and more . The ninety third was framed after this manner ; Therefore it is , that the Orthodox Princes , if they would have any care for the Christian Name , and would hinder the ruine of Religion , ought necessarily to use all their endeavours to extirpate and destroy Hereticks . That Arch-Bishop was very much interessed in the preservation of the ancient abuses : for we find in the Dialogue of the Two Parishioners of S. Hilary Montanus , that he was Cardinal , Arch-Bishop of Sens , Bishop of Alby , Bishop of Valence , Bishop of Gap , and Abbot of Fleury . We ought not to be astonished if he declaimed so much against the Reformation : He was in effect one of those who opposed themselves to it in France , with the greatest heat ; and if any would know his character , they need but look to that which the Authors of that same Dialogue say of him . This Du Prat , was he not as great a Prelate , as a S. Hilary of Poictiers , a S. Martin of Tours , a S. German of Auxerre , and as a S. Lupus of Troye ? He had alone full as many Bishopricks as all those admirable Saints had together , and moreover the Abby in which is the Body of S. Benorist ; but he has not done so many Miracles as all those Saints ; and he never resided in any of those Diocesses , nor ever performed any other office of a Bishop , than that only Ordinance against Martin Luther , Philip Melancthon , Oecolampadins , Zuinghus ; for as yet Calvin and Beza were not talked of . It is this good Prelate to whom they attribute the taking away of the Pragmatick Sanction , that is to say , the pure observation of the Ancient Canons of the Church of France , and the having made the agreement between King Francis the First and Leo the Tenth , which has destroyed all the Apostolical Discipline in France , and abolished the Canonical Elections , and subjected France to a deplorable servitude . The same Spirit that the Cardinal Du Prat had brought into France , reigned then in England , Scotland , Flanders , Austria , Poland , and universally in all places where the Power of the Pope extended it self ; for there was nothing talked of there , but the extream punishments , which they inflicted on those pretended Hereticks ; and their very Judges who touch'd with some compassion , did not readily do their duty , according to the humour of the Court of Rome , did not remain unpunished . For it was for this reason , that Pope Clement charged Cardinal Campeius his Legate , to remove those Inquisitors , who were in the Low-Countreys , and to put others in their places , who should better acquit themselves of so detestable a service as Raynaldus relates . But while they acted after this manner , the Light of the Reformation did yet spread it self abroad in divers places through an admirable blessing of God , who has alwayes made the ashes of his Martyrs , the seed of his Church . For not only Saxony had receiv'd it , but also a great part of Germany , a great part of Switzerland , Swedeland , Denmark , Prussia and Livonia also . In the month of April in the year 1529. an Assembly of the Princes and other States of Germany was held at Spire , whither Clement did not fail to send a Nuntio : The first thing they did there , was to reject the Assembly at the City of Strasburgh , under a pretence , that it had abolish'd the use of the Mass , without waiting for the Imperial Diet. This violent procedure was quickly after followed by a Decree , that Ferdinand Arch-Duke of Austria and some other Princes who took part with the Court of Rome made , and whom the Emperour had expresly chosen for his Deputy Commissioners . They ordain'd therefore in the first place , that those who till then had observ'd the Edict of Wormes , that is to say , who not only had not receiv'd the Reformation , but who had persecuted it with all their might , should for the future do the like , and force their Subjects to do the same ; and that as for those in whose Countreys that new Doctrine had been spread abroad , provided they could not extirpate it , without putting themselves into a manifest danger of stirring up troubles , it should be their part at least , to hinder any thing more from being innovated , till the calling of a Council . Secondly , They ordained , That above all things , the Doctrine which opposed the substantial presence of the body of Jesus Christ in the Eucharist , should neither be received , nor propounded by any in all the compass of Germany , and that the Mass should not be abrogated . In the third place , they decreed , That they should not allow Preachers in any place to explain the Gospel , otherwise than by the interpretations of the Fathers . In fine , they ordained grievous penalties against the Printers and Booksellers who should Print or Vend for the future the Books that contained that new Doctrine . The other Princes and States of the Empire , beholding this manifest oppression , thought themselves bound to make an Act of Protestation to the contrary . They remonstrated therefore , That that new Decree contradicted that that had been passed in the preceding Assembly , where every one was to be free in respect of his Religion : That they did not pretend to hinder the other Princes and States from enjoying that liberty ; but that on the contrary , they pray'd God , that he would give them the knowledge of his Truth : That they could not with a good conscience approve of the reason for which they would allow them to retain the Evangelical Doctrine , to wit , lest they should fall into new troubles , for that would be to confess , that it would be good to renounce that Doctrine , if it could be done without Tumult , which would be a criminal and wicked confession , and a tacit denyal of the Word of God. That as to the Mass , those who had abolish'd it , and who had re-established in its place the lawful use of the Supper of our Lord , were led by the institution of our Lord Jesus Christ : That as for the Doctrine that opposed the real presence , they did not believe , that they ought lightly to condemn those who held it without hearing them ; and that that proceeding was against natural equity , especially in a matter of so great consequence . In fine , that they could not consent to that Decree , offering the reason of their carriage to the Emperour and all the world : That they did appeal to a free Council , and that in waiting for it , they would do nothing for which they should justly deserve any blame . The Princes who made this Act of Protestation , were John Elector of Saxony , George Marquess of Brandenburgh , Ernest and Francis Dukes of Lunenburg , Philip Lantgrave of Hesse , Wolfangus Prince of Anhalt , to whom the Cities of Strasburg , Nuremburg , Vlm , Constance , Rutelin , Vinsseme , Meminghen , Lindau , Campdun , Hailbrun , Issne , Wisleburg , Nodingue and St. Gall joyned themselves with a common consent . This Act of Protestation was made at Spire the nineteenth of April 1529. and from thence came the name of Protestants , which has been since given to all those who have embraced the Reformation . Those Princes and those Cities sent in the end their Embassadours to the Emperour , to give him an account of what they had done ; but after divers delayes , the answer was , that he would that they should obey the Decree of Spire , or else that they should undergo the utmost punishments , that their Emperour and the other Princes had not less care of the salvation of their souls , and peace of their consciences than they ; and that as for his own part , he desir'd a Council ▪ although it did not appear to him to be extreamly-necessary . This answer-oblig'd the Protestants to meet at Smalcalde , and some time after at Nuremberg , to provide for their own affairs ; but they took no other resolutions , than very general ones . About the end of that same year 1529. the Emperour came into Italy , to be crowned there by the hands of the Pope , which was done at Bologne , with a great deal of Magnificence and Ceremony . They had there divers Conferences together upon the matter of Religion . The sentiment of the Emperour was , that he ought to call a Council ; that of the Pope was on the contrary , that he ought not to call one ; but that the adversaries ought to be oppressed by force of Arms. He offered for that purpose , to furnish the Emperour with money , and strongly to solicite all Christian Princes to this War. Andreo Mauroceno the Venetian Historian relates , that he explain'd himself particularly not only to the Emperour , but even to the Venetian Embassadour . The Senate answered after a manner very opposite to the desires of that Pope ; and disswaded him from that War , by divers reasons : but all those reasons did not change the Popes mind , he had too much horror for that free Council that Germany required , and therefore it was , that he perswaded the Emperour , that it would be much better for him to make use of his Authority in that occasion , and that if his Authority would not be sufficient , he must proceed to open force . The Emperour therefore after this conven'd the Imperial Assembly at Ausburg , for the month of April in the year 1530. whither he went himself in person . The Pope also sent thither on his part his Legat Cardinal Campeius with Vincentius Pimpinella , and Paul Vergerius his Nuntio's . There , the Protestants presented their Confession of Faith to the Emperour , which was afterwards called The Confession of Ausburg , in which they set down in the first place , the chief heads of the Christian Doctrine which they believed ; and afterwards went on to the points of the Roman belief which they rejected . They oppos'd , through the advice of the Legat , to that Confession , a Refutation composed by Eccius and John Faber , who notwithstanding would not hold any discourse by writing with the Protestants , whatsoever intreaties they should make , to have liberty to defend themselves publickly , and to justifie their Doctrine . They made it to be only read in their presence ; but they refused to give them a copy of it , unless upon condition that it should be kept secret in their hands , which would render it wholly unuseful to them , and which was a very unjust condition , in treating of a business of that nature , in which all the world had an interest . The Author of the History of the Council of Trent relates , that Cardinal Matthew Lang , Arch-Bishop of Saltsburg , who was in that Assembly ▪ said publickly upon the occasion of that Confession ▪ That indeed , the Reformation of the Mass was reasonable , the liberty of meats fit to be granted , and that the demand to be discharged from so many commandments of men , was most just ; but that it was a thing not to be endured , that one paultry Monk should go about to reform all the world . He adds , that one of the Emperour's Secretaries said also , That if the Protestant Preachers had good store of money , they had easily purchased of the Italians the Religion that agreed most with them ; but that without Gold , they could never hope , that their Religion should ever shine forth in the world . There were many open Conferences between the two Parties , and they came so far , as to agree upon some matters of less importance , but they could not agree upon any of the principal ones ; and the Protestants saw soon after , to what those Conferences tended : to wit , to give ground to some secret practices , by which the Emperour and the Legate laboured to gain the Princes each one in particular , sometimes by promises , and sometimes by threatings , by which nevertheless they could not be turned . In fine , after many negotiations to no purpose , the Protestants seeing that there was no hope of obtaining peace , but upon conditions very destructive to the Reformation which they had embraced , were forced to withdraw themselves , after having declared , That they persisted in their appeal to a free and Christian Council . And the Emperour who had made all those steps , only to have a pretence of gratifying the Pope , by his carrying of things to extremities , made in the end his Decree , with the other Princes and States that remained , by which he established the Roman Religion in all the extent of his Empire , in respect of the controverted Articles , under pain of the Imperial Ban to all opposers , and to be pursued by Arms as Rebells and Criminals , promising notwithstanding , to solicite the Pope to the calling of a Council precisely within the space of a year . The rigour of this Decree , oblig'd the Princes and the other Protestant States to assemble yet again at Smalcalde , and to make there a kind of League among themselves for their common defence ; and yet notwithstanding they wrote to the Emperour with great submission , praying him to mitigate his Decree , and not to expose them as he had done , to the violence of their Enemies : They wrote also to the other Christian Princes , as well to inform them of what had pass'd at Ausburg , as to justifie themselves against the many false accusations wherewith they were charg'd , and to have them demand a General and free Council that should be held in Germany for the Reformation of the Church . The Execution of this Decree of Ausburg , fill'd for some time Germany with a thousand Persecutions against the Protestants , by the Authority of the Imperial Chamber . Behold here , what the Emperour did to satisfie the desires of the Court of Rome : it seems that he could have done nothing more vehemently ; and yet notwithstanding the Pope was not throughly contented . He very much rejoyced to see the Protestants subjected to the most rigorous punishments . But that Authority that Charles had taken upon him to appoint those Conferences , to labour to bring those differences to an agreement , the consent that he had given to the abolition of some Ceremonies , and above all , the promise of a Council within the prefixed term of a year , were things that he could not digest ; judging them to be too contrary to the Soveraignty of his See. And because the Emperour had press'd him about this last Article of a Council , and even his Legate wrote to him , that it was the general desire of all Germany , he returned this Answer : That having consulted the Cardinals about it , divers of them had not found , that a Council was a very fit means for the rooting out of the present Heresies , because that those things that had been decided by former Councils , or already established by the practice of many Ages , ought not to be again called in question . That this was a very bad precedent , and could not be done without very great scandal and a manifest violation of the Apostolick See. That nevertheless , if the Emperour judged a Council to be absolutely necessary , he might promise the Lutherans one , but with this condition , that they should presently depart from all their Errors , and be obedient to their Holy Mother Church ; that they should hold her Doctrines and her Rites , until it should be otherwise ordain'd by the Council , to the Decrees of which , they should wholly submit themselves . That besides that , the calling of a Council would be very scandalous , and of exceeding bad example to all posterity . That as to the place where it should be held , he judg'd it absolutely necessary , that it should be in Italy , and that he did not see any City more fit for it , than Rome it self , which was the Seat of the Christian Faith ; that if , notwithstanding Rome did not please him , he might chuse one either in Bolognia , or Placentia , or Mantua . The Pope went even so far , as to write to the Christian Princes a Circulary Letter , by which he advised them in the general , of that which had pass'd at Ausburg , and that for the intire rooting out of Heresie , he was resolved to call a Council . Notwithstanding , all these Declarations consisted only in words ; for at the bottom his mind was wholly remote from the holding of a Council ; in which , as Guicciardine sayes , he apprehended , that they might contest his Papacy with him , which he had purchased by canvasings and money , and that they would take cognizance of the affairs of the Florentines , whom he had subdu'd and subjected to the Family of the Medici by force of Arms ; or as the Author of the History of the Council of Trent sayes , he feared lest they should beat down that excessive Authority which the See of Rome had usurped over all other Bishops , and over all Churches . However it were , he would not have one ; but he would that they should make use of Fire and Sword. And it was for this , that he wrote about that same time to Ferdinand the Emperour's Brother , exhorting him to go himself in person to Bohemia , to root out Heresie there . He solicited also the Emperour and the Christian Kings to joyn their Arms with those of the Duke of Savoy , against the Switz Cantons who had embraced the Reformation ; and his Intrigues , or those of his creatures , were so powerful , that they enflamed a bloody War between the Reformed Cantons and the others , wherein the Reformed were beaten many times , which afforded great matter of joy to the Court of Rome . In the year 1532. the Emperour having called the Imperial Diet to Ratisbon , for the affairs of Hungary and Germany , threatned by the Arms of the Turks , the Princes and the other States assembled , seeing clearly already , that the Pope and his Court sought only to elude the Council , by divers pretences , solicited the Emperour , that he would be pleased to call one himself by his Authority ; and they represented to him , that it was his right in the quality of Roman Emperour ; that other Emperours had so used it , and that he was the Head and Protector of all Christianity , especially in case of the negligence and refusal of the Pope . The Emperour would not hearken to this Proposition , and yet nevertheless , being urged by the necessity of his affairs , and having a War to maintain with the Turk , he granted a Peace to the Protestants , who were already seven Princes , and four and twenty Imperial Cities . This Peace was made at the Mediation of Albert Cardinal and Arch-Bishop of Mayence , and Lewis Prince Palatine of the Rhine ; and the Emperour made his Decree publick , bearing in it express prohibitions to trouble or disquiet any person for matters of Religion only , till the holding of a General , Free and Christian Council , which he endeavoured to have called within the term of a year ; or in case that a Council could not be held , till a General Assembly of the States of the Empire , wherein they might provide for the affairs of Religion . This Decree displeas'd the Pope and all his Court extreamly , who would neither have a Peace , nor a Council , nor any Assembly of the States to treat of Religion , as it evidently appeared afterwards . For after that the Emperour had set the affairs of Hungary and Austria in order , and had been freed from the force of Solyman , he went into Italy ; and having urged the Pope many times upon that subject , the Pope alwayes eluded the Proposition , as well by the conditions which he required that the Protestants should submit themselves to , well knowing that they would not agree to them , as by the default of the consent of the Kings of France and England , without whom , he said , it was to be feared , that the calling of a Council would create a new Schism in the Church . Thus the Papacy of Clement pass'd away , who dyed the twenty fifth of September 1534. His Successor who was Paul III. followed the same path of Clement in regard of the Protestants . The first step that he made was to let his Nuntio Paulus Vergerius delcare , that he was resolved to call a Council ; but at the same time , he made these three things to be added , that he intended , it should be held at Mantua and not in Germany , that he did not pretend to have any of his rights released , and that he would not endure , that a National Council should be held in Germany ; upon which , he demanded the answer of the Protestants . A little after the Protestants answered to this substance , That having already appealed to a Council , they ardently wished for it ; but that as they had often declared , they demanded a free Council , that should provide against the disorders of the Church , and make a good Reformation according to the Word of God , and in the terms of Christian Equity , and it was a Council so qualified which they had appealed to . That the dispute being about matters wherein the See of Rome was visibly interested , and about others which the Pope defended , not in word only , but by those bloody Edicts and extream Cruelties which they exercised against those who did not agree with them , there was no colour of reason that the judgement ought to be in their hands , nor that the Council could be free , if the choice of the place and the persons who should compose it , and the form of procedure which they held , should depend upon their choice . That the Pope having already condemned them and their Doctrine , it was against all manner of reason , for him to pretend to be the Master of an Assembly who should judge both them and the See of Rome . In fine , that the business being a common cause , it was the right of the Emperour and the Princes in so important an affair , to make choice of the most fit persons , and those who were most capable of giving glory to God , and doing good to the Christian Common-wealth : and that as for themselves , as they could not abandon the interests of the Truth , they should do also all that should lye in their power for the re-establishing of peace and union . We may guess that this answer was not very agreeable to the Court of Rome , and yet notwithstanding the Pope did not fail to speak alwayes of a Council , and to exhort his Cardinals to begin the Reformation by themselves . He made divers Orations to them for that purpose ; and he went so far , as to give charge to some of them , to examine that which was most necessary to be reform'd in their Court , which had already alarm'd them all . But at the same time , he assur'd them by one of his actions by which they might very well judge of the little sincerity of his words , for he created two young men , his Base Sons , Cardinals , the one of fourteen years of age , and the other of sixteen : and when they represented to him their small age , he answered merrily , That he would supply that defect , by the number of his own , having years enough to spare them , if it was necessary . The Pope's Nuntio having received the Answer of the Protestants , departed from Germany , and returned to Rome ; where , after having made his relation , he concluded , that nothing more was to be thought on , than to oppress the Protestants by force of Arms. This Nuntio , who was Vergerius , had had divers private Conferences with them , and even with Luther himself , whom he had laboured to gain by threats and promises , but he could not obtain his design . This forced the Pope powerfully to solicite the Emperour , who at that time came to Rome , openly to declare War against the Protestants , and he had in this , two great interests , the one to busie the Emperour , whose power he feared in Italy ; and the other , to confound the Protestants with his greatest force , without the confusion of holding a Council . The Emperour consented to the desires of the Pope , and he was resolved only to give a greater colour to the War , that a Council should be first called , to let them see , that he had tryed fair means , before he came to violence : but that he should call it under such conditions , as that the Authority of the See of Rome should incurr any danger . A Bull therefore was drawn up dated June 12. 1536. the Convocation of it was at Mantua on the three and twentieth of May of the year following ; and the Emperour having solicited the Protestants to go thither , they made well near the same answers that they had already done : They remonstrated therefore in the first place , That the calling of a Council could not of right belong to the Pope alone , as well by reason that the disorders and corruptions of which they complain'd and desir'd a reformation , came for the most part from the See of Rome and its creatures , which for some Ages since had infected Religion with divers errors and superstitions , and which moreover had been wholly overthrown in the Government of the Church ; as because also , that that See was already the openly declared Enemy to the Reformation , and those who demanded it , having condemn'd them for Hereticks , and persecuted them in all places by Fire and Sword. So that being to give an account of all that to a Council , it was against all reason , to leave the calling of a Council to the Pope alone , which of right ought to belong to the Emperour and the Princes . Secondly , They noted , That the Pope by his Bull pretended to frame the Council out of his creatures , who were bound to him by an Oath , and to remain also himself the Judge and Master of all the difference , which was a manifest fallacy and injustice , the firmer to establish his Authority under the pretence of a Council , and those abuses , the defence of which he had undertaken . In the third place , they took notice , That the Pope in his Bull had said nothing of the manner of proceeding which they ought to use in the Council , from whence they concluded , that his intent was , to make those things which they should treat of there , to depend upon the determinations of his See , humane Traditions , and the Decrees of some later Councils , and not upon the Word of God alone . That by this means , that would be no more a free and Christian Council , but a Roman Conventicle ; which instead of tending to a holy Reformation , could on the contrary tend to nothing but the confirmation of those evils which had for so long a time infested the Church . As to the place where this pretended Council was called , they represented , That it was not just that it should be in Italy , where they could have no security for themselves , nor any liberty of opinion in a good conscience , and that the Imperial Assemblies who had demanded it , had alwayes demanded that it should be in Germany : That they therefore besought the Emperour , that he would be pleased to consider their reasons , and to endeavour that the Council should be lawful , to the end they might happily unite to the glory of God and the peace of Christendom , not forgetting what had hapned at the Council of Constance to the Emperour Sigismund , who saw his Authority trampled under their feet , and his Letters of Safe-conduct violated , in the person of John Husse and Jerom of Prague . They caused in the end a Writing to be Printed , containing all these reasons , and divers others too long to transcribe , to justifie themselves against the calumnies of their adversaries ; and they published it , not only in Germany , but in other foreign Countries also . Some time after , the Pope published another Bull , by which he prolonged the holding of the Council , under a pretence , that he could not agree with the Duke of Mantua , and a little after he assign'd it at Vicenza . Notwithstanding the prosecutions continued alwayes against the Protestants every where , where the Pope had any Authority . In Germany the Imperial Chamber committed a thousand injustices and outrages against them . In France , the flames were kindled in all the Provinces ; and although Henry the Eighth King of England had thrown off the Yoke of Rome , yet he did not fail ( to appear a good Catholick ) to put to death without mercy all those who had learned the New Religion . The same was done in Scotland , in Flanders , and in all the Countreys of the Duke of Savoy . In the year 1539. the Pope published a Bull , by which he suspended the Convocation of a Council indefinitely , until it should be his good pleasure to have one held . And moreover , there was held in this same year an Imperial Diet at Franckfort , whither the Emperour sent the Arch-Bishop of London as his Commissioner , and decreed with him , that to labour to put an end to the differences about Religion , he should make a friendly Conference between the most Learned and well meaning persons both on the one side and on the other , who without the intervention of the Pope , should have nothing before their eyes but the glory of God , and the good of the Church ; and that notwithstanding they should let the Protestants have peace for fifteen months , under conditions that were yet harsh enough to them . But this Resolution so highly offended the Pope , that as soon as he had received the news of it , he dispatch'd away a Nuntio to the Emperour , who was then in Spain , with orders to complain , and to hinder by all sorts of wayes , that he should not authorize it by his consent . The Protestants having sent thither on their parts , the Emperour would not for that time declare himself ; but dismiss'd that business to another season . After which , he went into the Low-Countreys to appease some popular Sedition there ; and having there put the matter into debate , because he was to give some answer , Cardinal Farnese who was Legate there before him , opposed him with all his might , remonstrating the inconveniencies that might arise from such a Conference , and that he had far better referr the cause of Religion to a Council , and notwithstanding , to sortifie the Catholick League , to make the Protestants submit by fair means or foul ; against whom he made a very long Invective . This counsel notwithstanding did not then please the Emperour , he appointed a Diet to be held in Germany for the Conference ; and he invited all the Princes to come in person thither , promising publick safety to all ; which oblig'd the Cardinal Legate to retire in great discontent . This Cardinal in his return , went into France , and obtain'd of Francis the First an Edict against those whom he call'd Hereticks and Lutherans , which was afterwards publish'd and executed through his whole Kingdom with extream rigour . The Conference was first assigned at Haguenaw , a little after at Wormes ; and the Pope who feared the success , thought good to send thither his Nuntio , Thomas Campeius with Paulus Vergerius , in whom he reposed a great deal of confidence . But the Policy of the Court of Rome was too averse to an accommodation , to suffer that Conference to proceed far : the Emperour therefore , at the urgent solicitation of the Pope , broke it off by express Letters , and referred it to a Diet , which he would have held some time after at Ratisbon . The Protestants saw clearly to what all these delayes tended , and yet nevertheless they did not fail to appear at Ratisbon , whither the Emperour came in person , and whither the Pope had also sent Cardinal Contarenus in the quality of his Legate . This was in the year 1541. Moreover , the Emperour caused a Book to be presented on his part to the Assembly , which chiefly treated of the Articles of Religion , and particularly of those which were in controversie ; and he declar'd , that it was his Will , that that Book should be examined , and that it should serve as the Theme or Subject of the Conference ; for which he himself named the Collocutors , by the consent of both parties , who deferr'd that nomination to him . In this Conference the Collocutors agreed upon some Articles , and could not agree upon some others ; as upon those of Transubstantiation , of the Adoration of the Eucharist , the Sacrifice of the Mass , the Celibacy of Priests , the Communion under one kind , the Sacrament of Penance . And the Emperour having consulted the Legate about this , to know of him what he should do on this occasion , the Legate gave him his answer in writing , That after having seen as well the Articles agreed upon between the Collocutors , as the others which they could not come to agree about , it was his judgement , that he ought to ordain nothing about the rest , but that he ought to refer all to the Holy See , which could in a General Council , or otherwise do that which it should judge necessary for the good of the Church , and in particular for that of Germany . The Emperour took this answer , as if the Legate had consented , that the Articles agreed upon between the Collocutors , should immediately be received by both the Parties ; and he related it to the Assembly after that manner . But there sprung up a kind of division between the Bishops of one side , and the Roman Catholick Princes on the other . For the Princes would that the Articles agreed upon , should be received , and that the rest should be referred either to a General or National Council , or at least , to a General Assembly of the States of the Empire ; and the Bishops on the contrary , who saw that this was the beginning of a Reformation , were of opinion , that they should reject those Articles agreed upon , wherein they said that the Catholick Collocutors had too much given way to the Protestants , and that they should change nothing either in Religion , or its Ceremonies , but that they should refer all to a General or a National Council . This dispute therefore having so hapned , the Legate feared , lest they should upon this meddle with the affairs of the Court of Rome , so that he openly declared , by another publick Writing , that he did not mean , that they should receive any Articles , but that they should absolutely refer all , as well the agreed on as the others , to his Holiness , for him to determine what he should think fit . He published yet farther another Writing , by which he very much condemned as well the Catholick Princes as the Bishops , for that they had referr'd that business to a National Council , in defect of a General one : and he maintained that the Authority of the See of Rome was very much wounded in that reference , and that a National Council could not deliberate about matters of Religion . In fine , after a great many disputes , which only serv'd more and more to discover the obstinate resolution that the Roman party had taken up not to suffer a Reformation : this Diet ended with a Decree of the Emperour , which referr'd the whole affair to a General Council , or a National one in Germany , or to an Imperial Assembly , if they could not obtain a Council , and that nevertheless the Execution of the Decree of Ausburg should remain suspended . All this pass'd in the year 1541. See here what the success of the Conference of Ratisbon was . The year following , which was 1542. the Pope assign'd the Council to be held at Trent in the Month of November , he sent a Bull to the Emperour in Spain , and after to the Kings , exhorting them to send their Embassadors thither , and he himself deputed thither three Cardinals in quality of Legates ; he sent thither some Bishops also . But this Convocation had not then any effect , by reason of the War that was carried on about the same time between King Francis the First and the Emperour . And this latter seeing himself to have two Wars upon his hands , that with France , and the other with the Turks , made a new Decree at Spire , by which he gave peace to the Protestants : but more than that , he ordain'd , that they should make choice of some Learned and well-meaning persons to draw up a Formulary of the Reformation ; that the Princes should do the same ; and that all those pieces being referred to the next Diet , they should there resolve with a common consent , that which they should judge fit to be kept about the matters of Religion , till the meeting of a Council . This Decree was made in the year 1544. But the Pope was so netled at this , that he wrote to the Emperour in a very threatning style , complaining above all things of this , that he had not referred that which concerned Religion , to the decision of the Church of Rome , and that he had favoured those who were Rebels to the Apostolick See. Some time after King Francis the First and the Emperour made a Peace ; and one of the Articles of their Agreement was , that they should defend the Ancient Religion , that they should employ their endeavours for the Union of the Church , and the Reformation of the Court of Rome , that they should jointly demand of the Pope the calling of a Council , and that they should labour to subdue the Protestants . This obliged the Pope to prevent them . He therefore again assigned the Council to be held at Trent the fifteenth day of March 1545. and dispatched away his Legates thither ; but at the same time he resolv'd to use all his endeavours to oblige the Emperour to turn his Arms against the Protestants , to oppose them at the same time with the Spiritual and Temporal Sword ; or to say better , to the end that the War might serve him for a pretence to elude the Council . For that purpose he made use of the Ministry of his Nuntio , and afterwards of that Cardinal Farnese whom he sent to the Emperour as his Legate , whose chief pretence was , the refusals which the Protestants had propounded anew against his pretended Council . He made therefore very powerful solicitations to the Emperour by his Legate , with offers to aid him with men and money , and even to cause him to be assisted by the Princes of Italy ; and the Emperour , who on his side was very glad to take this occasion to subdue Germany to himself , readily accepted of this proposition ; so that a War was concluded between them ; but the conclusion was kept very secret , till the time of Execution . Notwithstanding , the better to cover this design , the Emperour appointed a Conference of Learned Men to be held at Ratisbon , upon the subject of Religion , according to his last Decree , but he did not fail to cite the Arch-Bishop of Cologne to appear before him , who had embraced the Reformation , and afterwards excommunicated him , and deprived him of his Arch-bishoprick . And as for the Conference at Ratisbon , which gave some jealousie to the Bishops who were already assembled at Trent , it was quickly after broken by the unjust conditions that some Monks , who were there as the Commissioners of the Emperour , would impose on the Protestant Divines . The Council was opened the thirteenth of December of the same year 1545. But , in fine , after a great many artifices and dissimulations , able to have lull'd asleep the most vigilant , after a great many contrary assurances given to the Protestants , the Emperour sent the Cardinal of Trent in Post to Rome , to give the Pope notice , that he should make his Troops march with all diligence . The Treaty which they had made together was published the eight and twentieth of July 1546. bearing this among other things , That the Emperour should employ his Arms and open force to make those Germans who should reject the Council , return to the ancient Religion and to the obedience of the holy See : and the Emperour soon after , openly declared himself as well by the Letters which he wrote to divers Cities in Germany , to the Elector of Cologne and the Prince of Wirtemburg , as by the answers that his Ministers gave to the Embassadors of those Towns who were with him . The Pope on his side , presently published a Bull dated the fifteenth of July , by which he commanded , that they should make solemn Processions , exhorting all Christians to put up prayers to God for the happy success of the War , which the Emperour and himself had undertaken at their common charges , against the Germans who should either profess Heresie , or protect it . Before this , he had wrote to the Switzers Letters dated the third of June , by which he gave them notice of the Emperours design , praying them to send all the succours they could possibly . The Emperour would at the beginning cover this War with another pretence than that of Religion ; but the Pope would never suffer him to do it . So that the Emperour having no further way left to disguise himself , began with the proscribing of the Duke of Saxony and the Lantgrave of Hessia ; and moreover , he sent his Army into the field . The Protestant Princes , on their parts , took up Arms also for their just defence . The success of this War was not so happy for the Protestants ; all Germany saw it self soon enslav'd under the Arms of the Emperour ; and according to all humane appearance , the Reformation also had been presently destroy'd , if God who never utterly forsakes his Church , had not provided for it by his Providence . It hapned that the Pope and the Emperour quarrell'd about those temporal interests , which were far more prevalent in their minds than that of Religion , which fell out because the Emperour would not readily subject Germany to the Council of the Pope , and because the Pope used also all his endeavours to stir up new affairs for the Emperour on the side of Italy . Moreover , a division fell out in the Council ; for the Pope having transferr'd it from Trent to Bolognia , to have it more at his ordering , the greatest part of the Bishops yielded to that transferring ; but many also held themselves firm to Trent , and would not obey it ; which made a great difficulty to arise , when the Emperour and the Princes of Germany came to demand , as they afterwards did , that the Council should be re-established at Trent ; because those of Bolognia stood upon it as a point of honour , not to go back to find those of Trent there . King Francis the First dyed in this time , and Henry the Eighth King of England being dead also , the Reformation was quickly after received in England , under the Reign of Edward the Sixth , which a little disturb'd the joyes of the Court of Rome . They were yet more disturb'd by the Acts of Protestation which the Emperour had made against the Assembly at Bolognia , that he had treated it as an unlawful Assembly and a Conventicle , insisting , that they should return to Trent , with threats , that if the Pope continued to neglect his duty , he would himself out of his own Authority provide for the disorders of the Church . They were troubled also at the Interim which the same Emperour published afterwards throughout all Germany . This Interim was a certain Formulary of Religion that the Emperour had made to be drawn up to be observed until the holding of a Lawful Council . He establish'd therein the whole Body of the Roman Doctrine , and allowed only the Marriage of Priests and Communion under both kinds . But although this Formulary was neither approved by the one sort , nor the other , that at Rome the Pope had censured it , and the Protestants look'd upon it as the greatest of all their oppressions , the Emperour did not fail to use violence to the Protestants to make them receive it . And this filled Germany with an infinite number of persecutions , such as those that Conquerours when they cruelly abuse their prosperity ( as Charles the Fifth did ) are wont to make the vanquished suffer . But while he thus satiated himself with these violences and indignities , Paul the Third dyed at Rome the tenth of November 1549. The Death of this Pope was follow'd with divers Writings which wounded his Memory in the most bloody manner in the world . But letting pass his Manners , and the rest of his Government , wherein we are not concerned , I shall only say , that the evils which our Fathers suffered in all places for the Cause of the Reformation during the fifteen years of his Papacy , cannot be express'd . For under the name of Hereticks or Lutherans , they imprisoned them , they banished them , they deprived them of their Estates , they massacred them , they burned them ; and not to speak of our France , England , Scotland , Flanders , Holland , Brabant , Haynalt , Artois , Spain , Savoy , Lorrain , Poland , were as so many Theatres , wherein there might be every day seen some of those Tragical Executions , and where they spoke of nothing but the extirpation and rooting out of these Hereticks . Julius the third succeeded Paul. This man freely transferr'd his Council back to Trent , to make all opposition between the Emperour and himself cease ; but in the Bull which he publish'd , he declar'd , that it belong'd to him to rule and guide the Council : that he remitted it to be followed and continued , in the same state in which it was when it was broken off ; and that he would send his Legates thither to preside in his place , in case he could not come thither himself in person . These clauses netled the Protestants , so that seeing themselves press'd by the Emperour , to submit themselves to the Council , they freely declared to him , that they could not do it , otherwise than upon these conditions , to wit , That they should begin to treat of matters all anew , without having regard to that which had been already done . That their Divines should be received , and have a deliberative voice : That the Pope should not pretend to preside , but that he should submit himself to it ; and in fine , that he should absolve the Bishops from the Oath by which they were ty'd to him ; and that without that , they could not hold that to be a free Council . Notwithstanding this Declaration , the Emperour made his Decree , by which he ordain'd , that they should submit themselves to the Council , promising on his part , that he would give Safe-Conduct to all the World to come thither , and to propose there all that they should judge necessary for the good of the Church , and salvation of Souls ; and that he would give order , that all things should be treated and determined holily and Christianly , according to the holy Scripture , and the Doctrine of the Fathers ; and that the state of the Church should be reformed there , and false Doctrines and Errours taken away . Thus the Council of Trent was continued , whither the Pope sent his Legate and two Nuntio's , to preside there in his Name , with orders to begin the first Session the first day of May 1555. which was yet nevertheless prorogued to the first of September following . The Elector of Saxony and the Duke of Wirtemberg both Protestants , with some Imperial Cities resolved to send their Deputies thither , and made them demand of the Emperours Embassadour a Letter of Safe-conduct in the same form that the Council of Basil had given it to the Bohemians , with an intermission till their Divines should be arrived . This demand was not without some difficulty , but the Question having been agitated at Rome , they thought good to agree , that they should have a Safe-conduct in general terms , without delaying upon that account the decision of the chief matters : and before the expediting of this Safe-conduct , they had determined the principal Points touching the Eucharist , to wit , Transubstantiation , the Real Presence , the Adoration of the Host , the Concomitance , the Custom of the Feste Dieu * , the reservation of the Sacrament , and the necessity of Auricular Confession before the Communion . They agreed only with the Embassadour of the Emperour , that they should delay the decision of these four Questions , Whether it was necessary to salvation , that all should receive the Sacrament in both kinds . Whether he that received in one , took less than he that received in both . Whether the Church was in an Error , when she ordained that the Priests only should receive in both . Whether the Eucharist ought also to be given to little children . Which was already a meer Fallacy , as if the Protestants had nothing to propose , but only about those four Questions . When the Protestant Deputies were arrived , they openly complained of the form of their Safe-conduct , and they demanded one in the form of that of Basil to the Bohemians , but they refused it . They demanded that they might be heard in full Council , but they would not ; and they obtained with great difficulty , to be heard in a Congregation in the house of the Legate . In this Congregation they demanded on the behalf of their Masters , 1. That the Article of the Superiority of the Council above the Pope , decided in the Councils of Constance and Basil might be laid down for a foundation . 2. That the Pope , since he was a party in this affair , should not preside in the Council , but that he should submit to it both himself and his See , to be judged there . 3. That he should for this effect absolve the Bishops of the Oaths that he had given them . 4. That the matters which had been already decided , should be judged of again after their Divines had been heard , since they could not till then have come to the Council , not having had Safe-conduct . 5. That they should deferr all judgement till they came . 6. That they should judge according to the Word of God , and the common belief of all Christian Nations . But the Prelates would not hear these Propositions , and the Legate , who consulted the Pope upon all matters , and more especially upon these , had already thus vehemently explained himself , That they had much rather lose their lives , than release any thing of the Authority of the Holy See. Some dayes after , the Divines of Wirtemberg , and those of Strasburg arrived at Trent , and presented their Confession , demanding that it should be examined , and offering themselves to explain and defend it ; but this was to no purpose : for the Pope had expresly forbad his Legate to permit , that they should enter upon any publick conference , neither vivâ voce , or by Writing in the matters of Religion . Thus things were carried on in this Council , But while affairs were manag'd after this manner , the Pope , who for some time before had been discontented at the Emperour , had made his Treaty with King Henry the Second ; and the King on his side had also very secretly treated with Maurice the Elector of Saxony for the Liberty of Germany ; so that matters were all on a sudden ready for a War ; and the news being come to Trent , the Pope presently separated the Assembly , giving order to his Nuntio's to give notice of it every where , and to suspend the Council till another time . This War freed Germany from its slavery under Charles ; he was forced to set all the Princes at liberty whom he kept Prisoners : and in fine , to make the Peace which was concluded at Passaw the last day of July 1552. By this Peace it was concluded , that the Emperour should call within six Months the General Assembly of the Empire , there to provide means for the accommodating of the differences of Religion , and that notwithstanding no person should be disquieted upon that occasion : and thus the Interim of the Emperour was abolished . But if Germany had then any Quiet , the Persecutions were enflamed elsewhere against the Reformed . Edward the Sixth being dead in England , and Mary having succeeded him , the Pope sent Cardinal Pool thither in quality of his Legate , who negotiated there the re-establishing of the Authority and Religion of the Pope . This made the flames to be kindled , and their punishments to be renewed after the most cruel manner in the world ; for in one only year they made an infinite number of the people to be burn'd for the sake of Religion , and one hundred seventy and six persons of great quality . Elizabeth the Daughter of Henry the Eighth , and Sister to Mary , was confin'd to a strait Prison . On the other side , Ferdinand King of Hungary and Bohemia and Arch-Duke of Austria , made a rigorous Edict upon the same occasion , for all the Lands of his obedience , and drove away from Bahemia alone , more than two hundred Ministers . The Emperour on his part , alwayes caused the Laws of the Inquisition to be most rigorously observed in the Low-Countreys . The Duke of Savoy did the same thing in his Countreys . France every day beheld nothing but these sad Executions ; and yet nevertheless , all these bloody pursuits did but increase in all places , the number of those who embraced the Reformation . Pope Julius the Third dyed the three and twentieth of March 1555. and Marcellus the Second was chosen in his place ; who not having held the See more than-two and twenty dayes , had for his Successour Paul the Fourth . In this same year , there was an Imperial Assembly held at Ausburg , where the Treaty of Peace made at Passaw was confirmed , and the freedom of Religion granted by the Emperour and the King of the Romans in Germany . The Decree was presently published . But notwithstanding , the people of Austria and Bavaria having demanded with very great urgency a Reformation of their Princes , it was refused them ; and they agreed only , that they should receive the Communion under both kinds , in waiting for a Council . This did not fail to give great displeasure to the Pope , beholding on one side , that all parts of the World were swallow'd up by the Superstitions and Errors of his Church ; and on the other , that even the Roman Catholick Princes , of whom he expected an entire obedience , undertook without his consent to change something in Religion . In this same time Charles the Fifth , weary of affairs , and having but a weak constitution , resolved to quit the World ; and for this effect , having made Philip his Son to come to Brussells , he demis'd to him the Soveraignty of the Low-Countreys in his favour ; and a Month after he yielded to him the Crown of Spain . He resigned the Empire to Ferdinand his Brother , and reserving to himself the Pension of an hundred thousand Crowns , he retired into a Monastery . This hapned in the year 1556. and he dyed two years after the one and twentieth of September 1558. Pope Paul the Fourth from the first beginning of his Papacy turn'd all his thoughts to avoid the Council , and to make the rigors of the Inquisition to rule in all places , saying , That this was the only means to destroy Heresie , and the only fort of the Apostolick See. For this effect he made an Ordinance which he caused all the Cardinals to sign , by which he renewed all the censures and punishments denounced by his Predecessors against the Hereticks , and declared , that all the Prelates , Princes , Kings and Emperours fallen into Herefie , ought to be held fallen from and deprived of all their Benefices , Estates , Kingdoms or Empires , without any other declaration , that they could not be re-established by any authority , not even by that of the Apostolick See , and that their goods should be given to the first possessor . He quarrell'd at the same time with Ferdinand , maintaining that the Resignation of Charles in his favour , could not be done but by his hands ; and that in that case it belonged to him to make whom he should please , Emperour . Notwithstanding , two things fell out , that gave him a great deal of grief ; the one , that Mary Queen of England being dead , Elizabeth succeeded her ; and that the Emperour Ferdinand having propounded to the Protestants in the Diet of Ausburg , which was held in the Month of February 1559. to 〈◊〉 to put an end to the differences of Religion by the way 〈◊〉 Council , the Protestants had declared to him , as they had 〈…〉 , that they could have no hopes of any accommodation 〈…〉 of a Council of the Popes . That they would submit 〈…〉 a free General and Christian Council , not called by 〈…〉 the Emperour , and Christian Kings , where the 〈…〉 his place not as President and Master , but as a Party , and submit himself to the judgement of the Council . That for that effect , it was necessary that the Pope should release them of the Oath by which he held all the Prelates bound to his See , to the end that the Prelates and Divines there might give their opinion freely , and that all should be judg'd there by the Word of God alone , and not by the Roman Constitutions and their pretended Traditions . That it was just , that their Divines should be heard , and that they might declare their opinion in the decision of those differences , and by consequence , all the Acts and all the Decrees made at Trent , remaining as not made , that they should treat the things anew . That with these conditions they consented with all their hearts , and submitted themselves to a Council ; but not otherwise . So that the Emperour seeing well that the Pope and his Court would never agree to those conditions , nor consent to any Council , at least , unless they should be Masters of it , further confirmed the Treaty of Passaw , and setled the peace of Germany about the matter of Religion , leaving to every one the liberty of his conscience . This mortally wounded the Pope ; but elsewhere , he comforted himself with hearing that his solicitations with the other Princes to continue the rooting out of the Hereticks by Fire and Sword , and every where all the rigours of punishments had a very great effect in France , in Spain and in the Low-Countreys . Henry the Second dyed the third of June of the same year 1559. The Pope dyed also quickly after , to wit , the eighteenth of August of the same year . His last words were to recommend to the Cardinals the holy Office of the Inquisition ; for so he called it : assuring them , that it was the only Pillar of the See of Rome . His Memory was very much detested by all the people , who immediately after his death burn'd the new Prison of the Inquisition which he had caused to be built , broke his Statues , and overthrew his Coat of Arms throughout all the City of Rome . Pius the Fourth succeeded him ; and it was under him that the Council of Trent was consummated . He followed intirely the Spirit of his Predecessor ; for he presently moved the Duke of Savoy to turn his Arms against his Subjects of the Valleys of Piedmont , to reduce them by force to the obedience of his See ; and because that in France , they had resolved to call a National Council , to labour by this means to put a stop to the course of the Reformation , against which the fires and punishments practised till that time had done nothing , he oppos'd himself vehemently to it , and sent to King Francis the Second an express Nuntio , to disswade him from that National Council , and to exhort him to follow the way of the punishments that he had before practis'd : and that of his Arms , if it were necessary , till it should be provided for by a General Council , offering him for that purpose to assist him with all his power , and to cause the King of Spain and the Princes of Italy , to assist him also . The Nuntio faithfully acquitted himself of his charge ; but the King did yet persist in the design of a National Council , and it was resolved in his Council , that they should seek for the means to call it , in case the Pope should not speedily call a General one . This was the resolution of an Assembly held at Fountainbleau , in the Month of August 1560. which no wayes pleased the Pope ; for he saw well , that this National Council was a very bad example for Germany , where till then his Predecessors had hindred it . So that seeing no very good means to ward off that blow , and apprehending that other Nations would do the same things , he suddenly took up a resolution to assemble his Council at Trent . But besides that reason of National Councils which he apprehended , he was further carried out to it by divers other motives ; for he saw that the Reformed Religion had spread it self abroad every where . In Spain the Inquisitions were taken up only with condemning and burning them ; and they had alwayes some new matter for the exercise of their cruelties . It was the same in the Low-Countreys . England had wholly thrown off the yoke of Rome , and embraced the Reformation : Scotland had done it as much . All Prussia and Livonia had done the same . In France the number of the Protestants was very much increased , and they had the liberty of their consciences granted them . The Duke of Savoy , could not compass his design with all his Forces , in the sole Valleys of Piedmont . Besides , that which remain'd fix'd to the interests of the Pope , was very much discontented with the conduct of his Court , the greatest part of his Catholicks had acknowledged the necessity of a Reformation , and they made Harangues about it in the publick assemblies . The Princes themselves , who the most supported the See of Rome , every day encroached upon his Authority , and gave him trouble enough . He resolv'd with himself therefore to assemble his Council ; but at the same time , also he made it his design to manage it so well , that the success should be advantageous for himself . To this effect , he published his Bull , bearing this with it , that he took off the suspension that had been made , and called it to Trent : on Easter day in the year 1563. He sent thither five Legates to preside in his place ; and after divers delayes , in fine , the Council was opened by his Order the eighteenth of January 1562. and matters were treated there afterwards after the same manner which they had been treated in before under Paul the Third , and under Julius ; that is to say , that the Pope reigned there absolutely , and nothing was done there but according to his will. His See was exalted there more than before , the disorders of the Government of the Church were rather confirmed than corrected there , and the Errors , and Superstitions , and Worship set up by men , instead of being reformed , were on the contrary established there , and passed in the force of a perpetual and indispensable Law. Such was the success of this Assembly . It would be too long here to relate exactly that which passed there . Any may read with pleasure and with profit all the particularities in some of the famous Historians of those times . It shall suffice me for the present to say , that after the manner that the Popes took there for the governing that Council , we ought not to think it strange if they obtain'd their ends , and if they alwayes turn'd things to which side they pleased . First of all , they took a particular care to fill it with Italian Prelates ; so that they alone almost alwayes were above half the number of all the other Nations joyned together . By this means the Court of Rome might very well assure it self of the Council ; for although all the Prelates that composed it , should not have been bound to the Popes by an Oath , yet the Italians were more particularly of their dependance , and they would not fail throughly to represent to them the interest that Italy had to preserve to it self the Ecclesiastical Government over other Nations ; and to maintain by consequence , the Authority of Rome . Secondly , They kept up a stock of money in the hands of the Legates , to help the poor Bishops , and to gain them more and more to them , and to make also Presents and Gratifications to persons who could render them most service . For they judged it to be the best means to draw the most to them , either by the acknowledgement of the good offices received from them , or by the hopes of receiving them for the time to come . In the Third place , the Pope was not contented with presiding in the Council by his Legates , he would farther , that the propositions should be made and carried by them only . And it was for this that the Legates of Pius the Fourth unjustly insinuated it into the Decree of the opening it on the eighteenth of January 1562. that they should treat of matters proponentibus Legatis ; and when some Spanish Prelates would have opposed that Clause , saying , that it was unusual in Councils , and that it wholly took away all liberty from the Assembly , where every one ought to have a right to propound , they derided them and let them alone without giving them any answer . The Pope himself having heard of that opposition , commanded his Legates , that they should remain obstinate in that Decree , and that they should not remit so much as one point : and the King of Spain having made some complaints , upon the advice that his Embassadour gave him , the Pope eluded them , and would change nothing . Behold therefore the Court of Rome well nigh already assured of two great points ; to wit , on the one side , of the greatest number of persons ; and on the other , of the propositions that should be made in the Council . There remained nothing but to make sure of their deliberations ; and for this they practised divers means . The two more General , were that of the Congregations at Trent it self in the house of the chief Legate , and that of the Congregations at Rome . The former consisted in this , that from the beginning of the Council under Paul the Third , they unjustly made this order to be establish'd , that in imitation of that which had been made in the last Council of Lateran , that there should be made divers particular Congregations to examine the matters there that the Legates should propound to them , that afterwards the same matters so digested , be brought to a General Congregation which should be held in the house of the Legate , where every one should tell his opinion ; and that after this , they should frame the Decrees to contain them , and make them to pass in Council . The second consisted in this , in that from the first beginning , the Pope had deputed some Cardinals at Rome to consult about the affairs of the Council , and to have as it were the overlooking of all that should pass there ; so that , before they came to make any Decree , the Legates at Trent had discover'd the bottom of the sentiments of the Prelates , and the reasons of every one , since before they concluded any thing , they sent all to Rome , from whence they received their orders and the deliberations of the Council wholly made to their hands ; and this is that which they call'd the Holy Ghost coming in a Cloak-bag . But besides these two wayes , they had yet others , which although they were not of that importance , did not fail to have their profit . We must place in this rank , the Order that they took to examine all the speeches and all the other actions that should be done before the Prelates , of the Council , before they should recite them , to the end that nothing should be advanced , which was not agreeable to the Time and Place , that is to say , to the designs and interests of Rome ; for by this means the Council thought to make the Pulpits ring with nothing but the praises of the Holy See , and imprecations against the Hereticks ; and that none should be so stupid , as to bring in any thing free or bold into his discourse , well knowing that the Censors would not suffer it , and that it would be to meddle with affairs to no purpose . We must here also place the Order that the Legates openly took , and which they alwayes observ'd afterwards , to reckon every head to an opinion ; whereas in the Councils of Constance and Basil they had counted their opinions by Nations , which divers would fain have had done yet at Trent ; but the Legates oppos'd themselves to it with all their might . But they drew this advantage from that Order , that Italy alone had twice as many Voices , as all the other Nations together ; and we may say , that they only made the decisions . We must further rank here another Order which they took to make in the first place the points of Doctrine to be agitated by particular Congregations of Monks and other Scholastick Divines , which treated of them after their usual manner ; and afterwards to carry some extracts or abridgements of their Disputes to the Congregations of the Prelates , who for the most part understood nothing of that Gibbrish of the School ; so that almost alwayes they made their Decrees without having examined the matters of them , or hearing the reasons of one side and of the other , without reading , without meditation , without study , and sometimes even without any understanding of the terms ; which having oblig'd Bruce Martel Bishop of Fesola to represent of what importance it was , that the General Congregation should be throughly informed of what they did , and that it should take cognizance of matters it self ; the Legates netled at this boldness , made a large field of a sharp censure upon it , and wrote to the Court of Rome to have him taken notice of . We ought also to place here , the recourse that the Pope had to the Embassadours of the Princes , to render the Bishops of their Nation favourable to the interests of the Court of Rome . This is what Pius the Fourth knew very well how to practise on the subject of the residence of the Bishops , when he heard that the greatest part of Voices went about to declare it of Divine Right ; for he spake earnestly of it to the Embassadours of Venice and Florence ; and he engaged them to make divers remonstrances of it to their Bishops . The same things were done divers times . We must add here yet farther , the ordinary direction of the Legates to put off to another time the decision of the points that they could not carry on their side at one time , and to pass over to other matters , to busie the Prelates with , and to have time notwithstanding , to advertise the Court of Rome , and to gain the chief to the contrary party . We ought to place here also the ordinary artifice of the same Legates to put off the Sessions , to make many difficulties arise about matters , and after divers circuits , to cause in the end the Articles to be sent to the Pope which they could not make an end of , by reason of the great insisting of the Nations . In one word , they used in the management of this Assembly all that was most refin'd , most forcible and profound in humane policy , promises , threats , secret negotiations , canvasings , diversions , delayes , Authority , and in General , nothing was forborn that could turn and corrupt mens minds there . The Pope and his Court had a great many difficulties to overcome , and oppositions to surmount , which often put them into great troubles , and inquietudes , and fears ; but in the end , they were so well served , and they remained Masters , and saw all things succeed according to their desires . See here after what manner things went at Trent , and by what degrees they tended to make an entire breach of Communion between the Roman and Reformed party . Let any now judge , if in all this conduct , our Fathers had not just and lawful causes for a Separation . 