Fides Catholica OR, THE DOCTRINE OF THE Catholic Church: In Eighteen Grand Ordinances.  
Referring to the Word, Sacraments and Prayer, In Purity, Number and Nature.  
Catholically maintained, and publicly taught against HERETICS of all Sorts.  
With the Solutions of many proper and profitable Questions suitable to to the Nature of each Ordinance treated of.  
By WIL ANNAND M. A. late of University Col. Oxon. Now Minister of the Gospel in Leighton Beaudezart, in the County of Bedford.  
Thus saith the Lord, stand ye in the ways and see, and ask for the old paths, where is the good old way and walk therein,  Jer. 6.16. 
State cum eo, & stabitis: Requiescite in eo, & quieti eritis,  Aug. Con. l. 4. c. 12. 
LONDON, Printed by T. R. for Edward Brewster, at the sign of the Crane in St. Paul's Churchyard, Anno Dom. 1661.   

TO THE RIGHT HONOURABLE Sir Francis Norreys Knight, &c of Weston upon the Green, in the Coun. of Oxon.  
Right Honourable,  
WHen first the wise Disposer of all States and Persons called me into his Vineyard, he appointed me my splace and task, (during my residence in the university) by your honour's Patronage and means.  
There were two noisome weeds with which the Garden of the Lord, which is his Church, was then overspread, men being (as if the last times had been come,) lovers of themselves: and having (to colour that) a form of Godliness, which to pluck up so far as I was able was my purpose and resolution at my entry.  
What was