1. They saw in the contrary party an invincible resolution to defend and preserve the Errors and Superstitions , whose amendment they demanded . 2. They saw that resolution go so high , as to constrain them to fall back again into those errors against all their knowledge , and the motions of their own consciences . 3. They saw that this violence which they offered to them had no bounds ; for it went not only as far as disputes , not only so far as the Ordinances and Decrees , but even to Excommunications and Anathema's , that is to say , to a Separation , and Schism with a curse . 4. They saw , that they joyned to all this punishments , not in one or two places , but in all ; not by popular heat , but in cold blood , and in the usual wayes designed for the punishment of the greatest Villains . 5. They saw that those punishments came from the perpetual and general inspiration of the Court of Rome , which did not cease persecuting of them in all places ; and which proceeded so far , as to search for them in their most hidden retreats . 6. They saw that they refused the most equitable and necessary conditions , without which they could not proceed to a just examination of Religion , nor to a holy and Christian Reformation , and that in stead of that , the Court of Rome would alwayes remain sole Mistress and Arbitress . 7. They saw , lastly , that instead of returning to the purity of Christianity , by taking away out of the field of the Church so many corruptions that defaced it , so many false opinions that destroy'd it , so many kinds of Worship contrary to true Piety that dishonour'd it , and destroyed the salvation of souls , these Prelates on the contrary , would establish things that custom only , and the tradition of some Ages had for the most part introduc'd ; that they would establish them I say , for the future in force of a Law , to be incorporated into their Religion , as essential and indispensable parts of it , to which they would subject the minds and consciences of men , which they ordain'd the practice and belief of , under penalties of Anathema , cutting off and separating from the body of their Society all those who should hold a contrary opinion and practice . Let any judge , whether our Fathers could yet after that , preserve Church Communion with a Party in which they could see nothing either of the Spirit of Truth , and Christian Purity and Charity , resplendent , and whether all hope being taken away , of ever reducing them to the right way of the Gospel , or even of being able to live with them , without wounding their consciences by a detestable hypocrisie , in pretending to believe that which they did not believe , and to practising a worship which they held unlawful , there not remaining any further means for them to remain in that Communion , without partaking of their Errors , without exposing their Children , and without rendring themselves culpable before God ; let any I say judge , whether they did not do well to separate themselves . I confess , that when a man is joyned with others in one and the same Body , he ought not lightly to proceed to a rupture ; there are measures and behaviour to be observ'd , that Prudence and Christian Charity require of us , and as long as we have any hope of procuring the amendment and healing of our Brethren , or where there is at least any way for us to bewail , and to mourn for their sins , without losing our own innocency , and their constraining us to partake in their crimes , we ought not to forsake them . But when that hope is lost , and when that means of preserving our own purity is taken from us , when instead of being able to reduce them , we see , on the contrary , that their Communion does but make us to cast our selves into an unavoidable necessity of corrupting our selves , it is certain that we ought to withdraw our selves from them , lest in partaking with their sins , we should draw the just condemnation of God upon our selves . Be not partaker with other mens sins , sayes S. Paul , but keep thy self pure . CHAP. IV. An Examination of the Objection of the Author of the Prejudices , taken out of the Dispute of S. Augustine against the Schism of the Donatists . IT seems to me , that what I have laid down hitherto , le ts us clearly enough see , that the only way to decide the Question of our Separation , to know whether it is just or unjust ; is to enter into the discussion of the foundation of our Controversies , and that it would be the highest injustice to go about to condemn us without ever hearing us . Notwithstanding , whatsoever we may have to say , and how strong soever our Reasons should be , the Author of the Prejudices pretends to have found out a certain way to convince us of Schism , without entring upon any other examination ; and for this he employes the Eighth and Ninth Chapters of his Treatise . I would , sayes he , go farther , and convince them of Schism , without entring upon any discussion of either their Doctrine or their Mission , by their separation alone . All that he sayes upon that subject , may be well near reduc'd to this ; That there is a Church , from which one ought never to separate , under any pretence whatsoever , and from which all those who separate themselves are Schismaticks , and out of the state of salvation . That the infallible and perpetual mark to know this Church , according to S. Augustine and the other African Fathers is , visible extension throughout all Nations , because that visible extension according to them contains the Church at all times , and that it is a Negative mark , that is to say , that every Society which has not that extension , is not the Church ; so that this reasoning is alwayes sound , your Society is shut up in a little part of the world . Therefore it is not the Church ; and that it is by this Principle , that S. Augustine has disputed against the Donatists , and convinced them of Schism . This is the summ of his eighth Chapter . In the ninth , he labours to apply these general Maxims to our Separation : and 1. He sayes , That our Communion is not spread over all the world , any more than that of the Donatists ; and that not having that visible extension , which is the perpetual mark of the True Church , it follows , that it is not so , and by consequence , that we are all Schismaticks . 2. He sayes , We carry the principle of the Donatists much higher than those Schismaticks stretch'd it ; for as for them , they did not say , that there ever was a time in which the Church had wholly fell into Apostasic , and that they excepted the Communion of Donatus ; but as for us , we will have it , that there has been whole Ages in which all the world had generally apostatized , and lost the faith and treasure of salvation . 3. He labours to shew , that the Societies of the Berengarians , of the Waldenses and Albigenses , &c. in whom he sayes , we shut up the Church , could not be this Catholick Church of which S. Augustine speaks . And lastly , He concludes from thence , that we are Schismaticks , and by consequence , out of a state of salvation . Before we enter upon the particular Examination of the Propositions whereof this Objection is made up , it will be good to note , that there is nothing new in all that , and that it is nothing but that some mark of visible extension that the greatest part of the Controversial Writers of the Roman Communion have been wont to propound , when they would give the marks of the True Church . There is this only difference to be found in it , that the others labour to ground this upon what they produce out of the passages of the Scripture , whereas the Author of the Prejudices grounds his argument upon the sole Authority of S. Augustine and some Fathers . But when it should be true , that S. Augustine and the African Fathers disputing against the Donatists , should have prest this visible extension of the Church too much , and urged it further than they ought , will the Author of the Prejudices believe , that he ought to hold all those things that the Fathers have advanc'd in their disputes for infallible , and all their reasonings and hypotheses to have been so ? Does he not know what Theodoret himself who was a Father , has noted concerning some of those who were before him , That the vehemence of Disputation had made them fall into excesses , just as those who would rectifie a crooked Tree , turn it too much on the other side from that straightness which it ought to have ? And is he ignorant of what S. Athanasius said concerning Dionysius of Alexandria , whose Authority the Arians objected to him , That Dionysius had said so , not with design to make a simple exposition of his faith , but occasionally having a respect to the times , and persons . That a Gardiner is not to be found fault with , if he cultivate his Trees according to the quality of the soil , sowing one , planting another , pruning this , and plucking up that . We must , sayes S. Jerome , distinguish between the different kinds of writing , and especially of Polemical and Dogmatical . For in the Polemical , the dispute is vagous , and when they answer to an adversary , they propound sometimes one thing , and sometimes another ; they argue as they think fit ; they say one thing and do another : or as the Proverb sayes , they offer bread , and give one a stone . But in the Dogmatical , on the contrary , they speak openly and ingenuously . We may easily apprehend by that , that we ought not to hold for Canonical all that the Fathers may have wrote in the heat of their disputes , or to take what they have said according to the rigour of the Letter , since they themselves acknowledge , that having the Pen in their hands , they often advance things , that on other occasions ought not to be press'd . So that though it should be true , that S. Augustine and the African Fathers had made that visible extension an inseparable and perpetual mark of the True Church , yet we should not fear to say , in respect of them , what S. Augustine himself has said concerning S. Cyprian whom the Donatists objected to him . I do not hold the Writings of Cyprian for Canonical ; but I examine them by the Canonical Scriptures . That which I find in them conformable to the holy Scriptures , I receive with praising him , and I reject with the respect that I owe to his person , what I find in them disagreeing thereto . We should make no scruple to apply to them , what the same S. Augustine has said , on the subject of S. Hilary and some other Fathers whom they alledg'd to him . We must throughly distinguish these sorts of writings , from the Authority of the Canonical Books . For however we should read them , yet we cannot draw convincing testimonies from them , and it is allow'd us to depart from them , when we see that they themselves have departed from the truth . It is therefore certain , that the Author of the Prejudices has but weakned his proof , when instead of labouring to establish it on the Scripture , as the rest have done , he restrains it to the meer Authority of S. Augustine and some Fathers . We have thought that we ought to have freely represented this to the Author of the Prejudices , to oblige him a little to moderate his pretensions ; for he imagin'd that the sole Authority of S. Augustine and some Fathers was enough to convince us . I will , sayes he , convince them , we have frequently told him already , and shall tell him here again , That the Scripture is the only rule of our Faith , that , we do not acknowledge any other authority able to decide the disputed Points in Religion , than that of the Word of God ; and that if we sometimes dispute by the Fathers , it is but by way of condescention to those of the Church of Rome , to act upon their own principle , and not to submit our consciences to the word of men . But because that he may also imagine , under a pretence of this declaration , that we have no other way to answer his argument , I shall undertake to answer here , and shew him , if I can , that he has abused the Authority of S. Augustine , and that he has neither comprised , or had a mind to comprehend , either the true sentiments of that Father , or ours . This is that which I design to shew him in this Chapter and in the following . But before we enter upon this matter , it will be necessary to clear in a few words the History of the Donatists , and to represent what was the beginning of their quarrel , and what their Separation was . The Author of the Prejudices had some interest to leave his Readers in the ignorance of those particular matters of fact ; but since he and I have not the same view of things , he ought not to take it ill , that I supply his defect , and that I lay down that which he would not . In the year 306. God having given peace to the Church , after the cruel persecutions of Dioclesian , the people of Carthage being assembled by the direction of some neighbouring Bishops , chose Cecilianus for their Bishop in the place of Mensurius who had been dead some time before , and Cecilianus afterwards received his Ordination at the hands of Felix Bishop of Aprungis . This Election had displeased some of that Church through their private interests ; so that they formed a party against him ; and this party having called Secundus Primate of Numidia with a great many other Bishops to the number of Seventy , they made his Ordination void , and ordained one Majorinus in his place . Cecilianus was upheld by a great part of the Church , and kept himself in his Bishoprick . Majorinus was upheld also by those of his party , and the Bishops of Numidia ; which made them set up at Carthage Altar against Altar ; that is to say , that each Bishop set up his Assemblies apart ; and so the Church of Carthage was rent . But this Division did not stop at Carthage ; for the Bishops of Africa took part , some with Cecilianus , and the others with Majorinus ; one of these was called Donatus , from whose name all that Sect came in the end to be called Donatists . Each party laboured to fortifie themselves by reasons ; the Donatists , on their side , at first accus'd Felix the Ordainer of Cecilianus , and afterwards Cecilianus himself , of having been Traditors , that is to say , of having delivered their Bibles to the Pagans for them to burn them , during the persecutions . The others , on the contrary , maintained , that it was a false accusation , of which they had neither conviction nor proof , because that Cecilianus had not been heard before his condemnation ; and they also accused some of those who had condemn'd him , of having been themselves Traditors , and to have mutually absolv'd one another of that crime in a Synod which they had held . The quarrel growing high , the Donatists presented a Petition to the Emperour Constantine , to intreat of him some Judges ; because that in Africa they were all divided and parties ; and the Emperour commissioned for that purpose , Milciades Bishop of Rome , Merodes Bishop of Milan , Maternus Bishop of Cologne , Reticus Bishop of Autun , and Marinus Bishop of Arles . These Judges met together with some other Bishops of Italy , all in number to nineteen , and having taken an exact knowledge of that business , they justified Cecilianus , and confirmed him in his Bishoprick : nevertheless , without making void either the Ordination of Majorinus , or that of his Successors : but the Donatists would not acquiesce in this judgement . They said , that Milciades had himself been a Traditor , and that he defended the Traditors . They had recourse again to the Emperour , who ordain'd , that the cause should be search'd again , and determined in a Council at Arles , where the Donatists having been again condemn'd , they appealed to the Emperours own person ; and the Emperour having taken cognizance of it himself , condemned them . After all this , the Opinionativeness of the Donatists was so great , that instead of submitting themselves to so many judgements , they chose rather to separate themselves from the whole Church . They made therefore a General Schism with the whole Christian World ; and to colour it with some appearance of reason , they maintained , that all the world had fallen into Apostasy through the meer Communion which it had with the Traditor Cecilianus . They would no more own either any Church or Christianity in the world , but what was in their party ; and they rebaptized all those , who had been baptized in the Church since the business of Cecilianus . S. Augustine and the other Fathers of Africa , had fairly told them , that Cecilianus was innocent , that though he should not have been innocent , the Judges could have done no less , than to have absolved him , there having been no proofs against him , and that though even the Judges should have judg'd wrong , yet all the world could not have been guilty of that crime , since the greater part of the Churches , and of the persons that compos'd them , had had no knowledge of that affair , that though they should have had knowledge of it , they could have done no otherwise than referr'd it to Judges ; or lastly , not being willing to refer it to Judges , prudence and charity would have oblig'd them to have bore with the wicked in the external communion of the Church , rather than to have broken Peace and Christian Unity for personal crimes , which were not communicated to them who had no part in them . All these reasons did not hinder the Donatists from remaining obstinate in their conclusion , which was that , all the Church had lost its righteousness by the Communion which it had with Cecilianus ; and that there was no more any Christianity in the World , except in the party of Donatus . From hence it was , that the Question arose between them , which of the two Parties was the Church . Upon this History , we must make four Observations , which it may be , will not be impertinent in the end . The first is , That the Donatists would not own that Party for Orthodox which was contrary to them , whom they accused neither of any Error in the Faith , nor any depravation of Worship , and that the Church on its side did not accuse the Donatists of any Heresie in the Faith. For as for the Question of the Validity or Invalidity of the Baptism of Hereticks , neither the one nor the other , made that the occasion of their breach , and it was not upon that that the Donatists founded their Separation . We confess both one sort and the other , said Cresconius , one and the same Jesus Christ , born , dead and risen again . We have one and the same Religion , and the same Sacraments , and there is no difference between us about the practice of Christianity . S. Augustine said also , That their difference was not about the head , but about the body ; that is to say , that their dispute was not about Jesus Christ our Saviour , but about his Church , And elsewhere , That they agreed in Baptism , in the Creed , and in the other Sacraments of our Lord. All the pretence of this Rupture , was the personal faults of two or three Bishops , which were not proved on one side , nor owned on the other , and whereof the greatest part of the world had no knowledge . So that the Dispute concerning the Church , was not between two Communions that contested one with the other about the purity of Doctrine , but between two Communions , which mutually acknowledg'd one another to be Orthodox , yet disputed one with the other , the title of the quality of the Church of Jesus Christ . The second Observation that I shall make is , that the opposite Party to the Donatists , and which the Donatists acknowledg'd to be Orthodox , was then actually and in effect , spread over the whole Earth ; that is to say , that it had a great extent among the Nations of it : whereas that of the Donatists , was shut up within one small part of Africk . It was upon this , that they abused a passage of the Canticles , which they read after this manner , Tell me ( O thou whom my soul loveth ) where thou feedest , where thou makest thy flocks to rest in the South : explaining this in the South , as if he would have noted the place , and said in Africa , whereas it should be read at noon-day , meerly to note the hour of the day , when the Shepherd led his flock under some shade for their rest . This is that which makes S. Augustine also speak to them sometimes of the Apostolical Churches , and those to whom S. John wrote his Apocalypse , with whom they had no communion , and to reproach them so often for being separated from all the World. The third Observation is , That that Society which the Donatists acknowledged to be Orthodox , and which was in effect spread over many Nations , had not cut off the Donatists from its communion , nor had separated the former from it ; if they had not excommunicated them , nor pronounced Anathema's against those who should not hold Cecilianus to be innocent , or the Traditors to have been good men . When any one of them return'd to the Church , they did not seek to make them renounce any other thing than their Schism , nor to embrace any thing besides peace . And even in the judgement of the Synod of Rome , Milciades and his brethren , offered to hold communion with the Bishops that Majorinus had ordained ; and in the Conference at Carthage , they offered to the Donatist Bishops , to own them for Bishops , and to preserve their Sees to them , without requiring any other condition of them , than that of brotherly Unity . It was therefore the Donatists , who separated themselves wilfully out of a meer spirit of division , and the Church was in respect of them , in a passive Separation . Lastly , The fourth Observation is , That although the Donatists should have had any just occasion to separate , yet they had urged their Separation notwithstanding as far as it could go ; for they had carried it so far , as even to break that general bond which yet in some manner united all those who make an external profession of Christianity good and bad , Orthodox and Hereticks , which yet in some manner make but one body , in opposition to Pagans and other people absolutely Infidels . Their Principle was , That all the Christians in the World , except the party of Donatus , being sullied with the contagion of the Traditor Cecilianus , all that they had also done became sullied , by the uncleanness of their persons ; and upon this Principle , they condemned the Christianity of the Universal Church , they rejected her Baptism , and her Sacraments , although at the bottom , they had the same with hers , and they look'd upon that Society to be no otherwise than an Assembly of Pagans and Infidels , with whom they would have nothing common . This is what St. Augustine reproaches them with in divers places in his Writings . They say , sayes he , that they are Christians ; but they say also that they only are so . They make no scruple to say , that they know that out of their Sect there are no Christians . You hold , sayes he to them elsewhere , that all Christian Holiness has been abolish'd among the Nations where the Apostles had establish'd it , because they have communicated with those whom your Fathers condemned in their Council of Carthage . Therefore it was that they thought themselves grievously affronted , when the Catholicks called them their Brethren , they fled from their Communion , they would not so much as sit together with them , and they re-baptiz'd all those who had been baptiz'd in the Church , when they came over to their Communion , neither more or less than if they had come out of Paganism , because they maintained , that in effect the Church was absolutely perish'd , throughout all the Earth , except in their Party . These are the matters of fact that I have thought my self bound to explain . We must now return to the Objection of the Author of the Prejudices , and examine it in the meaning of S. Augustine and the African Fathers : the proposition of which it is composed . The first is , That there is a Church from which it is never allow'd any man to separate himself , under what pretence soever , and from which all those who do so separate themselves , are Schismaticks . This first Proposition is ambiguous , and so confused , that we can very hardly comprehend in what sense the Author of the Prejudices has meant it . Every one knows that there is in the World a Body of people , or of Nations , who profess themselves to be Christians , and to whom one may yet , in some manner , give the name of the Church , because that all such Christians are yet in some respect within the General Call of the Gospel . It is therefore this Church of which he means to speak ? But what likelihood is there , that to accuse us of Schism , he should have form'd so vagous an Idea of the Church , since he knows very well , that we are no more separated from this body , than the other communions that compose it are , or than the Church of Rome her self in particular is ? Every one knows that this body of Christians is divided into divers communions , or particular Societies , that bear the name of Churches , as the Greek , the Roman , the Protestant , the Coptick , the Jacobite , the Nestorian , the Armenian : Does he mean any one of these Churches ? But if that be so , why does he not distinctly and without any hesitation , tell us which it is , and if he would that it should be that of Rome , what ground is there to believe that he would have it so ? why did he not explain himself , why did he make an end , even to say , That it should be in our choice , whether that Church should be the Greek , or the Nestorian , or the Jacobites , and that he did not pretend to determine it ? To what purpose are all these goings about ? Every one knows yet that God alwayes preserves in the world his truly faithful and his Children , who are the true Church , which he has predestinated to eternal Salvation . But the Author of the Prejudices has formerly declared himself against this notion of the Church , and he is so very earnest to reject it , that we cannot impute it to him , without doing him wrong . We cannot even believe that he means , That we ought not to separate our selves from a Communion , when it is Orthodox , and when those who separate themselves from it are Schismaticks . For he has also declar'd himself against this Notion of the Church , because , sayes he , in taking this way , the examination of Schism would be remitted to that of the Opinions , and that we must alwayes know , whether the Communion that they forsake , is Orthodox , which is that which he would avoid . What therefore is this Church ? It is , sayes he , the Catholick Church wheresoever it be . We are now as wise as we were before ; for it alwayes remains to be enquir'd into , What is that Catholick Church . I freely confess , that it seems to me , that he would point it out to us , by a certain mark , which is the visible extension throughout all Nations ; but in effect , he does it not : for he sayes , in the end , that this is but a Negative mark , that is to say , that every Society which has not that mark , is not the Church : So that according to him , this is a mark only proper to shew what it is not , and not to shew what it is . Whence therefore shall we know what this Church is ? Moreover , his Proposition is not only ambiguous through the word Church , but it is further so , through that of Separation , for there is more than one sort of Separation . There are such as are unjust and criminal in their own nature , and there are others which are only so in causes and circumstances ; there are also such as are permitted , and those that deserve to be condemned ; there are necessary ones , and such as are rash ; so that one cannot make any general proposition upon this matter , which would not be captious , and proper to make a Fallacy . It is necessary therefore , in order to his acting with sincerity , that the Author of the Prejudices should openly explain his meaning , which he labours to establish by the Authority of S. Augustine and the other Fathers ; and after having so cleared and establish'd it , he should propound his conclusion , that he would pretend to draw from it ; for then , we should see whether we ought to yield or deny it . But to begin a convincing argument by a principle so vagous and so confused as this that we have seen , and even to affect that confusion , without being willing to explain himself , is in my judgement , a procedure very fit to be suspected , and which may justly make us doubt , that instead of a convincing argument , he gives us nothing but a Fallacy . To clear this doubt , it will be here necessary to give a clear and distinct Idea of the Doctrine of S. Augustine upon this subject about which we are disputing . First , Then we must know , that this Father acknowledg'd , that the truly Faithful only , and the truly Just , in opposition to the Wicked , the Wordly , Infidels and Hereticks , were the true Church properly so called ; and this is what may be proved by an infinite number of passages . It must not be imagin'd , sayes he , in his answer to Petilianus , that the wicked belong to the Body of Jesus Christ , which is the Church , under a pretence that they corporally partake of the Sacraments . The Sacraments are holy even in such persons ; but they serve only to increase their condemnation , because they give and receive them unworthily . And as for them , they are not in that assembly of the Church of Jesus Christ , which consisting in his members , increases by being compacted and fitly joyned with the increase of God. For this Church is built upon a Rock , according to what our Saviour said , Vpon this Rock I will build my Church , and the others are only built upon the sand , as the same Lord said , I will liken him who heareth my words , and doth not what they teach , to a foolish man who built his house upon the sand . And elsewhere , Both the good and the wicked may baptize ; but there is but one only God , alwayes good , who can wash the conscience . The wicked are therefore at present condemned by Jesus Christ , because they have a wicked and defiled conscience , and at present , they are not of his Body which is the Church , although the Church her self is ignorant that they are not ; for Jesus Christ cannot have any of his members condemned . So that they baptize , being themselves out of the Church . For God is not pleased that all these Monsters should be reckon'd among the members of that only Dove , nor that they should enter into his enclosed Garden , the keeper whereof can never be deceiv'd . And elsewhere , Whether they seem to be in the Church , or whether they be openly discover'd to be out of it , that which is flesh is alwayes flesh . That the chaff , as it is unfruitful , flyes in the air , whether it be blown thither by the occasion of some temptation , as by the wind , or no , it is alwayes chaff . Those who being hardned by carnality , are mingled in the Assembly of the Saints , cease not to be separated from the Vnity of that Church which is without spot or wrinkle . It is therefore certain , that S. Augustine acknowledg'd none to be properly the Church , but the truly Faithful and truly Righteous . But because that these faithful and these righteous are mix'd with the wicked , the worldly , and Hereticks , in the circle of the same External Call , as the chaff is with the good seed in the same Floor , or as the Tares are mingled with the good Wheat in the same Field : We must note , in the second place , that S. Augustine gives another notion of the Church , which he calls the mixed Church , and it is to explain this notion , that he sets before us all the comparisons that the Scripture makes use of to represent the mixture of the good with the bad in the same Call ; that of the field , where the Son of Man cast his seed , and where the Enemy arose in the night and sowed his Tares also , so that the Wheat and the Tares must grow there together till the time of harvest ; that of the Net that the Fisherman cast into the Sea , and which inclosed equally the good and bad Fish ; that of the Floor , where the good Grain is mixed with the Chaff ; and that of the House , in which there are Vessels of Gold and Silver , and others of Wood and Earth . It is for the same thing that he makes use of the distinction of the true body of Jesus Christ , and the mixed body of Jesus Christ ; meaning by true , the truly faithful and righteous only , and by mixed , the faithful and righteous joyned with those who are not so ; and that both together by reason of their mixture in one and the same external call , make in a manner but one and the same body . He makes use for the same purpose of the distinction , of being of the Church , and being in the Church , and he would that none but the truly faithful and righteous are of the Church ; but that the others are in the Church ; and by this means he forms two Idea's of the Church , the one distinct , and the other confused ; the distinct restrains the Church precisely to those in whom she properly consists , and who are her true members , and these are the truly righteous and faithful ; but the confused , includes all those who externally profess themselves to be Christians , the good Wheat and the Tares , the Chaff and the good Seed , the good and the bad Fish , the Vessels of Gold and Silver , and those of Wood and Earth ; and in this confus'd notion , the Church is the Field , the Floor , the Net , and the House that the holy Scripture speaks of . But as this mixture which I have spoken of , may be understood two wayes ; either in respect of Manners , or in regard of Doctrines ; we must note in the Third place , that this notion of the Mixed Church according to S. Augustine , is divided into two , for he would have us sometimes conceive of it , as a Body wherein the righteous are only mingled with the unrighteous , that is to say , with the wicked , whose manners are vitious and corrupted , and sometimes also , he would have us conceive it , as a Body where the Hereticks are mixed with the truly faithful , as well as the righteous with the unrighteous . In the former case the mixed Church is a pure communion in respect of Doctrine ; but corrupted in regard of manners : and in the second , it is a communion not only corrupted , in regard of manners ; but impure also and corrupted , in regard of its Tenets . These two sorts of mixture are without doubt in the Hypothesis of S. Augustine ; the first made all the ground of his dispute against the Donatists ; and as for the second , he often explains himself in his Books , and particularly in the Psalms against the Donatists , where he sayes , That after Jesus Christ had purged his floor by the preaching of the Cross , the righteous were as the new seed which he spread abroad over all the Earth , to the end they should make another harvest at the end of the world . But that this harvest grew up amidst the Tares , because there are Heresies every where . Haec messis crescit inter zizania quia sunt haereses ubique . In that same Psalm and elsewhere in divers places , he quotes the Example of the Jewish Church , in which he saies , that the Saints , the Prophets and the righteous were mixed not only with the wicked , whose manners were debauched and criminal , but also with the superstitious and Idolaters ; that which leaves no difficulty about it ; for Idolatry is the greatest of all Heresies . We must note in the Fourth place , that S. Augustine would have us consider the mixed Church in two different States . For as for that which respects mens manners , he sayes , that sometimes the wicked do not prevail over the righteous , either in number , or Authority ; but that sometimes also , they prevail in such a manner , that the good are often oppress'd under their multitude , and this is that which he treats particularly of in his Third Book against Parmenianus . And so in regard of Heresies , he means , that sometimes they grow so powerful , as to infect almost all the Body : and this is what he expresly shews in a Letter to Vincentius a Donatist Bishop , and in that which he wrote to Hesychius . Thus it is that S. Augustine has conceiv'd of the Church , and according to these different notions , and these different states , he has spoken differently of separations from it . As for that which regards the truly righteous and faithful , there is no question , but that he thought that we ought to have not only an internal communion of charity with them founded upon the Unity that is between all the members of the Mystical Body of Jesus Christ , who have all but one and the same faith , one and the same piety and the same righteousness ; but an external communion also , which consists in joyning with them in the same Assemblies , in partaking of the same Sacraments , in approving their faith , piety , good works ; and in one word , in accounting them their brethren , as far as it is possible for them to know them . But this is not that which makes the difficulty , all the Question is concerning the mixed Church , and all the dispute is to know how , according to S. Augustine , the Corn and the Tares , that is to say , the truly faithful and the Hereticks , ought to remain together in the same communion , and in what case they might separate themselves . We must therefore note in the Fifth place , that in the Doctrine of that Father , there is a certain separation that a man can never make , under any pretence whatsoever , without being a Schismatick ; and that there is another that he may lawfully make , and which it is sometimes necessary that he should . He has distinguish'd between two external bonds that should unite us to one another ; the first is , that of the External and General Call to Christianity , the second is that of the participation of the same Sacraments , and the same Assemblies . It is the first bond that S. Augustine would have to be inviolable , not only in regard of the faithful between themselves ; but also in regard of the wicked and Hereticks , and not only while we suffer them to be in the publick Assemblies ; but even then when we excommunicate them , and deprive them of the communion of the Sacraments . And thus it is that he understands that which Jesus Christ said in his Parable , That the Tares ought not to be pluck'd up which the Enemy had sown among the good Wheat in the same field ; but that he would leave both to grow together until the harvest : and it is this kind of Unity whereof he sayes , that there is no just necessity of ever breaking : praecidendae unitatis nulla est justa necessitas , it is the Unity of the same Net that enclos'd both good and bad Fish , the Unity of the same Floor that contain'd both the good Seed and the Chaff ; the Unity of the same Field where the Tares grew up with the Wheat , the Unity of the same House where there are Vessels of Wood and Earth , with those of Gold and Silver : and in a word , this Unity that we call the external and general call to Christianity . It is therefore first of all , in this sense that he means , that there is a Church from which we ought never to separate our selves , under any pretence whatsoever , and from which all those who separate themselves are Schismaticks ; for he understands it of that mixed Church , that Field , that Floor , that Net , that common House , out of which we must never go forth , nor drive out others , howsoever wicked and Heretical they may be , there being none but God who can make this separation , and who will in effect make it at the end of the world . And as it was thus that the Donatists had separated themselves , so it was chiefly upon this , that he convinced them of Schism ; for they own'd none for Christians , but those of their own Party ; they rejected the Baptism of all the rest ; they looked upon them as Pagans , who had no more any shadow of Christianity ; and when Proselytes came over to them , they made them pass through all the degrees of the Catechumeni , before they would receive them ; and they began to make them Christians anew , as if they had come out of a Society of absolute Infidels , as I have noted in my Fourth Observation on their Story . This Distinction that I have of these two sorts of separation , is clearly to be found in the Doctrine of S. Augustine . He notes both the one and the other in his third Book against Parmenio , where he treats of this matter very largely . When any brother , sayes he , that is to say , any Christian among those who are in the Society of the Church , falls into so great sins , that they judge worthy of an Anathema , I would have them proceed to his Excommunication , if that may be done without any danger of Schism ; but yet it ought to be done with that charity that S. Paul recommends to us , to wit , that we should not treat him as an Enemy , but as a Brother ; for you are not called to pluck up , but to correct . If he does not acknowledge nor correct his fault by repentance , he wilfully goes out of himself from the Church , and it will be his own will that separates him from the Christian Vnity . Our Lord himself said to his servants , when they would pluck up the Tares mixed with the Wheat , leave them to grow up together until harvest ; and he gives the reason , to wit , lest , sayes he , that in plucking up the Tares , you pluck up the Wheat also . See here precisely these two separations whereof I speak , the one that deprives one of the communion of the Sacraments , and the other which breaks of Christian Unity ; one which is but to correct , and the other which goes as far as to pluck up . This Father alledges , for the same thing , the Example of S. Paul , who in the Excommunication of the Incestuous person in Corinth , did indeed deliver that miserable person to Satan ; but only for the destruction of the flesh , that the spirit might be saved in the day of the Lord Jesus ; that is to say , that he depriv'd him of the communion of the Sacraments ; but that he did not wholly pluck him up out of the field of the Church . He alledges yet further , what the same Apostle wrote to the Thessalonians , If any man obey not our word by this Epistle , note that man , and have no company with him , that he may be ashamed , yet count him not as an enemy ; but admonish him as a brother . He alledges lastly , that which S. Paul wrote to the Corinthians touching the same incestuous penitent , that they ought to pardon him ; Lest Satan should get an advantage over us ; for we are not ignorant of his devices . What means the Apostle , sayes he , by these words , lest Satan should get an advantage over us , for we are not ignorant of his devices ? It is that under the appearance of a just severity , he sometimes perswades to a violent cruelty , desiring nothing more than to break the bond of peace and charity , well knowing that while that bond shall be preserved among Christians , he cannot hurt them , and that his devices and designs would vanish . There cannot be a more perfect example of that first separation given , than that of the Donatists in respect of the Church ; for as I have said already , they so absolutely separated themselves from it , that they did not own it to be any longer Christian in any manner , and therefore it was that they re-baptiz'd all those , who came over to their party . But we cannot also give a better example of the second , than that of the Church it self , in regard of the Donatists ; for although they would separate themselves from the Church , yet the Church did not fail to look upon them as Christians , and in some manner , as Brethren . The Donatists , sayes S. Augustine , are impious in going about to re-baptize all the world ; but as for us who have better sentiments , we dare not even disapprove of the Sacraments of God in a Schismatical Communion . In respect of the things about which we agree , they are yet with us ; and in respect of the things about which we differ , they are separated from us . This approach to us , and this separation , are not ordered by the motions of the body , but by those of the mind ; and as the union of bodies is made by the continuity of the places they fill up , so the union of spirits also is made by the consent of wills . If those who have forsaken the Vnity of the Church , do other things than those that are done in the Church , they are in that regard separated from her , but if they do that which is done in the Church they remain as yet in that regard in a common union . The Donatists are therefore with us in some things , and they are separated from us in some others . I cannot here avoid taking notice of the Error into which the Author of the Prejudices seems to have fallen , about the meaning of these words of S. Augustine in the second Book against Parmenianus , praecidendae unitatis nulla est justa necessitas . There is no just necessity to break off Vnion . For it seems that he thought that this Maxim regarded all manner of separation , not considering , that it only respects that of the Donatists , which consisted in the breaking the general bond of Christianity , and not that which consists in refusing our communion to those who corrupt Religion by their pernicious Superstitions and Errors . If he had taken the pains to have read ten or twelve lines higher , he had found that S. Augustine had strongly establish'd the necessity of separating our selves from Hereticks . S. Paul , sayes that Father , writing to the Galatians , manifestly forbids them to hear those who did not preach Iesus Christ , but a falshood and a lye . If any one should preach another Gospel to you than what you have received , let him be Anathema . He would that we should pronounce an Anathema against those who preach to us any thing beyond what we have received . He would elsewhere , that there can be no just necessity of breaking of unity : Who sees not that he must make a distinction , and that according to him , there is a separation that is good , just and necessary ; and another unjust , unlawful and schismatical ? Although this Distinction is unquestionable , yet I shall not fail to produce here a Canon that establishes it , out of the very Doctrine of S. Augustine , as clearly as we can desire it . It is in the Decree of Gratian under the name of Pope Vrban in these terms , Some men say , that when we excommunicate persons who have deserv'd to be excommunicated , we go against the Parable of the Gospel , where our Lord forbids us to pluck up the tares out of his field . They say also , that this contrary to S. Augustine , who assures us , that we ought not to divide its unity , and that we must tolerate the wicked and not reject them . But , first of all , we answer , that if we ought not to excommunicate the Hereticks and the wicked , S. Augustine would have done ill to have joyn'd himself to the Legates of the Holy Church of Rome , and to the other Holy Bishops to excommunicate Pelagius and Celestinus , and to separate them from the Church , because they brought in a new Heresie into it . But why also did the same S. Augustine , with the whole Church of God , hold the Donatists to be justly excommunicated , against whom these things are written ; and why did not they receive them into their communion , but only after signs of repentance , and the imposition of hands ? Jesus Christ who propounded the Parable of the Tares , did not he clearly ordain excommunication , elsewhere , saying , that if our brother would not obey the Church correcting him , we ought to reckon him as a Heathen and a Publican ? That which manifestly shews us , that it is one thing to excommunicate , and another to pluck up ; the Discipline of the Church excommunicates , but it does not pluck up . See here precisely that which S. Augustine himself said , non estis ad eradicandum , sed ad corrigendum . From whence the truth of that which I have said appears , that according to this Father , there is a bad separation , and that is schismatical in its own nature , and another that is not so ; and that although it is never permitted us to make the former ; yet it does not follow , that we may not make the latter , provided we do it upon just causes , and observe the rules of Prudence and Charity in it . We must therefore lay it down as a certain truth , that S. Augustine thought , that we might sometimes break the communion of the Sacraments and Assemblies , we are only concerned to know in what case he thought that that separation should be made . To make this point clear , I shall say , in the Sixth place , that when S. Augustine considered the Church in the meer mixture with the wicked ; that is to say , in the mixture with those whose manners are vicious and criminal , he taught , that those who are in office in the Church , may proceed to the excommunication of impenitent sinners , when those sinners are few in number , and when there is ground to believe , that they may disturb the peace of the Church ; but if the crime includes a whole multitude , and that the Body in general is infected , then he would that the good should content themselves to preserve their own righteousness , without partaking of the sins of the wicked , he would that they should groan under it , and pray to God ; but he would not that they should separate themselves . When the evil , sayes he , has seized the greater number , nothing remains for the good to do , but to groan and lament . And a little lower , If the contagion of sin has invaded the multitude , then it is necessary that Discipline should be used with mercy , for the counsels of Separation are vain , pernicious and sacrilegious . But when he considers the Church , not only as a mixture of good and wicked ; but also as a mixture of the truly faithful and Hereticks , I maintain that he has formally acknowledg'd the justice and necessity of a separation , not only in regard of some particular persons ; but in regard even of entire Societies , provided they go not so far as that which he calls Eradication . We have already noted that he would that we should according to S. Paul , pronounce an Anathema against those who preach another Gospel , than that which he has preached . But this very thing gives the faithful a right to reject the communion of Heretical Societies , and to separate themselves from their Assemblies . In his Book of the True Religion , he aggravates it as a very strange thing , and very much deserving to be condemn'd , that the Heathen Philosophers who had other sentiments concerning Divinity , than the people , should partake in the worship of the people . In their Schools , sayes he , they had sentiments differing from those of the people , and yet notwithstanding they had Temples common with the people . The people and their Priests were not ignorant that these Philosophers had opinions contrary to theirs touching the nature of the Gods , since every Philosopher was not afraid of publishing his opinions , and of labouring at the same time to perswade them and others , and yet nevertheless with that diversity of sentiments , they did not fail to assist at the publick worship without being hindred by any body . A man that speaks after this manner , would not think it ill , that any should separate themselves from Heretical communions . But he yet further explains himself more clearly afterwards . For he sayes , That if the Christian Religion should do nothing else but correct that vice , it would deserve infinite praises . And he adds immediately after , That it appears by the example of so many Heresies that have deviated from the rule of Christianity , that they would not admit to the communion of the Sacraments those who taught concerning God the Father , his Wisdom and his Grace , otherwise than the truth would allow them , and who would perswade men to receive their false Doctrine . — But that is not only to be found true in regard of the Manichees , and of some others who have other Sacraments than we , but also in regard of those who having the same Sacraments , have sentiments differing from us in other things , and errors which they obstinately defend ; for they are shut out from the Catholick communion , and the participation of those same Sacraments which they have common with us . From whence comes it to pass therefore , you will say , that S. Augustine seems sometimes to ascribe to the Orthodox the right only of a passive separation , in regard of Heretical Societies ? that is to say , that he would not that we should separate from them even then when they separate themselves . For he sayes in some place , that though the Traditors should have openly maintain'd in the Church , that their Action was good and holy , that is to say , that they ought to have delivered up their Bibles to the Pagans for them to burn them , and that though they should even have wrote on that subject , provided they had not set up their Assemblies apart , nor separated themselves , yet we ought not to have abandoned , for them , the good wheat : which signifies this to us , that we ought not to separate our selves from those , though their Doctrine whereof he had spoken was detestable , contrary to the faith , conscience and good manners . In effect , he speaks almost alwayes of the Heretical Societies of his time , as of those who were themselves cut off from the communion of the Church , and whom the Church had not rejected . I answer , that S. Augustine would have us suffer the communion of Hereticks in certain cases , but that he would have us also in other cases to separate our selves from them . While we are in no danger of partaking with their errors , neither in effect , nor in appearance ; but that we may preserve the profession of our faith pure , without consenting to impiety , or seeming to consent to it , and that there should not be on the part of the Hereticks that obstinacy of opinion , he would have us suffer their communion . For it is the manifest Doctrine of this Father , that in the Society of the Church , no one is responsible but for his own crimes , and not for those of others , at least if he take no part with them , or do not approve them , or consent to them . So that , while there is no obstinateness to maintain error , while there is no danger of being seduced , and while one is not bound to take any part in the evil , nor to hide ones faith and piety under the vail of hypocrisie , this Father yields , that we should have communion with Hereticks , as the ancient Prophets had communion with the Idolaters of their times , and as Jesus Christ and his Disciples had communion with the Pharisees and Sadducees , and were found among them in the same Assemblies . But when there is an invincible opinionativeness , and error is so deeply rooted , that there is no more hope of its being healed , S. Augustine would , in this case , that a man should separate himself from their communion . This is that which he teaches in the same Book of the True Religion , The Church , sayes he , suffers their error , while they have no accusers , or do not defend their false opinions with obstinacy ; but when they are accused , and defend themselves obstinately in their opinions , she separates them from her communion , which is formally to acknowledge the right of active separation in an Orthodox Church . And from the same we may evidently conclude , that this Father does not approve that we should remain in an Heretical Communion , when there is the least necessity of partaking in error , wickedness , or superstition , whether in effect or appearance ; and that he would on the contrary conclude , that in this case the good should separate themselves for the conservation of their own righteousness . But to give a yet greater light to this matter , we must note , that according to the Doctrine of this Father , every Society whatsoever it be , that determines a false Doctrine , and publishes Books of it , to teach it posterity , and who will have none receive its communion , but those who approve that Doctrine , in giving the Orthodox a just occasion to separate themselves , she her self first of all breaks the bond of Unity , and it is she that makes the active separation , and becomes schismatical . This is that which he teaches in his Treatise against Cresconius . This Donatist had said to him , that if he did not approve of the crime of the Traditors , if on the contrary it displeased him , he ought to fly from and abandon the Church of the Traditors . To answer to this , S. Augustine sayes , first of all , that though there should have been Traditors in his Church , yet he ought not to forsake it , while he did not communicate with their crime ; and that on the contrary , he condemned it , and laboured to correct it by preaching and discipline . He proves it by the example of S. Cyprian , who declaimed against the vices of the Church ; but who did not separate himself from it : and by that of David , of Samuel , of Isaiah , of Jeremiah , of Zachary , and other Saints , who cryed out against the Transgressors of the Law , yet without separating themselves notwithstanding . Since immediately after he adds , Is it that the Traditors have instituted some new Sacraments , or some new Baptism ? Is it that they have composed Books to teach others to do or imitate the action of the Traditors , or that they have recommended those Books to posterity , or that we hold and follow that Doctrine ? If they had done so , and suffered no person to have been in their communion , but those who would read their Books , and approve that Doctrine , I say , that they would have separated themselves from the Vnity of the Church , and if you saw me in their Schism , you would then have reason to say , that I were in the Church of the Traditors . These words note clearly what I have said , that when a Church teaches a false Doctrine , which it makes to enter into the use of the Sacraments , and that it would receive into its communion , none but those who approve it , it is not only just to separate from her , but it is she her self that breaks the bond of the Unity of the Church , and casts her self into Schism . But this is precisely that which the Church of Rome does in respect of us ; for she has not only decided as of faith , the Doctrines that we do not believe to be true ; she has not only set forth Books to teach those Tenets to Posterity , but she has cut off all those from her communion , who will not believe them after the manner that she teaches them . So that we have in this regard a just reason to say , that it is she that has made the active separation ; and if it be true , that we have reason in the foundation , it is she that has broken the Christian Unity , and to which the Schism ought to be imputed , and not to us , who are in a meer passive separation . From whence by the way , it further follows , that to the deciding the Question of the Schism that is between us , and to know which of the two parties is to blame , we must necessarily come to the discussion of the controverted Articles . For if the Church of Rome has decided nothing , that is not conformable to the Gospel , she has a right to reject all those from her communion , who refuse to believe her Doctrine ; we will grant this : But if she has decided Errors , it is certain also , that the necessity which she has imposed on others to believe and practise them in order to their being in her communion , renders her guilty of Schism . All depends therefore on the discussion of the foundation . For there is no ground left of doubting that according to the Doctrine of S. Augustine , it is not only permitted , but even necessary to the Orthodox in some certain cases , to be no longer joyned in the assemblies of those who teach those errors , and to live separated from their communion . We shall see in the close , whether that multitude and visible extension can take away that right from a small party restrain'd to a few persons and places ; for there remains nothing but this doubt to be taken away ; but to effect this , we must go on to the examination of the second Proposition of the Author of the Prejudices . The infallible and perpetual mark , sayes he , to know the Church by , according to S. Augustine and the other African Fathers , is a visible extension throughout all Nations ; because that visible extension according to them , agreed with the Church in all Ages , and that it is a negative mark ; that is to say , that every Society which has not that extension , is not the Church ; so that this arguing is alwayes just ; your Society is shut up in a small part of the world : therefore it is not the Church . It is , adds he , by this principle , that S. Augustine has disputed against the Donatists , and convinc'd them to be schismaticks . This Proposition is not less captious , nor less ambiguous than the former . For if the Author of the Prejudices means , that that visible extension is a perpetual mark of the Orthodox communion , that alwayes distinguishes it from impure or heretical communions , so that this Orthodox communion , as far as it is visible , can never be restrained to a few persons and places , it is certain that this was not the opinion of S. Augustine , nor that of the other Fathers ; and it is certain also , that the celebrated Authors of the Church of Rome reject the Proposition in this sense , as false and absurd ; and that in effect , it is manifestly contrary to experience . To set forth the truth of what I propound , I will begin with experience , and as that of our Age presents it self first to our view ; I say , that if we must act at this day according to the principle , That the true Orthodox Church ought to be visibly extended over all Nations , we must conclude , that there is no true Orthodox Church in the world . For it is most true , that of all the communions which at this day divide Christianity , there is not any one to whom this mark can agree . I will not say , that there are divers parties in the known world which have not so much as yet heard of Christianity , nor that there are others who after having received it , have absolutely rejected it to embrace the Mahometan Religion . I will not here speak of the Greek communion separated from the Roman , nor of the Coptick or Nestorian , or of the Jacobites , or Armenian , which evidently have not that visible extension throughout all Nations . I will only speak of the Roman and the Protestant as they are at present . He must , sayes the Author of the Prejudices , be wholly blind , that can dare to maintain , that the society of Calvinists , which is wholly shut out of Italy , Spain , Flanders , a great part of Germany , Swedeland , Denmark , Muscovy , Asia , Africa , of almost all America , is that which Jesus Christ has spread over all the world . But before he argues after this manner , he ought to take heed , that we cannot say the same thing of the Roman communion . For is it not true , that it is at this day excluded from Swedeland , Denmark , a great part of Germany , a part of Switzerland , a part of Greece , Muscovy , Africa , Aethiopia , Persia , Tartary , China , Japan , of the Indies , and from the greatest part of America ? And the Author of the Prejudices ought not to pretend the prevailing of some Colonies of Missionaries whom the Pope sends here and there to gain Proselytes . For since he will not have it , that we should gain any thing by the Colonies of English and Dutch , who have establish'd themselves in all the parts of the world , why would he help himself by the Missionaries and Pensionaries that the Congregations de fide propaganda maintain in foreign Countreys ? Why should they be more reckon'd for any thing , than those Colonies of English and Dutch , who have the exercises of their Religion , as free as those of the Roman Communion ? They are , sayes he , such Merchants as are in those Countreys , only for the sake of Trade . But do not those Merchants pray to God in the form of their Religion , in what Countreys , and with what design soever they are ? Is it that those Merchants being so much ty'd as they are to their Trading , make no open profession of their Religion , or that they have not in the greatest part of those places where they are , their ordinary Assemblies , with their Ministers , as well as the Missionaries ? He must yield in good earnest , that the Christians are now divided and separated from one another , about matters of faith and worship , in their different Societies , or communions , of which each one has its seat and bounds apart , beyond which we cannot say they are visibly extended , if we would speak with any reason ; and that there is no one that is throughout all Nations in the form of a communion of visible Society . From whence it follows , that all this dispute of the Author of the Prejudices , is but a beating the air , and which he can never apply to any real subject . The Experience of former Ages is not less contrary to the Proposition of the Author of the Prejudices , than that of our Age. For if we consult History , we shall find , that it has fallen out often , that an Heretical communion has spread it self every where , while the Orthodox communion was so limited , that it did not seem to take up any space . If in the time of the Arians , they had disputed by this principle , by which the Author of the Prejudices would decide our differences ; I mean if they would have treated that communion as Heretical , that was not visibly spread over all the Nations , and that as Orthodox which was , the Arians had easily overcome . The Heresie of the Arians and Eunomians , sayes S. Jerom , possess'd all the East , except Athanasius and Paulinus . S. Hilary sayes the same thing : The greatest part of the Ten Provinces of Asia , excepting Eleusius and some others , do not truly know God. In those time , sayes the Author of the Life of S. Gregory Nazianzen , the Church was oppressed by the Arian Heresie , many Bishops were banished and vexed by torments and calumnies a thousand wayes , many Presbyters , and many numerous Flocks were brought down to the utmost misery , exposed to the injuries of the weather , as no more having any house of prayer where they might meet . That Heresie had almost fill'd all the Earth , and it triumph'd , being upheld by the power of the Emperour ; so that good men had not so much as the justice of the Laws against the wicked . And because the Pastors , or to say better , the concealed Wolves , under the appearance of Pastors , had the liberty to drive the Orthodox Bishops out of the Churches , who alone were worthy to serve Jesus Christ the Soveraign Bishop , it hapned , that some overcome with fear , others deceived by fair words , others gained by money , others surprized through their own simplicity , embrac'd that Heresie , and opened their bosoms and gave their communion to their adversaries . This was that that oblig'd the Fathers to elevate the little number , and the little flock above extension and multitude . Where are those men , saith Gregory Nazianzen , who reproach us with our poverty , and insolently boast themselves of their riches , who would define the Church by multitude , and contemn the little flock ? They measure Divinity , they weigh the people in the ballance , they esteem the illiterate , and cover with injuries the lights of the world , they heap together the common stones , and despise the pretious , not remembring , that the more the thick darkness surpasses in number the Stars , the more the ordinary stones surpass the pretious in quantity , the more those Stars and pretious stones surpass the ordinary stones in purity and excellency . This Father , who had seen in his time the Hereticks masters of the whole Church , and their communion spread very wide and far in the East and in the West , while the Orthodox durst not appear , was so far from having the Faith and the True Orthodox Church to be regulated by that extension , that he made on the contrary , this extension a ground of reproach to the Arians , taking that for a mark of Heresie , which the Author of the Prejudices would have us take for a mark of Orthodoxy . Are you ignorant , sayes he , that the faith as miserable and forsaken as it is , is a thousand times more pretious , than impiety in splendor and abundance ? Is it so , that you prefer the multitude of the Canaanites , before one only Abraham , or all the inhabitants of Sodom , before one only Lot , or all the Midianites to one only Moses ? Notwithstanding you know , that these Saints were but strangers and foreigners among those people . I pray tell me , whether the three hundred that lapped the water with Gideon , were not more to be esteemed , than all those thousands , who cowardly forsook him ; whether the servants of Abraham who were few in number , were not to be preferr'd to all those Kings who with their innumerable Armies , were overcome ? But I pray yet farther tell me , how you understand that which is said , when the number of the children of Israel shall be as the sand of the sea , a remnant only shall be saved ; and this other passage , I have reserv'd to my self seven thousand who have not bowed the knee to Baal ? The matter will not go as you imagine ; no without doubt ; for God takes no pleasure in a multitude . As for you , you reckon your thousands ; but God reckons those who work out their salvation ; you heap up a great pile of dust ; but I assemble the vessels of election . There is nothing so great before God , as the pure Doctrine , and a soul that is filled and adorned with the Tenets of the Truth . S. Athanasius , or if you will Theodoret , is not less express about the subject of a small number , in opposition to that extension and multitude than S. Gregory Nazianzen . Shall we not , sayes he , hearken to Jesus Christ , who sayes , That many are called , and few chosen ; that straight is the gate , and narrow is the way that leadeth unto life , and few there be that find that gate , or this way ? What man of good understanding , will not rather chuse to be among this small number that enters into life , than to be joyned to this multitude that goes to perdition ? If we had lived in the age of S. Stephen , should we not have rather chose his party , though it should have been forsaken by all else , buried under stones , and exposed to all manner of reproaches , than the party of that multitude which thought that the faith ought to follow the greatest number ? One man alone who has the Truth on his side , is more to be esteemed , than ten thousand rash men , and this is what the Scriptures of the Old Testament confirm ; for when millions of men fell under Gods sword , one Phineas alone oppos'd himself in the breach , and put a stop to the anger of the Lord. If he had not resisted that torrent which bore down all the others ; if he had approved that which the multitude did , he had never himself been commended above all , he had never put a stop to the flood of divine vengeance , nor had saved that remnant , which was after that , the object of Gods mercy . It was therefore a thing worthy of praise , that one man alone should boldly maintain right and justice against the opinion of the multitude . Go if you will , and be drowned with the multitude that perished in the deluge , but give me leave to save my self in the Ark with that small number . Be consumed if you please with the inhabitants of Sodom , I shall not fail to go out of it with Lot alone . Thus these Fathers spoke concerning the state whereto the Orthodox communion might be sometimes reduced , and into which it had been in effect reduced ; which evidently shews us , that this visible extension is not a perpetual mark of the True Church , and that it is not so very necessary , that this arguing should be always just : Your society is not spread every where over the world ; therefore it is not the Church . This Vincentius Lirinensis has also acknowledg'd in his Admonition against Heresies ; for he acknowledges , that it may sometimes fall out , that Heresie invades the whole Church , and he makes a question what he ought to do in that case . What ought we to do , sayes he , when some new contagion endeavours to infect not one part only , but the whole Body of the Church in general ? Quid si novella aliqua contagio non jam portiunculam , sed totam pariter Ecclesiam commaculare conetur ? What visible extension could the Orthodox communion have throughout all Nations , in those unhappy times , in which the same Vincentius Lirinensis sayes , that the greatest part of the good were put to death , or imprisoned , or banish'd , or condemned to the Mines , or hid in Desarts and Caves , exposed to savage Beasts , to hunger , thirst and nakedness ? Horum pars maxima interdictis urbibus protrusi , atque extorres , inter deserta , speluncas , feras , saxa , nuditate , fame , siti , affecti , attriti , & tabefacti sunt . What visible extension could that same Orthodox communion have in the time wherein S. Athanasius cryed out after this manner , Who is there among the servants of Jesus Christ , that these rebells have not calumniated , or whom they have not lain snares for ? Who is there that the Emperour has not banished upon their false accusations , he who has alwayes so readily hearkned to them , who has alwayes so constantly refused to hear whatsoever should be said against them , and who never refused to believe all that they have said against others ? Where now a dayes shall we find a Church that worships Jesus Christ with liberty ? If Churches have any piety , they are in danger ; if they dissemble , they are alwayes in fear . The Emperour has fill'd all with wickedness and hypocrisie , as far as things depend on him . I know that there are every where many persons who have piety and a love of Jesus Christ ; but in what place so ever they are , they are forced either to conceal themselves , as the Prophets , and as the great Elias , till they find some faithful Abdias , who should hide them in a Cave , or to to go dwell in the Desarts . For it is most true , that these wicked men , make use of the same calumnies against the good , that Jezebell made use of against Naboth , and the Jews against Jesus Christ . And the Emperour , who stirs up himself to defend Heresie , and to overthrow the Truth , as Ahab overthrew Naboth 's Vineyard , refused nothing to the desires of these Hereticks , because these Hereticks also spake to him only according to his desires . The Fathers had then no regard to seek for the true Church either in that visible extension , or in that temporal glory or splendor ; or in a word , any where else , than in the True Faith , and there it is that they seek for it in effect . The Church , sayes the Author of the Commentary on the Psalms attributed to S. Jerom , does not consist in her Walls , but in the truth of her Tenets . She is where the true Faith is . For , as to the other , it is but fifteen or twenty years since the walls of these Churches were in the power of Hereticks . They possess'd all these Churches which you see . But the Church was , where the True Faith was . As the Author of the Prejudices has not scrupled sometimes to make use of the Testimonies of our own Authors , when he thought he could draw any advantage from them , he will not , it may be , take it ill , if I oppose to him also upon the subject about which we now dispute , the Testimony of two men famous in the Roman communion , and who well deserve to be heard ; the one is Driedo , whom Bellarmine calls a most learned man , and the other is Bellarmine himself , both very great defenders of the Church of Rome . See here therefore what Cardinal Bellarmine hath wrote in the name of both , in his Controversies of the Church . We must note , sayes he , according to the Doctrine of Driedo , that it is not necessary that the Catholick Church should have that extension in all places , all at once , or in the same time , that is to say , that there should be the faithful in all Provinces , and that it is enough if that be successively done . From whence it follows , that when there should remain but one Province alone that should retain the true Faith , this Province would not fail to be truly and properly called the Catholick Church , provided that we see clearly that it is the same Church , which sometimes or at divers times , is found spread over all the world . Could any one have more clearly contradicted the Author of the Prejudices ? He would that this visible extension through all Nations should be a perpetual mark of the True Church ; and these here say , that it is sufficient that it is sometimes , and even in divers times successively , he would that this extension should be the mark of the Church for all following Ages ; and these here maintain , that it is not necessary . He would that this reasoning should be alwayes just , your society is shut up in a small part of the world . Therefore it is not the Church ; and these here say , that when there should remain but one only Province that should retain the true faith , this Province would not cease to be properly and truly called the Catholick Church . But it may be that Bellarmine had not observed , that his opinion and Driedo's favoured the Donatists , and that it was contrary to the doctrine of S. Augustine . This may be so in effect ; not only because a man in writing may not have all things in view , but because also , at the bottom , the sentiment of these Doctors is very remote from that of the Donatists , and that it does not encounter that of S. Augustine . It is yet true , that Bellarmine saw that they could make that Objection , which he has prevented and answered ; this I say , to the end the Author of the Prejudices may see , that this which he has treated of as an Argument , and as a convincing Argument for which he has made two Chapters , Bellarmine has look'd on as a very trivial objection , which he proposes and resolves in a few words . They will say , sayes he , that this is to fall into the Error of Petilianus and the Donatists , who maintain'd that in truth the Church had been spread over all the world , but that it was afterwards lost in all the Provinces , and remain'd no where but in Africa , which S. Augustine disputes against . I answer , that the Error of the Donatists consisted in two things ; the first , that they would have it that the Church should be in Africa only in a time wherein it manifestly increased throughout all the world : the second , in that they could not connect their Church of Africa with that which had before been spread through all the world ; for in that Church there , they had alwayes good and bad , as S. Augustine proves , whereas they would compose theirs of the righteous only . This Answer of Bellarmine overthrows all the pretensions of the Author of the Prejudices ; for it establishes these following Propositions . 1. That Visible Extension is not a mark of the true Church , but in a certain time , that is to say , when we see it manifestly increase throughout all the world ; from whence it follows , that this mark is vain at other times . 2. That the Argument of S. Augustine concludes only for the time then being , by reason of that manifest fruitfulness ; from whence it follows , that it is very impertinent , that the Author of the Prejudices goes to apply it to these last Ages , wherein we maintain the field of the Church has been fruitful only in Errors and Superstitions . 3. That if the Donatists had accused all the world to have fallen into Heresie , and if they had said , by consequence , that it was not the time of fruitfulness for the Church , it had been in vain for S. Augustine to alledge to them the visible extension of his Church , to exempt himself from entring into the discussion of that accusation ; from whence it follows , that it is also in vain that the Author of the Prejudices propounds the visible extension of his , since we say that it is fallen into fundamental errors . 4. That the Argument of S. Augustine concluded , because the Donatists agreed , that his communion was Orthodox ; from whence it follows , that that of the Author of the Prejudices concludes nothing , since we question that Orthodoxy of his Church . 5. That by consequence visible extension is not a mark , that can make us know which is the True Church , when the dispute is between two Societies contesting that Orthodoxy between themselves , but at farthest only when the dispute is between two Societies that mutually own one another to be Orthodox ; from whence it follows , that the Author of the Prejudices makes use of this mark to no purpose , since our chief question is to know , whether the Church of Rome is Orthodox or no. All these consequences , which flow naturally from the answer of Bellarmine , contradict the Argument of the Author of the Prejudices ; and it concerns him to see after what manner he can decline the Authority of this Cardinal . But some will say , lastly , It may be Bellarmine was deceived , and that he had not well understood the state of the question , which was between S. Augustine and the Donatists , nor well comprehended the true Hypothesis of that Father . I confess that this may be ; but it may be also , that he did well understand it , and that the misconstruing should be on the side of the Author of the Prejudices . This is that which must be further cleared , and for this effect , we must note a thing that the Author of the Prejudices seems not to have comprized ; which is , that if the Donatists had accused the Society of S. Augustine of Heresie , S. Augustine had been very well able to have prov'd , that they were Schismaticks ; but that he had not notwithstanding been able to conclude from thence , that his Society was the True Church . The reason of this is , because they had broken the general bond of an External Call , that S. Augustine would have them obliged to keep , even in regard of Hereticks ; so that according to him , they might very well have been Schismaticks , although the Church which they had forsaken had not been the true Church . He prov'd therefore , that his Society was the true Church , only because they acknowledg'd it to be Orthodox , and did not lay to its charge either any Error in the Faith , or depravation in Worship . For in supposing that confession , it manifestly appears , that that time was a time of the increase of the Church , since it cannot be deny'd , that the Church does not then encrease , when the true Doctrine is spread abroad in all places , from whence would follow , that the Society that taught that true Doctrine throughout the world , was the true Church , rather than a small party that were shut up within one only Province . So that the Error of the Donatists consisted in this , in that they would have restrain'd the Church in their Africa in a time wherein it manifestly increased in all Nations ; and this increase was manifest , by the acknowledgement which they themselves made , that the Society that was spread over all the world was Orthodox . This is that precisely that Bellarmine would say : He would have S. Augustine reason after this manner ; in a time wherein it manifestly appears , that the Church encreases , it is an error not to acknowledge that Society that is spread over all the world , to be the true Church of Jesus Christ , in opposition to a small party . But in this time , it manifestly appears that the Church increases , since by your own confession , it is the true Doctrine , and not Heresie that multiplies it self . Therefore it is an error not to acknowledge at this time , the Society that is spread over the world , to be the true Church . This is in effect , the true reasoning of S. Augustine ; and Bellarmine is no wayes deceiv'd in it . But it clearly follows from thence , that according to S. Augustine , that visible extension may be sometimes a mark of the true Church in opposition to a small party ; to wit , then when the true and pure Doctrine is spread abroad every where , because that is the time of the increase of the Church : But it does not follow , that this mark is perpetual , since the time of that increase does not last alwayes . From whence it appears , that the arguing of S. Augustine can have no place in the question that is between the Church of Rome and us . In one word , then when we contest the title of the true Church with a Society that does otherwise own us to be Orthodox , then visible extension decides the question according to S. Augustine . But then when we contest that title with a Society that accuses us with false Doctrine , that visible extension decides nothing ; and the difference cannot be determined , but by the discussion of the foundation it self . S. Augustine alledg'd it in the former case , and the Author of the Prejudices alledges it in the latter . What need we to do more to set down this truth in its full evidence , and to give the Author of the Prejudices entire satisfaction ? Do we need to let him see that if they had accused the Society of S. Augustine of false Doctrine , that Father had not pretended in this case , that that visible extension should have decided the contest , but that he would have decided it at the foundation ? Need we to go yet farther , and to shew him that S. Augustine has formally acknowledg'd , that there have been in effect , times wherein the true Church has had no visible extension ? If we could shew him these two things , he would methinks have some reason to be contented , and to leave us in peace about this business of extension . Let us therefore endeavour to satisfie him about these two Articles . The first will be decided , if we here appeal to what I have related of that Father on the occasion of what Cresconius had said to him , that he ought to withdraw himself from the Church of the Traditors . Is it , sayes he , that the Traditors have composed Books , to shew , that we ought to do , or imitate their action ? Is it because they have recommended those Books to posterity ? Is it because we hold and follow that Doctrine ? If they had done that , and if they would have permitted none to remain in their communion , but such as would read those Books and approve that Doctrine ; I say that they would have separated themselves from the Unity of the Church , and if you saw me in their Schism , you would then have reason to say , that I am in the Church of the Traditors . We need no great learning , to understand by this discourse , 1. That S. Augustine had acknowledg'd , that if in effect his Society had determined a false Doctrine , if it had framed Books about it , and suffered no person its communion , who had not approved it , it had lost the title of the True Church , although that visible extension should have been secured to it . 2. That if the Donatists who were but a small party , had accused it , it would have admitted them to proof , without a wrangling with them about that extension . For he who sayes , Is it because we hold and follow that Doctrine ? makes us sufficiently see , that he would not have refused them liberty to come to a proof if his adversaries had said , that they held and followed it indeed . And it ought not to be said , that S. Augustine makes not that supposition only in regard of the whole of his Society , but only in regard of some Traditors ? For he makes that supposition in regard of that same Society that Cresconius had called the Church of the Traditors , and these words , Is it because we hold and follow this Doctrine ? leave no place for that evasion . See here the first Article ; the second is yet more formal in S. Augustine ; for no one can doubt , that he has not acknowledg'd , that there have been , in effect , times wherein the true Church has scarce had any visible extension . This is that which he has in his Letter to Hesychius , wherein he treats of the state of the Church in those miserable times , which Jesus Christ foretold in the four and twentieth of S. Matthew . Then the Sun , sayes he , shall be darkned , and the Moon shall not give her light , the Stars shall fall from heaven , and the powers of the heavens shall be shaken . The Church shall not appear , because the wicked becoming persecutors , shall no more observe any bounds in their cruelties . Temporal Prosperity shall accompany them every where ; so that seeing no occasion of fear , they shall say , peace and security to themselves . Then the Stars shall fall from heaven , and the powers of the heavens shall be shaken , because many in whom grace seem'd to be resplendent , shall yield to the persecutors , and some of the most firm among the faithful shall be troubled . The Church , sayes he , shall not appear , Ecclesia non apparebit . She will not therefore have then , that visible extension which the Author of the Prejudices would have to be her perpetual mark for all Ages . He further acknowledges the same thing in his Epistle to Vincentius , where he treats of the state of the Church under the Arians . There he teaches in express terms , That the Church is sometimes obscured and covered with clouds , through the great number of offences , that she is then only eminent in her most firm defenders , while the multitude of the weak and carnal is overwhelmed with the floods of temptation . That under the reign of the Arians the simple suffered themselves to be deceiv'd , that others yielding through fear , dissembled , and in appearance consented to Arianism . That indeed some of the most firm escaped the snares of those Hereticks , but that they were but few in number in comparison of the rest . That nevertheless some of them generously suffer'd banishment , and some others lay hid here and there throughout the Earth . I pray tell me , what visible extension could the Orthodox communion have then , which subsisted only in a small number of the firm , of whom even the greatest part had suffered exile , or lay hid here and there throughout all the Earth ? I confess , that History notes , that there were yet some small flocks in some places of the East and of the West , who set up their Assemblies apart as at Edessa , at Nazianzen , at Antioch , and in some Provinces of France and Germany ; but what was this in comparison of the Arian communion , which had fill'd the Churches , and held Councils , as we have so often proved . We must therefore seriously profess , that this visible extension is a vain and deceitful mark , when they would make it perpetual to the true Church , as the Author of the Prejudices would make it , and that no one could abuse with greater injustice the Authority of S. Augustine than he has done . We must profess also , that a small handful of the Faithful , a little party , have right to separate themselves from the whole multitude ; I mean , from a communion spread over all the world , which has on its side , the Ministry , the Pulpits , the Councils , the Schools , Titles , Dignities , and all that retinue of temporal splendour , when it has not the true Faith. For the rest , that which I have handled in this Chapter about the two former Propositions of the Author of the Prejudices , already sufficiently lets us see the falseness of his argument . For if he would take the pains to read this Chapter with never so little application , he will see all these following Propositions well establish'd there . 1. That in General , this Author has not compris'd the true Hypothesis of S. Augustine , nor the state of his dispute against the Donatists . 2. That he can draw no advantage from the divers wayes in which that Father conceived the word Church . 3. That the separation which that Father judg'd to be fit to be condemned and wicked , under what pretence soever it should be made , is wholly different from that which is between the Church of Rome and us . 4. That there is not any Christian Society from which one may not lawfully separate ones self , in a certain case and manner . 5. That that which is disputed between the Church of Rome and us being of this number , they must consider the causes and circumstances of it , rightly to judge of it , and not pretend to convince us of Schism , without entring upon any other discussion . 6. That according to the principles of S. Augustine , the Church of Rome is Schismatical , in respect of us , supposing that she is in error , because it is she that has broken Christian Unity , and that we are in respect of her , in a passive separation . 7. That it is absurd to make that visible extension , a perpetual mark of the true Church , which way soever they take it . 8. That this pretended mark is contrary to the experience of our Age , and does not properly agree to any one of these Societies , that at this day divide Christianity . 9. That it is contrary to the experience of the Ages past , and to the Doctrine of the Fathers . 10. That it is rejected in the sense of the Author of the Prejudices , by the famous Doctors of the Roman communion . 11. That it has no foundation in the dispute of S. Augustine against the Donatists . 12. That it is even directly opposite to the Doctrine of that Father . These are the just and natural consequences that are drawn from the things which I have handled in this Chapter ; I will examine in the following , the other Propositions of the Author of the Prejudices . CHAP. V. A further Examination of the Reasoning of the Author of the Prejudices , upon the subject of our Separation . THe Third Proposition of the Author of the Prejudices is already sufficiently confuted by what I have said . He sayes , that since our Society is not visibly extended throughout all Nations , therefore it cannot be the True Church . But we have shewn him , that we cannot at this day rationally attribute that visible extension throughout all Nations , to any of the Societies that divide Christianity , and by consequence , that it is a chimerical mark , by which we may conclude , that there is no true Church in the world , since there is none which is not visibly excluded from many Nations . We have shewn him also , that his pretended mark does not agree either with the experience of the Ages past , nor with the doctrine of the Fathers , nor even with that of the Doctors of the Roman Church ; and that instead of having any foundation in the Doctrine of S. Augustine , it is evidently contrary to him . So that we have nothing to do at present , but to go on to the Examination of the Fourth and Fifth Proposition . They bear this sense , That the Calvinists urge the principle of the Donatists far higher , than ever those Schismaticks did . For as for them , they did not say , that there was any time wherein the whole Church had fallen into Apostasy , and they excepted the Communion of Donatus ; whereas the Calvinists would have it , that there have been whole Ages , wherein all the Earth had generally apostatized , and lost the faith and treasure of salvation . That the Societies of the Berengarians , the Waldenses and Albigenses , &c. in which he sayes , that some of us include the Church , could not be that Catholick Church whereof S. Augustine speaks . To establish that which he layes to our Charge concerning the entire extinction of the Church , he first produces the testimony of Calvin . This is , sayes he , that which Calvin has distinctly declared in his Commentary on the Epistle to the Romans , where after having pretended , that the threatning that S. Paul uses against those who do not remain in the state of grace , where the goodness of God had sent the Gospel , in declaring to them , that they ought to fear being cut off , as the Jews , from the Covenant of God , he addresses himself to the whole body of the Gentiles converted to Jesus Christ . Ad totum Gentium corpus , adds he . And certainly , that horrible Apostasy of the whole world which has fallen out since , manifestly shews us , that this advice of S. Paul was not unprofitable . For God having diffused in so great an extension of Countreys , almost in a moment , the waters of his Grace , so that Religion flourished every where ; within a very little while after , the truth of the Gospel was vanished , and the treasure of salvation banished out of the Earth . But whence could that change come , unless from this , that the Gentiles were fallen away from their Call , and therefore it is that he clearly professes in a Letter to Melancthon , that they had separated from all the world . Plusquam enim absurdum est postquam discessionem à toto mundo facere coacti sumus alios ab aliis desilire . The Author of the Prejudices , yet further makes use of an Article of our Confession of Faith to prove the same thing , which sayes , That we believe , that no one ought of his own authority to thrust himself into the government of the Church ; but that that ought to be done by election while it is possible , and while God permits it . Which exception we emphatically add to it , because it has failed sometimes , and even in our time , in which the state of the Church was interrupted , till God had raised up men after an extraordinary manner , to order the Church a new , which was in ruine and desolation . Grounding himself on these two passages , he insults over Monsieur Vigerius , the Author of the Discourse in the Book of the Perpetuity of the Faith , because he had declared , That none of us had ever said , that it could be possible that the Church should no longer subsist , and that he defied Monsieur Arnaud to shew him one only Author among us who had thought so . Before he had expressed such desires , sayes the Author of the Prejudices , it would have been well to the purpose , that he had better informed himself about that which not only some Authors of his Sect have wrote , but the Master of all their Authors , which is Calvin , who sayes a great deal more than that which is contained in that Book of the Perpetuity of the Faith , since he looks upon the Church not only as possible to perish , but as having effectually done so for many Ages , so far as to say , that the threatning of S. Paul , which he pretends to be spoken to the whole body of the Gentiles , had its effect , that all the Gentiles had fell from their Call through a general Apostasy , that the light of the Gospel had vanished , in respect of them , and that they had lost the treasure of salvation . It is upon this foundation that he builds his Proposition , and pretends to make us pass for worse men than the Donatists . But all this is nothing else but an effect of the unjust and violent hatred that this Author has conceiv'd against us , and Monsieur Vigerius had reason to deny that which he has denyed . As the dispute here is only to know , what our Hypothesis is upon the point of the perpetual subsistence of the Church , it would be sufficient methinks to stop the mouth of the Author of the Prejudices , to tell him , that he troubles himself to no purpose , that we do not believe , that intire extinction of the Church throughout all the world , which he layes to our charge , and that he has mistaken the meaning of Calvin , and that of our Confession of Faith ; for there is no likelihood that he should better know what we believe , than our selves , nor that he should be a more faithful Interpreter of the sense of Calvin , and that of our Confession of Faith , than we our selves . Notwithstanding , to make the Character of the Author of the Prejudices more and more known , and what judgement we ought to make of that which he propounds , when he speaks with the greatest confidence , it will be good to relate here the testimony that Monsieur the Cardinal of Richelieu , has given to the Protestant Churches concerning that that they believe and teach upon the subject of the perpetual subsistence of the Church until the end of the world . For we might say , that he had the Author of the Prejudices in his view , and wrote about this matter only to confute him . There is not , sayes he , any point in controversie between our Adversaries and us , about which their Confessions of Faith speak so clearly , and agree so uniformly as this , which I may truly say ought not to be put into the number of the controverted points . The Confession of Ausburg , which may be said to be as ▪ well the Rule , as the source and origine of all the other Confessions of Faith of our Adversaries , sayes in express terms , that the Church ought perpetually to remain , one and holy . That of Saxony sayes , that the Article of the Creed which declares the Church Holy and Catholick , was inserted therein , only to confirm the faithful against the doubts that they might have of the stability of the Church . That of the Switzers , does not only affirm this truth , but sets down the same reason for it that I my self have made use of here above , since God , sayes it , would from all eternity that men should be saved , we must acknowledge this truth , that the Church has alwayes been for the time past , that she subsists for the present , and that she will do so till the end of the world . The Scotch holds this Article to be so undoubtedly true , that it compares the belief of it to that of the Mysterie of the Trinity , saying , That as the faithful believe the Father , the Son and the Holy Ghost , so they also constantly believe the perpetuity of the Church . The Flemish professes the same truth , and gives the reason , altogether founded upon the Regality of Jesus Christ , which being perpetual , supposes in all times some subjects , over whom he must reign . The French Confession alone sayes nothing upon this occasion ; but it is so far from saying nothing of it , through the difficulty that they found in this point , that on the contrary , the certainty which they had of it , was , in my opinion the cause of their silence . She does not therefore , it may be , speak any thing , because she did not think she could doubt of so evident a truth , of which her founders have spoke so clearly for her . Luther teaches it in terms so express , that he makes perpetuity to enter into the definition of the Church , as a quality that making a part of its essence , is altogether inseparable from it . He draws the duration of the Church from an Article of the Creed and the words of Jesus Christ , which bind us to believe it , saying that it is an Article of Faith taught in the Creed , and founded upon the promise of Jesus Christ , who ought alwayes to have a holy Christian Society in this world , that should subsist until the consummation of Ages . Calvin does not say less , and his words are not less express . We must , sayes he , hold it for certain , that from the beginning of the world , there never was a time wherein the Church of God was not , and there never will be , till the consummation of Ages , in which it shall not be . Vpon this foundation refuting Servetus , who maintained , that the Church had been banished from the world for a certain time , he sayes boldly , that to say , that God had not alwayes preserved some Church in this world , would be to accuse him of a lye , because he has promised , that it shall endure as long as the Sun and Moon shall . Beza speaks as the Flemish Confession , which acknowledging that the reign of Jesus Christ is perpetual , acknowledges also , that he ought alwayes to have subjects , upon whom to exercise that Kingly Office. Du Moulin and Mestresat , are not less ingenuous in this point , &c. Thus it is that Monsieur the Cardinal of Richelieu has justified us against the Author of the Prejudices . He could not , in my judgement , have spoken either more clearly or more strongly . In effect , they cannot without ignorance or calumny , ascribe that opinion of the intire extinction of the Church throughout all the world to us . We say indeed , and we say it with an extream grief , that the Church has been for some Ages in so great an obscurity , that we can very hardly see any traces of the natural beauty of Christianity shine forth there , Ignorance , Error , Superstition , as most thick Clouds have covered the face of Religion and the Government of the Church has fallen into so strange a disorder , that we can see nothing but confusion in all parts ; so that the Church could not but appear under a very deplorable condition under that Eclipse . This is that which Calvin means , by that intire defection of the world , whereof he speaks in the passage that the Author of the Prejudices has alledged , and that which is also represented in our Confession of Faith , by that ruine and desolation , whereinto we say the Church was fallen . But how great soever that ruine should have been , we do not believe as the Donatists do , that the Church had absolutely perished , or that it was intirely extinct through all the world . We do not so much as believe that it was restrained to those Societies which the passion of their enemies has laboured to cry down under the names of Sects , calling them Berengarians , Waldenses , Albigenses , Petro-busians , Henricians , Wicklefists , Hussites , &c. and over whom the Author of the Prejudices has insulted so fiercely after his usual manner . Those Societies were yet the most illustrious part of the Church , because they were the most pure , the most enlightned and the most generous ; but the Church did not wholly and entirely reside in them . For , not to speak of the little Children that dyed before the Age of discretion , and to whom we do not doubt that God was merciful , we are perswaded that while Errors and Superstitions might be seen to reign in their Pulpits , in their Books , in their Schools , and in the Councils , and that a great number were filled with them , that God preserv'd to himself amidst the people a considerable number of the truly faithful , who have kept their faith and their conscience pure , by reason of their simplicity , contenting themselves with the principles of the Christian Religion , adoring one only God , their Creator and Father , putting their confidence in one only Jesus Christ , dead and risen again for them : and as to the rest , living holily and Christianly with embarassing themselves either with the opinions of the School , which they did not know , or the Superstitions wherewith they beheld Christianity loaded , and which the sole instinct of their conscience could make them reject . We no wayes doubt , that even among the most enlightned persons , there has been a great number who have groaned under so many corruptions as they saw the Church afflicted with , and who in waiting for better times , have kept themselves , without bearing a part in them . But we say nothing upon this subject , but what the Fathers , and in particular S. Augustine , have said concerning the state of the Church under the domination of the Arians . For they have said two most remarkable things . First , That while the wicked and the Hereticks possessed the Pulpits , while they preached their blasphemies there , whilst they were Masters of the Councils , whilst they had the multitude and the powers of the Age on their side , while they persecuted the good to the utmost , and while all seemed to stoop under their yoak , God preserved in that corrupted Ministry , a considerable number of the truly faithful , who kept under the veil of their simplicity , their faith pure , receiving that which they preached of good to them , and not being infected with the bad . The second thing that they have said is , that there were those there , who being more enlightned and more strong in the faith than the others , opposed themselves to the Heresie of the Arians , and would not have any communion with them , suffering constantly their banishments , and the most cruel punishments for so just a cause . To justifie this truth , I shall only here set down that which S. Augustine has wrote upon this subject in his Epistle to Vincentius : but before I relate his words , we must note , that the Donatists precisely did that which the Author of the Prejudices has done , when he has abused some hyperbolical expressions that Calvin made use of , and the words of our Confession of Faith , to lay it to our charge , that we believe an entire extinction of the Church . For the Donatists after the same manner abused some passages of S. Hilary , in which that Saint had exaggerated the lamentable state of the Church in his dayes , under the domination of the Arians ; from whence they conclude , that S. Hilary had thought that the Church had entirely failed . It is therefore to refute this Objection that S. Augustine explains himself after this manner . The Church , sayes he , is sometimes obscured and covered as it were with clouds , by the great number of scandals , when the wicked take the advantage of the night to shoot against those who are true in heart . But even then , she is eminent in her most firm defenders : and if it be allowed to us to make some distinction in the words that God spake to Abraham , Thy posterity shall be as the Stars of Heaven , and as the Sand that lyes upon the Sea-shore . I mean , that we must understand by the Stars , some few persons more firm and illustrious than the others ; and by the Sand , the multitude of the weak and carnal , which in a time of a calm appears quiet and free ; but which is sometimes covered with the floods of tribulations and temptations . Such was the time whereof Hilary speaks in his Writings , which you artificially make use of to elude so many Divine Testimonies which I have set before you , as if the Church had perished throughout all the world . You may as well say , that there were no more Churches in Galatia , when the Apostle said , O foolish Galatians ! who hath bewitched you , that after having begun in the Spirit , you should end in the flesh ! for thus it is well nigh that you calumniate the learned Hilary , under a pretence that he censured the negligent and the fearful , for whom he has as it were so many birth-pangs till Iesus Christ should be formed in them . Who is there that knows not that in the time of Arianism , divers simple persons , deceived by obscure expressions , imagined , that the Arians believ'd the same thing with themselves ; that others yielded through fear and dissimulation , and consented in appearance to heresie , not walking in integrity in the way of the truth of the Gospel , you would see , you Donatists , that he had not pardoned those persons : for you are not ignorant of the doctrine of the Scripture upon this subject . Read what S. Paul has wrote concerning S. Peter : See afterwards , what S. Cyprian has thought was to be done on these occasions , and you will find , that it is to very ill purpose to blame the mildness of the Church , which gathers together the members of Iesus Christ , when they are dispersed , instead of dispersing them when they are gathered together . Howsoever it be , there have been yet some firm ones , who were sufficiently enlightned to know the snares of the Hereticks . They were indeed very few in number , in comparison of others ; but yet nevertheless , some of them generously suffered banishment for the cause of the faith , and others kept themselves concealed here and there throughout the earth . Thus it was that the Church , which increased in all Nations , preserved within her self the good Wheat of our Lord , and thus it is that she will preserve her self unto the end , till she extend her self over all people , and even over the Barbarians themselves . The Church therefore consists in the good seed that the Son of Man has sown , and of which it is said , that it should grow up , until the harvest , amidst the Tares . The field is the world , and the harvest is the end of the world . See here , after what manner S. Augustine declares his opinion concerning the state of the Church and its subsistence under the Arians ; since coming afterwards to speak of a passage of S. Hilary , which they had objected to him , he sayes , that we must understand that which he had said , not in regard of the good Wheat which was yet mingled with the Tares ; but only in regard of the Tares : or if his words had any relation to the good Wheat , we must take them as only designing to enflame the zeal of the fearful by such answers . And he adds that the holy Scripture it self frequently makes use of this way of expressing it self in general terms , which at first seem to belong to the whole body ; but which notwithstanding regard only a part . Habent etiam scripturae canonicae , hunc arguendi morem , ut tanquam omnibus dicatur , & ad quosdam verbum perveniat . We may now see very clearly , that we are so far from being like to the Donatists , as the Author of the Prejudices layes it to our charge , that we tread on the contrary , in the footsteps of St. Augustine . For first of all , our Hypothesis touching the subsistence and obscurity of the Church , is throughout conform to his . We say , as he does , that God has alwayes preserved his truly faithful in the very communion of the corrupted Church . We say , with him , that in the most violent entring in of Error and Superstition , God has not left himself without witness , since he has raised up , not only persons , but whole Societies , that have openly and couragiously maintained the truth , and withdrawn themselves from under the Roman Domination . And as to the passages that the Author of the Prejudices objects to us out of Calvin and our Confession of Faith , we give the same explication of it that S. Augustine gave to those of S. Hilary , which the Donatists objected to him : That is to say , that that defection of all the world , and that ruine and desolation whereinto the Church had fell , that Eclipse of the truth and treasure of salvation , are expressions that regard properly only the Tares that covered the Field of the Church , and not the good Seed which was mingled with those Tares . These expressions only regard the greater number of those who followed those Superstitions and Errors , and not those who in the midst of that confusion kept their Religion pure ; and much less those who had the courage to oppose themselves openly to Error , and to resist it even unto Persecutions and Martyrdom . I know that he has accustomed himself to form some difficulties and Objections against our Hypothesis ; but we have this satisfaction , to know , that he can make none that does not equally regard the Hypothesis of S. Augustine and ours , and to which , by consequence , the Author of the Prejudices himself would not be obliged to answer , if he would not act the Donatist . He confesses himself , that S. Augustine had acknowledged , that there might have been some Catholicks hid in Heretical communions ; and besides , he cannot deny , that the passage which I have set down , is express upon that subject . 1. If therefore he demands of us , who those faithful were , who before the Reformation , kept their faith pure , without infecting themselves with the publick errors ; and if he urges us to mark them out to him one after another , to tell him their names and their Genealogy , I will demand of him likewise , who were those good seed of S. Augustine , who under the Arian Ministry , preserved their faith , without being infected with Heresie ; and I will intreat him to mark them out to me by name , and to give me their history . 2. If he demands of us , how we understand those persons could with a good conscience live under a Ministry , where they taught Transubstantiation , the Adoration of the Eucharist , the Sacrifice of the Mass , the religious worshipping of Images , which we believe to be fundamental errors ; I will also demand of him , how he understands , that the good seed of S. Augustine could live under an Arian Ministry , where they taught , that the Son of God was not consubstantial with his Father ; and that the Father was not the Father eternally ; which are errors that the Author of the Prejudices himself judges abominable . 3. If he tells us , that our Fathers ought not therefore to have undertaken a Reformation ; but that they ought to have left things in the estate wherein they were ; since howsoever corrupted the Latin Church was , according to us , we could yet be saved in her communion : I shall tell him , that by the same reason , the Orthodox ought not to have taken care to have re-established the purity of the faith in the Church , nor to have extirpated Arianism ; since that however corrupted and infected the Church was with that Heresie , there was yet a way to work out their salvation in her communion , and under her Ministry . 4. If he sayes to us , that our Fathers ought not at least in reforming themselves , to have separated themselves from those who were not for a Reformation ; nor to have forsook their communion and assemblies , I will also say to him , that after this reckoning , the Orthodox in labouring to purge the Church from Arianism , ought not at least to have separated it self from those who would retain Arianism , but that they ought to have remained with them in one and the same communion , and in the same assemblies , which nevertheless they did not . 5. If he sayes to us , that the Berengarians , the Waldenses and Albigenses were Schismaticks , since they had withdrawn themselves from a communion , and a Ministry under which God yet preserves the truly faithful , I will likewise say to him , that those couragious men of S. Augustine were in this reckoning Schismaticks , since they had not less withdrawn themselves from that communion and publick Ministry , when that Ministry was in the hands of the Arians , as I have shewn by express testimonies . 6. If he tells us , lastly , that since we acknowledge , that they could have worked out their salvation under the Ministry of the Roman Church before the Reformation , we ought to confess , that we may yet at this day be saved in it , since things are in the same estate now , in which they were before ; I shall tell him , that the Arians could have raised the same objection against the Orthodox after their separation . For the Arians did not pretend to have changed any thing in the state of the Ministry under which S. Augustine acknowledged , that God had preserved the truly faithful . So that all the Objections which he shall make against our Hypothesis , will be common to those against that of S. Augustine ; and the Author of the Prejudices will himself be as much concerned as we to answer them . But not to refer our selves wholly to him , let us see whether those difficulties are of such a weight , as that there is no way left rationally to satisfie us . It seems to me therefore , that as to the first , S. Augustine has said , that it is great injustice to demand the names of those particular men , who kept themselves pure under an impure Ministry , since we do not keep a register of every particular man , nor of the state of their consciences ; and that it is sufficient to know in the general , that the promises that Jesus Christ has made , alwayes to preserve to himself a Church upon Earth , are inviolable , that we must not therefore doubt , that there has alwayes been good seed in the midst of the Arian tares . It is the same answer that we make , there needs nothing but to apply it . To the second , he has answered , that the simplicity of many among the people , who went not so far as to understand the bad sense of the Arian expressions , sheltred them under Heresie ; that many others of the more enlightned remained in silence , through the fear of persecutions , contenting themselves to keep their own faith pure , without partaking in the wickedness of the wicked , and without listing themselves up against it . In effect , it is a Maxim of Phoebadius , That it is sufficient to an humble conscience , to keep its own faith , without engaging it self to refute the belief of others : and it is one of S. Augustine himself , That no body can be culpable for the sins of another , nor by consequence , for the Heresies and Superstitions that infect a Ministry ; provided he take no part in them , and no wayes consent to them , either in effect or appearance . But this is yet the same answer that we make : for as I have already said , we do not doubt , that there was among the people a very great number of persons whose light went no further than the meer knowing of the chief Articles of Christianity , contained in the Creed , in the Decalogue and Lords Prayer , and who by consequence were hid under those capital Errors with which the publick Ministry was then loaded . We no wayes doubt , that in the midst of that darkness there were not a great many enlightned persons , who through the fear of persecutions , remained under the same corrupted Ministry , with the others , separating the good from the bad , discerning the Errors and Superstitions , taking no part in them , and living as to other things , in that hope that they should not be culpable for the sins of others . To the third , S. Augustine has answered , that it is an absurd Objection . For it is not more absurd to say , that we ought not to take care to heal a Disease , under a pretence that as great as the Disease is , life yet remains , than to say , that we ought not to take care to purge the Church and the Ministry from a Heresie that infects it , under a pretence , that there is yet a way to be saved in her communion and under her Ministry . That we must , on the contrary , labour as much as possibly we can , to re-establish Christianity in its whole frame , lest the evil should increase , and be made incurable through a too great negligence , and least that good which remains in the Church , should be wholly corrupted by the contagion of the evil . But this is also the very same answer that we make . Our Fathers ought to have employed all their endeavours to reform the Latin Church , by their Exhortations , by their Books , by their Sermons , by their Example , because that we ought alwayes as much as possibly we can , and as the time and our knowledge call us to it , to labour to settle Religion in a state of purity , lest in the end Errors and Superstitions render themselves universal , and the whole Church should perish through our negligence . For although Jesus Christ has promised us , that it shall never perish , yet notwithstanding this would be to tempt God , and to render our selves unworthy of his grace , to neglect the means that he gives us for its preservation , and that so much the more , as according to humane judgements , there was no other than that of the Reformation . To the fourth , S. Augustine has answered , That in labouring to purge the Church from Arianism , it was necessary that they should separate themselves from the communion of those who obstinately persisted in that Heresie ; and the fixed resolution that they testified to remain in it , was a sufficient cause to make them withdraw themselves from their Assemblies . But we answer with greater advantage , that our Fathers in labouring for a Reformation , ought to have forsaken the Assemblies of those , who not only were fixed in the opinion of having nothing reformed , and opposed themselves with all their might to hinder a Reformation ; but who went so far as to impose a new necessity on mens consciences to believe their Opinions , and even to excommunicate all those who would not believe them . As to the fifth , S. Augustine , did not intend to say , that those who had separated themselves from the Arians , when the Arians were the Masters of the Ministry , were Schismaticks , since he himself calls them the Stars of Heaven , the Couragious and Unshaken , firmissimi qui fortiter pro fide exulabant : he never meant to condemn their Assemblies which they made apart , to have nothing common with Heresie , since it was nothing else but the effect of that heroical courage which he ascribes to them , and of that ardent zeal which they had for the glory of God. In effect , S. Hilary praises some Bishops of France , Germany and Flanders , of whom he writes that they had separated themselves from the communion of those who held the Orthodox Bishops in Exile ; and in particular , he extolls those among them , who having appealed to a Synod of Bithynia remained firm and constant in the faith , and in gathering themselves into a communion among themselves , they separated themselves from the communion of the others . S. Augustine has therefore answered , that they were no wayes Schismaticks , for two reasons . The first is , because the causes for which they refused communion with the Arians , and withdrew themselves from their Ministry were just and lawful ; not frivolous and capricious , as those of the Donatists , but weighty and fundamental ; since they disputed about the Eternal Divinity of Jesus Christ , which the Arians would abolish . The second , because that although these couragious men of S. Augustine had renounced the communion of the Arians , and withdrawn themselves from their Ministry , yet they did not believe notwithstanding , that there was absolutely no more salvation to be had in the Society which they had forsaken . For , besides that receiving as they did , their Baptism from it , they could not doubt , that the Children who dyed before they were infected with that Heresie , were saved , they did not also condemn the simple and the weak , who remained unfeignedly in that communion , without taking part in the impieties which were taught there , so that their separation did not absolutely respect that Society ; but only the Hereticks that corrupted it . But this is that which we say concerning the Berengarians , the Waldenses , the Albigenses , &c. we need but only to apply the same answer to them . Lastly , as to that which regards the sixth Objection , S. Augustine has said , that there was a considerable difference between the time wherein the Arians made up almost the whole body of the Christian Church , and that wherein the true Doctrine was re-established in a great part of the Churches ; that the first was a time of oppression , and the other a time of liberty ; that in the former time there being scarce any more a visible communion on the Earth , under which the faithful might place themselves , they could remain under a corrupted Ministry , from which each one in particular had a right to separate the pure from the impure , in waiting till God should deliver his Church out of the hands of those bad Pastors . But in the second time , where the Orthodox and Arian communions were in a visible opposition , and such as was every where known , it was not possible for them to remain under the Arian Ministry , without having an Arian heart ; or at least , without falling into a detestable hypocrisie . For in the opposition of these two communions , this very thing that they should remain in the Arian , was a manifest condemnation of the Orthodox ; which they could not do , without being either Arians , or hypocrites . Moreover , in the former time those who remained out of necessity under the Ministry of the Arians , remained there in grief , and ardently desiring that God would procure them some means to get out of it , and to return to an Orthodox Ministry . But in the latter , God having given them the power to joyn themselves to a pure communion , they could not remain in the Arian , without loving and being pleased with it , through those worldly interests which they could never prefer before the Confession of a pure faith , without being injurious to God , without wounding their own consciences , without having a debauched and profane spirit ; and in a word , without binding over themselves to eternal damnation . Behold here , what S. Augustine has answered ; and it is no hard matter to judge , that we must answer them thus when they make the like Objections to us . We must distinguish between two Times , to wit , that which went before the Reformation , and that which followed it ; and by the same reasons which I have alledged , we will shew them , that although it was possible in the former time for some to work out their own salvation under the corrupted Ministry of the Latin Church , yet it does not follow , that we may do so at this day , under that of the Church of Rome , since those two communions are now found to be set in opposition . I shall not urge this matter further . We may now methinks , conclude from all that which I have handled in the foregoing Chapter and in this , that if there ever was a vain and ill-grounded Objection , that which the Author of the Prejudices has made against us , is certainly one of that nature . His Argument is founded upon nothing else but false or ill-understood Propositions . For it is not true , that S. Augustine believed that there was any particular Society among all those which make a profession of Christianity , from whose Assemblies one might not , in certain cases , depart and withdraw ones self from its communion . It is not true , that the Separation which is between the Church of Rome and us , is that which that Father has absolutely condemned , and for which he accuses the Donatists to be Schismaticks . It is not true , that he would accuse them of Schism without examining the foundation , by a meer passive Separation , as that is wherein we are , from the Church of Rome . It is not true , that he has taken that visible extension throughout all Nations , for a perpetual mark of the true Church . It is not true , that he would have that mark to decide the question of the true Church , when the Doctrine of it is disputed . It is not true , that we hold , that the Church before the Reformation , had perished throughout all the Earth . It is not true , that we reduce all to the Berengarians , Waldenses and Albigenses , &c. only . Lastly , It is not true , that the Doctrine of S. Augustine upon this subject , is any way contrary to us ; but it is true , that our Principles have all the conformity with his that any man can reasonably require . This is in my judgement , that which may be clearly collected from that which I have said . As the Interest that we have in the clearing of this matter , does not go much farther , I would here put an end to this Chapter and this Third Part , concerning our Separation , if the interest of Truth and Charity did not bind me to make a reflection upon a Proposition that the Author of the Prejudices has set before us , which is , that Schismaticks are out of a state of Salvation . For I hold , that this Proposition cannot be maintain'd after the manner that the Author of the Prejudices has propounded it , that is to say , absolutely , and without any distinction . I am not ignorant that to establish this rigorous sentiment , they produce some passages of the Fathers , who have in effect spoke of Schism in extreamly vehement terms , as if they had a design to exclude from the communion of God , and all hopes of salvation , all those in general who should be found engaged in it . But that very thing , ought to be an example to let us see , that we must not alwayes take according to the rigour of the Letter , all that the Fathers have said in the heat of their disputes . For unless we should be altogether unreasonable , we must place a difference between three sorts of persons who are to be found in a Schismatical communion . 1. The Authors of Schism , who usually are the Pastors and Guides of the flock . 2. Understanding persons , who take part in the affairs , and who very well knowing what they do , give their consent to Schism , and defend the Authors of it . 3. The people , that is to say , the ignorant persons who scarce know any thing that passes , or who know but very confusedly . And for that which regards the Authors and other intelligent persons , as it is most frequently , passion , interest , pride and ambition , that make them separate , and that all those passions turn them in the end , into an implacable hatred against their brethren , they deserve our condemnation ; for those crimes are incompatible with the Spirit of Jesus Christ ; and it is a manifest demonstration , that the world and its corruption reigns in the souls of those who are guilty of it ; we must therefore say of such Schismaticks as these , that while they remain in this condition , there is no hope of salvation for them , because that the true faith , the Covenant of God , and the communion of Jesus Christ cannot subsist under the reign of those brutal passions . But to imagine , that the whole body of a people , who are to be found engaged in a Schism , either through the faction of the more powerful , or a conscience prepossess'd by a zeal without knowledge , by a Piety too scrupulous , should be depriv'd of all hope of salvation ; this would be without doubt to fall into a very rigid Opinion . To make this clear by Examples , I have already mentioned elsewhere , that Victor Bishop of Rome excommunicated the Churches of Asia , upon the difference about the day of Easter , from whence there followed a Schism between those Churches and this of Rome . I do not now enquire to which of the two parties the crime of the Separation , ought to be imputed , either to the Asiaticks , who adhered too strictly to the custom of their Ancestors and the Authority of Polycarp ; or to Victor , who without Prudence and Charity , separated him from divers great and flourishing Churches , about a matter that was left self-free and indifferent in Religion . I only say , that this would be an horrible injustice , to condemn those people to eternal flames , who should be found to be engaged in that ridiculous quarrel , only through the capricious humours of their Bishops . In effect , we have seen , that notwithstanding this Schism , they did not fail both the one and the other to sit together in the Council of Nice . We must pass the same judgement of a Schism that fell out in the fourth Century , at Antioch , between the Meletians and the Eustatians , both the one and the other Orthodox and separated from the Arrians , but who nevertheless would not communicate together , because that although Meletius had preached and defended the Council of Nice , and suffered persecution for it , yet he had been created Bishop by the Arians , by reason of which , the other Orthodox would no more communicate with those of his party , which obliged them to hold their Assemblies apart . It was therefore a true Schism on one side and on the other ; but as it proceeded only from an excess of zeal on the side of the Eustatians , we ought not to pass a sentence of damnation so lightly against them . I say the same thing of the Schism that fell out about the end of the Fifth Century , between Acatius Bishop of Constantinople and Felix the Third Bishop of Rome , who mutually excommunicated one another , for the interests of John Talaia and Peter Mongus competitors for the Patriarchate of Alexandria . Acacius defended the side of Peter , whom Felix accused to be a Heretick , and an enemy to the Council of Chalcedon ; and Felix , on the contrary , upheld Talaia , whom Acacius had accused of Perjury , and to be unworthy of a Bishoprick ; and this Schism also lasted down to their Successors , thirty and five years between the East and West . But although Acacius , drawn in by intrigues to the side of an hypocrite , had wrong at the foundation , yet we ought not notwithstanding to believe that all those great Churches who kept communion with him , and defended his memory , after his death , were absolutely cut off from the hope of Paradise . In the Sixth Century , there was another Schism , whereof I have already spoken , which was very contentious , and embroiled , under the Emperour Justinian , Vigilius being Bishop of Rome , and Mennas Patriarch of Constantinople . The ground of the quarrell , was taken from the Writings that had been approved in the Council of Chalcedon , and which afterwards were condemned as heretical by the Emperour Justinian , and the condemnation was subscribed by Mennas and the other Patriarchs and their Bishops , Vigilius who was of another opinion , undertook the defence of those Writings , and excommunicated Mennas and the rest who had condemned them . But some Months after , he took off his Excommunication , at the solicitation of the Empress Theodora , to whom he owed his Bishoprick ; and which was more , in the following year , he himself pronounced an Anathema against those three Writings . But the Bishops of Africa , Illyria and Dalmatia persisted to defend them ; and those in Africa assembled in Council , excommunicated Vigilius , as a dissembler . Some time after Vigilius repenting himself of that which he had done , undertook a second time the defence of those Writings . Justinian , on the contrary , made an Edict , by which he renewed their condemnation ; and Vigilius , on his side , excommunicated all those who should consent to this Edict . In fine , the Fifth General Council assembled at Constantinople , where in spight of all the Decrees of the Bishop of Rome , the three Writings were condemned , and all those who should approve them were excommunicated . Vigilius persisting in his opinion was banished , and dyed some years after . But his Successors , Pelagius and Gregory approved the Council , and subscribed to what had been done there ; and it was in fine , generally received by all , and reckoned for a Fifth General Council . We must acknowledge , that if the people were to be saved or damned according to the good or bad conduct of their Pastors , Heaven and Hell would be very miserably dispensed , while the time of those disorders lasted . For our adversaries themselves are constrained to confess , that this quarrell that made so great a noise , that produced so many Excommunications , so many Separations , so many acts of violence , and so many banishments , and which ended by the dishonour of the Council of Chalcedon , was founded upon nothing but a personal animosity , sayes Baronius , or as Sirmundus sayes , upon an indifferent controversie , which concerned nothing the doctrine of the faith , on which side soever it had been decided . If we must therefore judge according to the relation of these two Authors , all that we can say is , that both the parties were equally Schismatical , who violated the peace and unity of the Church without any just reason : and who mutually excommunicated one another for nothing : and if we add that rigorous judgement against the Schifmatical Societies , without any exception or distinction , we must say , that there was then no longer a true Church upon the Earth , nor any hope of salvation . But to go yet further ; If all those who live in the communion of Schismaticks , are out of the Church , in a state of Damnation , I would fain have them satisfie me about some difficulties that I find in the History of the same Vigilius . For the two first years of his Papacy , it was he that was called , a false Pope , a Schismatick , an Usurper of the Bishoprick of Sylverius , whom the Hereticks had banished , to set up this man , who had promised them to communicate with them . And in effect , Liberatus and Victor of Tunis relate , that after he was in possession of the Papacy , he wrote to the Hereticks , as having the same faith with them ; and Bellarmine declares , that at this time , Vigilius was an Anti-Pope and a Schismatick ; because that Sylverius the lawful Pope , was yet living , and there could not be two lawful Popes at the same time . Baronius and Petavius say the same thing . Notwithstanding it is true , that during these two years of Schism Vigilius was peaceably acknowledged to be the Bishop of Rome , both by the Church of Rome and by all Christendom . No Church refused to live in his communion , no Bishop withdrew himself from him as a Schismatick . He performed without any opposition all the Functions of his Bishoprick , he received the honours , and had the profits of it . All the Earth was then Schismatical with him , and by consequence , there was no further either a Church or Salvation in the World , if it was only in the person of Sylverius and some Bishops who had subscribed to the Sentence of the Deposition and Anathema that Sylverius being in Exile pronounced against Vigilius , and against all those who should adhere to him . After this I would fain have them tell me , how Vigilius could pass from the state of a Schismatick , to that of a true Pope . It was , say Baronius and Bellarmine , by the consent of the Clergy and People of Rome , who assembled together and chose him lawfully after the death of Silverius . But besides that , this new Ordination of Vigilius , and this Assembly of the People and Clergy , is an effect of the invention of Baronius , which is grounded upon nothing but one word of Anastasius the Popes Library-keeper , who lived above three hundred years after ; besides this , I say , that the People of Rome and that Clergy , had not they themselves lost through Schism , the form of the true Church ? how was it restored to them ? how could they re-establish themselves ? Who gave that right to a company of Schismaticks cut off from the communion , and the covenant of Jesus Christ , to make a Rebell , a Schismatick , an excommunicated person , a man that by the sentence of Sylverius could not perform any Sacerdotal Function , to make such a one , I say , a lawful Pope ? See here already some inconveniencies considerable enough , that flow from that rigorous sentiment ; but if we would go yet further , we may find it may be others that are not less severe . For what will they say to the Schisms that fell out so frequently in the Latin Church through the concurrence of Anti-Popes ? Will they dare roundly to pronounce , all those people who have lived and dyed , under the obedience of those false Popes , and who by consequence having been engaged in a true Schism , have been totally cut off from the Christian Communion , and deprived of salvation ? Let the Author of the Prejudices , who has taken such pains to damn the World without any mercy , take the pains if he pleases to examine one matter of fact , that I will set before him , and which should be enough , methinks , to decide this Question , at least in regard of him . It is this , that during the great Schism of two Anti-Popes , which was ended at the Council of Constance , there were Saints that the Church of Rome has canonized , and whom it prayes to , who lived and dyed under two contrary obediences , and who by consequence dyed , both the one sort and the others , in a true Schism . For in the year 1380. S. Catherine of Siena dyed under the obedience of Vrban the Sixth , in the year 1381. S. Catharine of Swedeland , the Daughter of S. Bridget dyed under the same obedience . In the year 1395. S. Margaret of Pisa dyed under the obedience of Boniface the Ninth , in the year 1399. S. Dorothy of Prussia dyed under the obedience of the same Pope ; and in the year 1405. S. William the Hermite of Sicily dyed under the obedience of Innocent the Seventh . On the other side , in the year 1382. S. Peter of Luxemburg dyed under the obedience of Clement who was the Anti-Pope of Vrban ; and some time after S. Vincent of Ferrara lived , and wrought Miracles in the party of Benoist the Anti-Pope of Gregory the Twelfth . Behold here Saints of both sides , and yet one or the others must of necessity have been Schismaticks . From whence it appears , that the Church of Rome her self is concerned to oblige the Author of the Prejudices to moderate his style , and not to take as it seems he has done , that which the Fathers have said in disputing against the Schismaticks , in its utmost latitude . But although all that I have said , should have no place , the holy Scripture distinctly decides this difficulty . For if he would but read the History of the Ten Tribes of Israel , after they were separated from that of Judah , at the instigation of Jeroboam , he will find that they were in a real Schism , since they had forsaken the Worship at Jerusalem , and had built new Altars , against the express commandment of God ; and yet nevertheless that did not hinder God from preserving his truly faithful and elect , even in the midst of them . For there were those seven thousand who in the time of Elias had not bowed the knee to Baal , and whom S. Paul calls the remnant of the Election of Grace , were not these Israelites engaged in a bad party ? Had not God his Prophets and his Altars yet among them ? Lord , said Elias , they have killed thy Prophets , and thrown down thy Altars . And the hundred Prophets of God that Obadiah hid in two Caves , to withdraw them from the persecution of the Idolatress Jezabel : the Altar of God that Elias repaired in Carmel , to sacrifice there by the miraculous fire that fell down from Heaven to consume the victim , the calling of Elisha and Micaiah ; and in a word , the whole History of those schismatical Ten Tribes , does it not evidently note , that God looked on them as his true Church , in which there was yet a means to be saved ? We must not therefore abuse that which the Fathers have wrote against Schismaticks , in intending to aggravate their crime , and to draw them from it ; nor must we take their expressions in the whole rigour of the letter . Their meaning is not , that all those generally who are found engaged in a Schismatical Communion , even down to Tradesmen and Labourers , who remain there with an upright heart , and through the prejudice of their consciences , are out of the Church , and eternally damned ; but that the Authors and Defenders of Schism , who run into it , through their personal interests , or out of a spirit of fierceness , pride , and an hatred incompatible with the Spirit of Jesus Christ , commit a horrible crime ; and that while they are in that state , they remain deprived of all hopes of salvation . That if the Fathers have said any thing more generally , and which cannot be thus restrained , it is just to understand it in a comparative sense ; that is to say , that setting that Schismatical party of the Church , in opposition to that which is not so , the hope of salvation appears evidently in this , which it does not in the other , where it is obscured by that Schism . The End of the Third Part. An HISTORICAL DEFENCE OF THE Reformation ; Against a Book Intituled . Just Prejudices against the CALVINISTS . THE FOURTH PART : Of the Right that our Fathers had to hold a Christian Society among themselves , by Publick Assemblies , and the Exercise of the Ministry . CHAP. I. That our Fathers had a Right to have their Church-Assemblies separate from those of the Church of Rome , on the supposition that they were right in the Foundation . THE Order of the Matters of this Treatise requires , that we now go on to that Separation which the Author of the Prejudices calls Positive ; and that after having confirmed the Right that our Fathers had to Examine the State of Religion and the Church in their days , after our having shewed the indispensable necessity that lay upon them to forsake the Assemblies of the Church of Rome , and to live apart from her Communion , that we also establish the Right that they had to set up a Christian Society among themselves , notwithstanding their going off from the other Party , who were not for a Reformation ; and to make up alone , and apart , a Body of the Church , or an External and visible Communion . This is that which I pretend to establish in this Fourth and last Part , and to that end I shall here Treat of two things : The first shall respect the Right of those Publick Assemblies , and the Second shall be , concerning that of the Gospel Ministry wherein our Function lies . Howsoever these two things have a dependance one upon another , it will yet be well to Treat of them with some distinction . To make the First clear , I shall first lay it down as an indisputable Truth , That the Right of Religious Assemblies naturally follows that of Societies ; I mean , That as far as a Religious Society is Just and Lawful , so far the Assemblies that are therein made are Just and Lawful ; and that on the contrary , as far as a Society is unjust and wicked , so far its Assemblies are so too . This Principle is evident to common sence , and it is for that Reason that we condemn the Assemblies of the Heathens , Jews , and Mahometans , as Unlawful and Criminal , because their Societies are impious and wicked ; and that having no right to be united , to believe and practice those Errors which they believe and practice , they have also no right to Assemble themselves together in order to make a Publick Profession . It is for the same Reason that we hold on the contrary , the Christian Assemblies to be not only Just and Allowable , but to be necessary and commanded by Divine Right , because the Christian Society , that is to say the Church , is it self also of Divine Right . It is then True , that the Right of Assemblies follows that of Societies . But we must further suppose , as another evident and certain Truth , That our Fathers before the Reformation were Latin Christians , living in the Communion of the Latin Church , in which they made as considerable a party , as the rest of the Latins ; and that from Father to Son , throughout a long succession , Time out of mind , they enjoyed with the others the rights of that Society . That they were equally in possession of it with the other common Assemblies of that Religion , having a part in the Ministry , in the Churches , in the Sacraments , in the publick Prayers , in the Reading and Preaching of the Word ; and that as far as the communion of the Latin Church was lawful , so far the part that our Fathers had in it was lawful also . That it was not a company of Strangers , or unknown persons come from the utmost parts of America or the Southern Lands , nor a sort of People dropt down from the Clouds , who were newly joyned together with them in the same Society , but Persons , and whole Families setled a long time ago , who were joyned together with them in the Profession of the Christian Religion many Ages before , and who by consequence were in possession of the Rights of that Society . Although had they been Strangers , Americans , and Barbarians , on whom God should have suddenly bestowed the Favour of Calling them to the True Faith and the True Holiness of Christanity , yet we could believe that by that thing alone they would have been invested in all the Rights of that Society , as much as if they had had it by a long possession , time out of mind . But howsoever it be , they were Christians from Father to Son , and neither their blood nor their birth did distinguish them from the others . We are now concerned only to search out whether that which hapned to our Fathers , that is to say their Reformation , their Condemnation by the Popes and by their Council of Trent , and their Separation from the Church of Rome , can be able to spoil them of all their Rights . For if it be True , that they were fallen off , either by their own ill Carriage , or by the meer Authority of the Church of Rome , we must yield that our Assemblies are Unlawful and Criminal ; but if on the contrary , they were not so fallen off , if that which hapned to them , did nothing else but confirm their Right and render it more pure , more just and more indisputable , they ought also to come to an agreement with us that our Assemblies are Holy and Lawful , even in a far greater degree then they were before . To begin that Disquisition with the Condemnation of the Popes and their Council : I confess , that if it were the Court of Rome , that out of its pure Liberality should Communicate Christianity to those only whom it should please , and that none could either have or preserve it but by the continual influence of its Favour , after the same manner as we have the Day by the influence of the Sun , it would depend on her and her Councils , to take it from us whensoever she should see good with all its Rights and Priviledges . We might very well say that it would be too injurious to take it away from us , that we did not deserve so hard a Treatment , yet we should be deprived for that very Reason , when she should have taken them from us , whether it should have been with Justice or against it , with or without any reason . But we do not believe that either the Court of Rome , or its Council , or that all that party who have followed them , though it should have a thousand times greater strength and Authority then it has , would carry their pretensions so high as to imagine that it depends on their meer good pleasure to bestow on , or to take away Christianity and its Rights , I do not say from an innumerable multitude of Men , as that is which makes up the Body of the Protestants , but even not so much as from two or three persons who should be assembled in the Name of Jesus Christ . Saint Paul has said indeed , Who art thou O man that repliest against God ? Shall the thing formed , say to him that formed it , Why hast thou made me thus ? Has not the Potter of the Earth power out of one and the same clay to make one Vessel to honour , and another to dishonour ? And by these words he gives us to understand the absolute Power that God has to make us whatsoever it shall seem good to him . But he has Taught us nothing of the like Power concerning the Pope and his Councils , he has not said , Who are you that contend against Rome ? Nor has he ascribed to him the power to make and destroy us as it shall please him . In effect , There is none but God alone on whom our Christianity depends , it is his Favour that has given it to us , his Spirit and his word have formed it in us , and his Apostle has Taught us to say with a Holy boldness , That there is no Creature either in Heaven , or upon the Earth that can be able to Separate us from his Love. We ought then to lay aside that Soveraign and absolute Authority , and to come to the causes or reasons that could have been able to move the Court of Rome , and its Council to condemn the Protestants , and to deprive them of their Rights ; for if those causes are not only vain and frivolous , but unjust , and contrary to the Christian Faith and Piety , as we maintain them to be , a Condemnation of that Nature cannot but fall back upon those who have thrown it , since they themselves have broken the Christian Unity ; so that their ill Carriage has made them justly lose that of which they would unjustly deprive the others . And because in those kinds of Contests , That which one Party loses by its injustice and its obstinacy in Error , is recollected and restored in the other Party , which does its Duty , The Condemnation of the Council of Trent being ill done as we suppose , cannot but have heightned and strengthned the Rights of the Protestants . As to the Reformation , it is not less True , that if that should be found to be indeed Conformable to the Word of God , and the inviolable Laws of Christianity , as we suppose that it is ; I mean , if the Things that our Fathers rejected were indeed Errors and Superstitions contrary to the ▪ True Faith and Piety , as we maintain them to be , so Holy an Action would be so far from depriving our Fathers of the Right of that Christian Society , that on the contrary it could not but fortify that Right , and render it more lawful then it was before . For before the Reformation , That Society was , as I may so say , a Composition of good and evil , of Justice and Injustice , by reason of those Errors which were mixed with the true Doctrine , and those Superstitions which were to be found in conjunction with that Religion ; whereas the Reformation having freed it of that which it had of impurity and dross , has without doubt put it into a far more Holy State , and much more agreeable to God. How prejudiced soever they may be , they can never maintain it , That Error and Superstition should establish any right of Society , nor deny , that , as they are in their own nature more worthy of the Aversion of God and men , then their Approbation , they render those Societies unlawful and criminal . For although all the World by a Universal Consent should be united in believing a Heresy , or practising an Idolatrous Worship , That consent how General soever it should be , would not change the natures of things ; Heresy would be always Heresy , and Idolatry Idolatry , and in that respect the Agreement of all mankind would make up a wicked and unjust Society . Whence it follows , That a mixt Communion is only lawful in proportion to that which it has of good , and that as its Justice is lessened when its Corruptions increase , so its Justice also increases when its Corruptions are lessened . We ought not then to imagine that the Reformation of the Protestants has deprived them of the Right of that Christian Society , but we ought to assert on the contrary , That it has put them in that respect into a far more advantageous condition then they were in before . There is nothing further remaining but that Separation , which was but by accident , as they speak , the Consequence of the Reformation : if the whole Latin Church had done her Duty , she would have reformed her self as well as our Fathers . But the Court of Rome and its Clergy would not , and that Refusal has caused that breach of Communion which is fallen out between the two Parties . It concerns us to inquire , Whether even upon supposition that that Reformation was Just , and by consequence that that Refusal of it which they made was unjust , That Separation could lawfully hinder our Fathers from holding a Christian Society among themselves . But this is what they cannot maintain with the least colour of Reason . For if the Reformation was Just , and if the Refusal which they made was unjust , how can the injustice of that Party which should have forgot its duty , and which would have constrained the other Party to have forgot it too , deprive the other Party of those Rights that Faith , Holiness , The Fear of God , and the Communion of Jesus Christ , have naturally given it ? Must Injustice needs Triumph over Justice , and Error over Truth ? Is it that the Rights of that Society were so inseparably joyned to those who opposed the Reformation , that that Society could not subsist without them , and that separating themselves out of the motives of an ill-grounded Prejudice , or in giving a Just ground to others to separate themselves from them , they should have carried away all that Society with them ? This cannot be said , For among all those persons who compose the Body of the Visible Church , it is certain that there are none , to how high Dignities soever they may be raised , and whatsoever number of them there may be , that are such Essential Parts , as without which the Church cannot subsist , while there are two or three remaining who may assemble together in the Name of Jesus Christ . For Jesus Christ himself restrained himself to that Number , When two or three of you are gathered together in my Name , I will be in the midst of you . Jesus Christ himself alone , his Truth , his Gospel , his Providence and his Spirit are essential to the Church , without which she can never subsist , but she may without the Pope , without the Court of Rome , without the Council of Trent , without the Bishops , and without the people who follow Rome , and in a word , without that whole Party which refused the Reformation . The Christian Society does not depend on their capricious humours , nor on their Temporal Interests . They are not the Soul of that Body , They will be Members of it while they make profession of the True Faith , or at the furthest while they do not oppose it , but when they shall obstinately remain in Errors incompatible with the Communion of Jesus Christ , and when they shall break by unjust Anathema's the bond of that Society , We may very well say that the Body of the Visible Church is Lessened , but we can never say that their withdrawing leaves the Faithful under a Dispersion . The better to understand this Truth , we must know , That although that External Society be common to the good and the bad , to the truly Faithful , to Hereticks , and the men of the World , in a word to all those who are found to be externally mingled in the Body of the Church , yet in effect , the Right of that Society will not , to speak properly , belong to any but the truly Faithful . For the wicked , the Hereticks and those Worldly men who fill up their Assemblies , are only associated here while they remain such , in dishonouring God , by the Contempt they have of his word , and the Indignities they offer in receiving his Sacraments . Therefore God said to the wicked in Isaiah , When you come to appear-before me , who has required this at your hands to tread my Courts ? And in the Fiftieth Psalm David assures us , that God has said to the wicked , What hast thou to do to Read my Laws , and to take my Covenant into thy Mouth ? Since thou hast hated instruction , and hast cast my Words behind thee . It is certain then that the right of the External Society resides in the Faithful only , who only are the Church of Jesus Christ , his Mystical body for which he dyed , the Seed which he sowed with his own hand against his harvest . As to the rest , they are in that Communion only by Accident , and are the seed of Tares which the Enemy rising at night has thrown into the Field of the Son of God , and which grows with the Wheat until the Time of the Harvest , and it is also only by Accident that they are suffered there , to wit , because most commonly their wickedness is not known , or if it be , their Conversion may yet be Charitably hoped for , or in fine , it may fall out that in going about to pull up the Tares , one must also pluck up the Wheat with it . But being what they are , they have not any part in the rights of that Society and of those Assemblies . Therefore Jesus Christ has promised his presence to none but such as shall be assembled together in his Name , And Saint Austin expresly Teaches that the Power of the Keys , and that of binding and loosing was given to the Church of the Just and true Believers , in opposition to the wicked , to Hereticks , and to the men of the World that are mixt with them . And it is said of that Church only so considered in that same opposition , what Jesus Christ has said in the Gospel , If thy Brother sin against thee , tell it to the Church ; and if he refuse to hear the Church , let him be unto thee as a Heathen man and a Publican . Which lets us see that he gave only the truly Faithful the Right to be in a Society , for there those only have a Right to be in a Religious Society , who have the power of binding and loosing , and of hearing those private complaints to Judge concerning them . But according to him , the truly Faithful have only that power , and it is only to those that Jesus Christ has given it . They are then none but those , to speak properly , in whom the Right of being in an External Society , and of making those Assemblies , resides . That being so laid down , who sees not , that when it falls out that the Body of that mixed Church is divided into divers parties , about those important matters that respect either Faith , or Worship , or the General Rules of Manners , all the Rights of that Christian Society remain in that Party which retains true Doctrine and Piety , because it is on that side that the truly Just and Faithful place themselves . There it is that the true Church of Jesus Christ is assembled in his Name , to which he has promised his presence : for as I have before said , Error , Superstition and Injustice , give none a Right to be in a Society , nor by consequence any to make those Assemblies . But , they will say , if the Body of the Pastors be found in the other Party , if External Splendor , Multitude , Extent , Succession , Authority of Councils are found there , can any one forbear acknowledging it to be the Body of the Church ? There are seen amongst them the Pulpits , Schools , Churches , Bishopricks , Benefices , Revenues , Dignities , and in a word , all those advantages that mark out the Body of the Visible Church . A Party that is in that condition , cannot suffer that any should put its Rights in Question , its Assemblies pass for lawful throughout all the World , and the Assemblies only of the other Party are here Treated of , who finding themselves spoiled of those advantages , cannot be considered otherwise then as a Sect divided from the Body , as a Branch separated from the Tree , or as a Ray divided from the Sun , according to the comparison of the Fathers . I answer , That those Divisions that fall out in a mixed Church may be of two sorts , for sometimes they are founded only upon personal accusations , or points of Discipline , or light and less important Questions , the Foundation of the Orthodox Doctrine , and true Worship remaining intire in both Parties . Of this sort were the Divisions of the Novatians , the Donatists , the Luciferians , as it has been noted in the Third Part. But sometimes the ground of those Divisions is taken from Doctrine , or Worship , or the general Rules of Manners , and consists in those things that are acknowledged by both sides to be weighty and essential , and in this Rank we may place those Divisions which arose in the Antient Church , by reason of the Samosatenians , the Arrians , the Macedonians , Nestorians and Eutychians . I acknowledge , that when the Question is only about Divisions of the former sort , we cannot rationally hinder our selves from acknowledging that Party to be the Body of the Church which has the advantages before spoken of , and looking by consequence on the other Party as a Sect cut from it . The one is the Tree , and the other the cut-off Branch , the one is the Sun , and the other a separated Ray. And the Reason that makes that Prejudice Just , is not that the greater party cannot have done wrong at the bottom , or that it cannot erre . For it frequently happens that Prejudice , Passion , Interest , Cabals , prevail among those who have the Ecclesiastical Authority in their hands , which makes them give unjust Judgments , and it may be the Author of the Prejudices would not maintain all the decisions and Excommunications of the Church of Rome to be Just . But the Reason of that Prejudice is , that though even the greater Part should have done wrong in the Foundation , yet the matter treated on is not of such importance , as that it can take away from a Society the Quality of the true Church of Jesus Christ , while sound Doctrine intirely subsists there , and Worship remains pure . From whence it follows , that there being there no sufficient cause of Separation , the lesser Party can't be looked upon otherwise then as Schismatical , because it is cut off from the Greater without necessity ; and supposing at the same time that it should have Reason in the Foundation , yet its Separation would not cease to be criminal . It is in this Case that Saint Augustin would have those whom violence , or as he says , carnal Sedition , has driven from the Christian Assemblies , to suffer patiently the injury done to them without throwing themselves either into Heresy or Schism , and without setting up of Assemblies apart , but that they should maintain and defend even to the death , the Faith which they know Preached in the Church . Sine ulla , says he , Conventiculorum segregatione usque ad mortem defendentes & Testimonio juvantes eam fidem quam in Ecclesia Catholica praedicari sciunt . But it is otherwise when the Division is about matters of the Second sort , those I mean that are founded upon the weighty points of Doctrine or Worship . For then the true Church ought alone to be sought for , where the true Faith is , where it is goes neither by extent of places , nor by number , nor by the Body of Pastors , or Prelates , nor by the Walls of Temples , nor by Councils that we ought to Judge of it , but by the true Doctrine , and where that is to be found , there without doubt is a Right to be in a Society and to gather Assemblies . The Reason is evident , because we cannot say in that Case , that although the more numerous Party , more extended , and which has the Body of Pastors of its side , should be wrong in the Foundation , yet that it would not always keep the quality of a true Church , as it may be said in the former Case . For a Society that Teaches Error and practises a false Worship , and that will receive none into its Communion but those who believe all that it believes , and practise all that it practises , cannot be a True Church , whatsoever advantages it have otherwise ; so that finding it opposite to another pure Society , there is no need to hesitate in ones Choice . In the first Case , the lesser Party cannot be other then Schismatical , because whatsoever Reason it may have at the bottom , it would be better to yield then to Separate ones self , but it is not so in the Second , for it would be better to separate ones self then to yield , since in yielding one should fall into Fundamental Errors and Superstitions contrary to true Piety . In a word , in the former Case , the Number , Dignity , Extent of place , the Body of the Pastors , Multitude , ought to prevail over Reason in a particular Injustice , because a Church may be in some respect unjust , without hazarding the Salvation of its Children ; but in the Second , Reason drawn from Injustice , Error , false Doctrine , false Worship , is a thousand times more considerable then all those advantages which I have noted , because we cannot renounce the true Doctrine , and the true Worship of God in things of great moment , in which our Salvation would not be absolutely concerned . It is this difference that causes us to take notice of two different ways in the Fathers , which appear so opposite and contrary one to another , that at first sight trouble our minds . For when they wrote against the Novatians or against the Donatists , or against the Luciferians , who separated themselves out of frivolous Reasons , that is to say , upon points of Discipline and personal accusations , but who otherwise acknowledged the Church they had quitted , to be Orthodox , they set before the people , that Multitude , Extension , the Body of the Pastors , Succession and other advantages of that Nature , as things that shewed of what side the Church was , and then they held that the lesser Party cut off from the greater was as a Member divided from the Body , a Branch cut off from the Tree , or as a Ray Separated from the Sun. But when they were engag'd against the Arrians , who taught false Doctrine , they did not care to make use of those sorts of Arguments ; on the contrary they restrain'd themselves to look for the Church where the True Doctrine and Faith was , and they had no Consideration either of the Body of the Pastors , or of the Multitude , or Pulpits , or Councils , when the Arrians made use of them to the Prejudice of the true Doctrine , as I have shewn in the Third Part. But that very thing evidently discovers the Ordinary Cheat that their Missionaries are guilty of , and the other petty Writers of Controversy of the Church of Rome , and into which the Author of the Prejudices himself falls . Which is , that in stead of following with respect to us the way of Writing that the Fathers took , when they wrote against the Arrians , from whom they differed in points of Doctrine , since the Cause is like , they follow on the contrary that that the same Fathers took against the Novations , the Donatists , and Luciferians , with whom they did not quarrel about matters of Doctrine ; which is a meer Sophism , where they confound two altogether different Questions , in referring to one Case that which cannot have any place but in the other . But they will say , Are not you your self guilty of Fallacy , in perpetually supposing , as you do in this dispute , that you have Right at the Bottom ? For that is the thing that is most Contested , and when we alleadge to you the Body of the Pastors , Extension , Multitude , and the other advantages of the Church of Rome , we do not pretend to own , that the Doctrine of that Church is false , or that its Worship is corrupted , or to conclude that those Advantages alone would give it the Quality of a True Church , though it should not be Orthodox ; but we pretend only , that setting aside the Discussion of Doctrines , we can Convince you of Schism by those Prejudices alone , which without any further Examination , mark out which of the two Communions is the True Church , and by Consequence which is false and Schismatical . I have already answered Divers Times this Objection ; but that it may be reviv'd here further in the Minds of the Readers , I shall not fail to shew yet farther the Vanity of it , and to discover more and more on which side the Fallacy lies . I say then , that when I suppose in this Dispute that we have Right at the Bottom , my Supposition is just and within the Rules of good Reason , for I do not Suppose it either as a thing that I have already proved , nor as a thing granted to me , but as a Matter which ought to be Examin'd , and on the Examination of which that Question of Schism , and the True Church , ought necessarily to depend . We would , say they , shew you , without entring into the Discussion of the Doctrine , by meer Prejudices that you are guilty of Schism , and that you have no Right to be in a Society , nor to gather Assemblies . And as for me I pretend to shew , that that way is Illusory and Sophistical , and that one ought to examine the Doctrines in order , to know which of the two Communions is Schismatical , and which is the True Church . To this effect , I prove that though the Protestant Party should be despoiled of all those Advantages treated on , Provided it have on its side the True Doctrine and Worship , and the Church of Rome have it not , it has all the Rights of a Christian Society , that its Assemblies are Lawful , and that its Separation from the Church of Rome is just , from whence it evidently follows , that all those Prejudices are to no purpose in the deciding of our Question , and that all depends on the Discussion of those Points that are in Controversy between us . See here the use of my Supposition , The Business at present is not to know whether we have Right in the Foundation or not ; if that were all the Business , I would not suppose it at all , I would prove it ; but the Business is to know whether they can by those meer Prejudices prove that our Separate Assemblies from those of the Church of Rome are unlawful . But I shew that they cannot , because if we have Reason on our side in the Matters that are Controverted , our Assemblies are Lawfull , notwithstanding those Prejudices . In a word , we pretend to maintain our Assemblies no otherwise then by the Right that the Foundation gives us , but by that Right alone , we pretend to maintain them ; so that when they Contest it with us we run back to the Foundation , and we shew them that the Foundation is sufficient to render our Assemblies Lawfull , from whence it necessarily follows that they can't treat us as unjust and Schismaticks otherwise then in coming to the Discussion of the Foundation it self . When therefore they tell us , that to Convince us of Schism they need but to set aside the Discussion of Doctrines , it is as much as if they should say , that to shew us that we have no Reason , they need but to lay aside that Reason upon which we ground our selves . The Author of the Prejudices has found this shift to be so Fine and Ingenuous , that he has Judged it worthy to be Consecrated to Posterity by one of his Books . In Fine , if we were to clear this Truth by Examples , we need but to repeat here two things which we have justified in the Third Part , and which are clear and certain out of the History of the Antient Church . The one , That in the Time of the Arrians the Body of the Pastors followed Heresy ; and the other , That a small Number of the Orthodox , a small Party separated from the Body of its Pastors , and spoiled of all those kinds of Advantages , did not fail to set up its Assemblies apart , and to hold the best Christian Society that it was possible for them to do . Those that were Hereticks filled the Churches , and as for the Orthodox they met as they could , sometimes in the Fields , and sometimes even in the Churches of the Novatians . As these Matters of Fact are Indisputable and Justified by History , we have nothing else to do but to demand of the Author of the Prejudices , Whether he believes that those Orthodox were Schismaticks for having so Separated themselves from the Body of their Pastors , not only by a Negative Separation , but even by a Positive one ? Whether he believes that their Assemblies were Unlawfull ? Whether he believes that they had done better to have remained in the same Communion with Hereticks , then in withdrawing from them ? Whether he thinks that the Arrians could have said to them with any Reason , That without Entring upon any Examination of their Doctrine they could Convince them of Schism by that Separation alone ? Whether he believes that those Orthodox had given a very ill answer in saying , That since their Separation was only founded on their Doctrine , it was by that that they ought to judge , and not by those vain and deceitfull Advantages which sometimes follow the Church , but which oftentimes Abandon it also , and upon which nothing of Certainty can be established ? The Author of the Prejudices may answer what he pleases , but we are at least assured that he can neither condemn the Arrians without Justifying us , nor justify the Orthodox without Condemning himself . It is Necessary then that we come to agree in this Truth , That the Right to be in an External Society , and by Consequence to raise Assemblies , belong to the truly Faithful only ; and that if it falls out , that the Body of the Pastors teaches false Doctrine , and corrupts the Ministry to that degree that it cannot be allowed to the Faithfull to live in Communion with them , The True Faithfull remain yet united among themselves by that External Union out of which their Assemblies proceed , and that by Consequence they have a Right to meet together and to make up a Body in a visible Communion . But they will say , If it falls out that generally all the Pastors forsake those pretended True Faithfull whereof you speak , Who is there that shall Assemble them ? they are all but so many meer private men , and what Right have those private men to gather Assemblies ? besides , Religious Assemblies are chiefly Instituted for the Preaching of the Word , and Administration of the Sarraments , and can any ascribe the Right of Preaching , and Administring the Sacraments to meer private men Separated from their Pastors ? When therefore it should be True that the Right of being in an External Society , That of making Assemblies , that of Preaching , That of Administring the Sacraments , that of Binding and Loosing , and the whole Ministerial Power should reside in the Faithfull only , yet it must be Confess'd notwithstanding , That all those Rights are to no purpose while they are Separated from their Pastors , because that each person among them being but a meer private man , they could not reduce those Rights into Act , as they say , that is to say , They could not tell how to make any Actual Function . They have none who could join them together into a visible Body , none among them can Lawfully Assemble them , none can Exercise the Functions of the Ministry among them , none can either Preach or Administer the Sacraments , or Exercise the Power of the Keys . Whence it follows that whatsoever Right they have ascribed to them , yet they do not cease to be in that Condition in a True Dispersion , according to what is said in the Scripture , I will smite the Shepherd , and the Sheep shall be scattered abroad . And therefore Saint Paul says , That God has given some to be Apostles , others to be Prophets , others Evangelists , and others Pastors and Teachers , for the Assembling of the Saints , for the work of the Ministry , for the Edifying of the Body of Christ . The Church in as much as she is an External Society , is as an Organical Body , which has its noble parts necessary for Life , without which it could not subsist for a moment , and those parts are her Pastors , who are not it may be absolutely necessary for the Subsistence of Faith and Piety in the Souls of particular men , but who are at least absolutely so for the Subsistance of that External Society , and the Publick Exercise of Religion . If they overthrow this Order , they change the Church into a rash Assembly , made by Chance , and Licentiousness , and of whose Convocation there can be no Reason given . Even the very name alone of the Church , which signifies a called Assembly , denotes , that to assemble in a Body there ought to be a Lawful Call , which can be in none but the Pastors . The Pastors are then necessary to Bind an External Society ; but they are yet further so , for the setting it in any Order , for otherwise it will depend on the Capricious humour of each private man to usurp the Publick Functions , each man will Imagine himself to have a Right to Preach the word of the Gospell , to Administer the Sacraments , and to do the other Functions of the Ministry , which would turn the Church into an Anarchy . These are to me the most specious Objections that they can make against what I have said concerning the Right that the Faithfull have to be in a Society , even then when they are Separated from the Body of their Pastors , and they cannot Complain that I have weakned them , for they will not find any thing , either in that Book of the Prejudices , or it may be in all their other Controversial Writings , that will appear to have as much Force and Likelihood of Truth , as that which I have gathered together in these few words . To Answer in some Order , I shall in the first place affirm , That that Objection does not any way touch the Body of the Protestants , since it is evident not only that all their Pastors were not contrary to the Reformation , but also that in the greatest part of those places wherein it was made , those who were most ardently engaged in it were persons high in Office and Dignity in the Latin Church , Who had as much a Call as they can reasonably desire to preserve the Bond of Society intire , and to call Assemblies together . It is as certain that in divers places the Reformation was made by the consent of the greatest part of their Pastors , as in England , in Scotland , in Swedland , in Denmark , in Saxony , in the Palatinate , in Hessia in Switzerland , and in many more Cities and Countrys in Germany . So that we may say with certainty , That the Reformed People Separated from the Roman Communion did not assemble of themselves , but that they kept up an External Society under the lawful Ministry of a Considerable number of their Pastors who called them together into a Body , or to speak better , who hindred their dispersion and preserved the Bond of their Unity . They had in that Number their Monks , their Preachers , Priests , Curates , Canons , Doctors , Professours in Divinity , whole Universities , and Abbies , Bishops , Arch-Bishops , Cardinals , and if the light of the Gospel had not been then inaccessible to the See of Rome , they had had it may be Popes themselves , for some of them were sensible enough of the Necessity of a Reformation . Howsoever it be , we may say , That there was yet in the Body of the Pastors , a Remnant according to the Election of Grace , as there was in the Time of the Arrians according to the Remark of St. Gregory Nazianzen . I confess that in some places the People of themselves Assembled to Chuse their Pastors , but when they should have been guilty of any irregularity in that , besides that they cannot impute it to all the Body , it would have been rectified by the approbation that all the other Pastors made of that Election , and by the right hand of Fellowship which they gave them , finding themselves to be in the same Ecclesiastical Assemblies with them , and acknowledging them for their Brethren and Companions in the Work of Jesus Christ . And by so much the more as the Times of Persecution wherein the Faithful were then , often forced them to pass over those Formalities which it was impossible for them to observe , and as God himself seemed to have ratified the choice of those persons by the blessing which he spread upon their Labours , as he did particularly upon the Ministry of John le Mason la Riviere , whom the people chose at Paris in the Year 1555. But howsoever we are but a very little concerned in the Principles upon which that Objection is grounded , yet we shall not fail notwithstanding to Examine them , to know a little more distinctly of what necessity Pastors are for the subsistence of the Society or External Communion of the Church . I say then in the first place , it must not be thought that the Bond of the External Society of the Faithful absolutely depend on their Union , or as Cardinal du Perron speaks , on their Adherence to the Body of their Pastors . It may fall out sometimes that the Body of the Pastors , that is to say , the greater number of them , fall into Heresy , and corrupt the Ministry in such a manner as the Faithful would be bound to Separate themselves from them . If there yet remain some few Pastors who maintain the True Doctrine , and oppose Error , in that Case I say that the Faithful may most lawfully hold a Christian Society with them in the using of all their Functions , assemble themselves under their Ministry , hear the word of the Gospel from their Mouths , and receive the Sacraments from their hands . They cannot say that the Church would then be dispersed , nor that the greater number of the Pastors had carried away with them all the Rights of the Society , but they ought on the contrary to say that being obstinate in Error , and abandoning the Purity of the Faith , they themselves in that respect lost the Right of being in the Society , and making up a Body of an External Communion . For that Principle remains always unshaken , that Error , Superstition , and falshood do not give the least Right to any men to Assemble , and that a Society is Just only in proportion to that that it has of true Doctrine and Evangelical Worship . So that the greater number of the Pastors is not a Party absolutely necessary to the Body of the Church for its subsistence , and this appears evidently from the Example of the Orthodox in the Time of the Arrians ; for as I have said before , their External Communion did not cease to subsist in divers places separated from the Body of the Pastors , they met together , they prayed to God in Common , they heard his word , they received his Sacraments ; in a word , they performed all the actions of Religion under the Ministry of those few persons that remained . This is precisely the Case wherein our Fore-Fathers found themselves in the Time of the Reformation , as I have before shewn , and it will not signify any thing to say that that small number of Pastors that our Fathers followed had themselves according to us corrupted their Ministry by the Errors and Superstitions of the other Pastors , and that they received their Call from their hands , for I affirm that their return to the true Doctrine rectified their Call , and freed it from all the impurity or ill it could have had , after the same manner that Felix Bishop of Rome , and Meletius Bishop of Antioch , who being ordained by the Arrians , rectified their Ministry by Preaching the Truth and opposing of Heresy , and as Liberius and a great number of the other Bishops who had subscribed to Arrianism , purified their Call in returning to the True Faith which they had forsaken . It is certain therefore that the greater number of the Pastors is not a party of the Body of the Church absolutely necessary for the subsistence of the External Communion , and that it is an Error to imagine that the bond of the Society depends on them , or that there can be no Assemblies made of those who shall be separated from them , but such as are Unlawful and Schismatical . But in the Second place , I affirm that it is not even absolutely necessary , and in all respects , to the making that External Society to subsist among the Faithful , that it should have Pastors . For as it is nature alone that makes man a Sociable living Creature , that is to say , that renders him capable of Civil Society , and gives him also a right to it , so also it is Grace which makes a Christian a sociable man , which renders him , I would say , capable of a Religious Society , and gives him a right to it . Ten Men that should meet one another hy Chance in an uninhabited Desart , would they not have a Right to joyn themselves actually together , to assemble and to take all the joynt deliberations in publick that they should Judge necessary for their own preservation ? And would it not be an extravagance to demand of them what Magistrate had assembled them , what publick Authority had called them together , who had given them a right to speak among themselves and to consult for their common interests ? Then when there are lawful Magistrates , their intervention is necessary for the calling and Authorising of Civil Assemblies , and if any undertake to assemble together without their Authority , or without their consent , their Assemblies are rash and unlawful , but it does not follow from thence that Magistrates should be so absolutely necessary to a Society , that when there should be none , men could not any more speak or act together , nor assemble themselves , nor take common Consultations . It is the same thing in Religion , if Ten Laymen of the Faithful should meet together casually , or to speak better , if the sole Providence of God should make them meet one another in a Desart Island , or in the farthest part of America , and engage them all their days in a strange Land , and if they should come to acknowledge each other for true Faithful Christians , can any believe that 〈◊〉 ought to remain so dispersed that they could never law●●●●● commune together concerning the Christian Faith and Pie●● nor meet together to provide for the preservation of their Religion . This is that which I hold , to be , not only unable to be maintained , but impious . For as Nature alone assembles men , when they have no Magistrates , and cannot have any ; so Grace alone assembles Christians when they have no Pastors , and cannot have any . She will not suffer them to remain in an intire dispersion while there remains yet any means to assemble them , it is she alone that convokes or calls them together , and her instinct forms an unanimous consent in them , that consent alone renders their Assembly as lawful as it can be made by the Convocation of Pastors . Thus also divers Parties who divided the Latin Church in the Time of the Great Schism of the Anti - Popes , protested , That they met together at the Council of Constance when they no more acknowledged the Pope , nor by consequence , held any more a Head that could lawfully call them together , for they declared that they called one another together , and that they assembled themselves sub Capite Christo , under Jesus Christ their common Head , that is to say , by his instinct , and under his Authority , which suplied the want of a Pope . Quatenus , say they , in illo quiest verus Ecclesiae sponsus , congregati in unum simul , matrem Ecclesiam divisam uniamus . In respect of an Assembly in the Body of a Council , each Bishop , each Prelate was but a meer private man , as much as every Believer is in respect of an Assembly in the Body of the Church ; and yet notwithstanding they assembled , they reunited themselves , they deposed a false Pope who troubled them even then , and they created another . A mutual Convocation then , which is nothing else but an unanimous consent , is sufficient to make an Assembly lawful , when there is no Publick Authority that can call them together . This is that which justifies the Conduct of our Fathers in some places of this Kingdom at the beginning of the Reformation , for they Assembled sometimes without any Pastors , to pray to God together and to Read the Holy Scriptures , their Consciences could not any more allow them to be present at the Assemblies of the Roman Communion , and not having further any Pastor who might Assemble them after the Ordinary manner , the Spirit of Christianity Assembled them under the Soveraign Pastor and Bishop of Souls which is Jesus Christ , and their mutual consent without doubt made their Society and their Assemblies most lawful . For as to that which is said in the Scripture , I will smite the Shepheard , and the Sheep shall be scattered abroad ; it would be manifestly to abuse that passage , if they would conclude from it an absolute necessity of the Pastors for the subsistence of that Society . For that is a Prophecy which notes , not that which the Faithful ought to do when they have no Pastors , but that which should befal the Disciples of Jesus Christ in the Time of his Passion , when the fury of the Jews , and the sad Condition wherein they should behold their Divine Master , should force them to be scattered , which has nothing common to the Question we are now Treating of . In the Third place I say , that to understand well the true use , and the Necessity of the Actions of the Ministry , the Church must be considered in two Seasons , in her first formation and in her subsistence . For in her first formation it is certain that the Actions of the Ministry were necessary for the calling of men to the light of the Gospel , whereof as yet they had no knowledge , and by Consequence they were necessary to the Establishment of the Christian Communion or Society amongst them , which could not be without that knowledge . To this end Jesus Christ employed his Apostles and Evangelists , Go , says he , and Teach all Nations , baptizing them in the name of the Father , of the Son , and of the Holy Ghost ; and it is that to which Saint Paul has a chief regard when he says , That Christ has given some Apostles , and some Prophets , and some Exangelists , and some Pastors , and Teachers , for the gathering together of the Saints , for the work of the Ministry , for the edifying of the Body of Christ . Those glorious Heralds by the efficacy of their word , accompanied with the power of Jesus Christ , called together the Church , if we must so say , as the Holy Assembly of God ; they Established the Christian Religion in the World , and so united men among themselves in an External Society by the profession of one and the same Faith , of one and the same Hope and Charity which inspired them , so that the Acts of their Ministry were absolutely necessary for that first Establishment , because their Preaching was the only means that God would make use of to draw men from the Pagan Idolatry or the Jewish Obstinacy , and to give them that Faith without which they could never have had a Christian Society . In this respect , there is Reason to urge the force of the word Church , which signifies not a rash and tumultuary Assembly made by chance or Sedition , but an Assembly lawfully called , for it was God himself who called it by the voice of his Apostle according to the Prophecy of David . The mighty Lord , the Eternal God hath spoken , and called to all the Earth , from the rising up of the Son to the going down of the same . He has called the Heavens from on high , and the Earth to Judge his People ; saying , Gather ye my Saints together . In this first Establishment the Apostles and Evangelists did three things : On one hand they spread abroad the Faith every where , and by this means bound men in an External Communion or Society ; on the other hand , they set together the Christian Truths which are the Objects of Faith in the Cannon of the Scriptures ; and in fine they established Ordinary Pastors for the upholding and Government of the Church . By the first of those things , in Establishing the Faith in mens hearts , they assembled , called them together , and put them into a Society , by the second , they laid , as I may so speak , the Fountain ; or the External and perpetual Magazine of the Evangelical Doctrine . By the Third , they provided for the Ordinary Dispensation of that Fountain , setling of Ministers to distribute it by their Preaching , the Sacraments , and the Exercise of Discipline . Of these three things , there is none but the first only to which we ought to refer the Convocation of the Church and Establishment of the Christian Society . But we must say that all Three serve for its preservation and increase , for they are so many ways and means which the Apostles left for the preservation of the Faith , and strengthning of it in those who had before received it , and to propagate it to their Children , and in those who had not as yet received it , in which the preservation of a Society consists . The first contributes much , for as Lights or Torches lighted all together preserve and mutually strengthen their fire , and are capable of lighting others ; So many faithful Christians united together , confirm one another in the Faith and Piety , and are fit to Communicate that Faith and Piety to those who have not yet received it . The Second does not contribute less , for the Faithful preserve and increase their light , their Faith , Piety , Sanctity , by the immediate Reading of the Holy Scriptures ; Infidels themselves may be converted this way , and those that go astray be brought back to the purity of the Gospel . The Third is also of exceeding great Use , for the Pastors by their Preaching , their Direction , and their Writings , by their Examples , by the Sacraments they Administer , and in a word by all the Actions of their Ministry , confirm the Faith where it is , and propagate it where it is not . The Divine Wisdom has so prepared its divers means for the preservation of that Society , and the Propagation of his Church , That if the Actions ▪ of the Ministry do not produce that effect for which they are appointed , the other means shall , and supply that defect . In Effect when the publick Preaching and presence of the Pastors fail , the Reading of the Scripture , private Exhortation of the simple Christians , the writings of their Pastors , either dead or absent , may come to succour , and make the Faith and Charity and Piety subsist , and by consequence the External Society of the Church and its Assemblies . How then are the Actions of the Ministry necessary ? They are so first , By Necessity of Precept , as they speak ; I mean as it is a means that Jesus Christ has ordained , the Use whereof we cannot neglect without sin . Those who contemn it , resist the Order that God himself has established , and make themselves unworthy of his Grace ; and to this those passages in the Scripture refer , which recommend the Pastors to the Faithful . He that heareth you heareth me , and he that rejecteth you , rejecteth me . Obey them that have the Rule over you , and submit your selves , for they watch for your Souls . 2. The Actions of the Ministry are necessary to the Churches well being , though not absolutely necessary to its being . It is not absolutely impossible for a Church to subsist without having actually any Pastors , not only because sometimes Faith and Piety may subsist without their heavenly food , which is the Word and Sacraments , as a Body may subsist sometimes without its nourishments , but also because one part of that food may come to us otherwise then from the mouth of the Pastors , as I have shewn . But they are necessary to the well being of a Church , but it is the hand of the Pastors alone that dispences the Sacraments to us , and their Preaching is a publick instruction that more strongly sets before our Eyes the Truths of the Gospel , that livelily applies its Precepts , its Promises , its Threatnings , and its Exhortations to us , and frequently forces us to make those Reflections on our selves which we should not do without their Aid . Their Authority restrains us , their light inlightens us , their Direction guides us , their Example excites us , and their Labours case ours . It is certain that a Flock without a Pastor cannot but be in a very bad condition , for howsoever each of the Mystical Sheep who compose it may defend themselves against the assaults of the Wolves , yet it is not ordinarily done either with such force , or such success as when the defending of them lies in the hands of Faithful Pastors to whom God communicates a greater measure of his Light and Grace ; and although the External Society among the simple Faithful may not cease to subsist though they have not actually any Pastor , since they may be joyned together in Jesus Christ by the profession of one same Faith , and the same Piety which assembles them , by vertue of the first Convocation that the Apostles made , yet that Society , as far as it is External , would be far better maintained by the Actions of the Ministry of the Pastors , then it would be otherwise . 3. I shall not fear to say that even the Actions of the Ministry are necessary for the perpetual subsistence of that External Society , for however the meer Reading of the Word of God , Publick Prayers in Common , the mutual Exhortations of the Faithful , and the Writings of the Doctors of the Church , are without doubt sufficient to preserve the Faith and Piety in the Souls of men , not only during some time , but even always , if they do not neglect their duty , yet notwithstanding it must be acknowledged that according to the way that we are made , and to speak as they say after the manner of men , a Flock cannot abide a long Time without a Shepherd , so as not to fall into Negligence , and by that Negligence into an Oblivion of its duty , and in fine , so as the Sheep should not be in a great danger of dispersion . See here after what manner Pastors are necessary to the Church , but to imagine that it cannot absolutely have any more a Christian Society , or lawful Assemblies among the Faithful , when their Ordinary Pastors forsake them , is that which they can never maintain with any Reason , For the Faithful are the Sheep of Jesus Christ , and when their Pastors scatter them , the Grace and Name of Jesus Christ calls them together , They are in a Society by the right of the first Convocation of the Church , which is a perpetual right , which subsists every where , where the True Faith and true Christian Piety are found Common among many persons , and it is from that perpetual and immovable Right that that of the actual Assemblies Flowes . But what Order can they hold in their Assemblies , since they have none to direct them Externally ? I answer , That the same Spirit of Grace which inspired them with Piety and Charity , would it self suggest an Order and subject them one to another by a mutual consent ; for God does not forsake his own Children , though men and the Church may always say in the Languague of the Prophet , When my Father and Mother forsake me , the Lord shall take me up . If there be any Magistrate to be found among the Faithful , it belongs to him to settle an Order among them , for the Civil Society comes in Naturally to the succour of the Religious , when the Religious is cast into any Extremity . If there be no Magistrate they ought to agree about an Order in private Conferences , before they come to Assemble together in a Body , to avoid Confusion , and every one has a Right to make those private Conferences . But what can they do in those Assemblies ? They may pray to God there , they may implore the succours of his Providence , and put their Trust in his Promises . They must begin by that Afterwards they will search out all possible means to have Pastors called to that Office by the Ordinary ways , to receive the Sacraments and Preaching of the Gospel from them ; but if that is impossible , or if they see that that would be evidently to Tempt God , and put the Flock in danger of dissipation , it is Necessary in that case that the Flock should chuse a Pastor for it self , and Consecrate him to God by ardent Prayers , in committing to his Trust the Rights of the Ministry that reside in the Body of the Faithful , to whom Jesus Christ , according to Saint Augustine , has given the Power of the Keys . For we ought not to imagine that the Body of the Faithful should be stripped of the Right of the Ministry as often as they should be actually without Pastors . That Right is inviolable , it cannot be either lost or separated from the Body of the Faithful . We will in the Close examine whether an Election made after that manner gives a sufficient Call ; it is sufficient at present to know that neither the Right of a Christian Society , nor that of Christian Assemblies , is so necessarily tied to the Pastors , That when there should be none of them , the Faithful could not remain united together externally in a Body of a Visible Church , or make those Assemblies lawful . The Author of the Prejudices Treating about this matter , distinguishes between two sorts of Separations , the one Negative , the other Positive . There is , says he , a meer Negative Separation which consists more in the denyal of certain Acts of Communion , then in positive Actions against that Society from which one separates . And there is another Positive Separation which includes the erecting of a Separate Society , the Establishment of a new Ministry , and the positive Condemnation of the former Society to which he was united . He says afterwards , That we did not content our selves with the first kind of Separation , that we have gone further , that we have formed a new Society , a new Church , that we have set up new Pastors ; That it is that kind of Separation whereof he accuses us , and that it is this also that we ought to Justify our selves about . He repeats the same things in the end , and concludes , That when the Faithful should believe themselves obliged out of a good Conscience to separate themselves Negatively , they ought not to form a Society , nor have any Pastors ; But , that they ought to remain in that State without any Pastors , and without any External Worship , in waiting until God extraordinarily raise up some with visible Characters of their Mission . I acknowledge that that Distinction of two kinds of Separation , is of some Use , and I have my self made use of it for the putting of the matters of this Treatise into a more natural Order ; but I deny that the Consequences which the Author of the Prejudices pretends to draw from them , are True. We shall see in the sequel , whether the Society of the Protestants separated from those of the Church of Rome , may with any reason be called a new Church : We shall see also what Right they had to a Gospel-Ministry , and whether they can say that their Ministry is new , I consider only that Principle which he propounds , which is , That when the Faithful separate themselves Negatively from those with whom they were before united , they ought not to set up a Society apart . For he knows not how to say any thing that is more contrary to Piety and the Spirit of Christianity . I hold then that if that Negative Separation of the Faithful be Just , if it be necessary , if they made it out of a good Conscience , not only they can , but they ought to hold a Christian Society among themselves , to make a Visible Body , to Assemble , to pray to God together , to Read his Word , to consult and deliberate for their common Interests , even while they should be separated from the greater number of the Ordinary Pastors , or even when they should have no Pastors among them . I mean that that is not only a Right but a Duty , an Obligation , and such an Obligation that there is nothing can dispence with but an absolute and invincible impossibility . The Reason upon which I found this Proposition is taken from the very Nature of the Christian Faith , Piety and Charity . For when God has given us these vertues , he has by that very thing indispensably bound us to keep and strengthen them , and by consequence he has bound us to practise those means which he himself has established for that purpose . But among those means , That of External Communion with our Brethren to whom he has given the same grace , is one of the most considerable , as I have said before . Therefore Saint Paul told the believing Hebrews , Let us take heed to stir up one another to Charity and good works , not forsaking the Assembling of our selves together , but admonishing one another . And to the Colossians , Let the word of Jesus Christ dwell richly in you in all wisdom , Teaching and admonishing one another , in Psalms and Hymns and Spiritual Songs . And to the Thessalonians , We entreat that you would admonish the disorderly , that you comfort those that are in affliction , that you uphold the weak . And to the Ephesians , Speake ye one to another in Psalms and Hymns and Spiritual Songs , Singing and making melody in your heart to the Lord. Moreover , according as our Brethren labour on their part in the preservation and confirmation of our Faith , Piety , Hope , and Charity , by the Society that we hold with them , so we produce the same effect in respect of them , for we mutually edify one another . But it is further a Duty to which Christianity engages us . God would not that we should only labour for our own preservation , he would have us also take care of that of our neighbours , and it would be a detestable word in the mouth of a Christian , if he should say with Cain , Am I my Brothers keeper ? We are further bound to propagate our Faith and Piety in the Souls of our Children , and to labour even to the utmost of our power to make it spring up in the Souls of Infidels , as one lighted candle may light another ; which evidently notes that the Instinct of Christianity , is an instinct of Society that carries us out not only to own our Brethren , when they are so , but to gain more then we had before , and even those which we cannot have . In fine , Piety would have us give God the highest honour and Worship that it is possible for us to give him . But it is certain that God is more honoured in a Society , when all in one Body offer up their Prayers to him , their vows and their praises , then when each does it apart , more hearts united together pay God a homage more worthy of his Majesty . They cannot then imagine a State more contrary to the nature of the true Faith , of Christian Piety and Charity , than that of Dispersion , nor by consequence any thing that the Faithful ought to have more horror for , and when the misery of the Age shall cast them into it by an unavoidable necessity , they ought always to preserve a Spirit of Society , and to pant after the company of their Brethren . My Soul , said David , then when he was in that Condition , Thirsteth after God , after the living and true God , O when shall I come and appear before the presence of God! My Tears have been my meat Day and Night , while they say unto me , Where is now thy God ? I remember the Time wherein I went with the multitude , and when I went sweetly in company with others , with the voice of Triumph , and praise , unto the House of God. It is so certain , that the Actual dispersion of the Faithful does not break the natural bond of their Society , for they are always Brethren , Children of the same Family , it can only suspend the Acts of it , and when that absolute necessity which forced them into dispersion is gone , they return of themselves naturally into an actual Society , by the force of that Unity of Faith and Religion that is among them , without any necessity of a new Convocation . It will signify nothing to say that the Duties which I have noted respect the Faithful only then when they are already in an Actual Society , but that they are not bound to remain there , nor to enter into it , when they have no Pastors to Assemble them . For I say that those Duties arise not from the nature of that Society , but from that of Faith , Piety , and Charity , and by consequence they bind them to preserve an actual Society , where-ever it is , and even to make one where it is not yet ; that is to say , they oblige us to United all those to us in whom we see the same Faith , Piety , and Charity shine forth , that we perceive in our selves . In a word , since Faith , Piety , Charity , and the other Christian Vertues , bind us to those Duties , they bind us also to an External Society , without which they cannot be performed , whence it comes to pass , that the Faithful are called in the Scripture Sheep , not in respect of their Ordinary Pastors , but in respect of their Faith in Jesus Christ ; to note , That it is the Faith and not the Ministry which makes the Society , and which renders by consequence their Assemblies lawful and necessary . CHAP. II. That the Society of the Protestants , is not a New Church . ONe of the most Ordinary and powerful means that they make use of to render us odious to the People , and to drive them from our Communion , is to represent us to them as Innovators , and full of Confusions , who have overthrown all , and made a new Religion , and a new Church ; and it is very true that the greatest part of the World Judges of things no otherwise then by what they tell them , and by some light appearances , without informing themselves any further . Nevertheless it is certain that there never was a more unjust Accusation then that , nor whose injustice could be more easily seen , if they would but open their Eyes a little . For as to that which respects that pretended Novelty of Religion which they say that we have introduced , I would fain have them mark out some positive Articles of our Faith , that were not always believed in the Christian Church , and which they ▪ themselves to this day do not believe in the Church of Rome , without any ways scrupling them . I confess that they may have among them some Questions of the School about which our positive Doctrine is different from that of the Church of Rome , as the Question of the Nature of Concupiscence , that of the dolors of the Soul of Jesus Christ , and that of the Definition of the Faith. But besides that those Questions are very few in Number , and that they are scarce known by the People , we have the Holy Scriptures so clearly on our side upon all those points , that they cannot lay any Novelty to our Charge , and for the rest all our great Differences consist in respect of us , in Negative Articles , that is to say , in those points which the Church of Rome believes , and which we do not believe , as the Sacrifice of the Mass , Transubstantiation , Oral Manducation , Adoration of the Host , Purgatory , Invocation of Saints and Angels , Religious Worship of Images , that of Relicks , the Divine Service in an unknown Tongue , the Necessity of the Caelibacy of the Clergy , the merit of good works , the Authority of Traditions , the Monarchy of the Pope , the Infallibility of the Church of Rome , her Soveraign power over mens Consciences , and other such like Doctrines . It is True that we have rejected those Doctrines , but since it is also true that we have rejected them only because they are Novelties that men have added to God's Revelation , beyond which there can be nothing in Religion that should not be new , what ground have any of them to accuse us as Innovators ? They would have far more ground to say that we are too rigid Followers of Antiquity , and that we urge our Scruples and our Aversions for these Novelties further then we ought , or at least that we deceive our selves , and take that for new , which indeed is not so , If they said no more but that , we should labour to justify our selves ; but to charge us under that pretence with a Spirit of Novelty , is the most unreasonable and groundless thing in the World. That which makes the Fallacy is , That the people , whose sight is extream short , and who Judge of the Novelty and Antiquity of things only by that which appears open to them , imagine that all that which they received from their Fathers , and which they found setled when they came into the World , is Antient throughout ; so that a false Antiquity which shall be only of two or three Ages past , passes in their Judgments for as good and true a one as if it had been always so . Notwithstanding which , it is certain , that in matters of Religion , nothing can be truly Antient but that which was from the beginning , and nothing can be Divine but that which is from Jesus Christ and his Apostles ; for it is a thing very evident and acknowledged on both sides , that from the Time of Jesus Christ and his Apostles , There has been no immediate Revelation ; whence it follows , That all that which is sprung up since , is humane , and by consequence New. This is the True Idea that we ought to form of Old and New , and not that popular Idea , which cannot but be false and deceitful , and yet notwithstanding it is upon this latter that they ground themselves when they accuse us to have been Innovators , and to have made a new Religion : as if Jesus Christ had been an Innovator then , when he would correct the abuses that the Jews committed in their Divorces , by telling them , In the beginning it was not so . It is after the same manner that they charge us with having made a new Church , for they play upon the Equivocalness of the word , New. The People who imagine that all that which appears to them in another form then that which they have been wont to see , is new , believe that our Society is new , because they see that we do not Assemble our selves any more with them as we did before , that we have other places then the usual , that we do not any more say Mass in our Assemblies , that we hold another Order , and that we have other Ministers . But there needs here only a Distinction : For a thing is called New either with respect to its being and its Essence , in respect of its External State , and its changeable Accidents . When an Infant comes into the World , they say a new man is born , when a new House or Town is built where there none before , they say it is a new Town , or a new House ; and the same may be said when one thing is essentially changed into another thing , as when God changed Moses's Rod into a Serpent , or when Jesus Christ changed the water of Cana into Wine , it might be said that it was a new thing , because in effect it was not essentially the same thing that it was before . But when it is only changed in its State or External Form , as when a Man changes his countenance , his Stature or his Inclination , manner of acting , or Cloaths , or when he repairs a House or a Town , if then any should say this were a new thing , without doubt he would speak improperly . It is not less manifest , that it is no more then a sigurative Expression , which ought not to be taken litterally , nor in a rigorous sence . So when Saint Paul calls a converted man a new Man , a new Creature , and the Church a new Heaven , a new Earth , a new World , every one sees that these are ways of speaking that ought not to be taken literally , but figuratively ; for a Believer is essentially the same man , and the same Creature of God that he was before his Conversion , and Heaven , Earth , and the World are not changed in their Essence by the manifestation of the Gospel . Besides a thing that is changed in its external Form may be called new , either with respect to the State wherein it was immediately before its change , or with respect to the Just and lawful State wherein it should be according to its first Establishment ; so when one repairs a ruined House , if it keeps its first proportion , We may say that it is made new in respect of what it was before its Reparation , but if its first and natural Fashion should be changed , it would be new , even in respect of what it should have been according to the Model by which it was made at first . These Distinctions clear this whole Dispute , and it is not difficult to apply them to the subject we are upon . For if they mean , That the Society or Church of the Protestants is new in respect of the State wherein it was , or of that external form which it had , immediately before the Reformation ; we shall voluntarily agree that it is made new in that sence , after the same manner that the Scripture calls the Regenerate a new Man , or as God promises to give us a new heart , or as they call a House repaired , and put into its natural State , a new House . That would speak the Favour God shew'd to our Fathers , in re-establishing the Christian Society in that Just and lawful State , wherein it ought to be according to its first Establishment , and that that State is very much different from that wherein it was immediately before the Reformation : This is that which we do not deny , and are so far from it , that on the contrary we praise and glorify God for it . But if they mean that we have made a new Church , that is to say , one essentially differing from that which Jesus Christ and his Apostles would establish in the World , and which has always subsisted even to our days , or that , in all that , which depends on us , we have not re-established it in its first and lawful State , this is what we deny ; and in this sence , which is the only one that can render the Accusations of our Adversaries just , we maintain , that we have not in the least made a new Church . In a word , we say , that the Church of Jesus Christ has subsisted down from the Apostles to us inclusively , in all that which it has Essentially , and that she yet subsists at this day among us , but that having changed her State or External Form in the Ages that preceeded the Reformation , she was re-established in her just and lawful State by the Reformation of our Fathers , which no ways hinders but that she was , and might always be the same Church . To make this Truth to be the better understood , we need only to clear on the one side what that Essence of the Church is , that ought always to remain immovable , to shew that it may be but one and the same Church by descent and uninturrepted Succession , and on the other side what State it is that she has suffered change in , and how it could be altered and repaired . The Essence of the Church consists in this , That it is a Body of divers persons united together in the Commnion of one only True God , under one only Jesus Christ their Head and Mediatour ; and it is Jesus Christ himself that has given us this Idea of it , when he says that , This is life Eternal to know the only True God and Jesus Christ whom he has sent , That Definition which we give of the Church supposes , 1. The subject , or matter whereof the Church is composed , which are divers men , divers persons united among themselves , and with God. 2. It supposes the Necessary means , without which that Communion cannot be , which are the word of the Gospel and the Holy Spirit . 3. It contains not only the True Faith , Charity , Hope , which are the natural bonds of that Communion , but all the other Christian Vertues also , as Worship , Adoration , Truth , Obedience , Thanksgiving , Justice , Temperance , &c. which are the the duties to which that Communion engages us . 4. It comprehends in it further , all the fruits that we gather from that Communion , as Remission of Sins , Peace and Tranquillity of Soul , Consolation in Afflictions , Succours in Temptations , &c. 5. In fine , it includes all the Rights that necessarily follow that Communion , as that of being joyned together in an External Society , that of Publick Assemblies , that of the Ministry , that of the Sacraments , and that of External Government and Discipline . See here that which is Essential to the Church , for I call that Essential , without which the Church cannot subsist , and which yet is sufficient to make it subsist ; that which cannot subsist if that Church fail to subsist , and that which cannot be wanting if there be a Church . As to the State in respect of which it suffers changes , it consists in all that that depends on the different disposition of Times , Places , and Persons . For Example , To have the Bodily presence of Jesus Christ , to have Apostles and Evangelists for its Pastors , to have the Miraculous gifts of healing , that of Tongues , that of the Descent of the Holy Ghost upon the Faithful by Visible Symbols , that of Prophecy , and that of an external and infallible direction and instruction , is a State wherein the Church was in the Time of its Birth , but which was changed in the other Times that followed . To have Pastors illustrious for Zeal , Learning and Piety , as a Saint Augustine , a Saint Basil , a Saint Chrysostom , is a State wherein it was not always , nor every where , but in some Times and Places only . To be flourishing and in Peace , without Persecution , without Schism , without Error , is a State wherein it has neither been always , nor in all Places , nor in respect of all those persons who have composed it , but which it has been in , in some Times and Places only , and with respect to some Persons . We ought then to set down in their proper Order those things which belong to the State of the Church , and to its Essence , and which by Consequence are liable to change , as to be extended every where , or in the greatest part of the World , to have a multitude , or the greatest number , Temporal Splendor or outward Glory , Peace , whether in regard of those without , or in respect of those within , Liberty in External Profession , Visibility of Assemblies , Purity of the Ministry , Holiness of External Worship , Form of Government , that of Discipline , and that of Liturgies , an Actual Bond of the Parts of the Church in one Body of External Communion , and the Actual Exercise of the Ministry , or if you will , the Actual Presence of the Pastors . All those are things that do not absolutely belong to the Essence of the Church , but only to its State or Condition , and of which it may be sometimes spoyled either wholly or in Part , without being absolutely destroyed . It may be restrained to a few places , and a few persons , and therefore it is called in some places of Scripture a little Flock , she may be so , in her low State. We are , says Saint Paul , not many wise , not many mighty , not many noble , but God has chosen the weak things of this World to confound the strong . She may be in Trouble and in Affliction through the Persecution of Infidels , as she was under the Heathen Emperours , or in Fighting against Hereticks , as she has been almost always ; she may lose the Visibility of her Assemblies , as she did in most places in the Time of Decius , and Dioclesian ; she may find her Ministry corrupted , as it hapned in the Time of the Arrians ; she may see her external Worship sullied by Actions of superstition and Idolatry , as it fell out in Judah and Israel in the days of the Prophets . As to the Form of her Government , we cannot deny that in that respect she has not under-went divers changes ; I do not mention the Introduction of the Episcopal Order , for that is a Question , but I speak of those changes that have befel her , through the Usurpations and Contests of the first See's , and chiefly by the Usurpations of that of Rome , which the greatest part of the World will own to have been very considerable . Her Discipline and her Liturgies have also undergone many Changes , and they cannot in that regard ascribe any Uniformity to the Church , either in respect of Times or Places . In fine , she has sometimes beheld the Body of her Ordinary Pastors turned against her self , she has seen a great part of her true Children scattered , and dispersed here and there , without being able to perform any Acts of an External Society ; and she has seen some of her Flocks deprived of their Pastors , and forced to set up some among themselves in the room of those who had abandoned them . For all that fell out in the days of the Arrians , the Councils determined Heresy ; the greatest part of the Orthodox , who opposed themselves to their Impiety , were either banished or forced to fly into the Desarts , and according to the Testimony of St. Epiphanius , divers People who saw that their Bishops were turned Arrians in the Council of Seleucia , looked on them as the miserable Desertors of their Ministry , and set up themselves other Bishops . The greatest part of those Changes that fall out in the Church come from two sources ; the one , That she is mixed with the Worldly and Profane in the band of the same External Profession ; and the other , That the Truly Faithful themselves , who only are the Church of Jesus Christ , as truly Faithful as they are , fail not to have a great many other imperfections , their knowledge is obscure , their Righteousness is accompanied with its faults , their Inclinations are not all right , and even their most just Inclinations do not fail to have some farther irregularity . These two Fountains produce an heap of evils and disorders , the Worldly on their part bring thither Covetousness , Ambition , Pride , Opinionativeness , contempt of God , his Mysteries , and Worship , Politick Designs , Worldly Interests , a Spirit of Grandeur , Luxury , Superstitions , Heresies , Love of Dominion , Presumption , Opinion of Infallibility , Forgeries , and all other Perversities of the heart of Man. The Faithful they bring thither on their side , their Ignorance , their Negligence , their Fearfulness , their Simplicity , and sometimes their Passions , their Personal Interests and Vices . From all which a Chaos is made up of darkness and Confusion , a Mystery of Iniquity , a Spiritual Babylon , that perpetually makes war against the Church , which reduces her sometimes into very strange Extreamities , and which would without doubt destroy her , if her Eternal Head did not keep her up above all . I acknowledge that the Spirit of God fights against that Babylon on the Churches side , and that he presides over that Chaos , to expel those Confusions , and to hinder the Churches Perishing . But it must not be imagined under a pretence of that presence of the Spirit of God , that there never happens any disorder in it . He indeed always preserves the Essence of the Church , but he frequently permits her State to be altered . This is the Effect that that heap of Crimes , Vices , and Imperfections may produce which I have mentioned as well on the side of the Truly Faithful , as on that of the Worldly . They never go so far as to destroy her intirely , but they go so far sometimes as to spoil her of her Ornaments , of her External Advantages , and even of her very Health , if I may so speak ; and therefore Jesus Christ told his Disciples , In the World you shall have Tribulation , but be of good cheer I have overcome the World. God has always preserved , and he will preserve to the end of all Ages , a Body of many persons united together in the Communion of his Son Jesus Christ . This Body can never perish , it can never cease to be , nor lose any thing that is absolutely necessary to its subsistence ; but it may be deprived of its large Extent , Temporal Splendor , Worldly Glory , Peace , Rest , and Visibility . It may see its Ministry Corrupted , in as much as it is in the hands of men , it may see its External Worship dishonoured , and Error and Superstition fill its Pulpits , Possess its Schooles , and diffuse it self over its Councils ; its true Members may be hindred from making external Assemblies , and a Body of a Visible Communion , and it may be abandoned by its Pastors , and reduced to a Necessity of Creating others . See here what the State of the Church is . Upon all these Illustrations , it will be no difficult matter to decide the Question concerning the Novelty and Antiquity of our Church . For if we have made a Society essentially different from that which Jesus Christ and his Apostles formed at the first , and which has all a long subsisted down from his Birth to this present , if we cannot justly say , That we are a Body of many Persons united together in the Communion of one only true God , under one only Jesus Christ our Head and Mediatour , if they can with any ground contest with us the Unity of the True Christian Faith , Piety and Holiness ; in one word , if we want any thing that is necessary to the Constitution of the Church and its subsistence , or if there be any thing in us that hinders that that good which we have does not produce its effect , to give us the Form and Nature of a True Church , it is certain , that we have made a new Church , and by a Consequence a false and an Adulterous Church . But if we can truly and justly glorify God for all that which makes up the Essence of a True Church , if our Faith is sound , if our Piety is pure , if our Charity is sincere , if we can upon good grounds maintain that God preserves and upholds in the External Communion of that Body which we compose , the Truly Faithful and Just persons , who only , as I have said often , are the Church , it is certain also that there is nothing more unjust then that Accusation of a New Church which they charge us with . There never was in the World any other Church of God then that of his truly just and Faithful Ones , that Body only is in the Communion of the Father and of his Son Jesus Christ , that alone is intrusted with the Truth , that alone is animated by the Holy Spirit , that alone is God's Inheritance , his People , his Vine , his enclosed Garden , his House and Mystical Family , as the Scripture calls it , that alone in fine has all the Rights of the Ecclesiastical Society , the Right of External Assemblies , that of the Ministry , Sacraments , Government , and Discipline . Let the Author of the Prejudices and his Brethren stir themselves as much as they please , let them animate one another , let them cry out , write Prejudices and invectives never so much against us , let them do all that they please , we are firm and fixed upon two Principles against which we are sure they cannot do any thing . The one , That if our Communion Teaches the True Doctrine , if it has the True Worship , and the True Rules of Christian Sanctity , to a degree sufficient for Salvation , and if the Causes for which we separated our selves from the Church of Rome were Just , God nourishes and preserves his True Faithful Ones in our Communion , whatsoever mixture there may be of Worldly , Wicked , and Hypocrites in it . The other , That if God nourishes and preserves his truly Faithful in our Communion , we are the True Church of God , that which has a Right to be in a Society , and to which all the other Rights that follow that of a Society belong , of Assemblies , Ministry , Sacraments , Government , Discipline , and by Consequence we are the Church which succeeds not only de Jure , but de Facto , the Church of the Apostles , that of the Ages following , and even that which was immediately before the Reformation . These two Propositions are framed in clear and distinct Terms , they have neither Ambiguity , nor Equivocation , but I hold also that they are of a certain and indisputable Truth . For there neither is , nor ever was there any other True Church then that of the Truly Faithful , and there never will be any other . The Holy Scripture sets down no other , Reason will not suffer us to acknowledge any other . The Fathers never owned any other . This is the constant and evident Principle of Saint Augustine , as may be seen in the Fourth Chapter of the Third Part , and it is also the Principle of the other Fathers , as may be Justified by almost an infinite Number of passages . The Antient Catholick Church , says Clemens of Alexandria , is but one only Church , which assembles in the Vnity of one only Faith , by the will ▪ of one only God , and the Ministry of one only Lord , all those who are before Ordained , that is to say , whom God has predestinated to be Just , having known them before the Foundation of the World. Where is the place where Jesus Christ should dwell ? says Origen ; It is the Mountain of Ephraim , which signifies a fruitful Mountain ; but where are those fruitful Mountains among us where Jesus Christ dwels ? They are those on whom the fruits of the Spirit , Joy , Peace , Patience , Charity , and other vertues may be found . They are those fruitful Mountains which bring forth fruit to Jesus Christ , and which are eminent for knowledge and hope . And a little after , The Grace of the Holy Spirit has gone over to the People of the Gentile : , and their Antient Solemnities are come to us , because we have with us the True High-Priest after the Order of Melchizedec , True Sacrifices are offered up amongst us , that is to say , the Spiritual Sacrifices ; and it is among us that he builds with living Stones the Temple of God , which is the Church of the living God. And elsewhere , The Church desires to be united to Jesus Christ , but note , that the Church is a Society of the Saints . And further elsewhere explaining those words , Thou art Peter , and upon this Rock I will build my Church ; The Church , says he , that God builds , consists in all those who are perfect , and are full of those words , thoughts , and actions that lead to blessedness ; and a little lower , How ought we to understand those words , The Gates of Hell shall not prevail against it ? For that expression is ambiguous , is it the Rock that he speaks of , or if it be of the Church , is it that the Rock and the Church are but one and the same thing ? This latter I believe to be True , for the Gates of Hell prevail neither against the Rock upon which Jesus Christ has built his Church , nor against the Church , according to that which is said in the Proverbs , That the way of the Serpent is not found upon the Rock . If the Gates of Hell do prevail against any , there is neither that Rock upon which Jesus Christ builds the Church , nor the Church that Jesus Christ builds upon the Rock . For that Rock is inaccessible to the Serpent , and stronger then the Gates of Hell. And as to the Church as it is the Building of Jesus Christ , she can never let in the Gates of Hell against her , those Gates may very well prevail against every man that is without the Church , and separated from that Rock , but never against the Church . Jesus Christ , says Saint Ambrose , knows those that are his , and as to those who do not belong to him , he does not vouschafe even to know them . And elsewhere , God called his Tabernacle Bethlehem , because the Church of the Righteous is his Tabernacle , and there is a Mystery in it , for Bethlehem is Situate upon the Sea of Galilee on the East side , which signifies to us that every Soul that is worthy to be called the Temple of God , or the Church , may be built upon the waves of this World , but can never be drowned , it may be encountred , but can never be overthrown , because it represses and calms the wild impetuousness of sufferings . It looks upon the Shipwraecks of others while it self is safe from danger , always ready to receive the illumination of Jesus Christ , and to rejoyce under his Rays . And further elsewhere , he says Expresly , That as the Saints are the Members of Jesus Christ , so the wicked are the Members of the Devil . Saint Hierome Teaches the same thing . The Church , says he , which is the Assembly of all the Saints , is called in the Scripture , the Pillar and ground of Truth , because she has in Jesus Christ an eternal firmness . And in the Exposition of the Song of Songs , he lays down this Maxim , That the Church is the Assembly of all the Saints , and that she is brought in speaking in the Canticles , as if all the Saints were but one person . And even the Author of the Commentary on the Psalms , ascribed to Saint Hierome , Explaining these words of the Prophet , I will drive away from the City of the Lord all the workers of Iniquity ; The City of the Lord , says he , is the Church of the Saints , the Congregation of the Just . I do not deny , that the Fathers sometimes give a very large extent to the Church , when they consider it as mingled with almost an infinite number of the wicked , and the Worldly , as we have frequently explained it already , and it is to this Idea that they refer their comparisons of a Field , of the Air , and the rest , which we have often mentioned . But it is certain , That when the Question is to be decided , which of the two Parties that make up that mixed Body , is the Church , that they unanimously agree to give that Title to the truly Faithful , and to the Righteous only , and that they deprive the wicked and the worldly of it ; and it is for this Reason that Saint Augustine always distinguishes in that extent of the mixt Church , two People , or two Nations , Jerusalem and Babylon , which although they be mixed together , do not fail to be really separated ; and he would have the Head of the one to be Jesus Christ , but the Devil the head of the other . It is for the same Reason that he distinguishes between being in the Church , and being of the Church , for he would , that although the wicked might be in the Church yet that nevertheless they were not of the Church ; that they doe not belong to its Body , but that they are in its Body as ill humours that oppressed and disturbed it ; and it is to the Faithful alone , Exclusively to all others , that he ascribes all the Rights of the Church , although the wicked may sometimes have the dispensing them in quality of Ministers and Pastors ; for he would in that Case , that those might be inhabitants of Babylon , who distributed that good which did not belong to them , but to the Truly Faithful only , the only Inhabitants of Jerusalem . It is then a certain and manifest Truth , That the Truly Faithful only are the Church , and that to them alone belong all the Rights of the Church ; but if we would here add another to it , which is not less certain , since it is founded upon the promises of Jesus Christ , to wit , That there always has been a Church in the World ; it would evidently follow , That if our Communion has the advantage of the True Faith and Worship over the Roman Communion , in a word , if we have Reason at the Foundation , we are not only the True Church , but that we are so by a Just Succession de jure and de facto to that Church which preceded us , and which even preceded us immediately before the Reformation . It is no more to be inquired after where it was , or which it was , for the promise of Jesus Christ assures us , that he had one ; his Scripture , Reason , the Fathers declare to us that it consisted wholly in the Truly Faithful . Put then these truly Faithful where you please , in France , in Spain , in Italy , in the West , in the East , or in the Indies if you will , it is nothing to our Question . If we are truly Faithful as they , we are their lawful Successours in all the Rights of the Christian Society . Whether we received the Faith from their hands , or whether we received it elsewhere , it matters not , we do not fail to be their true Heirs ; for God , as Saint John Baptist said , may even of these Stones raise up Children unto Abraham . They are our Fathers by the Right of Age , but they are our Brethren also by the Unity of the same Faith , and one and the same Spirit that animates us , and makes us to be one Body with them : When they were in the World , in what condition soever they were , the Ministry was theirs , the Sacraments were theirs , the Right of Assemblies belonged to them , since those things can only belong to the Faithful , and when God has sent them to their rest , that Mystical Heritage could be raised by none but other true Believers , for such is the Law of the Family of God , that it is neither flesh , nor blood , nor Transmission of Pulpits and Benefices , that make a Succession , but the Spirit of Jesus Christ ; or as Tertallian speaks , the Consanguinity of the Faith and Doctrine : If then we have that Spiritual Consanguinity , we are their true Successours , and we make but one only body , one Church with them . But they will say , How can it be that you should make but one only Body with the Church which was before the Reformation , since that Church lived then in Communion with those from whom you are now Separated ? She had an Exterual Worship quite differing from yours , she was under quite another Ministry then yours , for she was under a Ministry that professed to invocate Saints , religiously to Worship their Images and their Reliques , to Sacrifice really the Body of Jesus Christ , to believe Transubstantiation , the Real Presence and all the other Articles that you at this day profess to reject . How can you be the same Church ? How can your Ministers be Successours to those who were at that time Bishops , Arch-Bishops , Cardinals , Patriarchs , and Popes ? Your Liturgies are different , your Discipline is not less , you have neither Feasts , nor Processions , nor any of the Solemnities practised openly among us ; how can it be otherwise then that you should be a new Church ? I answer , First , That if that Reasoning were Just , it would conclude that the Church before the Reformation , was not the same Church with that which the Apostles established at first , for according to the Idea that the Holy Scripture gives us of the Apostolick Church , we cannot see there any thing like to that which was done immediately before the Reformation . We find there neither the same Tenets , nor the same Worship , nor the same Solemnities , nor the same form of Ministry , nor the same Government , nor the same Discipline , nor the same Sacraments , nor the same Liturgies , nor in fine any thing of that which our Fathers reformed : Let them tell us then after what manner they mean that the Church before the Reformation was not the one and the same Church with that of the Apostles . For if they were in effect two different Churches , and that we were obliged to chuse one to have Communion with , or an Identity with , as they speak , we should not hesitate upon the choice . We should have a thousand times more Consolation and Assurance to find our selves conformed to the Apostolick Church , then to be in nothing different from that which immediately preceded the Reformation ; since the Apostolick ought to be lookt on as the Mother Church the Original , Exemplar , or Pattern to all the Ages following , from which it is not allowable to recede . Let the Author of the Prejudices then if he pleases do one of these two things , either shew us in the Church of the Apostles all those things which we have not in Conformity with the Church that was immediately before the Reformation , and upon which ground he would have us be a new Church , let him shew us that there was Transubstantiation there , the Real presence , the Sacrifice of the Mass , the Adoration of the Eucharist , the Worshipping of Images , the Invocation of Saints , the Worshipping of Reliques , the Orders and vows of their Religious , the Caelibacy of Church-men , Worship in an unknown Tongue , Their Feasts , Processions , and in general all that , that according to him made us a new Church , differing from that which preceded the Reformation , or if he will not engage himself so far , let him at least tell us after what manner he understands that the Church before the Reformation was not it self a new Church differing from that which the Apostles established . He cannot tell how to do the first of those things because it is absolutely impossible , and he can never do the second , because his principles wholly oppose it , and in effect it is true , that those who believed and practised all that which I have noted were not one and the same Church with that of the Apostles . If then he can do neither the one nor the other , he ought to look to it , how he means that his Church should be the True Church of Jesus Christ , for it is enough as to us , to find our selves conformable to the Church of the Apostles , since that being , as we are certain that it is , the same Body that God has Established upon Earth , to which Jesus Christ has promised a perpetual subsistence , and without which we should very difficultly know precisely how he has Executed his promise , we should no ways doubt that we were the same Church which has subsisted even down to the Time of the Reformation . For when we should be ignorant of the manner how it has subsisted , when we should not be able to understand that , we should be notwithstanding certain , that it has subsisted , since the word of Jesus Christ is inviolable , and none can call it in question without impiety , whence it follows that we are not a new Church , but the same which has always abode , and which was immediately before the Reformation . That way which we hold to assure our selves of this Truth is not only good , solid , and certain , but it is yet further the only one that any Communion can or ought to hold , if it would be certain with a good Conscience that it was the true Church of Jesus Christ which has always subsisted , and which will always subsist , I would say , it ought to compare it self with the Church of the Apostles to know whether it be conformable to that , and as to what respects the following Ages , it ought to rest assured upon the word of Jesus Christ who has said that he will be with his until the end of the World , for that certainty arises from thence , that being one with the Church of the Apostles , it is also one with that of all the Ages following . But if he will take another way , and say that Communion is the same with the Church of the fifteenth or sixteenth Age , therefore it is the same with that of the Apostles , because that Jesus Christ has promised that his Church shall always subsist , it is evidently to expose himself to Error and Illusion , and to follow a very false and deceitful way of Reasoning ; The Reason is evident , because by this means one is liable to take that for the Church in the 15 or 16 Age which it may be is not so . For in that visible Body which they call the Church mixed , there are two Parties , the one which is properly the Church , and the other which is not , the one which is the Wheat that the Son of God has sown , and the other which is the Tares sown by the hand of the Enemy , the one which is the good seed , and the other which is the chaff . But it may so fall out that the Tares should exceed the Wheat , and that a heap of chaff should cover the good seed , and by consequence the conformity which they pretend to have with that Church , might be nothing else but a conformity with the Chaff and the Tares , and not with the Wheat which would be the greatest of all Illusions . But if they took the former way , they would be in no danger of falling into that Error , because we know that in the Church of the Apostles the Wheat surmounted the Tares , the good grain the Chaff , and that that which appeared to their Eyes was of Jesus Christ , and not of the wicked one , whence it follows that they could not be deceived in taking one Unity for another . This then is the way that we hold , and which by the Grace of God gives us great peace of Conscience , those who follow the other ought to take heed that they go not from it . See here my first Answer , the second is , That that which regards the Essence of the Church , never ought to be confounded with that which regards only its Condition . The Church as I have so often already said consists only in the truly Just and Faithful , and not in that confused heap of the worldly who Assemble with them under the same Ministry , and who partake of the same Sacraments . That therefore which makes the Essence of the Church , is the True Faith , Piety , and Charity , and it is most true that those Vertues cannot be without the true Doctrine , disintangled from all those Errors which separate us from the Communion of one only God , and the Mediation of one only Jesus Christ . Whence it follows , That the True and pure Doctrine is the Essence of the Church . But it is also true , that while the Foundation of the True Doctrine remains in a Communion , and there is yet left there some liberty to the Minds and Consciences of men , for the choice of the Objects of the Faith , and Practice of the Actions of Religion , how impure soever that Communion may be , whatsoever Errors may be Taught there , whatsoever false Worship they may practise there , how corrupted soever the Publick Ministry may be , there is always a means there to separate the good from the bad , and to secure one's self from this in holding to the other , without falling into Hypocrisy , or acting against the Dictates of ones Conscience by false shews . But I affirm this to be the Condition of that Visible Communion that we call the Latin Church immediately before the Reformation . I acknowledge that Transubstantiation was believed there , the Real presence , the Sacrifice of the Mass , the merit of good Works , Purgatory , human Satisfactions , Indulgences , the Monarchy of the Pope , that they religiously Worshipped the Images of God there , and those of the Saints , that in those days they gave a Religious Worship to Reliques , that they adored the Eucharist there as being the very person of Jesus Christ , that they then Invocated the Saints , and in a Word that they then believed and practised all that which they now believe and practise in the Church of Rome . But the foundation of Christianity was as yet there , and we may truly say , that in that good which there was there , they had light enough to reject that which was bad . That Commandment alone , Thou shalt Worship one only God was enough to let a good Soul know that he ought not to adore either Saints or Angels , or to call upon them , or render any Religious Worship to their Images and Reliques , nor to take any Creature for the Object of this Devotion . The Doctrine of the Sacrifice of Jesus Christ upon the Cross , and that of his sitting on the Right hand of God was sufficient to make them reject those of the Sacrifice of the Mass , the Real presence , Transubstantiation , the Adoration of the Host , Haman Satisfactions , Indulgences and Purgatory . For it is true that the Religion then was composed of two contradictory Parties that overthrew one another , those who took things on the wrong side destroyed the good by the bad , for in adoring , for Example , the Saints and Angels they overthrew that good Doctrine , Thou shalt worship one only God : in believing the Sacrifice of the Mass , and Transubstantiation , they annihilated in effect , the Sacrifice of the Cross , and they removed as much as in them lay Jesus Christ from the Right hand of his Father . But those who took things in a good sence destroyed on the contrary the evil by the good : for in adoring one only God , they taught others not to pay any Religious Worship to Creatures ; in placing their confidence in the Death of Jesus Christ for their sakes , they taught Learned to reject the Sacrifice of the Mass , all humane Satisfactions ; and in seriously believing that Jesus Christ was in Heaven , they were dis-abused about his corporal presence on the Altars . In fine , they could each in particular very well do , what our Fathers did altogether when they Reformed themselves , for their Reformation wrought nothing but what the same Doctrine , which they had , Taught them . One only God and one only Jesus Christ made them reject all that they rejected . Besides it is certain that the greatest part of those things which we believe contrary to the true Faith , were then Taught and received and practised in the Latin Church more by force of Custom , then any publick Authority , that could impose any necessity on mens Consciences even according to the principles of the Church of Rome at this day which leaves private men liberty enough to reject them . And when they should come to be even publickly determined with all the necessary formalities , which they have not been yet , there would always remain to every private man a natural right to examine and reject them , since the Authority of Men , how great soever it be , can never bind the Consciences of the Faithful . We do not therefore Question but that God has always preserved under that Ministry , a great number of persons who have made that Separation of the good from the ill , and it is in those that the Church may subsist . But besides those , how many simple people were there , whose own simplicity and ignorance hid them from those Errors that then reigned in the Ministry . They knew enough to believe in one only God the Father Son and Holy Ghost , their Creator and Father , and in one only Jesus Christ their Redeemer , Born Crucified , and raised again for them , and to practice without Superstition all the Actions of Christian Piety that those Doctrines inspired into them ; but they did not know enough to believe the Sacrifice of the Mass , Transubstantiation , the real presence , humane Satisfactions , the merit of good Works , and a multitude of other things that did not enter into them . Their knowledge was bounded with the Articles of the Creed , the Lords Prayer , and the Ten Commandments , which they received with all the submission of their hearts , and which they laboured to practise the best that they could , and we ought not to doubt that that knowledge alone , plain and disintangled from all Error , which they had , furnished them with a sufficient direction for their Salvation without their being bound to make a more express rejecting of those Doctrines they did not understand . But supposing that they had a knowledge of them , I say that we ought carefully to distinguish two sorts of Times , the one in which the falseness of a Doctrine or Worship is not so palpable discovered , and open to mens Eyes , that their should be only a voluntary blindness or an ill Prejudice that should hinder us from acknowledging and understanding how that Doctrine , and that Worship are contrary to the True Faith and Piety , and the other in which that falseness and contrariety are so openly or publickly manifested , that one cannot be ignorant of them or not see them without shutting voluntarily ones Eyes . For in the second of those Times , every one is bound , for the integrity of his Faith and Religion and the preservation of his Soul , earnestly and publickly to reject those Errors , to avoid them with an aversion , to withdraw from those Assemblies where they are either taught or practised , and not to take part , how little soever , or if any do they have no excuse for their crime , and this is the Time wherein we are at this day . But as to the former , it is enough not to be corrupted with them , without any absolute necessity of testifying publickly that strong aversion . In the second Time , they ought to look on those kinds of things as they are in Effect , because they are fully discovered , and they may be seen in all that have them to be opposite to the glory of God and Salvation of men . But that Obligation can never be so strong in the first Time because there ▪ one has neither the same light , nor the same helps , nor the same easiness to own them to be such as they are : not only meer natural Light dictates this Distinction , but Jesus Christ himself has very well established it in the Gospel , If I had not come , says he , and spoken unto them , they had not had Sin , but now they have no Cloak for their Sin , which evidently establishes those two seasons , I spoke of , the one wherein the Manifestation of good and evil is not yet so throughly made , that one can acknowledge them in their greatest Latitude , and the other wherein it is so that one cannot without a crime know it confusedly . But I say that before the Reformation they were in that first Time in regard of that which we call the Errors and Superstitions of the Church of Rome , they were neither so well Examined , nor so clearly discovered , as they have been since , the Faithful then could not openly believe and practise them , for that could not be done according to us in any Time without destroying the true Faith and Piety , but they could look upon them with a greater indifference , bear them with far less Pain , nor cease for all that from frequenting their Assemblies , from holding their peace , and contenting themselves with keeping their own Righteousness . See here after what manner we believe that the Essence of the Church was preserved before the Reformation . How corrupted soever the Ministry was , the Foundation of Christianity remained there , and God had yet his remnant there according to the Election of Grace , that is to say his Truly Faithful . It was those alone in all that great mixt body , who were the Church , for they only were in Communion with God and his Son , they alone enjoyed the benefits of the Gospel Covenant ; to them only , how small a number soever they were pertained all the Rights and advantages of the Church of the External Society , of Assemblies , of the Ministry , of the Holy Scriptures , of the Sacraments , Government and Discipline according to the inviolable Maxim of Saint Paul , All things are yours , whether Paul , or Apollos , or Cephas , or the World , or Life or Death , or things present or things to come , all are yours , and ye are Christs and Christ is Gods. All the rest then which were without in that mixed Body which they Call the Latin Church and which had any Relation to that Religion , was not of the Essence of the Church , but its State , the mixture of Errors and Abuses with the sound Doctrine , the Corruptions of Worship , the Vices of the Ministry , the Superstitious Ceremonies , the form of Government , the Religious as they speak , that is to say , the divers Orders of Monks , the different degrees of the Hierarchy , Feasts , Processions , Fasts ; and in a Word all that which has been noted in the Objection , and in which that Church was then different from the Protestant , All that I say belonged to the condition of the Church then , and could by consequence be changed without making either the one or the other a new Church . That the Faithful found themselves insensibly overpowred by almost an infinite number of the Worldly who mingled themselves with them , as Tares with the Wheat , That those worldly made themselves Masters of the Pulpits , the Ministry , the Councils , that they brought in Errors , Superstitions , and Abuses , that they changed the form of the Government of the Church , and that of the Publick Worship , all that does not respect the Essence of the Church , which consists only in the True Faith , but its Condition , so that when our Fathers Reformed those things , we may well say they Changed the State of the Church in their days , but not that they changed the Church , nor that they made a new one , and their Church will not cease notwithstanding that Change to be joyned by a true Succession of Times and Persons to that which was before . A Town full of Strangers who make themselves more powerful there , left desolate by those popular diseases which those Strangers brought thither , and filled with those disorders which they caused does not cease to be the same Town by a True Succession of Times and Persons , when those Strangers should quit it , and its good Citizens be established in their Just and Lawful State , as heretofore Rome sackt by the Goths , did not cease to be the same Rome , when it was freed from them , and a River swelling with the Waters of the neighbouring Brooks , that make it overflow the Fields and break over its Banks , is yet the same River when those Waters go back , and retire into their Ordinary Channel . CHAP. III. That the Ministry Exercised in the Communion of the Protestants is Lawful , and that the Call of their Ministers is so also . WE come now to Justify the Right that we have to the Gospel-Ministry , and to defend our Call not only against the Ordinary Objections of those of the Church of Rome ; but also against the Accusations of the Author of the Prejudices in Particular . For that Author who thinks it meritorious to go beyond others especially in his Passions , is not contented meerly to say , that we are Pastors without Mission and Ministers without a Call , but by a heat of Zeal obstinately adhering to him , he call us Thieves and Robbers , Tyrants , Rebells , false Pastors , and Sacrilegious Vsurpers of the Authority of Jesus Christ . Nevertheless , as those injuries are nothing else but the Effect of his ill humour , it will be no hard matter to shew him , that all the Conditions that we can rationally require to make a Ministry Just and Lawful , are to be found in that of the Protestant Ministers , and that Thanks be to God they can reproach them with nothing on that occasion . This is that which I design to shew in this Chapter , and to this Effect I shall first propound some Observations which I Judge necessary for the unfolding of that Question . I say then in the First place , That we do not here dispute about the Call that our Fathers had for a Reformation , but only of that which they had , and which we have after them for the Ordinary Ministry of the Gospel . For we ought to take great heed least we confound as the Author of the Prejudices has done , those two sorts of Calls that we acknowledge our Fathers to have had , and which the Church of Rome disputes with them . For , That which they had to Reform themselves , that is to say , to reject that which we call their Errors and Superstitions that were brought into the Latin Church , and that which regards the Ordinary Preaching of the word of the Gospel , the Administration of the Sacraments , and the Exercise of Discipline . These two Calls are wholly different . The one , which is that of the Reformation , is of Right common to all Christians , there being no one who is not Lawfully called by his Baptism , to destroy Errors contrary to the Nature or Purity of the true Faith , and to exhort his Neighbours to do the same thing , for the Interest of his own Salvation , and that of the Glory of God , as I have already shewn in my Second part . From whence it follows , That in that Respect they can have nothing to say against our Fathers , and much less against those whom they call the first Reformers , since being as they were , in publick Offices , they had more of a Call for that then was necessary . The other , which is that which respects the Ordinary Preaching of the Word of the Gospel , the Administration of the Sacraments , and the exercise of Discipline , is not common to every private man. On the contrary , no one ought on his own head to thrust himself in without being otherwise Lawfully called . The Reason of this Difference is , that the Reformation consisted in the meer Acts of Faith and Charity , which are those Particular Acts that none can dispence with , because no one can say that it does not belong to him to be of the true Faith , or to be Charitable ; but the Preaching of the Word , the Administration of the Sacraments , and the exercise of Discipline , are those Acts of Authority that no one can do in his own name , but in the name of another , that is to say , in the Name of God , or in the Name of the whole Church , so that he ought to be Lawfully Authoriz'd to do them . It is then this latter Call that we are concerned about in this Question . 2. In the Second place we must note , that we do not here any more dispute about that Extraordinary Ministry which Jesus Christ himself immediately Communicated to his Apostles to give men the first Call to the Christian Faith , and to Assemble them in a Society . For our Fathers did not make any new Convocation , nor any new Society , nor any new Church , as I have shewn in the Two Foregoing Chapters . They did not preach a new Testament or a new Covenant differing from that which the Apostles preached . They were not qualified either as new Apostles , or new Prophets , or new Evangelists ; they did not bring with them any new Revelation to the World , but they Purged and Reformed the Corrupted State of Religion and the Church , by the same Scriptures that the Apostles left us ; they laboured to Reduce things into their Antient and Natural State , and for the rest , they Preached the same Gopel and Administred the same Sacraments that the Apostles left , and which had alwayes Subsisted , notwithstanding the Corruptions wherein they were plunged . In a word , they did not set up any thing new , for which they can with any Colour of Reason require an immediate Mission either from God , or Jesus Christ his Son. We speak therefore here only of the same Ordinary Ministry that the Apostles established in the Christian Church , as they called or formed it , and which was there appointed , to help its Preservation and Purgation . This is that Ministry which we do not pretend to have a new , but that Antient and perpetual one which Jesus Christ and his Apostles left to the Church when they were Converted to the Christian Faith. 3. In the Third Place , we must know that to Judge well of the Validity or Invalidity of a Ministry , we ought to Consider it in three Respects : 1. In Respect of the things themselves that are taught and practised in it . 2. In Respect of the Body , that is to say , the Society where it is exercised . 3. In Respect of the Persons who exercise it in that Society . In Regard of the first , the Ministry of the Jews , the Pagans , the Mahometans is Wicked and Sacrilegious , because the things that are taught there are Impious . In the Second , the Ministry of the Donatists and Luciferians , which was good and Christian in it self , because there was taught and practised nothing ill in it , yet it was notwithstanding Vitious , because it was exercised in Schismatical Societies , which had no right to have a Ministry apart , and to live in aState of Separation . For the Third , the Ministry of an Intruder , an Usurper , a Simoniack , howsoever good it be in it self , however it be set up in a Lawfull Society , that is to say , in the true Church , yet it is notwithstanding bad and Unlawfull , through the Defect of his Personal Call. 4. In the Fourth Place , we must here before we go any further , make Use of the same Distinction , upon this Subject of the Ministry , that we have used in the Preceding Chapter upon the Subject of the Church , I mean , that we ought to place a great Difference between that which makes the Essence of the Ministry , and that which belongs only to its State. For that which is Essential to the Gospel Ministry cannot be changed so as to make another Ministry , and by Consequence a False , Sacrilegious , and Criminal Ministry , since there can be but one alone , good and Lawful ; and on the contrary , the Essence of a Ministry remaining the same and Intire , it must needs be said that it is the same Ministry , though as to what Respects its State it should have received a Change. The Essence of the Gospel Ministry Consists in the teaching the saving Christian Truth , without excluding any Article that is necessary to the Subsistance of the True Faith , Piety and Holiness , in dispensing the true Sacraments that Jesus Christ has Established in his Church , and in guiding the People in such a manner as helps to preserve the Religious Society , or which at least does not absolutely destroy it . It s State is either good or bad ; the Good State is then when there is such a Purity in the Ministry that only Christian Truths are taught there , and wherein those are taught in all their Force and Natural Beauty with all the Diligence and Care that men assisted by the Grace of God are capable of , and when the Sacraments also are purely administred according to the Institution of Jesus Christ without Addition or Diminution , and with all the Decency , Modesty , Simplicity , Gravity , Circumspection , that those Mysteries of the Christian Religion require , so that God may be Glorified , and his Kingdom more and more established in the Hearts of men , and when further the Church is Governed by Just , Wise , Prudent , Charitable and well Executed Laws , after a way that does not destroy but Edify . In Fine , that Good Consists also in this , that those who Exercise this Ministry receive it by Just and Lawful waies , that are proper to draw the Blessing of God upon them and their Labours , and that they behave themselves worthily , quitting themselves with a good Conscience in the Charge Committed to them . The bad Estate of the Church , on the contrary , is then when that Ministry is found to be mingled with Errours and Superstitions , when the Sacraments are Altered and Corrupted , when the Government of it is worldly , or unjust , or Tyrannical , or Confused , when those who fill up that Ministry , take it by ill , scandalous , and unlawfull wayes , and behave themselves unworthily in it . The Good State of the Ministry is a thing that is the most to be wished for in the World , and most proper to preserve the Faith , Piety , Holiness , Peace , Comfort , and Publick Rejoicing in the Church ; and the bad State is the most to be feared of any thing in the World , and that which we ought to Labour the most to Remedy . Nevertheless we are not to think that the Ministry may not yet Subsist in that bad State , as our Bodily Life does not cease to Subsist in the midst of Languishing , and heaps of Diseases . 5. In the fifth place , we ought Carefully to distinguish the Ministry considered precisely in it self , and the same Ministry in as much as it is Occupied or possessed by persons who are Invested in it , or if you will , we ought to distinguish the Ministry and the Ministers , for there is a very great Difference between the one and the other ; as in a civil Society there is a great difference between the Magistracy and the Magistrate ; The Magistracy is an Office , the Magistrate is a Person who possesses that Office , the Office remains allwayes , the persons are changed by Death or otherwise . This Distinction is not hard to be conceived , but it is nevertheless of very great Use in the Matter we are upon . For the Ministry Considered in its self is of an immediatly Divine Establishment ; Whereas the Persons that are raised to it , are raised thither by means of men , and if their Call be divine , as it is in Effect , it is no otherwise then mediately so ; for they are men who call them to it , although they do it by the Authority of God. It is then certain that when God has established the Ministry , he has not only established all that which it ought to have Essential to it , but he has also Established it , de Jure and de facto in a good State ; I mean , he has not only laid an Obligation upon Ministers faithfully to discharge all the Functions of so great a Charge , but that he has even chosen Persons who have most faithfully acquitted themselves of it . But it has not been alwayes the same in those who have been called by men , for as humane Judgments are so short-sighted , that they cannot pierce through the Hearts of men , and as they are mixed with a great many Imperfections , the Ministry may be Committed to persons who are Insensibly Corrupted , either through their Ignorance or through other Inclinations yet more Criminal then Ignorance , and it is from that humane Intervention that the bad State of the Ministry proceeds . If God would alwayes send them immediately , as he did his Apostles and Evangelists , there would be some ground to believe , that it would never be remote from its first Institution ; but since they are men that send them , no one can deny , that it cannot be Corrupted through that Channel , for God has never promised any thing to the contrary in that matter . God has not promised that he would accompany those Elections and Humane Calls with an Infallible Spirit , that should give them all a happy Success ; and besides that the experience of all the Ages past Contradicts it , Jesus Christ himself seems purposely to have forbidden such a rash Imagination ; for although he knew the Heart , and the thoughts of it , yet nevertheless he would have a Judas added to the Number of his first Disciples , and he permitted that a Nicholas , who was afterwards the Head of the Sect of the Nicolaitans , should have a part in the Election that the Church made of her first Deacons , to give us to understand that it was not his intention actually to hinder the Ministry from ever falling into very bad hands . 6. We must note in the sixth place , That although the Church and the Ordinary Ministry which we speak of , are two things naturally joyned together , — yet it is not the Church that depend ▪ s upon the Ministry , but it is the Ministry on the contrary that depends upon the Church . For the Ordinary Pastors were not Established but when the Church was first formed , and when care was taken for its Preservation and Propagation , so that naturally it preceded Pastors . The Church was produc'd at first by the Extraordinary Ministry of the Apostles ; the first thing which they propounded was not to make Ordinary Pastors , but true Beleivers . They called men to the Knowledge of Jesus Christ , they assembled them together , they united them in a Society , before they provided for the upholding of that Society in setting up an Ordinary Ministry in the midst of it . They first took care for the birth of the New Creature , and after they procured it Breasts to nourish it : Therefore it is that the Ordinary Ministers were called Pastors , in reference to Shepheards who fed and led their Flocks . They were called Presbyters or Elders , with reference to the Senators among the Jews ; they were called Bishops , that is Overseers , or Super-Intendants , by an Allusion to the Super-Intendants of Victuals among the Greeks , who were called Bishops also . But the Shepheards suppose their Flocks , the Chosen Senators among the people suppose the people , the Super-Intendants or Overseers suppose those over whom they gave a right of Super-Intendance and Inspection . The Ordinary Ministers therefore suppose the Church , and not the Church the Ministers ; she is not , because they are , but they on the contrary because she is ; she does not own her being to them , but they theirs to her . This Truth will yet appear more clearly , if we set before their eyes , what I have already said in the first Chapter of this Fourth Part , That the Ordinary Ministry is not absolutely necessary to the being of a Church , but that it is only necessary to its well being , and to hinder it from falling into Ruine . For when the Faithful should have no Pastors , they would yet be joyned together in a Society , since it is Grace and Faith that unite ▪ s them , and not the Ministry . And as in the Civil Society it is the Nature and not the Magistrate that unites men , and that after men are united in a Society , the Magistrate is made , by reason of Order , and by the necessity of the preservation of that Society ; so that it is the Society that makes the Magistrate , and not the Magistrate the Society : So here it is the same ; The Faith and Grace Assemble men into a Religous Society , they are those things that make the Church , and afterward the Ministry arises by reason of Order , and to help the preservation of the Church , and so naturally it is the Church that produces the Ordinary Ministry , and not the Ordinary Ministry that produces the Church . The Church was the Fruit of the Extraordinary Ministry of the Apostles and Evangelists , that Ministry produc'd it at first , and not only produc'd it , but it has always since made use of that means or that source for its subsistence ; and we may truly say that it yet produces it , and that it will produce it unto the end of the World , for it is the Faith that makes and alwayes will make the Church ; and it is the Ministry of the Apostles which makes and will always make the Faith. It is their voice that calls Christians together at this day , it is their word that Assembles them , and their Teaching that unites them . It is certain that the Ministry of the Apostles was singular , that is to say , only tyed to their persons without succession , without Communication , without Propagation ; but it ought not to be thought that it was also as Transitory a Ministry as that of other men , for it is perpetual in the Church ; Death has not shut their Mouths as it has the others , they speak , they instruct , they incessantly spread abroad the Faith , Piety and Holiness among the Souls of Christians ; and there is not another Fountain from whence those Vertues can descend , but from them . If any demand of us what is that perpetual Voice that we ascribe to them ? We answer , That it is the Doctrine of the New Testament , where they have set down all the Efficacy of their Ministry , and the whole vertue of that Word which gave a Being to the Church . There it is that their True Chair and their Apostolick See is , there is the Center of the Christian Unity , there it is that they incessantly call men , and join them into a Society ; every other Voice besides theirs is false and supposititious , it is from theirs alone that the Church proceeds ; and because to Assemble with those is to Assemble with Jesus Christ , we may very well say , that not to Assemble with them , is to disperse instead of Assembling . But as to the Ordinary Ministry of the Pastors , we cannot say the same thing , it is not their Voice , as it is distinct from that of the Apostles , that begets the Faith , that Assembles Christians into a Society , or that produces the Church ; they are no more but meer dispensers of the Word of the Apostles , or if you will , External Instruments to make us the better understand their Voice . They are not , not only , the Ordinary Pastors who gave a Being to the Church at first , but yet further at this day to speak properly , it is not their word that produces the Faith in those who had it not before ; for that which confirms it in those who have it , and that which produces it in those who have it not , is the word of the Apostles themselves , to whom we must go for conduct , if we would have good success . They are then to speak properly no more than those External Guides that God has Established in the Church to lead men to the Scripture , and even such Guides as cannot hinder us from going thither of our selves if we will , and it is the Scripture , the voice of the Apostles , or to say better the voice of Jesus Christ , that speaks by the Apostles , that does all . There is therefore a great difference between those two sorts of Ministers , the one preceded the Church , the other follows it ; the one is immediately Communicated by God , and the other is Communicated by means of men ; the one has an Independent and Soveraign Authority and Infallibility on its side , and the other is exposed to Vices , Disorders , Errours and humane weaknesses ; Inferior , and depending on the Church ; the one is every way Divine , and the other is partly Divine and partly Humane . 7. From that sixth Observation there arises another not less important , and that which I have already touched upon in divers places of this Treatise , that is , That the Ordinary Ministry is a Right that belongs to the True Church , and of which it can never be spoiled . The Reason of this Truth is taken from the very Nature of the Church . For the Church being a Society that God has call'd together by the Ministry of his Apostles , and which he yet every day calls together and upholds by the word of his Scriptures , and the use of his Sacraments , we must necessarily say that in forming it , he has given it in that very thing that he has formed it a sufficient , full and entire Right to make use of all the means that may help its preservation and upholding , amongst which that of the Ministry is without doubt most considerable . That same Providence that gives men a Natural Life , and appoints them to preserve their life by that Food it furnishes them with , gives them by that very thing a right to employ persons to gather that food together and to prepare it , to the end they may make use of it according to what it is designed for ; and it would be a great Extravagance to demand of a man what Right he has to prepare himself to eat and drink , for he could have nothing more to say but that the Nature that gave him life , gave him at the same time all the Right that was necessary , to provide for the upholding of that life . And , to make use of another Example , The same Nature , or to say better the same Providence , that Assembles men together in a Civil Society , and ordains them in their so uniting together to uphold that Society by a rational Order , does it not give them at the very same time and by the same Right that Assembles them , a Right to have Magistrates , to Govern them by , and to make the Laws of that Society to be Executed , to have Judges to decide their differences , to have Remedies for the Healing of Diseases , and Tradesmen for the publick good : And would it not be an absurdity to demand of a people what Right they had to have Magistrates , Judges , Physicians , Tradesmen , Teachers of Commerce , Lawyers , since they could not have a fuller and juster Right than that which is founded upon the reason of Order and the Society it self ? We need but to apply these Examples to the Subject we are upon . The Church is a Body to which God has given a Spiritual Life , and he has ordained it to be preserved and upheld in the use of Mystical Aliments , of which he himself has made a publick Magazine in his Holy Scriptures ; it is therefore evident that he has given it by that very thing , a Right to have Ministers or Pastors who should prepare those Sacred Aliments , and season them for its Spiritual Nourishment . The Church is a Religious Society composed of divers persons that God himself has Assembled to live together , not in Confusion but in Order , he would have that Society subsist , he has appointed it to uphold and preserve it self , he himself has suggested the means ; he has then without doubt by that very thing given a Right to have Guides to Govern her , Pastors to lead them forth into the Heavenly Pastures of the Scriptures , Ministers to dispense the Divine Sacraments that he has instituted for her , Watch-men and Guides to be careful of her , and to go before her . In a word he who has given Faith , Piety and Christian Holiness to the Church , has at the same time indispensably obliged them to these four Duties ; one is , to persevere in the Exercise of those Vertues unto the end . The other is , to defend themselves against the Assaults and wiles of the Enemy of their Salvation ; the third is , to increase and strengthen themselves more and more ; and lastly , to propagate them as much as in them lyes from us down to our Children , and even amongst Strangers , that is to say , among those who are not as yet in that Relation . It follows therefore necessarily that that has given the Church a sufficient full and entire Right for the Ministry , since the Ministry is but a fit and lawful means for all that . It could not have a Right more lawful than that which is founded upon those indispensable Duties , for in that case , it is not only a Right that makes the thing just , but it is an obligation that imposes a necessity of it ; as in the State , the Right that every one has to learn the Will of the Prince is indisputable , because it is built upon the obligation that lies upon every one to conform himself to it . It is clear then that there could not have been a Right to have Ministers more lawful than that of a Faithful People , a True Church , since it is founded upon those four Duties which I have noted , that are indispensable , and that give not only a Right but an Obligation to have a Ministry . But we ought here to take notice of the Fallacy that their Missionaries are wont to make , and that the Authour of the Prejudices who has Adopted their Method would have us make with them . For see after what manner they argue . Where there is no lawful Ministry , there is no True Church : But among the Protestants there is no True Church . I set aside the Question , Whether we have or whether we have not a lawful Ministry in the same sence that he intends , I will only at present consider his way of Reasoning , that makes the True Church depend upon a lawful Ministry . Admitting that to be a True Church where the Ministry is , and denying that to be a True Church where the Ministry is not . I say that this is a vain , deceitful and illusory way of Reasoning ; to which I oppose this other Argument : Where there is the True Church , there is a Right to a Lawful Ministry ; But the True Church is among the Protestants ; Therefore the Right to a Lawful Ministry is among the Protestants . Of those two ways of arguing it is certain that this latter is the justest and almost only just , right and natural . For the True Church naturally goes before the Ministry ; it does not depend upon the Ministry , but the Ministry on the contrary depends upon it : as in the Civil Society , the Magistracy depends upon the Society , and not the Society upon the Magistracy : In the Civil Society the first thing that must be thought on , is , that Nature made men ; afterwards we conceive that she Assembled and United them together ; and lastly that from that Union that could not subsist without Order , Mastistracy proceeded . It is the same thing in a Religious Society ; the first thing that Grace did , was to produce Faith in the Hearts of men ; after having made them believe , she United them , and form'd a mutual Communion between them ; and because their Communion ought not to be without Order and without Government , from thence the Ministry arose . So that a Lawful Ministry is after the True Church , and depending upon it . It is not a Lawful Ministry that makes it to be the True Church , for it is so by the Truth of its Faith , and it would yet be so , when it actually had not any Ministers ; but it is the True Church that makes the Ministry to be Lawful , since it is from the Truth of a Church , that the Justice of its Ministry proceeds . The Argument therefore of the Author of the Prejudices involves the Dispute in a ridiculous Circle , for when he would prove that we are not the True Church because we have not a Lawful Ministry , we maintain on the contrary , That we have a Lawful Ministry , because we are the True Church . And he cannot say that we are the cause of the ridiculous Circle , because our way of Reasoning follows the Order of Nature , and his does not follow it . I omit that his first Proposition , which is , Where there is no Lawful Ministry there is no True Church , is Equivocal . For either he understands by that Lawful Ministry , Ministers actually Established , or else he means a Right to Establish them . If the former , his Proposition is false , for the True Church may be without having actually any Ministers , that is no ways impossible , as I have already shewn . And if he means the latter , his Proposition is not to his purpose , for it would maintain that the Society of the Protestants has a full and entire Right to set up Ministers for its Government , supposing that it had the True Faith , as it may appear by what I have said , and as it will appear yet more clearly by the following Observation . 8. I say then in the eighth place , That the Body of the Church , that is to say , Properly and Chiefly the Society of the truly Faithful , not only has the Right of the Ministry , but that it is also that Body that makes a Call Lawful of persons to that Office. This Truth will be confirmed by what I have already shewn , without any further need of new Proofs . But as the Question concerning the true Fountain whence that Call proceeds , is it self alone almost all the difference that is between the Church of Rome , and us about this matter , and that moreover it is extreamly Important to the Subject we are upon , It is necessary for us to examine it a little more carefully . They cannot then take it ill that I insist a little more largely upon this Observation then I have done upon the rest . To make it as clear as I can possibly , I propose to Treat of three Questions ; The first shall be , To know whether naturally a Call belongs to the Pastors only , excluding the Laity , or whether it belongs to the whole Body of the Church . The Second , Whether in case it belongs to the whole Body of the Church , it can be said that the Church can of it self spoil it self of its right , or whether it has lost it any way that it could be supposed to have . And the Third , Whether the Body of the Church may confer Calls immediately by it self , or whether the Church is alwayes bound to confer them by means of its Pastors ? As to the first of these Questions , All the Difficulty it can have , comes only from the false Idea of a Call that is ordinarily formed in the Church of Rome . For first , They make it a Sacrament properly so called , and they name it the Sacrament of Orders . From whence the thought readily arises that the Body of the People cannot confer a Sacrament . They Imagine next , That that Sacrament impresses a certain Character , which they call an Indelible Character , and which they conceive of as a Physical Quality , or an Absolute Accident , as they speak in the School , and as an Inherent Accident in the Soul of the Minister . They perswade themselves further that Jesus Christ and his Apostles left that Sacrament and that Physical Quality in trust in the hands of the Bishops to be communicated by none but them . With that they mix a great many Ceremonies , and External Marks , as Unction , and the Shaving which they call the Priesty Crown . They add to all that , Priestly Habits , the Stole , the Alb , the Cope , the Cross , the Miter , the Rochet , Hood , Pall , &c. They make Mysterious Allegories upon these Ceremonies and those Ornaments , they distinguish those Dignities into divers Orders , they frame a Hierarchy set out by the Pompous Titles of Prelats , Primates , Arch-Bishops , Patriarchs , Cardinals , &c. They write great Books upon all these things , and the half of their Divinity is taken up in explaining their Rights , Authority , Priviledges , Immunities , Apostolick Grants , Exceptions , &c. What ground is here that all good men should not believe that the Church-men , are at least men of another kind from all others , and that they are no wayes made of the same blood , of which Saint Paul says , that God has made all Mankind ? Notwithstanding when we examine well that Call , what it is , to form a just Idea of it , we shall find that properly it is but a Relation that results from the Agreement of three Wills , to wit , that of God , that of the Church , and that of the Person called ; for the consent of these three make all the Essence of that Call , and the other things that may be added to it , as Examination , Election , Ordination , are Preambulatory Conditions , or Signs , and External Ceremonies , which more respect the Manner of that Call then the Call it self . In Effect , in a Call we can remark but three Interests that can engage one to it , that of God , since he that is called ought to speak and Act in his Name , that of the Church , that ought to be Instructed , Served , and Governed ; and that of him who is called , who ought to fulfil the Functions of his Charge , and to Consecrate his Watchful Diligence , Cares , and Labours to it ; from whence it follows , That that Call is sufficiently formed , when God , the Church , and the Person called , come to agree , and we cannot rationally conceive any thing else in it . But as to the Will of the called , it does not fall into the Question , for we all acknowledge that no one can be forced to receive the Office of the Ministry ; and therefore Saint Paul describing the qualities of a Bishop , begins with the desire to be a Bishop ; If any man , says he , Desire the Office of a Bishop , he Desireth a good Work. We are only then concerned about the two others , to wit , that of God , and that of the Church . As for the Will of the Church , they cannot methinks deny , that naturally it should not be that of the whole Body , and not meerly that of the Pastors that ought to be required to it . For they are not the Pastors alone who have an Interest in the call of a man , it is generally the whole Body of the Church , it is that which ought to be as I have said , Instructed , Served and Governed , it is that that ought to receive the Sacraments from his hands who is called , and that ought to be Comforted and Edified by his Word . It s consent therefore is necessary there , and it is of the Essence of the Call that it should intervene . As to the Will of God , both the one and the other of us agree , that it is not any more not made known to men immediately and expresly , for howsoever we may without doubt referr it to a particular Dispensation of his Providence , the qualities , or as they speak , the Extraordinary Talents that some persons have for the exercise of that Office , and especially when those Talents are joyned with internal Dispositions , secret motions or desires to employ them in God's Work , and the advancement of his Glory , we affirm that that cannot be enough absolutely to conclude a Divine Revelation . God has therefore on this occasion put his Will as a Trust into mens hands , and that very thing , that he has Instituted the Ordinary Ministry in the Church , contains a Promise to Authorise those lawful Calls that they shall give to persons for that Office. We are agreed upon that Point , it concerns us only to know who are left in Trust with that Will , the Pastors alone , or the whole Body of the Church . Those of the Roman Communion pretend the former , and we pretend the latter . To decide this difference , I say , That we cannot rationally own any other to be left in trust with the Will of God in that Respect , then the Body to which he himself has naturally given the Right of the Ministry , for whose sake he has Instituted the Ministry , and which he has even bound by an indispensable Duty to have Ministers . That Body I say , which has as great an Interest in it as that of the Preservation of its Faith , Piety , and Justice , and whose consent ought moreover necessarily to Intervene . But that Body is that of the whole Church , and not of the Pastors only , it is to that , as I have shewn before , that the Ministry belongs , it is for the sake of that that God has established it , it is Indispensably bound to have Ministers , it has the greatest Interests in it , and it ought even naturally to concur . It is that therefore that God has left his Will in Trust with , as to those Calls , and by Consequence it is from that that those Calls ought to proceed , and it would be Absurd to make them flow from any thing else . We have already frequently said , That the Body of the Visible Church , as it is upon Earth , is alwayes mingled with the good and bad , with the true Believers , and the Wicked , and that when these two Orders of persons are set in Opposition , they are the truly Faithful only , that are properly the Church of Jesus Christ ; That Church I say , which he has appointed to Assemble in his Name , to which he has promised his Presence , to which he has given the Keys of his Kingdom , the Power of Binding and Loosing , and in a word , to which he has given the Ministry and all the Rights that follow upon it , or go before it ; so that to be of that Church , it is necessary to be a True Believer , and no Body without True Faith can have that Advantage , the Prophane and the Wicked , as just , being all naturally Excluded . But it is Evident that the Pastors may not be of the Number of those true Believers ; Experience justifies that the greatest Number may forsake the true Faith ; and there is no promise of God that that shall never happen in Respect of all of them . It would then be a great Rashness to make those Pastors alone Depositaries of that Will of God whereof we speak , and which is essentially necessary to the Call of Persons , since not having any Revelation that promises that he will alwayes preserve the Faithful in their Body , none can be assured that since the first rise of the Gospel till this present time they have alwayes been , none can be assured that it never hapned or that it will never fall out , that that Order may not be wholly fill'd up with , and possess'd by the worldly and Hypocrites . It would be to deposite the Will of God in a Body that might sometimes not be the true Church , and not have the least part in its Interests , it would be to derive that Call from a Source that might be wholly cut off from the Church . It would be to make the Validity of the Sacraments , that are a chief means of the Preservation and Propagation of the City of God to depend on the Inhabitants of Babylon , which Saint Augustine says , is alwayes mixed with the Inhabitants of Jerusalem , which would be manifestly contrary to the Order of Gods Wisdom . It is therefore without doubt more conformable to that Wisdom , to make his Will known , and by Consequence the Lawful Call of a man , throughout the whole Body of the Church , since that howsoever mixed the wicked may be there with the righteous in the same External Profession we are notwithstanding assured by the promises of God that there will be alwayes some true Believers in that External Profession , even until the end of the World , and by Consequence there will be alwayes the True Church , that very same that Jesus Christ has Assembled , and to which he has properly given as well the Right of the Ministry as all the other Rights of a Religious Society . It is far more just , that since God has not more immediately by himself declared his Will , upon the occasion of those personal Calls , that we should regard that Body which we are certain of that God loves and looks upon as his Family , and as the Spouse of Jesus Christ his Son , that we look upon it , I say , as his Interpreter in that Regard , then to go to seek for his Voice , and as I may so say his Oracle , in a Body whereof we cannot have the same certainty that it cannot be , or that it has not even sometimes been wholly made up of the unjust and worldly . They will say it may be , that it would not be better if those Calls should proceed from the Body of the Church , although they might be certain that God alwayes preserves the truly Faithful there ; since the wicked most frequently prevail there over the Good , that they would make themselves Masters of those Calls , and that they could neither more nor less Communicate them to the wicked and the worldly , then if there were no Believers in the Church . I Answer , That it is true , that whether those Calls come from the Pastors only , or whether they proceed from the Body of the Church , we could have no certainty that they should be well made as to the choice of Persons , for God has not promised his Faithful Ones even when they shall be a greater number then the worldly , that they shall alwayes make good Elections , they may without doubt be deceived in that respect , although there may be a greater Likely hood that those Elections should be more just , when they should be made by a Body in which one is assured that there are allwayes True Believers , then when they should be made by a more particular Body whereof one cannot have the same Assurance . But not to stay upon that , I say that my Argument Respects not the goodness of that Election , but the Validity of the Call in it self whether it be conferred upon a good man , or whether on a wicked , for the Call of a wicked man ought not to cease to be good , although the Choice should be illmade . My meaning then is , that if the Call proceed only from the Body of the Pastors , without the consent of the whole Church Intervening , after whatsoever manner , it may be so brought about , as that it may proceed from a Body of impious and Prophane Persons , who should all be really Separated from the Church , and who would have no part in its Interests ; so that it would be to make the Divine Authority that ought to accompany that Call , and the Validity of the Actions of the Ministry , to depend on a Body of wicked men , and to make the Enemies of God the fit Depositaries of his Will , which to me seems no wayes conformable to the Order of his Wisdom , especially when there is another Body where we know that he alwayes preserves and upholds his Faithful . But they will say yet further , If your arguing took place , it would take away from the Pastors all the Functions of their Ministry to give them to the Body of the Church . The Pastors would have no more any Right , either to Preach , or to Administer the Sacraments , or to Govern the Church , or to censure , or to suspend , or to Excommunicate . For it we say that that Call would not depend upon them , under a pretence that we have not any Certainty that God preserves and will alwayes Preserve True Believers amongst them , we must say the same , that the Government of the Church , Preaching , the Administration of the Sacraments , and the Exercise of Discipline could not be committed to them , since we have not any more Certainty for those things , that there should be any truly Faithful among them , then we have upon the matter of that Call ; so that all must be overthrown if that Reason take place . I answer , That the Donatists heretofore fell into that Extravagance to imagine that the Preaching of the Gospel , the Sacraments , and the other Actual Functions of the Ministry ought to be performed by Holy Pastors , to become good and valid , and not by the Wicked ; so that being moreover Prejudiced with this thought , that the whole Body of those Pastors who retained Communion with Caecilianus were fallen off from their Righteousness and become Wicked , they held that there was not any more a Church in the World besides the Party of Donatus . But Saint Augustine shew'd them that their Principle was false ; and it is worthy the noting by what Way he made them see the falsness of their Opinion , for it was neither by telling them that the Body of the Pastors when they all became Wicked failed not to be the Church of Jesus Christ , nor in holding that Jesus Christ having at first put the Ministry into the hands of the Pastors , it must necessarily follow by that very thing , that he was bound to preserve their Righteousness , or at least alwayes to preserve the truly just and Faithful Persons in their Body , and those who should make the Sacraments to all the rest . He says nothing of all that , but he had recourse to the Body of the Church , and he says , that the Sacraments are not the Pastors , nor the Power of the Keys , nor that of Binding and Loosing , nor any of the Functions of their Ministry , but that all that belongs to the Church ; that it is that that Baptises when the Pastors Baptise , that it is that that binds when the Pastors bind , and that looses when they loose ; and that it is to her that Jesus Christ has given all those Rights . But what will you say he understands by that Church ? The Truly Faithful , whatsoever they be , the Wheat of God , the good Seed , the good Fish , as they are called ; in a word , the Just , the Children of God , in Exclusion of the Worldly . It is from that Fountain that the Validity of the Sacraments is drawn , and the other Functions of the Ministry , and not from the Body of the Pastors . I say then , the same thing . All that which the Body of the Pastors does , it does in the name of the Church , and by Consequence in the name of Jesus Christ , for the Name of Jesus Christ is in the Name of the Church , it is the Church that preaches by them , that administer the Sacraments by them , that governs by them , that censures , that suspends , that absolves , that Excommunicates by them , they are only its Ministers and the Dispensers of its rights . Whether then they be wicked , whether they be Prophane or Impious , that hurts their own Persons , but it does not hurt their Functions , because their Functions are not their own , but the Churches . Furthermore , that Hypothesis of St. Augustine concerning the source from whence the Validity of the Action of the Ministry proceeds , furnishes us with another Argument which to me seems Demonstrative not only from the Authority of that Father , but from the Nature of the thing it self . For it is evident that we ought to refer that Call to the same Body to which God originally gave the Power of the Keys , and which is exercised by the Pastors , so that the Pastors are no more but the Dispensers of its Rights . As that which makes Baptism , the Communion , the Government , and the Acts of Discipline good and valid , is not because they proceed from the Pastors only , but because they proceed from the Body of the Church . So the same must be said , that , that which makes a Call good , valid , and lawful , is , because it comes from the Church , that is to say , from the truly Faithful . But it is certain that it is properly the Body of the Faithful that has received Originally the Power of the Keys , that is exercised by the Pastors , and upon which the Validity of all the Actions of the Ministry depends , as being done in the Name and Authority of the whole Body , and by Consequence it is to that we must refer that Call. If I had a mind here to set down all the passages of St. Augustine when he establishes this Truth , I should engage my self in an excessive Tediousness . It shall suffice to set down some few that may clearly let us see what his Doctrine was upon this matter . Judas says he , Represented the Body of the wicked , and Saint Peter represented the Body of the good , the Body of the Church ; I say The Body of the Church , but the Church which consists in the good : For if St. Peter had not represented that Church , our Lord would not have said to him , I give unto thee the Keys of the Kingdom of Heaven , and whatsoever thou shalt bind on Earth shall be bound in Heaven , and whatsoever thou shalt loose on Earth shall be loosed in Heaven . For if that had been said but to St. Peter only , the Church does not do it . But if it be done in the Church , to wit , that the things that are bound on Earth are bound in Heaven , and that those which are loosed on Earth are loosed in Heaven , in as much as he which the Church Excommunicates , is Excommunicated in Heaven , and he to whom the Church is Reconciled is Reconciled in Heaven , since that I say is done in the Church , it follows that St. Peter receiving the Keys represented the Holy Chvrch. And as the good who are in the Church , were represented in the person of St Peter , so the wicked who are in the Church , were represented in the person of Judas , and it is to those that Jesus Christ said , Me you have not always . And further , after having described the Church of the Truly Faithful , in these Terms , God has sent his Son into the World to the end that those who believe in him should by the laver of Regeneration be loosed from their Sins , as well Original as Actual , and that being delivered from Everlasting Damnation they should live in Faith , Hope and Charity , as Pilgrims in this World , amidst Temptations , and Labours , and amidst the Corporal and Spiritual Consolations of God , walking in Christ Jesus , who is their way . But because in that very way in which they walk they are not free from those Sins that arise through the Infirmity of this Life , he has appointed them the saving Remedy of Alms , to help their prayers which he has commanded them to make ; Forgive our Trespasses , as we forgive them that Trespass against us . After , I say , having described the Church of the Just in that manner , he adds , This is that which makes the Church blessed in Hope in this miserable life , and it is this Church that Saint Peter represented by the primacy of his Apostleship , Nam Ecclesiae gerebat figurata generalitate personam . If you look upon Saint Peter in himself , he was but a man by Nature , a Christian by Grace , and the first of the Apostles by the super-abundance of Grace . But when Jesus Christ said to him , I will give unto thee the Keys of the Kingdom of Heaven , and whatsoever thou shalt bind on Earth shall be bound in Heaven , and whatsoever thou shalt loose on Earth shall be loosed in Heaven , he Represented the whole Body of the Church , that Church I say which in that Age was moved with divers Temptations , as by so many Storms , Torrents and Tempests , and which yet does not fall into ruine , because it is founded upon the Rock , from which Saint Peter took his Name . I say that Saint Peter took his Name from it , for as the Name of Christian is derived from Christ , and not that of Christ from that of Christian , so that of Saint Peter , is derived from the Rock , and not that of the Rock from the Name of St. Peter , and therefore Jesus Christ said to him , Thou art Peter , and upon this Rock I will build my Church . For Saint Peter having made this Confession , Thou art the Christ the Son of the living God , our Lord told him that he would build his Church upon that Rock which he had confessed . For that Rock was Jesus Christ , upon which Saint Peter himself is built , according to what is said , No man can lay other Foundation then what is already laid , which is Jesus Christ . It is that Church therefore that was founded upon Jesus Christ which received from him in the Person of Saint Peter , the Keys of that Kingdom , that is to say , the Power of binding and loosing . In the same sense he says elsewhere , That there are some things said to Saint Peter that plainly seem properly to belong to him , and which nevertheless cannot be so well understood , if they are not referred to the Church that Saint Peter represented , and of which he was the Figure by that Primacy which he had among the Disciples , as are , adds he , these words , I will give unto thee the Keys of the Kingdom of Heaven ; Yet elsewhere , Jesus Christ has given the Keys to his Church , to the end that that which it should bind on Earth should be bound in Heaven , and that whatsoever it should loose should be loosed ; that is to say , to the end that he that should not believe that his Sins are pardoned in the Church , to him they should not be pardoned , and that on the contrary he who being in the bosom of the Church should beleive that his Sins were pardoned , and who should be reduced by a holy correction , should obtain pardon . It is not rashly , says he in another place , that I make two Orders of men . One sort are so much in the House of God , that they are themselves that House that is built upon a Rock , and that which is called the only Dove , the Spouse without Spot and Wrinkle , the Inclosed Garden , the hidden Fountain , the Wells of Living Water , the Paradise where the Fruit of Apples is . It is this House which has received the Keys and the Power to bind and loose , and it is this to which he said , That if any would not hearken to it when it Reproved and Corrected , that he should be esteemed as a Heathen man and a Publican — That House consists in Vessels of Gold and Silver , in Precious Stones and Incorruptible Wood , and it is to that that Saint Paul says , Bear with one another in love , keeping the Vnity of the Spirit in the Bond of Peace ; and again , The Temple of God is Holy , which Temple ye are . It Consists in the good , in the Faithful , in the Holy Servants of God spread abroad every where , joyned together in a spiritual Vnity by the Communion of the same Sacraments , whether they know one another by sight , or whether they do not . But as for the others , they are so in the House as not at all to belong to the Structure of the House , and they are not in that Society that is Fruitful in Peace and Righteousness . They are as the Chaff amidst the good Corn , and we cannot deny that they are in the House , since the Apostle says that there are in the House not only Vessels of Gold and Silver , but Vessels also of Wood and Earth , the one to Honour and the others to Dishonour . They must wilfully shut their Eyes that will not acknowledge by these Passages that it is only to the Church of the Faithful , and not to the Body of the Prelates that that Father refers all the Efficacy and Force of the Actions of the Ministry , and all the Power of the Keys . But further if you will , he explains himself yet more expresly in the same Book out of which I have taken these last Words . Hitherto , says he , I have methinks clearly enough demonstrated by the Holy Scriptures and by the Testimony of Saint Cyprian , that the Wicked who have undergone no change in their Natural Estate , may both give and receive Baptism . Notwithstanding it is manifest that those men do not belong to the Church of God , since they are Covetous , Extortioners , Vsurers , Envious , Malicious , and Enslaved by such like Vices , for the Church is the only Dove that is modest and Chast ; the Spouse without Spot and Wrinkle , the Inclosed Garden , the Sealed Fountain , the Paradice full of Fruits , and such other Titles that are given it can be understood of none but the Good , the Saints , and the Righteous ; that is to say , those in whom not only the Operations of the Gifts of God are found , that are common to the good and bad , but who have also the inward and Supernatural Grace of the Holy Spirit . It is to those that it is said , Whosoevers Sins you shall remit , they shall be remitted ; and whosoever Sins you retain they shall be retained . I do not then see why we may not say that a wicked man may Administer Baptism , since he may have it , and as he has it to his ruine , he may give it to others also to their ruine , not because that that which he gives may be a Pernicious thing , but because that he himself who receives it is a wicked man. For when a wicked man gives Baptism to a good man who dwelling in the bond of Vnity is truly Converted , the wickedness of him who gives it is overcome by the goodness of the Sacrament and the Faith of him who receives it , and when his Sins are pardoned who is truly Converted to God , they are pardoned to him by those with whom he is joyned by a true Conversion . For the same Holy Spirit which was given to the Saints with whom he is united by the bond of Love , is he who pardons them , whether he knows that Body , or whether he knows it not . And so when the Sins of any are retained , they are retained by those from whom they are separated by the Difference of their Lives and the Malice of their Hearts , whether they know that Body or whether they do not . It could not methinks be said either with greater strength or Clearness , that all the Efficacy of the Actions of the Ministry that the Pastors Exercise , depends not on the Body of the Pastors , but on the Body of the truly Faithful , and that in Effect they are those who pardon and retain Sins when the Ministers pardon or retain them . From whence it necessarily follows , That if the same Actions of the Ministry belong to the Society of the Faithful , the Call of the Ministry , does so also with a far greater Reason ; for if the Power of the Keys , the right of Remitting and Retaining Sins , belongs to the body of the Faithful only , it must be every way necessary that the Pastors should hold the exercise of that Power , from the body of the Faithful ; for if they should not hold it from thence , they would have no Right to exercise it , nor could have it elsewhere . And if they should have it elsewhere or that it should belong properly to the body of the Pastors exclusively from the Simple Faithful , it would be not only not true , but it would be further absurd to say that the body of the Faithful exercised that Power by the Pastors , or that they pardoned and retained Sins , as Saint Augustine teaches . I cannot avoid taking notice here , by the by , of that Ordinary Error whereinto those of the Church of Rome fall , who do not believe that immediate , absolute and Independent Authority that the Pope ascribes to himself over the whole Church , but who would that the Power of the Keys is given to the whole Body of the Hierarchy , that is to say , to those Pastors who are Priests and Bishops . For to prove their Opinion they do not fail to set the Sentiment of St. Augustine before us , which plainly , as we have seen , shews us that the Keys were given to the whole Church ; from whence they draw two Conclusions , The one against that great Authority that the Pope pretends to , and the other for the Authority of the Bishops , which they would have to flow immediately from Jesus Christ . But of these two Conclusions it is certain that the First is just and wholly conforming with the thoughts of that Father , but it is not less certain that the second is not ; and that , at least without going about to deceive our selves willingly , or to cheat the World , we could not say , that That Church figured by St. Peter , to which God gave the Power of the Keys , which is exercised by the Ministry of the Pastors , should be any other according to Saint Augustine , then the Body of the Truly Faithful and Righteous , in opposition to the Worldly and the wicked who are mixed with them in the same External Profession ; and this is in my Judgment so clear and evident in the Doctrine of that Father , that they must needs be ignorant of it who deny it . It is therefore a manifest Illusion to go about to make use of those Passages in favour of the Bishops , for that Church is not the Body of the Hierarchy , but that of the Truly Faithful , whether they be Laymen , or Pastors , and it is to those only that Saint Augustine ascribes all the Rights and all the Actions of the Ministry , as it may appear by what I have related , and by consequence it is to those that the lawful Call of the Pastors belongs , and not to the Body or Order of the Hierarchy . For it would be absurd to derive that Call from any thing else , then from that very Church which has received the Power of the Keys , and which is exercised in her Name and her Authority by her Ministers . Tosta us Bishop of Abyla , seems to have acknowledged this Truth conformably to the Principles of Saint Augustine , for see after what manner he explains himself in his Commentaries upon Numbers , upon the story of the man who was brought before the whole Assembly of Israel , because some had found him gathering of Sticks upon the Sabbath Day and put him in Prison for it . First of all he says , That although the Acts of Jurisdiction cannot be exercised by the whole Community , yet that Jurisdiction belongs to the whole Community in regard of its Origine and Efficacy , because the Magistrates receive their Jurisdiction from it . He adds afterwards , That it is the same in the Keys of the Church , that Jesus Christ gave them to the whole Church in the person of Saint Peter . And that it is the Church that Communicates them to the Prelats , but which notwithstanding Communicates them without depriving it self of them , so that says he , the Church has them and the Prelats have them , but in a different manner ; for the Church has them in respect of Origine and Vertue , and the Prelats have them only in respect of Vse ; The Church has them vertually , because she can give them to a Prelate by Election , and she has them Originally also . For the Power of a Prelate does not take its origine from it self , but from the Church , by means of the Eelction that it makes of him . The Church that chose him gives him that Jurisdiction , but as for the Church it receives it from no Body after its having once received it from Jesus Christ . The Church therefore has the Keys Originally and Virtually , and whenever she gives them to a Prelate , she does not give them to him after the manner that she has them , to wit Originally and Virtually , but she gives them him only as to Vse . To this we may add , that some Councils of these latter Ages , as those of Constance and Basil , seem to have acted themselves upon this Principle when they gave themselves the Title of Representing the whole Universal Church . Vniversalem Ecclesiam Representans . For to what end did they take that specious Title , if they would not acknowledge that the Origine of the Authority of the Prelats or the Pastors , is in the Body of the whole Society , and that it is from thence that it is transmitted to them to exercise it in the name of the whole Body ? But that which is most considerable is , That it appears from the Testimony of the Holy Scripture , that the Body of the Church , that is to say , the faithful people , in opposition to the Pastors , has taken part from the beginning in the Acts of its proper Government , and particularly in the Calls of Ministers ; which evidently notes , that it is a natural Right that belongs to it . For that when after the Apostacy and Tragical Death of Judas , they were to substitute another Apostle in his place , Jesus Christ not having done it immediately by himself before his Ascention , the History of the Acts relates , that the whole Church , which then only Consisted in an hundred and twenty Persons , was Assembled , and that upon the Proposal that Saint Peter made to them , they appointed two , upon whom the Lot having been cast , and falling upon Matthias , with a common consent he was put into the number of the Apostles . They were there about the Call of an Apostle , that is to say of a Minister who ought to come immediately from God , and therefore it was that they cast the Lot ; but because the Church was then formed , and that Jesus Christ being no more corporally present upon Earth , those Calls could not be made wholly and immediately by him , men took some part in them , for by their Election they limited the Lot to two persons , and in the end declared by their acquiesence that they look'd upon the Declaration of the Lot , as if it had been the very voice of Jesus Christ . This is all the part that men could take there , but it was not only the Apostles who did those two things , it was the whole Body of the Church . The History notes that the Assembly was about an hundred and twenty persons , that Saint Peter made a Proposal to them , that upon that Proposal of Saint Peter they presented Two , Joseph and Matthias , and that the Lot falling upon Matthias , he was numbred with the Eleven Apostles by common Agreement , that is to say , by the common consent of all . That evidently shews us , that the Body of the Faithful , and not meerly the Body of the Pastors , is the Right source of Calls . The same things appear in the Call of the Seven Deacons , for the Story expresly notes , that the murmuring of the Greeks against the Hebrews , falling out , and giving occasion to the Apostles to think of that Call , they called the multitude of the Disciples , and that when they had made a Proposal to them , the Assembly approved of it , and that in the end they chose seven persons , whom they presented to the Apostles , who after having prayed to God , laid their hands on them . But that further le ts us see from whence a Lawful Call proceeds , to wit , from the Body of the Faithful , and not meerly from the Body of the Pastors , for it was the whole Assembly that approved of the Proposal of the Apostles , and that chose , and not the Apostles alone , who did nothing else but propose and lay their hands on them . This is further justified by the Practice of the Apostles , which would readily admit the people in the most weighty Affairs that respected the Government of the Church into their deliberations and Acts , when that might be done without Confusion . So in the First Council of Jerusalem , the Question being ventilated whether the Observation of the Ceremonies of the Law was necessary to the Gentiles , it is said that it pleased the Apostles and Elders or Presbyters ( for it is the same thing ) with the whole Church , to send to Antioch and write to the Church there . That Letter was in effect written in the name of all , and sent to all indifferently , The Apostles and Elders and Brethren unto the Brethren which are of the Gentiles in Antioch , and Cyria and Cilicia , and it is expreslynoted that when Jude and Silas , who were the bearers of that Letter , were arrived at Antioch , they Assembled the multitude , that is to say the people , and there acquitted themselves of their Commission ; which distinctly shews that the people then took cognizance of the matters of Religion , and that they interven'd in publick Deliberations . So when Saint Paul would Excommunicate the Incestuous person of Corinth , he calls the Church to that Action , In the Name of our Lord Jesus Christ , when ye are gathered together , and my Spirit , let such a man be delivered unto Satan for the Destruction of the Flesh , that the Body may be saved in the day of the Lord Jesus , which notes the same thing . Those who have read the writings of Saint Cyprian Bishop of Carthage , cannot be ignorant that that great Saint governed his Church by the common Suffrages not only of his whole Clergy , but of all his people also , and that he consulted with them in the most weighty Affairs , since he has declared it himself in divers places of his writings . I could not , saies he , in one of his Epistles to his Clergy , answer to that which our Brethren Donatus , Fortunatus , Novatus , and Gordius have wrote to me , because I am alone , for from the first entrance into my Bishoprick , I purposed to do nothing of my self without your Counsel and the Consent of my people . So that when the Favour of God shall have joyned me again to you , we shall treat of all things in common according to what our mutual honour requires of us . In his Tenth Epistle , he complains of some Priests who without ever consulting others had received those into Communion who in time of Persecution had abjured Christianity , and he order'd that they should be deprived of their Functons , for says he , they must give an account of their Actions before us and before the Confessors , and before all the people , when God shall give us the Favour to let us meet together again . In the Twelfth he writes to the People of his Church , Fratribus in plebe consistentibus , he notes concerning those who had fell in time of Persecution , and who desired ro be restored to the peace of the Church , That when God should have sent Peace again to his Flock , and that they should again recover their Assemblies , that Affair should be examined in the presence of the people , and that they should judge of it among themselves ; Tunc , says he , Examinabuntur singula presentibus & judicantibus vobis . In the 28th Epistle , answering his Clergy who had consulted together concerning some Priests who had abandoned their Flocks , I could not saies he , make my self the sole Judge of business . Which ought to be exactly managed , not only with my Collegues but with the whole Body of the people also , non tantum cum Collegis meis , sed et cum plebe universa . In the 68th Epistle , answering as well in his own name , as in the name of divers other Bishops of Affrica Assembled in Council to the Churches of Leon and Astorga , on the matter of Basilides and Martial , Bishops who had been deposed for their Crimes : The People , says he , who obey the Commandments of the Lord , and who fear God , ought to separate themselves from a wicked Pastor , and not to take any part in the Sacrifices of a Sacrilegious Priest . Since it is the people who have chiefly the power to Elect those who are worthy , and to reject those who are unworthy . The Divine Authority it self has established this Law , that the Priest should be chosen in the Presence of the People , before the eyes of all , to the end he should be approved as worthy of the Ministry by a publick Judgment and Testimony . Therefore it is that God said to Moses in the Book of Numbers , Thou shalt take Aaron thy Brother and his Son Eleazar , and thou shalt make them come upon the Mountain in the presence of all the Assembly , thou shalt take off Aarons Vestment and put it upon Eleazar , for Aaron shall dye there . He ordained that the Priest should be established in the presence of the whole Assembly , to teach us that the Ordination of Priests ought not to be performed without the Knowledge of the people assisting , to the end that in their presence the Crimes of the wicked and the Deserts of the good should be discovered , and that so the Ordination should be good and lawful when it should be examined by the Suffrages and Judgments of all . We find in the Book of the Acts that the same thing was practiced when they were to ordain another Bishop in the place of Judas . Peter stood up in the midst of the Disciples , and all the Multitude Assembled together into one place . And that was observ'd not only in the Ordination of the Bishops and Priests , but it was observ'd also in that of the Deacons , as it appears from the same Book of the Acts , where it is said that the Twelve Apostles called together the whole multitude of the Disciples . Therefore according to Divine Tradition , and the observation of the Apostles , that Order ought to be diligently preserved and held , which is also observ'd among us , and almost in all Provinces , that in Order to the making of lawful Ordinations , the nearest Bishops of a Province should Assemble with the people , who ought to ordain a Prelate , and the Bishop should be chosen in the presence of the people , who may perfectly know the Life and Conversation of every one . And this is what was done amongst you in the Ordination of Sabinus our Colleague , for by the Suffrages of all the Brethren , and by the Judgment of the Bishops who came themselves to you , after you had wrote , they conferred the Order of Episcopacy on him and laid their hands on him in the Room of Basilides . See here the first Question decided . The second consists in knowing whether we can say with any Reason that altho' those Calls ought naturally to proceed from the whole Body of the Church , as we have just before shewn , yet that the Church has lost that Right , and that it is now lawfully deprived of it . That which gives ground for this Difficulty is , that although in the Civil Society the Right of Creating of Magistrates seems naturally to belong to the whole Body of the Society ; yet it fell out that the Order of Nature has been interrupted , for in Monarchical States it is not the people , but the Prince only that confers Offices , and that Right is so lawfully in him , that there is no Office that does not depend upon his Nomination . They may therefore pretend that the same thing falls out in the Religious Society ; from whence it will follow , That it is no more the whole Body of the Church that ought to confer those Calls , but the Body of the Prelates , or if you will the Soveraign Monarch of the Church , who is as they pretend the Pope . But I maintain that that cannot be any ways said . It is not so in respect of the Religious Society , as it is in that of the Civil . In the Civil , the people may be lawfully deprived of the Right that Nature has given them to Create their Magistrates , and to provide for its Government , whether they be done by a voluntary Transmission which they themselves have made to a certain Family , or to a certain Person to whose Rule they submit themselves , or whether it come to pass by a just Conquest . But these ways have no place in the Church , she can neither create nor acknowledge a Soveraign Monarch , in whose favour she should deprive her self of her Rights in that regard , to make him an Absolute Master . For being concerned for her own Salvation , which she finds interested in the Functions of the Ministry , and moreover having no assurance , as I have already noted , that he or those in whose Favour she should strip her self of her Rights , should themselves be faithful , it would be visibly to expose her self , to give her self over into the hands of the Palpably Prophane , the Unbelievers , or Hypocrites , to make her Enemies her Lords , and it would be palpably to hazard her Faith and Conscience , which she could never do without a Criminal negligence , of which she never ought to incur the Guilt . In the Civil Society , where the matter is only about Interests , and not about those that concern ones Salvation , nothing hinders but that a people may wholly resign themselves to the Cares of a Soveraign Power to Govern them , and it may be most frequently advantageous for them to do so also , to avoid the Evils that arise from the thwarting of divers private Interests , which may do a prejudice on the publick . But in the Church , or where ones Salvation is concern'd , the Faithful can never without a Crime deprive themselves , to give it into the hands of another , of that Care that God has Commanded them to have over all the external means they may make use of for the procuring of that Salvation , for howsoever their Faith and Piety does not absolutely depend upon their Pastors , yet the Functions of the Ministry , when they are pure and Holy , are a great help to them for that , and the preservation of their Faith becomes most difficult when the Ministry is corrupted . The Church therefore in that respect can never be lawfully spoiled of its Rights , and he who has given them to it , has not given it the power to quit them , nor to transport them to another . As to the way of Conquest , every one may see that has less place in the Church then that of Transmission . For that which in the Civil Society makes the Dominion of a Conquerer to be just , is , that when he enters into a Society with the people which he has Conquerr'd , he is not bound to repent that he made War with them , nor to seek their Favour , or ask their Pardon ; so that the Fruit of his Conquest remains with him , and without renouncing it , he may become the Friend of that People , that is to say , be their Lord and their Friend together . But it is otherwise in the Church , he who makes War against it , cannot enter into its Society to govern it , unless he repent of his having treated it as an Enemy , unless he Humble himself before it , unless he beg pardon of God for what he has done , & by consequence unless he renounce all the advantages which he could pretend to by the Right of Arms. If he does not do that , he can never enter into the Church , nor by Consequence have any part in its Government ; and if he does , he has no more Ground to say that the Church should belong to him by Conquest . It is Evident therefore that the Body of the Faithful can never Lawfully either deprive it self , or be deprived by another , of the Right that naturally belongs to it to provide for its Support , and its own Government , in calling Persons to the Ministry : From whence it follows , That that Call , in order to its being just , ought to proceed from the Body of the Church , and that it ought not to proceed from any else . There remains therefore now , nothing but the third Question which is this , viz. Whether the Body of the Church be always bound to confer Calls by means of its Pastors , or whether in some Case the Body of the Faithful Laity may not confer them immediately ? To clear this point , we must plainly distinguish that Call in it self , I would say into that which it has of Essential , and the way of its being Conferred , that is to say the Formalities practised in it . That which is Essential to it consists in these three Consents which I have noted , that of God , that of the Church , and that of the Person called . The way or manner of Conferring consists on one side in some preambulatory Acts , without which that Call would be very Confused and Rash , and these Acts are Instruction , Examination , Proof of Doctrine , the Testimony , of a good Life and a good Conversation in regard of manners , and on the other side in some Solemnities or External Ceremonies that serve to render that Call more Publick , Majestick and more Authentical , as Fasting , Prayer , Exhortation , Benediction , and Imposition of hands . As to the Essence of a Call , since as I have shewn , that in supposing the consent of the person called , the will of God is found included in that of the whole Body of the Church , and that moreover it appears that the simple Faithful , whom they Term Lay-men , do not cease to be joyned in a lawful Society , and to make a Body of the Church although they should have no Pastors , it is evident that those Faithful people are alone sufficient to make Calls Lawful . When they have Pastors , they ought immediately to concur with them , and to make Elections in Common , if it may be done without Confusion , and if it cannot , they ought at least to ratify by their Approbation the Elections that the Pastors shall have made , and when they cannot have any without a visible danger of dispersion , it is certain that they may alone and immediately by themselves confer that Call. For the Call proceeds from the Society , not in as much as it has Pastors , but in as much as it is a Society , I would say , in as much as it is a Body of the Faithful United together in the Communion of Faith , Piety , and Justice . It is that Society that naturally makes its Order , it is naturally in as much as it is a Society , put in trust with the will of God in that respect , and the Mistress of its own Consent . When then it shall have no Pastors the Call it shall Communicate will not fail to be full , lawful and sufficient , and to have all that which is essential to it . It is as certain also that the Pastors in the True Church have not naturally any Right to concur to Calls , if they are not Faithful , since that if they are not Faithful they are really without that Society , and that the Right of Calls in the True Church can belong only to the Truly Faithful , and not to others . It ought not then to be doubted that a Faithful People alone , and abandoned of all its Ministers , may make a Call. But they will say , How can it be that Lay-men should make Ecclesiastical persons , and confer a power and an Authority which they have not themselves ? I answer , That this Difficulty is null , for it is true , That no one can lawfully give away that which does not belong to him either de jure , or de facto ; and it is further true that the Office of the Ministry belongs neither de facto , nor de jure , to any private man , nor even to divers private men taken out from the Body . And therefore it is , that not only no private man can thrust himself into the Ministry of his own head , but even that a part it self of the Society cannot Lawfully confer a Call , without the consent of the other , though it have the greatest number of its side . So that we may say with Reason that there is the Body , in comparison of the other party . But I say that the Ministry belongs to the whole Society , not that all the whole Body can Exercise immediately all the Acts of it , of it self , but that no one Body can either Preach or Administer the Sacraments , but only because it is its Authority and its consent which renders those Acts valid , in vertue of the institution that Jesus Christ has made of that Religious Society with all its Rights . From whence it follows , that the Body of the Faithful , howsoever it be composed all of Lay-men , does not cease to have the power Lawfully to confer the Ministry on a Man , without its being liable to be said , that it confers that on others which it has not it felf ; for it is certain that the Ministry belongs to it , and that a Call consists but in depositing the publick Right into the hands of him who is called , to the end it may be reduced into Act in the Name of the whole Society . But I say , that the Faithful people themselves have a Just and lawful Call , to give up that Trust : For as I have noted already , there is no Call more Lawful then that which is founded not only upon a sufficient Right , but upon a Duty also , and an indispensable Obligation . When the matter is about Societies , there is nothing more absurd then to imagin , that a whole Body cannot Communicate that which all the parts that compose it have not . For if it were so , a People could never make a King , which is yet notwithstanding done in all Elective Kingdoms , and the Church of Rome her self cannot give a reason why she makes her Popes , since there is not any Pope present who should make his Successours . They are all Created by the Colledge of Cardinals , who are not Popes themselves , so that they give that which they have not . They must therefore needs say , That the Papacy is virtually in the Colledge of the Cardinals , and that that which each one among them has not , they have all together in a Body , otherwise they could not Create a Pope with that fulness of Power , and that extent of Jurisdiction , which is not in meer Bishops . As to what regards the manner of conferring those Calls , they will agree with me that there are things there , that the Body of the People may and ought immediately to do by themselves , as proof of the purity of Doctrine , Information of manners , Fasting and Prayer ; and I will acknowledge that there are others there that ought not to be done but by the Pastors only , when they have them , as Examination in respect of Knowledge , Exhortation , Publick Prayer , Benediction , and laying on of Hands . But in Cases Extraordinary and of absolute Necessity , the Church not having any Pastors , and notbeing able to have any without a visible danger of dispersion , I say that they may and ought to appoint some persons to do those things in their Names . And those of the Church of Rome ought not to think that which I propound strange , seeing that they would readily in a Case of absolute Necessity , have any simple Lay-men , or a simple Woman , have the power of Administring of Baptism : Baptism is a Sacrament , it is the publick introduction of a man into the Church of God , if therefore according to them , a Sacrament so great and august , does not fail of being good and valid , though Administred by a Lay-man who has no particular Commission from the Church , if the Church is esteemed to Baptize by that Lay-man , how much more good and available should the Prayer , Benediction , and laying on of hands , conferred in a Case of absolute necessity by a Lay-man , be , since that not only it is not a Sacrament properly so called , but that further that Lay-man does not Act in that Solemnity in the quality of a meer private man , but as having received the Office and Commission from the whole Body of the Faithful , the whole Body doing it by him , and Authorising it by its prefence . Tertullian has gone much further then we go upon this matter , For he would , that , where there there should be no Pastors , every Lay-man should have the power , not only to Baptize , but also to Consecrate the Eucharist , and to Administer it ; and his words seem to be grounded upon the very ordinary practice of his Time. Where says he , there is no company of Church-men , you offer and Baptize , ( he speaks to the Lay-men ) and you your selves are alone Priests to your selves . Where there are three persons , if they should be Lay-men , there is a Church there , for each man lives by his Faith , and God has no respect of persons . I do not pretend to approve of that which he says concerning the Eucharist , that he would have a simple Lay-men have the power of Celebrating when there should be no Minister , and I acknowledge there is an excess in that Proposition . But it may appear from thence at least that the Right of Consecrating a Pastor in a Case of absolute Necessity was not then denyed to the whole Body of the Church . These are the General Observations that I had to make upon this matter . It will be now no hard thing to apply them to the Ministry of the Protestants , and the Personal Call of their Ministers , to make a solid Judgment of it . First , then , I say , that our Ministry considered in it self , that is to say , with respect to the things which we Teach and Practise , cannot but be most Lawful . For we suppose here that our Doctrine is the very same that Jesus Christ and his Apostles Taught , we add nothing to it , we diminish nothing from it ; the Sacraments that we dispence are the very same that Jesus Christ has instituted ; and the Government that he has set up in the midst of us , is not remote from that of the Primitive Church according to what it is represented to us in the Scripture . If the Author of the Prejudices has any thing to say to us upon that Subject , he ought to come to it by way of discussion , and not by that of Prescription . But before he forces us to give a Reason of our Ministry , he would do Justly if he would give us Satisfaction concerning his own , which he well knows we desire ; I would say , he would do Justly , if he would shew us what Call he himself had at first , by the Justification of the things that he Teaches : What Right he had to Teach Transubstantiation , the Real Presence , the Adoration of the Host , the Worshipping of Creatures , Humane Satisfactions , &c. and Really to Sacrifice the Body of Jesus Christ . If he cannot make it appear that all those things that are in Dispute between the Church of Rome , and us , are Gospel-Truths , he can neither prove his Call , nor hinder us from holding it null and unlawfull . For he cannot have any Lawful Call to Teach Errors , nor to perform those Actions of Religion that Jesus Christ never instituted , and by consequence it is from that that he ought to begin , when he would inform us of the Truth of a Call. In Effect all other Inquiries will signify nothing , if that does not go before ; since Piety , Truth , Sound Doctrine , are the necessary Foundations to every Lawful Call ; and that on the contrary , no Creature can have any Right either to Teach a Lye , or make the People practise , or to practise it self , a Worship contrary to the true service of God , or to celebrate the Sacraments that Jesus Christ has not instituted . It belongs therefore to the Author of the Prejudices to tell us how he pretends to avoid that Discussion , for it is certain that the first Question that must be decided to make the Validity of a Call clear , is that of the Justice of the Ministry in it self , that is to say , in regard of those things that are taught and practised in it , when that Justice is in dispute , as it is between the Church of Rome and us ; after which , when that point is once decided , we must pass over to two other Questions ; the one , whether the body , that is to say the Society wherein one is , has it self the Right to have Ministers , and the other whether the Persons who exercise the Ministry therein are well and duly called , as I have shewn in my third Observation . That first Point then being supposed , to wit , that the things that are taught and practised among the Protestants are good and Christian , I say , that they cannot dispute with them the Right of their Ministry but by accusing them of a Schism like that of the Luciferians or the Donatists . But we have so clearly shewn that if we have Reason at the bottom , our Separation from the Church of Rome is just , and that she her self is guilty of chism , that there is no further ground for that unjust Accusation . They cannot therefore any further contest our Ministry with us , and in effect if we are true Believers , and if we are justly Separated from the Church of Rome , it is Evident that we are Lawfully United among our selves in a Religious Society , as I have shewn in the first Chapter of the Fourth Part. And if we are Lawfully United in a Religious Society , it is not less Evident that all the Rights of the Christian Society belong to us , and that in all those Rights that of the Ministry is Comprised , as it appears from my Sixth and Seventh Observation . So that our Right to a Ministry is indisputable , supposing that we have Reason in the Foundation , and all that which they propound against us will remain null and Fallacious . If we have Reason at the bottom , we are the true Church of Jesus Christ ; but the true Church of Jesus Christ can never lose its Rights , she is never deprived of them , and she cannot so much as deprive her of them , none can ravish them from her ; they are Rights that cannot be Alienated , they can neither be lost by the Inundations or Concussions of the World , with and by Interruption of Possession , or Invasion of Enemies , as the Inheritances of the World are ; and in one word , there where the true Faith and Charity is , there is the true Church , and where there is a true Church , there is the Right to a Ministry . But say they , Is the Ministry which you have that Antient and perpetual Ministry , that Jesus Christ has established in his Church , or is it a new one ? For if it be a new one , it is a false and Unlawful Ministry , and if it be the Antient and perpetual Ministry of the Church , whence comes it to pass that we do not see among you any of the degrees of that Hierarchy which was established in the Church before your Reformation ? I answer that our Ministry is that Antient and perpetual one that Jesus Christ and his Apostles have set up in the Church , and if it were a new one we must needs have set up a new Gospel , which is a thing so remote from the Truth that our most passionate Adversaries , except the Author of the Prejudices , would never in my Judgment have us charged with it . But I say that we must distinguish of the Essence of a Ministry from its State , as I have shewn in my Fourth Observation . Before the Reformation , we grant that the Ministry was preserved in the Latin Church in regard of all that which was Essential to it , and it is in that that our Church has Succeeded it , so that in that Respect they are not two Ministries , but only one and the same , which we have retained . We preach the same Truth that they teach yet , we Adore one and the same God the Father Son and Holy-Ghost . There is among us a Baptism , an Eucharist , a Government , a Discipline , as there was then , but we have not succeeded it in that bad and Corrupted State whereinto the Ministry was then fallen , we have no more either any Sacrificers of the Body of Jesus Christ , or a Soveraign Monarch of the Church , or Patriarchs , or Cardinals , or Preachers of Indulgences , or Framers of Legends , all that was not any thing of the Essence of the Ministry , and in having retrenched those kinds of things we have it no more abolish'd then a Town is abolished when its excesses are retrenched , or then a House is abolished when it is cleansed , and its ruines repaired . As to a Personal Call , I say that we have that Body of the Church which only upon Earth has a Lawful Right to confer it on us . That which our Reformers had , they had from the Church in their days , which did not consist in that Multitude of Prophane Worldly and Superstitious Persons which swell'd their Assemblies then , but in those truly Faithful Persons who as yet preserved themselves pure in the midst of that Corruption , in that good Corn which as yet grew amidst the Tares , although it was almost Swallowed up by them . It was in those that the Right of the Ministry properly and truly resided , it was those who made as yet that Society any wayes Lawful , and it was from those that the Justice of a Call proceeded . I confess , that they Communicated it then in a very corrupted State , and after a very impure manner , but God gave our first Reformers the Grace to purify theirs by the sound Doctrine , and to rectify it by a Holy and Lawful Use . It is therefore with and by those , that the Body of that Society which is Reformed has conferred that Call upon others , and that the Propagation of the Ministry has come down even to us , after the most Evangelical manner in the World , on one side with Instruction , Examination , Proof , Inquiry , and Testimony of good manners , as exact as could possibly be made , and on the other with publick Prayers , Exhortation , Benediction , laying on of hands , Mission , and a particular Tye to a Flock . Behold here what our Call is in Regard of the Body of the Protestants . I do not deny that in some places of this Kingdom at the beginning of the Reformation there was not some Calls which were conferred by the People without a Pastor , as that of La Riviere was at Paris in the year 1555. Which the Author of the Prejudices has not been wanting to reproach us with . But besides that these are particular Cases of a very small number , which hath not followed , nor produced any setled Custom , and by Consequence cannot be imputed to the whole Body of the Protestants , which has all along elsewhere had Pastors called by the Ordinary wayes , besides all that I say , I have shewn that in a Case of Absolute necessity , such as those Flocks were in then , the People may Lawfully make use of that Right which God and the Nature of a Christian Society have put into their hands . CHAP. IV. An Answer to the Objections of the Author of the Prejudices about the Call of the First Reformers , and the Validity of our Baptism . THere Remains nothing at present but to give a Satisfactory Answer to some Objections that the Author of the Prejudices has made against the Call of the first Reformers , which may all be reduced to this , to wit , Whether it was Ordinary or Extraordinary , or whether it was neither the one nor the other . Their Ministers , says he , are divided upon this point into two different Judgments , which some have Vnited together , to make up a Third Composed of those two . Some distinctly say that the mission of their Ministers is Extraordinary , others that it is Ordinary , and others that it is Extraordinary and Ordinary both together . But as this last Opinion includes the two others , so it destroys it self in destroying them . So that properly it will be only necessary to examine in particular the two first Opinions . It is in the first place very remarkable , that the Author of the Prejudices , after having raised the Question , as he has done , whether the first Reformers were Thieves and Robbers , Tyrants , Rebels , False Pastors and Sacrilegious Vsurpers of the Authority of Jesus Christ ; he has reduced all his proof of it to wrangling about those Qualities , of Ordinary or Extraordinary , that be given to their Call. From those high words it seemed to have lain upon him to have shewn us that that Call was destroyed and annihilated without any Return , and that he should at least have brought us what would have wholly overthrown the first and Natural Foundations upon which we establish it . But , Thanks be to God , that is not done , and the choller of the Author of the Prejudices is turned upon those Titles that we give to the Call of the first Reformers he does not further concern himself to know directly whether it is good and Lawful , but meerly to know whether it is Ordinary or Extraordinary , or whether it be neither the one nor the other . Moreover it is certain that to decide even this last Question , it is very ill done to begin with the setting aside the Sentiment of those who hold that it is Ordinary and Extraordinary both together . For as those Terms of Ordinary and Extraordinary are Ambiguous , and that by reason of their Ambiguity , it may be so that a Call that is Ordinary in one respect , shall be Extraordinary in another , so to set aside those who would have that of the first Reformers to be Ordinary and Extraordinary both together , is to set aside those who would clear that Ambiguity ; it is designedly to shut up the dispute in Equivocal Propositions , to give way to the making a long discourse to no purpose , it is in a word to imitate those who propose nothing else to themselves but how to cast dust in the Eyes , and to suspend the Judgments of their Readers , in removing far from them the clear Knowledge of things . It is therefore necessary for the Author of the Prejudices to redress that , and because that those two Sentiments , one of which carries this with it , that that Call is Extraordinary , and the other that it was Ordinary , do not encounter one another at the bottom , it is necessary to shew in what respects both the one and the other may be said . To this Effect , I shall first say a Word of the Ministry of the first Reformers , and then afterwards I shall speak of their Call. As to their Ministry , it is true that it is not Extraordinary nor newly Instituted , but the same that the Apostles established at first for the Preservation and Propagation of the Church , which was preserved in the Latin Church down to the Age of our Fathers in respect of all that was absolutely Essential to it , and which shall also subsist unto the end of the World , as I have explained in the foregoing Chapter . We may say notwithstanding , that the Reformation in which they were employed was an Extraordinary Function of their Office. For however they did not need either a new Right or a new Ministry for that , since every Pastor is bound to labour to Reform that which regards his Flock , when it is necessary that he should do it , yet such a Reformation as they made , is not a thing that should be done alwayes . So that in that Respect their Ministry had something Extraordinary , to wit , in as much as their Flocks had an Extraordinary need of their help to drive back those Errors and Superstitions which had got ground , as a vessel that is ready to be Shipwrackt has an Extraordinary need of the Assistance of those who Steer it , to avoid that intire destruction wherewith it is threatned . But besides this we may say also that it had this of Extraordinary in it , that though it was yet the same Gospel Ministry which had till then subsisted in the Latin Church , in respect of all its Essentials , yet they put it into another State then that wherein it was for many Ages before , as having purged and freed it from all the Corruptions that disgraced it , and as those things are called Extraordinary that are not wont to be seen , and which are not so often done , that Change of the Form or State that happened to the Ministry , after its having for so long a time appeared to the eyes of the people quite otherwise then they saw it then , may very well be called Extraordinary . As for that which regards their Call , it was not Extraordinary , if by that Term they mean that it should have come immediately from God , as that of Moses and the Antient Prophets , or immediately from Jesus Christ , as that of the Apostles , but it was Ordinary , that is to say , they received it from God mediately by means of men . It is also certain that the manner of receiving their Call , as to the greater part , was the very same with that that is most Common and usual in the Church , which is , that they received their Ordination from the hand of those Pastors who were themselves in that Office. All that therefore which there was of Extraordinary in their Call , in that respect , was , that they rectified it by freeing it from all the Impurity it had , and which came from the Corruption of the men of that Age , and in referring it to its true End , which should be the Purity of Gods Worship , and the Salvation of Souls . I acknowledg that in their Administration they went beyond the intention of those who had conferred their Offices on them , but they did no more in that then they ought ; for the Ministry which they had received being Gods and the Churches , and not those private mens who Communicated it , they were bound to refer theirs to the greatest Glory of God and the Edification of his Church , and not to the Wills and Interests of the Court of Rome and its Prelates , altho' ir was through their Channel that they had received it . They did well therefore to make use of that which they had of good in their Call , to purify that which was bad in it , and they also did well to make use of it against the ill intention of those who had given it them for an ill end , even as those who have received Baptism from an Heretical or Schismatical Society , are bound by that same Baptism which they have received from them , to oppose themselves as much as possibly they can to that Heresy or Schism , and to make use of their very Baptism for it , altho' it should be against the intention of those who gave it to them . I acknowledge also that there were some few who received their Call immediately from the Churches hand , I would say , the Body of the faithful people ; and we may say of those , that their Call was extraordinary , in the sense that we call unusual things Extraordinary , which happen very rarely , and which are done against Custom and ordinary practice . For howsoever that those Calls were not unlawfully made , and without Right , as I have proved in the foregoing Chapter , it is notwithstanding True that it is not , nor ought to be the Common Practice , and that it has no place but in a case of absolute Necessity . So also in the Church of Rome the Call of Martin V. may be said to be Extraordinary , who was called to the Papacy immediately by the whole Body of the Latin Prelates assembled in the Council of Constance , and not by the Colledge of Cardinals , as it is ordinarily done . As to those Ministers who succeeded them , and who received their Ordination from the hands of the first Reformers , their Call was without doubt Ordinary , and conformable to the practice of the Antient Church , according to the Idea that the Scripture gives us of it , and all that it can have of Extraordinary consists in this , that in the distinction of Bishops and Presbyters they have not followed them , and it is the Presbytery and not the Bishop who gives the Ordination , but in that very thing they did nothing remote from that which was practised in the Apostolick Church , acording to the Idea of it that the Scripture furnishes us with , since Saint Paul saith in express terms concerning Timothy , That he had received it by the laying on of the hands of the Presbytery . I do not here enter upon the Question , whether that Distinction is of Divine or only of Humane Right , I will say something to that in the close . I do not so much as blame those who observe it , as a thing very Antient , and I would not have it made a matter of difference in those places , wherein it is established , but I say where that Distinction is not observed , as it is not , nor can be amongst the Protestants of this Kingdom , their Call will not cease to be lawful , since besides the Case of absolute necessity , which sufficiently dispences with that Form , besides that neither the Bishop nor the Presbyter are of themselves any more than Executors of the Will of the Church in that Regard , and not the Masters of that Call , besides that I say , there is a Formal Text of the Apostle that justifies the Right that the Church has to give the Imposition of hands by the Presbytery , which alone is sufficient to stop the mouth of all Contradiction whatsoever . That being so explained , we may easily see what we ought to answer to all those petty Objections of which the Author of the Prejudices has composed his fourth and fifth Chapters . Some says he , were called to the Ministry and made Pastors only by Lay-men , others were ordained by Priests only , and those who had been Ordained by Bishops lifted themselves up against their Ordainers , and that Church which had given them their Mission . I have shewn in the foregoing Chapter , that those who were called by Lay-men , that is to say , by the whole Body of the Church , had a sufficient Call. That which I have also said concerning those who received their Ordination from the Presbytery , does not leave any more difficulty , and as to those who resisted their own Ordainers , I have shewn that they did nothing in all that whereunto their very Office did not bind them . We may see , saith he , yet further , by the thirty first Article of their Confession of Faith , that it was upon this supposition of a power given immediately by God to these men Extraordinarily sent to Order the Church a new , that all their pretended Reformation is founded . That Article of our Confession of Faith says not , that the Church had absolutely perished , nor that the Ministry was intirely extinguished , but that the Church was fallen into Ruine and Desolation , and that its State was interrupted , which only shews that she as well as the Ministry under which she was , were both in the greatest Corruption , and this is that which we also hold . It says not that God had given an immediate Mission to the Reformers , but that God had raised them up after an extraordinary manner to order the Church a new . That signifies that God by his Providence gave them Extaordinary Gifts to undertake so great a Work as that of the Reformation was , and that he accompanied them with his Blessing . All that includes neither a new Revelation , nor a new immediate Mission , and hinders not , that the Right which they had to employ themselves in it should not be annexed to their Charge , and that it should not be common not only to all the Pastors , but even to all Christians , as I have shewn in my Second part . Their Discipline , adds he , Ordains ▪ that the Priests of the Roman Church who upon turning of Calvinists , should be Elected to the Office of Ministers should receive a new Imposition of hands , which shews that they suppose their precedent Mission to be Null , and so that that which Luther and Zuinglius Received from the Church of Rome signify'd nothing , whence it follows , that that which they ascribe to them can be no other than Extraordinary . There is a great Difference between the Call which was given before the Reformation , and that which is at this day given in the Roman Church since those Two Communions are separated . The Former was indeed very much corrupted , but yet nevertheless it supposes the consent of the whole Latin Church , and it was not given by a Party so confirmed in Errour ; where the second supposes no other than the consent of a Party so confirmed in those Errours which we believe to be most contrary to the Purity of the Gospel , which makes the matter so that our Society can no more look upon it as a Lawfull Call , in regard of it and its Service . Besides that when we see the Conditions that are necessary to a Lawful Call , as Examination , Information of manners , and the like , so ill observed in the Church of Rome , that Christian Prudence will not suffer us to Trust to her and her Elections , which for the most part would be Null , if they were Examin'd according to their own Canons . Calvin has wrote that God set up Apostles in his time , or at least , Evangelists to draw men from the Party of Antichrist . I answer , that Calvin only called the Reformers Apostles and Evangelists , by some kind of resemblance which they had with the first Evangelists , in some respect , not that they brought a new Revelation with them into the World , as the Apostles and Evangelists did , but because God made use of them , to make the light of his Gospel which was much darkened strike upon the eyes of Men with splendor , and they honour those to this day with the Title of Apostles who now employ themselves in making Christianity known to the Nations that are Strangers to it , although they are not immediately sent from God , and though they have not any new Revelation . He alleadges in the end , the Dispute that was between a Protetestant named Adrian Saravias and Beza , where Beza seems to admit of only an Extraordinary Call in the Reformers , I answer , That as well Saravias as Beza are particular Authors , who may have had both the one and the other thoughts a little excessive about this matter , and it may be may have even disputed the one against the other , without well understanding one another . This is that which falls out every day between persons otherwise very learned . Beza rejected the Ordinations of the Church of Rome , not , that he thought the Ministry was absolutely extinct there , nor that they had not there any Right to a Call , but because the Calls of persons there were made after a very confused and corrupted manner without Examination either of Doctrine or manners , by reason of which they were most frequently given to unworthy persons , and that instead of ordaining them to Preach the Gospel , they ordain them only to Sacrifice . That concludes that the Ordinary Call which the first Reformers received was not purer than that of others , if God had not given them the Grace to rectify it as they did by a just and lawful use of it , but that does not conclude that such as it was it did not put them into a Right and Obligation to cleanse it from that ill which it had by that good which remained in it . The Author of the Prejudices opposes further an Article of a National Synod held at Gap , Anno 1603. which he sets down in these words , Vpon the 31 Article of the Confession of Faith , it having been put to the question whether when they came to Treat of the Call of our Pastors , they should found the Authority which they had to Reform the Church and to Teach , upon the Call which they had received from the Roman Church : The Assembly determined that they ought meerly to referr it to the Article of the Extraordinary Call , by which God extraordinarily and inwardly stirr'd them up to their Ministry , and not in the least to any thing that remained of that Ordinary Corrupted Call. But since he would give himself the trouble to look into our National Synods , he ought not to stop there , he ought to go on even to that of Rochel , which was held immediately after that of Gap in the year 1607 , and there he would have found that that Article having been set down differently in several Copies , and having been altered by the negligence of the Copiers , it was re-established in that Synod , which was drawn into an Act in these words : In the 31 Article of the Confession of Faith of the Synod of Gap , wherein mention is made of the first Pastors of the Reformed Churches , these words and to [ Teach ] which are found in some Copies , should be raised out , and in the place of meerly there should be put , chiefly ; and that last Clause , [ And not in the least to any thing that remained of that Ordinary Corrupted Call ] should be also mended , Rather than to that little which remained of their Ordinary Call. To have made use of that Article seriously , he ought to have done it not in the State wherein the ignorance of the Copiers had put it , but in that wherein a whole Synod had re-established it . At the bottom it will appear that they there treated only about a Call for the Reformation , and not for the exercise of the Ordinary Ministry , and the Synod does not , but in some respects only , deny that that Call for a Reformation , was not founded upon that that the first Reformers had received from the Church of Rome , howsoever corrupted it was , but it would that it should be chiefly referred to a particular Providence of God , which by Extraordinary Gifts and Talents had raised men up for so great a work . In effect , although we should acknowledge that in the Church , the rejecting or Reformation of Errours should be the common Right of all Christians , and that that Right would yet more especially belong to the Ordinary Pastors then to others , by the Obligation of their Charge joyned to that of their Baptism , yet we do not fail to acknowledge also , that there was something extraordinary in the persons of the Reformers , to wit , the Gifts , or the admirable Talents which made them fit for that work , and capable of reducing their Right into Act , without which their Right would have been to no purpose , as it did remain in divers others unprofitable , who had not the same Gifts . But that very thing might gain them the greatest Authority , and this is that which the Synod would say , and which we say also with it . For we distinguish three things in the Reformers , from whence there results as full and intire a Call to Reform the Church as they can desire : the one is , The general and common Right that all Christians have to Combat Errours , since they are all called to defend the Truth ; the other is , a more peculiar Right which they had for the same thing in quality of Pastors , for how impure soever their Call was , it would alwayes bind them to have a Care of their Flocks , and to procure Gods Glory ; and the third is , the Extraordinary Graces and Light that God had communicated to them , and rendred them thereby fit for that work . But it is this last that reduc'd the two others into Act , and therefore they look'd on it there principally when they treated of the Reformation , because if they had never met with this , the two others would have been useless Rights , and ineffectual Obligations . After that , it is easy to comprehend how the Author of the Prejudices was mistaken , when under a pretence of that Extraordinary Call , that we Attribute to the first Reformers , in respect of their Gifts or Talents , he imagines that he can lay it to our charge that we believe that the ordinary Ministry was intirely lost , and that it was renewed by an extraordinary and immediate Call of God. For it is upon that , that with great heat , to very ill purpose , he spends his reasonings throughout his whole fifth Chapter , in Allegations of Fathers , and Observations to no purpose upon the Rights of that pretended immediate Ministry . We Answer him in a Word , that he only Combats his own Shadow , for we do not hold that the Ordinary Ministry established by the Apostles was absolutely extinct . It is a Good that belongs to the Church , and as the Church has alwayes subsisted by the special Providence of God , though in a different State , that same Providence has also made that Good to subsist alwayes . It is True that it was very ill dispens'd while it was in the hands of bad Stewards , and that where the Inheritage should have been cultivated , and have brought forth without doubt much fruit , it produced on the contrary abundance of Thorns and Briars . But notwithstanding the Inheritance was not lost . The Ministry was alwayes preserved , not only de Jure , in as much as the Church is never lost , but de facto also , for it alwayes had Ministers , ill chosen indeed , ill called , designed to bad uses , called by very confused Calls , but called notwithstanding , and having a Right sufficient to make them do their Duty if they would , and if they were capable . So that the good State of the Ministry might be very well altered , Corrupted , Interrupted , overthrown , but the Ministry was not absolutely lost I will not be afraid even to go further , and to say that when it should be true that the Ministry should be wholly annihilated , that which notwithstanding has never hapned , and it may please God that it never shall , it would not be necessary that God should renew it by an immediate and every-way Supernatural Mission , while there should be two or three of the Faithful in the World , who would be able to Assemble together in the Name of Jesus Christ . For the Right of the Ministry would alwayes remain in those two or three , and they might confer a Lawful Call upon one of themselves . If it could even happen that there should not be absolutely any more Faith upon the Earth , and that Heresy or Paganism or Judaism , or Mahumetanism should generally overspread the whole World , without leaving any Truly Faithful in it , which certainly will never come to pass since we have the promise of Jesus Christ to the contrary , I say in that case , Provided , that the Book of the Holy Scripture remained , the * young Buds of the Church , and that of the Ministry , would subsist even there . The Apostles who left it to the world , would yet further call men from thence a second Time to the true Faith , and by that true Faith to the Re-establishing of a Christian Society , and by the Re-establishing of that Christian Society to that of the Ministry , without any absolute necessity of Gods immediately sending new Apostles . One man only who should learn the heavenly Truths contained in that Book , might teach them to others and reduce Christianity to its first State , if God would Accompany the word of that man with his Ordinary Blessing . Those who are acquainted with History are not Ignorant that in the Fourth Century , two young men named the one Edesius , and the other Frumanius , having been taken on the Sea and carried Captive to the King of the Indies , converted many persons to the Christian-Faith in that Country , and that they might make Assemblies there , where they might celebrate the Worship of God. This is that which manifestly discovers the Injustice of the Author of the Prejudices , and other Writers of Controversy of the Church of Rome , when they demanded Miracles to prove the Call of the first Reformers . For while the Scripture remains in the midst of men , it is not necessary to make new miracles to Authorize Ministers ; that Scripture sufficiently Authorises the Church immediately by it self to confer a Call , when its Pastors forsake it . It would sufficiently Authorise one man alone , whoever he should be , a Lay-man or Clergy-man , to communicate the light of his Faith to others , if he were the only Faithful Person that was in the World : it would Authorise two or three Faithful , who should find themselves alone , to Assemble together and to provide for the Preservation and Propagation of their Society , and Miracles would not be necessary for all that , because in all that there would be nothing new there , nothing that might not be included in the Revelation of the Scripture , or drawn from thence by a just Consequence , as it may appear from what I have handled in the foregoing Chapter . Miracles are necessary to those who preach new Doctrines , and those which are not of antient Revelation , and which besides have not in themselves any Character of Truth such as the Sacrifice of the Mass , the Corporal Presence of Christ in the Sacrament , Transubstantiation , Purgatory , Invocation of Saints , Merit of good Works , Adoration of the Host , &c. are . It belongs to those who teach those things to tell us whence they hold them , and since they give us them as holding them from Gods hand , it belongs to them to prove them by Miracles , for they cannot prove them otherwise , and when they should even have wrought Miracles , or things that should pass for such , it would belong to us to examine them , since Jesus Christ has given us warnings upon that point , which we ought not to neglect . See here what I had to say upon the Fifth Chapter of the Author of the Prejudices . The sixth wherein he treats further of the same matter contains nothing which I have not already satisfied . It pretends that the Call of our First Reformers was not Ordinary , under a pretence that some few received their Ministry from the people , that others were ordain'd by meer Priests , and that those who had been Ordained by Bishops , have , says he , Anathematiz'd that Church from which they received their Ordination . But as to the first , we have shewn him that the Calls that are made by a Faithful People , are Just and Lawful in a case of absolute necessity , that naturally dispences with Formalities . Besides that those Calls were very few in number , that they were not followed , that they do not infer any Consequence against the Body of the Pastors and that even when it should have had any Irregularity , that Irregularity would have been sufficiently repaired by the hand of Fellowship , which the other Pastors have given those who were so called , and by the consent that the whole Body of that Society gave to their Calls . We ought not for that to leave off holding them for Ordinary , although in that Respect they should be remote from the Common Practice , no more or less then they in the Church of Rome to leave off holding the Call of Pope Martin V. and that of divers other Popes for Ordinary , although they were not made according to the accustomed Forms . I demand of their Ministers , says the Author of the Prejudices , some Passages of Scripture that clearly give Lay-men a Right to ordain Ministers in any case . That demand is but a vain wrangling , for when the Scripture recommends to the Faithful the taking diligent heed to the Preservation and Confirmation of their Faith , and to propagate it to their Children , it gives them clearly enough by that very thing a sufficient Right , to make use of all the means that are proper for that , and that are naturally appointed to it . But every one knows that the Ministry is one of those means , whence it follows that the Obligation that the Scripture layes upon the Faithful people in that respect , includes that of creating it self its Pastors , when it is not possible that they should have them otherwise ; for that he that ordains the end , ordains also by consequence the means that are naturally appointed for that end . When the Scripture commands that all things be done with Order in the Church , it gives by that very thing clearly enough a sufficient Right to the Church to make its Pastors , when it has none , and when it can have none but by that way , since it is clear that Pastors belong to that Order . In fine , when the Scripture teaches that the Faithful people have a Right to chuse their Pastors , it teaches clearly enough by that very thing , that they have also a Right themselves to instal them in their Office in a case of necessity , for that Call consisting much more Essentially in Election than in Installation , which is but a Formality , there is no reason to believe that God would have given the people a Right to have chosen their Pastors , and to have made them be install'd by other Pastors , and that he has not given them at the same time that of installing them themselves , when it cannot be done otherwise , since naturally that which we have a Right to do by another , we have a Right to do by our selves . As to those who were ordained by meer Priests , can the Author of the Prejudices be ignorant that the Distinction of a Bishop and a Priest or Minister , as if they had two differing Offices , is not only a thing that they cannot prove out of the Scripture , but that even contradicts the express words of the Scripture , where Bishops and Priests are the names of one and the same Office , from whence it follows that the Priests having by their first Institution a Right to confer Ordination , that Right cannot be taken from them by meerly humane Rules . Can the Author of the Prejudices be ignorant that Saint Jerome , Hilary the Deacon , and after them Hincmar , wrote formarly touching the Unity , or as they speak the Identity of a Priest and a Bishop in the beginning of the Church , and about the first rise of that distinction which was afterwards made of them into two different charges ? Can he be ignorant that Saint Augustine himself , writing to Saint Jerome , refers that difference not to the first Institution of the Ministry , but meerly to an Ecclesiastical use . Although , says he , that by different Terms of honour the custom of the Church has now brought in the Episcopacy to be above the Priesthood , yet Augustine is in many things beneath Jerome ? Can he be ignorant that some Fathers Teach us that the Ordination of a Priest and a Bishop are but one and the same Ordination , and not two , which distinctly shews that they are but one and the same Office ? And as to the right of making Ordinations , can the Author of the Prejudices deny that Saint Paul speaks of the laying on of the hands of the Presbytery ? Can he deny that the Priests did not heretofore ordain , as well as the Bishops ? Does not Eutychius Patriarch of Alexandria relate that Saint Mark setting up Ananias to be Patriarch of that same Church of Alexandria , established also twelve Priests with him , to the end says he , that when the See should be vacant , it should be filled by one of them , and that the Eleven that remain'd should lay their hands on him and bless and create the Patriarch ; and that afterwards they should chuse another man and make him a Priest in the place of him who should be chosen Patriarch , and that by that means the number of Twelve might remain always compleat ? And does not Saint Jerome , more Antient then Eutychius say to the same sence , that at Alexandria down from Saint Mark the Evangelist unto Heraclius and Dionysius Bishops , the Priests alwayes took out one from among themselves whom they set in the highest Seat and called him Bishop , after the same manner , says he as an Army makes an Emperour , or as if the Deacons should chuse one out of themselves and call him their Arch-Deacon ? Does not Cassian relate the story of a certain young man named Daniel , who liv'd among the Monks of Egypt about the year 420. and who was first made Deacon , and in the end Priest by his Abbot called Paphnutius , who was himself but a Priest ? Does not Baronius himself say after Anastasius , that after the Death of Pope Vigilius in the year 555. Pelagius his Successor received his Ordination at the hands of two Bishops and a Priest of Ostia named Andrew ? Which shews that even then the Priests were not wholly excluded the Right of Ordination . They were not yet absolutely so in the seventh Century , since we learn from Bede's History , That the Monks and Priests of the Isle of Jovan in Scotland not only ordained Priests among them , but even Bishops also , and that they sent them into England , and that those Bishops were under their Abbot , who was himself but a meer Priest . It is therefore a Right that is naturally belonging to the Priests and of which they cannot be deprived by humane Constitution , and Orders , which cannot hinder that Right from alwayes remaining annexed to their Office , and that they may not reducs it into Act when the necessity of the Church requires it . In effect , William Bishop of Paris has made no scruple to say according to his Hypothesis , That if there were no more but three meer Priests in the World , one of them must needs consecrate the other to be a Bishop and the other to be an Arch-Bishop . And to speak my own Thoughts freely , it seems to me , that that firm opinion of the absolute necessity of Episcopacy , that goes so high as to own no Church , or Call , or Ministry , or Sacraments , or Salvation in the World , where there are no Episcopal Ordinations , although there should be the True Faith , the True Doctrine and Piety there , and which would that all Religion should depend on a Formality , and even on a Formality that we have shewn to be of no other than Humane Institution , that Opinion I say cannot be lookt on otherwise then as the very worst character and mark of the highest Hypocricy , a piece of Pharisaism throughout , that strains at a Gnat when it swallows a Camel , and I cannot avoid having at least a contempt of those kind of thoughts , and a compassion for those who fill their heads with them . I come now to that which the Author of the Prejudices propounds , That if the Church of Rome were so corrupted as we hold , its Calls could not be lawful , from whence it follows that our First Reformers , who had received their Ordination from the Hands of the Bishops of that Church , had received no other Call than what was Null , and Unlawful . But we have answered him already , that although the Latin Church before the Reformation was very much corrupted , the Essence of the Ministry did not fail to be preserved in it , and that though its Calls were very [ rude ] and confused , yet they did not cease to be Calls and to be lawful ones , in proportion to that Good which remain'd in that Society wherein God yet kept the Truly Faithful . The Foundation of the Christian Doctrine yet remaining there with its Efficacy , which was found in some persons , the Ministry , and by consequence their Calls , were yet lawful in that respect , and the first Reformers , who referred those which they received to their right and lawful use , in freeing them from that impurity which they had they were by that means rectifyed , purifyed , and freed from that ill which they had . It is to no purpose that he alleadges the Authority of some Antients who seem to have held Ordinations made by Hereticks Null , for he cannot deny that the common Opinion of the Church was not contrary to it , that all that ought to be held for good and lawful , that was good and lawful in it self , vvhich the Heretical or Schismatical Society held , and to be approved rather than denyed . This is vvhat Saint Augustine expresly teaches . Not only , says he , our Fathers vvho lived before Cyprian and Agrippin , but those also vvho lived since , have observed that vvholsome Custom of approving and not denying all that vvhich they have found to be Divine and Lavvful that Hereticks and Schismaticks preserv'd intire , and of rejecting that vvhich they beheld to be forreign and erroneous among them . Let the Author of the Prejudices read what that Father has vvrote not only in his ovvn name , but in the Name of the vvhole Church , against Parmenio and the other Donatists , vvho said that Baptism truly remained among Hereticks , but not the Right to Administer Baptism , and he will find that Saint Augustine strongly maintains that the Right of Ordination , upon which that of administring Baptism depends , remains even among Hereticks and Schismaticks , in respect of all that good that remains there . I have said elsewhere , that in the Confusions of Arianism divers Ordinations made by Arian Bishops were not held to be Null . In effect that of Meletius ordained by the Eudoxians , who had it disputed for some time , by some few , vvas at last generally acknovvledged to be lavvful , and that of Faelix Bishops of Rome , vvhich vvas also made by the Arians vvas never called in question , both the one and the other purifying their Ministry by returning to the Orthodox Faith. I should have shut up this Chapter , and vvith it this vvork , if I did not further think my self bound to ansvver that great and solemn defiance of the Author of the Prejudices about the validity of my Baptism , not that I pretend to vie vvith him in his manner of disputing , but meerly because I believe that I have been very vvell baptised . I do not fear , says he , openly to maintain to Monsieur Claude , That remaining in the Principles of his sect , he neither has nor can have any rational assurance of the validity of the Baptism which is administred and approved in their Communion . That by consequence he does not know whether he is Baptised , or whether any Calvinist ever was . That all the certainty he can pretend to have is rash and ill grounded : That it can be no other than a certainty of Fancy and Humour and not of Knowledge and Truth , and that he can never have a rational one but in sincerely acknowledging the falseness of the Principles of his Religion , and in rendring that deference and submission to the Catholick Church which he ows it . I speak to him purposely after this manner to engage him the more to clear out this matter to us . It was not necessary for that to speak to me after that manner , for he very well knows that I have all the readiness in the World to content him . A word is enough without any heat and Elevation of voice to make me obey . What does he then desire I should do ? To shew him , he adds , what he has to do , and what that proof ought necessarily to include , I beseech him to note that the validity of the Baptism of the Calvinists depends upon four Principles . Let him blot out the word Beseech , which agrees neither with the manner in which he speaks to me , nor with that wherewith I desire to obey him . First , as they were all Baptised in their Infancy , they must , to the end they may be certain that their Baptism was good , be assured , that the Baptism of Infants be good , and that the Anabaptists who deny it are in an Errour . Secondly , as they were all Baptised by Sprinkling & not by Immersion , they cannot further be assured of the validity of their Baptism , unless they know certainly that Baptism by sprinkling is good , and that Immersion is not necessary , In the third place , as they all proceeded either mediately or immediately from the Catholick Church , which they so loudly accuse of Heresy and Idolatry , it necessarily follows , that they were all Baptised either mediately or immediately by Hereticks . They cannot therefore have rational Certainty of their being Baptised , unless at least they are assured , That the Baptism which they received in an Heretical Communion is good , or that that which is administred by a man not Baptised , does not fail to be good . In fine , the Calvenists being perswaded on one side that Baptism administred by Lay-men is Null and of no effect , and on the other , that the Catholick Priests and Bishops are false Priests and false Bishops , yet notwithstanding as they derive their Baptism from those false Priests and false Bishops , they must needs shew us by the Scripture the agreement of these opinions , and that they can prove by clear and express passages out of it , that although the Call of the Catholick Priests should be Null and Vnlawful , they have yet nevertheless that Power of Baptising which the Laity has not . See here therefore what I have to do ; but I need to say but a word to each point . I say then as to the first , That when the Scripture has said , Be Baptised every one of you in the Name of Jesus Christ , for the Promise is to you , and to your Children , and to all that are a far off , even as many as the Lord our God shall call , it has clearly established Infant Baptism . For since Baptism ought to be given to them to whom the promise is made , and that that is made to our Children as well as to us , it ought to be given not only to us , but to our Children . So that without going any further , I have in that respect all the Certainty that I can reasonably desire . As to the second , I say that the Word Baptise , equally signifying in the Original Tongue to plunge and to wash , and being used divers times in this latter sence , as it may appear in the Translation of Mons in the seventh of Saint Mark , and eleventh of Saint Luke , and there being moreover nothing in the Scripture that precisely enjoins Immersion or forbids Aspersion , it is my part to believe that in the Thoughts of Jesus Christ those two wayes of Baptizing are indifferent , and that so much the more as I know the Spirit of the Gospel is not so nice and punctual about forms , or the manners of External Actions , which is proper to Superstition . So that I have further for that all the Assurance that I ought to have . For the third , being certain as I am by the Promises of Jesus Christ , that God has alwayes Preserved a True Church in the World , that is to say , the Truly Faithful howsoever mixt they may have been with the Worldly , I am assured also that the Baptism which was Administred not only before the Reformation , but since , in the Latin Church , and in other Christian-Societies where the Essence of Baptism remains , is good because that being made in the Name of the Father , the Son and the Holy Ghost , it is the Baptism of the True Church , although it be administred by Persons filled with Errors and Superstitions . Baptism is not theirs , they are only the Ministers of it . That Sacrament belongs to God and his Truly Faithful ones , in what Quarter of the World soever they be . That same Scripture that sayes , That the Promise is made to us and to our Children , and to all that are a far of , even as many as the Lord shall call , says by a necessary Consequence , that the Seal of that Promise , which is Baptism , and all the other Rights of the Covenant of Jesus Christ , belongs to us and to our Children , that is to say , to the Truly Faithful . The Hereticks who Administer it , do not do it , as a good that belongs to them under that Quality , for in that respect nothing belongs to them , but as a good that belongs to the True Church , the Dispensation whereof they have , by the part which they have yet with her . For they Baptise not by that which divides them from the truly Faithful , but by that which after some manner Associates and unites them with them . It is therefore the Baptism of the True Church which they give and not that of Heresy , it is the Church that Baptises by them , and in that respect they are yet , as I have said , the Dispensers of its goods . If the Author of the Prejudices desires yet further to see a greater Number ot proofs drawn from the same Scripture that should Establish this Truth , he needs but to read what Saint Augustine has wrote in his Treatise against the Epistle of Parmenio , and that of Baptism against the Donatists , and he will learn there not to make any more Questions of that Nature . I know not for the rest , whether he as well as the others of his Communion who shall take the pains to read this work , will be satisfied . But I dare say at least that I have done all that was possible for me to do , to set before them , without Offence , the Truths that are most Important for them to know . It belongs to them to make a serious Reflection upon that which I have represented to them , and upon the present State of Christianity , which the prophaneness , Impiety , and Debauchery of mens Minds do every day reduce into an Evident danger of ruine , if we do not bring a Remedy , both on the one and the other side . Nevertheless instead of having in view that grand Interest upon which the Glory of God wholly depends , and the Salvation of men , they apply themselves only to destroy us , and their Passion prevails to that height , that they do not take heed of making irreparable Breaches in Religion , as that is , of bringing the Use and Authority of the Holy Scripture to nothing , provided they can but do us any Mischief . But although they should do whatsoever they pleas'd , God would alwayes be a Witness on our Side that in the Foundation of the Cause , that upon which we have Separated from them , is the Love which we have for the Truth , and the Desire that we have to Work out our own Salvation . And to let them see that it is not a false Prejudice that Corrupts us , let them go through all the Christian Communions that are in the world , Let them Judg in cold blood , and I am assured that they will come to a serious Agreement that ours is the purest Church , nd the most approaching to the Primitive one . Our Opinions are the Fundamental Opinions of Religion , which are great , Solid and Convincing ; our Worship has nothing that is not Evangelical , for it consists in Prayers to God , in Thanksgivings , in Singing of Psalms , in Celebration of Fasts , in Humiliation , in Acts of Repentance , in tears and groans , when we are prest with the thoughts of our Sins and the Wrath of God ; our Morals consist more in Exhortations , in Censures , in Corrections , in Threatnings on Gods side , in Representations of the Motives that bind us to do good Works , then in unprofitable decisions of Cases of Conscience . Our Government is plain , remote from the Formalities of the * Bar , founded as much as can be upon good Reason , Justice and Charity , but very opposite to the Maximes of Humane Policy , and especially to Ambition , Covetousness , and Vanity , which we believe to be the Mortal Enemies of Religion . Every one in the World knows that , and yet notwithstanding the Author of the Prejudices , and all those who with him take false lights , have not fail'd to cry out against us not only after a very uncharitable but an unchristian manner . As for us , we shall alwayes pray to God for those who will not Love us , we shall bless them that Curse us , but we shall also with Gamaliel give them this Advice , Take heed that in Tormenting us , you do not fight against God , instead of fighting with him . Let us pray on both sides that he would give us his Blessing and his Peace , and that he would make us to do his Will. FINIS . A TABLE OF THE CONTENTS of the CHAPTERS . The First Part. Wherein it is shewn that our Ancestors were obliged to Examine by themselves the State of Religion and of the Church , in their Days CHap. I. General Considerations upon this Controversy . The Division of this Treatise Page 1. Chap. II. That the State of the Government of the Latin Church some Ages ago , gave to our Fathers Prejudices of its Corruption in Doctrine and Worship , sufficient to drive them more nearly to Examine their Religion . Page 8. Chap. III. That the External State of that Religion it self , had in the times of our Fathers Signs of its Corruption sufficient to afford them just Motives to Examine it , Page 23. Chap. IV. That such a Corruption of the Latin Church as our Fathers had conceived , was no ways an Impossible thing . Page 37. Chap. V. More particular Reflections upon that priviledge of Infallibility which they ascribe to the Church , and of its Authority . Page 45. Chap. VI. An Examination of the Proofs which they produce to Establish the Infallibility of the Church-of Rome . Page 54. Chap. VII . That the Authority of the Prelates of the Latin Church had not any Right to bind our Fathers to yield a blind Obedience to them , or to hinder them from Examining their Doctrines . Page 75. Chap. VIII . A further Examination of that Authority of the Prelates , and that Absolute Obedience which they pretend ought to be given them . Page 85. Chap. IX . An Examen of those Reasons they Alledge to Establish that Soveraign Authority of the Prelates in the Latin Church . Page 109. The Second Part. Of the Justice of the REFORMATION . CHap. I. That our Fathers could not expect a Reformation either from the hands of the Popes , or from those of the Prelates . Page 125. Chap. II. A Confirmation of the same thing , from the History of that which passed in the first Quarrels of Luther with the Conrt of Rome concerning Indulgences . Page 142. Chap. III. That our Fathers , not being able any more to hope for a Reformation on the part of the Pope or his Prelates , were indispensably bound to provide for their own Salvation , and to Reform themselves . Page 156. Chap. IV. That our Fathers had a Lawful and sufficient Call to Reform themselves , and to labour to Reform others . Page 166. Chap. V. An Answer to the Objections that are made against the Persons of the Reformers . Page 177. Chap. VI. A further Justification of the first Reformers against the Objections of the Author of the Prejudices contained in his Tenth and Eleventh Chapters . Page 196. Chap. VII . An Answer to the Twelfth and Thirteenth Chapters of the Prejudices . Page 222. Chap. VIII . That our Fathers in their Design of Reforming themselves , were bound to take the Holy Scriptures alone for the Rule of their Faith. Page 241 Chap. IX . An Examination of the Objections which the Author of the Prejudices makes against the Scripture . Page 260. The Third Part. Of the Obligation and Necessity that lay-upon our Fathers to separate themselves from the Church of Rome . CHap. I. That our Fathers had just , sufficient , and necessary Causes for their Separation , supposing that they had Right at the Bottom , in the Controverted Points . Page 1. Chap. II. That our Fathers were bound to Separate themselves from the Body of those who possess'd the Ministry in the Church , and particularly in the See of Rome , supposing that they had a Right at the Foundation . Page 15. Chap. III. That the Conduct of the Court of Rome , and those of her Party , in respect of the Protestants , has given them a just cause to separate themselves from them , supposing that they had Right at the Foundation . Page 53. Chap. IV. An Examination of the Objection of the Author of the Prejudices taken out of the Dispute of Saint Augustine against the Schism of the Donatists . Page 79. Chap. V. A further Examination of the Reasoning of the Author of the Prejudices upon the Subject of our Separation . Page 113. The Fourth Part. Of the Right that our Fathers had to hold a Christian Society among themselves , by Publick Assemblies , and the Exercise of the Ministry . CHap. 1. That our Fathers had a Right to have their Church-Assemblies separate from those of the Church of Rome , on the Supposition that they were right in the Foundation . Page 1. Chap. II. That the Society of the Protestants is not a new Cburch . Page 28. Chap. III. That the Ministry Exercised in the Communion of the Protestants , is Lawful ; and that the Call of their Ministers is so also . Page 48. Chap. IV. An Answer to the Objections of the Author of the Prejudices about the Call of the first Reformers , and the Validity of our Baptism . P. 84 , The End of the CONTENTS of the CHAPTERS . Advertisement . THere is newly Published a Book Entituled , ☞ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or , a Treatise , wherein you have , 1. The Divine Auhtority of the Holy Scriptures proved by undeniable Demonstrations , and the Cavils of Objectors confuted . 2. A Continuation of the Metaphors , Allegories , and Express Similitudes of the Old and New Testament gradually expounded , Parallel wise , with short Inferences from each . 3. Sacred Phylologie , viz. the Schemes and Figures in Sriipture reduced under their proper Heads , with a brief Explication of the most obscure . 4. A Treatise of the Types , Parables , and Allegories in the Old and New Testament . 5. Plain and Evident Demonstrations , that by the Great Whore ( Mystery Babylon ) is meant the Papal Hierarchy , or present Church of Rome . The whole VVork being partly Compiled , and partly Translated from the VVorks of many Learned and Orthodox VVriters , Ancient and Modern ; compleating what was intended by the Undertakers , in order to explain that difficult part of the Word of God : It being encouraged and recommended by divers Worthy Ministers of London , as useful for all Students in Sacred Writ . Sold by John Hancock at the Three Bibles over against the Royal Exchange in Cornhil , and Benj. Alsop at the Angel and Bible in the Poultrey , over-against the Compter . Notes, typically marginal, from the original text Notes for div A33380-e360 Cassander Consult . art . de Eccles . Notes for div A33380-e850 Luke 22. 25 , 26. 1 Pet. 5. Bernard in Cant. Serm. 77. Item , Serm. 33. Nicol . Cusan . lib. 3. de Concord . Cath. c. 29. 1 Tim. 6. 10 , 3. Col. 5. Nicolaus de Clemangis de corrupto Statit . Ecclesiae . Bernard de verbis Evangel Dixit Simon , &c. pag. 1000. Marsil . de Pad . Defens . pacis . Part 2. cap. 20. History of the Council of Trent , Book 6. In the Instructions and Missives of the most Christian King , for the Council of Trent . In the same Instructions and Missives . Distinct. 96. Canon . 7. Aug. Steuchus De fals . Donat. Constantini . Froissard . Tom. 3. Fol. 147. Angel. Politian . Orat. pro Sen. ad Alexand . Sextum . Raynald ad Ann. 1492. ss . 27. Decretal . Greg. lib. 1. tit . 7. Can. Quanto , in Glossa . Itinerar . Ital. Part , 2. de coron . Rom. Pontif. Raynald . ad Ann. 1162. Baron . ad Ann. 1162. Concil . Lateran . Sess . 7. & 9. in Orat. Paulus Jovius in Philippo 3. † Renvoy , signifies properly a simple dismission granted to one , that being appealed or called before a superiour Judg , requires to be dismissed to the prosecuting of his suit already begun before the inferiour ( his Ordinary ) Judge . Platina in vit . Sexto Decret . tit . 2. cap. 1. Sext. Decret . Extravag . lib. 1. De major . & obed . cap. 1. Baron . ad Ann. 1076. Platin. in vit . Bonif. 8. Joan. Gerson . de Eccles. potest . Consid . 10. Decretal . Gregor . lib. 3. tit . 8. cap. 4. Decret . part . 2. Caus . 25. Quest . 1. Canon . 6. ad Gloss . Bernard . Epist . 42. Nicol. Cleman . de Corr. Stat. Eccles . Aeneas Sylv. Epist . lib. 1. Ep. 66. Nicol. Cleman . de praesul . † Chancellerie Galat. 4. Colos . 2. Act. 15. John 4. 23. Tertul. de Baptismo . Mar. 15. 9. Concil . Constant . Sess . 19. Aeneas Sylv. Hist . Bohem. cap. 36. † Latins . Baron , ad Ann. 899. Baron . ad . Ann. 1001. 1 Tim. 1. Chrisost , in 1 Tim. 1. hom . 5. Coloss . 2. 1 Cor. 5. Concil . Constan. Sess . 13. 2 Thes . 2. Apocal. 18. Vide Baronium in Justiniano & Vigilio , Tom. 7 , & sirmundum praefat . in saecund . Hilar. In fragment . Apud Hilar. ibid. Hilar. ubi supra . Hieron . in Chron. John 17. John 6. Eph. 1. Eph. 4. Eph. 5. Hos . 2. Mat. 16. Mat. 28. John 14. John 16. Mat. 28. Mat. 28. Ezek. 33. Malach. 2. Isa . 62. Eph. 4. Luke . 10. Heb. 13. Mat. 23. 1 Tim. 3. 4 , 5. M. le Card. de Richelieu . liv . 1. ch . 13. Exod. 19. Bellarm. de Eccles . milit . lib. 3. cap. 14. Hilar. in Fragm . Galat. 1. Monsieur le Card. de Richelieu . liv . 1. ch . 13. & liv . 1. ch . 4. Hos . 2. Jer. 3. Ezek ' 16. 2 Kings 3. 8. Possevin in Muscov . 2 Kings 21. Chap. 13. de la Metbode . Conc. Trid ▪ Sess . 25. Monfeiur le Card. de Richel livr . 1. ch . 6. Revel . 2. Revel . 18. Luke 22. John 21. Matth. 16. Mat. 18. Mat. 5● John 7. Mat. 13. Luke 22. 1 Pet. 5. 2 Cor. 1. Matth. 23. 1 Pet. 5. Heb. 13. 1 Cor. 3. & 4. 2 Cor. 5. Malach. 2. 2 Cor. 4. Job 33. Col. 1. Bell. de Rom. Pont. lib. 1. c. 9. Du Perron . Repl. Liv. 1. ch . 56. Matth. 23. Matth. 16. 1 John 4. 〈…〉 1 Cor. 3. 2 Cor. 4. 1 Thess . 2. Galat , 1. Deut. 4. Ibid. Deut. 5. Dent. 6. Psalm 1. Psalm 119. 2 Tim. 3. John 1. Acts 17. 1. Kings 14. 2. Kings 16. Jerem. 2. Isaiah 1. In the Preface . In the Preface . Mat. 11. In the Preface of that prejudices . Mark 3. Le P. Annae dans un Ecrit centre le pretendu miracle du Port. Royal. Vincent Lirinens . Com. 1. cap. 6. Phaebad . contra Arrianos Statim ab enitio . Hilar. adv . Arrianos . 1. Cor. 11. 2 Thes . 2. * Imputation , by laying things to our charge . Ephes . 4. Phil. 1. Ephes . 4. Joel . 2. Ezek. 36. 1 Cor. 12. Gal. 4. Eph. 1. Ibid. 1 Pet. 4. 1 John 2. In his Preface . Des Prejugez Chap. 1. James 1. John 7. Psal . 19. Psal . 119. 〈◊〉 Luke . ● . John. 6. Notes for div A33380-e16290 Onus Eccles . Cap. 20. Sect. 2. Sect. 3. Sect. 6. Sect. 9. Sect. 13. Idem . Cap. 21. Ibid ▪ Idem , Cap. 6. Sect. 6. Sect. 8. Sect. 12. Roynald ad Anna , 1522. Motifs de Re-union , premeir Motif . Pag. 6. See his Oration set down by Thuanus , lib. 35. Bernard , Serm. 6. in Psal . Qui habitat . Hugo Card. in Psal . 72. Platin , in vit . Martin 5. Jacob. de Paradiso de Septem Statib . Eccles . Raynald ad Ann. 1492. Vide Raynalud in Jul. Raynald . in Adrian . 6. History of the Council of Trent . Book 1. Vide Raynald . in Adrian . History of the Council of Trent . Book 1. Raynald . ad ann . 1918. Raynald . ubi supra . Idem . ibid. Idem . ibid. See Sleidan , and the History of the Council of Trent . See those pieces in the first Tome of Luthers Works . See Sleidan the History of the Council of Trent , by Father Paul , the first Tom , of the Works of Luther and Raynald . Luther Tome . 1. Raynald . ad Ann. 1518. See both his Letter , and his Writings in the 1 Tome of the Works of Luther . Preface to Tome . 1. Ses Sleidan and Reynaldus . Luther . Tom. 1. Luther . Tom. 2. Extat apud Luther tom . 2. & apud Raynald ad an . 1520. Extat apud Rayna'd . ad ann . 1521. Decret . 1. Part. Dist . 40. Can. 6. in not is . In Chap. 7. Des-abuser . Acts. 14. Acts. 17. Prejugez . Chap. 3. p. 64. Chap. 3. p. 65. Chap. 2. p. 51. & 52. 1 Cor. 7. Chap. 3. p. 64 . Athanas . Orat. 1. contra Arian . Sozomen . Hist . lib. 5. cap. 11. Hist . trip artit . lib. 6. cap. 14. Cyprian . Epist . 49. Chrysost . Hom. 2. in Ep. ad Tit. Cap. 2. Rosius Confess . Cap. 56. Pighius . Costerus & alii . 1 Cor. 7. Heb. 13. Chap. 2. Pag. 57. 58. 3. Pet. ch . 5. Antonius . Chron. 3. Parte tit . 23. Cap. 4. 6. The second Letter of Monsieur Arnaud . 2. Part Pag. 110. 111. Second Letter of Mons . Arnaud . First part . Page 105. The same Pag. 103. Prejug . legit . Chap. 10. Pag. 234. Coll. Carth. 3. cum Donat. Prejug . Chap. 10. pag. 238. † Chair . Hospin . Hist . Sacr. Part. Alt. Fol. 22. Hospin . Hist . Sacra , Part. Alt. Fol. 22. 2 Kings 23. John 7. Luke 10. 21. Pag. 243. Pag. 244. Pag. 244. Pag. 248. Pag. 255. Pag. 257. Prejug . Ch. II. Pag. 272. Mat. 7. 5. Carionel la sua . Hist . di Milan . p. 203. Pag. 273. Calvin . Instit . lib. 4. cap. 10. Ss . 10. Pag. 276. Concil . Trid. Sess . 4. de Canon . Scrip. & decret . de edit . Bellarm. de Cler. lib. 1. c. 28. Council . Lateran . sub . Leon. X. Sess . 9. in Bull. reform . Andr. frust . in fine lib. Epigr. in haeret . Extravag . Commun . lib. 1. cap. 1. De Major . & Obed. Decret . 1. Part. dist . 19. cap. 1. Ibid. cap. 2. Decretal . Gregor . lib. 3. tit . 42. cap. 3. Baron . ad Ann. 1076. Bellarm. de Rom. Pont. lib. 4. cap. 2. See the Doctrine Ancienedes Theologde la Faculte de Paris , par Jacques de Vernaut . And the Testimonies that he Relates . Concil . Trid. Sess . 7. De Baptis . can . 3. & Sess . 14. cap. 3. & Sess . 22. cap. 8. Raynald . ad Ann. 1479. Concil . later . Sess . 11. in Bull. abrogat . Pragmat . Sanct. Bullaleon . X. contr . Luther . apud Raynald ad Ann. 1520. Concil . Trid. Sess . 25. Clementin . lib. 2. tit . 11. cap. 2. Raynald . ad Ann. 1493. Baron . ad Ann. 1076. Concil . Lateran . 3. Sub Innocent . 3. Bulla Leon. ubi supra . Prejug . Pag. 281. Concil . Trid. Sess . 14. Can. 9. Prejug . Chap. 12. 2. Cor. 4. 7. 2. Kings 1 ▪ 2 Cron. 16. 2 Cron. 20. 2 Cron. 24. 2 Cor. 11. 13 , 15. Vers . 23. Socrat. Hist . Eccles. lib. 1. Cap. 5. Vide Baronium . † Radourcissemens . Baron . ad Ann. 908. Baron . ad Ann. 904. Raynald . ad Ann. 1378. Raynald . in Vrban . 6. Repons . a Mess . Adam . & Cott. Part 2. Chap. 14. Prejug Ch. 12. Pag. 311. Pag. 312. Aug. contr . Crescon . lib. 1. chap. 7. Chap. 14. Pamel ex Quintino annot . 237. in prescript-Tertul . Pighius contr . 3. Franchisi . Cordub . de . Eccles. cap 82. Charon verit . 3. cap. 2. art . 8. The same Preface of the N. T. of Mons. Dialog . of the two Parish . of S. Hilary Montanus Dial. 1. pag. 23. Dial. 1. pag 2. pag 3. pag. 25. Dial. 2. pag 9. Dial. 2. pag 17. Dial. 1. pag. 30. Dial. 2. pag. 23. Tertull. advers . Prax. Cap. 1. Chrysost . hom . 13. in 2. Cor. Athanas , in Synops. Optat. lib. 5. Cyril . Hieros . illnm . cat . 4. Clem. Alex. Serom. lib. 7. Rom. 10. Mat. 15. Duvollius de Supr . fummi . Pontif. pot . Part. 2. Quest . 5. Iren. lib. 3. cap. 2. 3. Euseb . lib. 3. cap. 33. Iren. lib. 2. cap. 39. In his Preface , Chap. 14. pag. 341. Iren. lib. 3. cap. 3. In his Preface . Page 11. Iren. lib. 3. cap. 1. Notes for div A33380-e40490 Hilar. adv . Arianos . Epiph. haeres 73 Ambros . Comm. in Luc. lib. 6. cap. 9. Heb : 13. Eph. 4. 1 Cor. 1. Gal. 1. Dialog . inter Constant . & Liber . apud Baron . ad an . 355. Apud Hilar. in fragment . Apud Hilar. Post . Epist . advers . Arian . Vincent . Lirinens . Commonit . 1. chap. 6. Phaebad . lib. contr Arian . p. 219. Greg. Naz. Orat. 21. Baron . ad ann . 359. Socrat. hist . Eccles . lib. 1 ▪ cap. 30. Ibid. Sozominus hist ▪ Eccles . lib. 6. cap. 18. Isa 66. 23,24 . Chap. 8. p. 162. Chap. 7. p. 153. Rom. 1. 1 Thess . 1. Phil. 1. Matth. 16. Luke 22. John 21. Eph. 2. Rev. 21. 14. John 17. 11. Heb. 10. 24. Matth. 28 19. Luke 22. 29. Matth. 18. 18. 1 Tim. 5. Euseb . lib. 5. cap. 24. Socrat. hist . Eccl. lib. 1. cap. 5. Euseb . de vita Const . lib. 1. cap. 7. & lib. 3. cap. 13. Athan. Epist . de Synod . Arim. & Sel. Epist . lib. 1. Epist . 288. Victor . Tunun . in Chron. Gal. 4. Heb. 12. John 4. 1. 21 , 23. 1 Cor. 1. 1 Cor. 3. v. 21 , 22 , 23. Ephes . 4. All that History contained in this Chapter , has been faithfully taken out of four Authors , to wit , Sleidan , The History of the Council of Trent , of Father Paul , Th●anus and Raynaldus . Jer. 48. v. 10. 1523. Dial. 1. li 247. * When they solemnly 〈…〉 . Prejug . ch . 8. p. 161. Theod. Dial. 3. 〈◊〉 . Epist . 〈◊〉 Dion . Alex. 〈◊〉 . Epist . 〈◊〉 Pammach . Aug. contr . Crescon . lib. 2. cap. 32. Aug. Epist . 48. Aug. cont . Crescon . lib. 2. cap. 3. Aug. lib. de unit . Eccles . cap. 4. Aug. Ep. 48. Cant. 1. v. 7. Aug. lib. de unitat . Eccles . cap. 14. Aug. Epist . 162 Collat. Cart. 1. art . 16. Aug. contr . Epistol . Parmen l. 1. ● . 2. Ibid. lib. 2. cap 2. & ali●i passim . Aug. lib. de Eccl. unit . cap. 16. Aug. contr . Gaud. lib. 3. Prejug . ch . 2. pag. 102. Chap. 3. p. 177. Pag. 174. Pag. 177. Pag. 184. Aug. advers . litt . Petil. l. 2. cap. 8. Aug. contr . Crescon . lib. 2. cap. 2. Aug. de Bapt. contr . Donat. l. 2. c. 17. Aug. passim . Aug. de Doctr. Chr. l. 3. c. 32. Aug. de Bapt. contr . Donat. l. 7. c. 51. Aug. Ps . contr . Donat. Aug. Ep. 48. & Ep. 80. Matth. 13. v. 29 , 30. Aug. contr . Ep. Parmen . lib. 2. cap. 11. Aug. contr . Ep. Parmen . l. 3. cap. 2. Ibid. cap. 1. Ibid. 2 Thess . 3. v. 14 , 15. Ibid. Aug. de Bapt. contr . Donat. l. 1. c. 1. Aug. contr Ep. Parmen . lib 2. cap. 11. Aug. contr . Fp. Parmen . lib. 3. cap. 2. Aug. de ver . Relig. cap. 1. Ibid. cap. 5. Contr. Crescor . lib. 3. cap. 38 ▪ Aug. de ver . Relig. cap. 6. Contr. Crescon . lib. 3. cap. 38. Chap. 2. p. 198. Pag. 199. Hieron . contr . error . Joan. 〈◊〉 . Hi●ar . de Syn. In vitâ Greg. Naz. Greg. Naz. Grat. 25. Gregor . Nazianzen . Orat. 32. Athanas . tom . 2. tract . Quod veritas non multitud . Judic . Vinc. Lirin . Common . 1. cap. 4. Ibid. cap. 6. Athanas . Ep. ad vitan solitar . ag . Hierom. Comment . in Psal . 133. Bellarm. de notis Eccl. l. 4 ▪ cap. 7. Aug Ep. 80. Aug. Ep. 48. Prejug . ch . 9. p. 200 , &c. P. 287. Monsieur le Cardinal de Richelieu , liv . 1. c. 4. Aug. Ep. 48. Pag. 290. Phoebad . contr . Arian . Aug. passim . Socrat. Hist . Eccles . l. 2. cap. 34. Baron . ad ann . 484. Baron . in Vigil . Victor . Tunun . in Chron. Sirmond . prae● . in facund . Vide Baron . in Vigil . Liberat. Breviar . cap. 22. Victor . Tunun . in Chron. Bellar. de Rom. Pont. l. 4. c. 10. Baron . ad ann . 539. Baron . ad 540. Bellar. de Rom. Pont. l. 4. c. 10. Vide Raynald . ad ann . citatos . Notes for div A33380-e62710 Rom. 9. Rom. 8. Mat. 18. Isa . 1. St. Augustine de Bapt. contra . Don. lib. 7. cap. 51. August . de vera . Relig. cap. 6. Mark. 14. Eph. 4. Mat. 28. Ephes . 4. Psalm 50. Psal . 27. Prejug . Chap. 7. Pag. 147. Heb. 10. Col. 3. 1 Thess . 5. Eph. 5. This passage yet cleared in the Orig. Pag. 321. Psal . 42. John 17. Epiphan . Haer. 73. comm . 28. John 16. Clem. Alex. Strom. lib. 7. Origen . in Jos . Hom. 26. Orig. in Cant. Hom. 1. Idem . in Mat. 16. Ambros de Abrab . patr . lib. 1. cap. 3. Ibid. 1. 2. cap. 3. In Psal . 35. Hieron . in Job . cap. 26. Idem . Cant. Hom. 1. In Psal . 101. Aug. de Bapt. cont . Don. l. 7. cap. 51. Aug. in Psal . 61. Tertul. de praescript . advers . Haeret. cap. 32. John ▪ 15. Chap. 4. Aug. Tract 5● in Joan. Tract 124. in Joann . Aug. in Psal . 108. Nec Tamen habent Illustrem Intellectum nisi cum referuntur ad Ecclesiam . August . de Doctr. Chr. l. b. 1 cap. 18. August . de Baptis . Contra Donat lib. 7. cap. 51. Aug. de Bap. contr . Donat lib. 6. cap. 3 , & 4. * Raviseurs Tostat Abulens in Numer cap. 15. quest . 48. & 49. Acts 1. v. 15 ▪ Acts 6. Acts. 16. 1. Cor. 5. Epist 6. Quest . 2. Quest . 3. Prejud . Chap. 4. pag. 87. Resource . Prejud . chap. 4. page 78. Prejud . chap. 5. page 91. Prejud . chap. 5. page 92. Prejug . chap. 5. pag. 92. Prejug . chap. 5. pag. 94. Prejug . chap. 5. pag. 100. * Germe . Theodoret. hist lib. 1. cap. 23. 〈…〉 Prejug . chap. 6. pag. 129. August . de Bapt. contr . Donat. lib. 3 sub finem . Prejug . chap. 17. pag. 422. Page 4 24. Acts 2. 38 , 39. * Barreau .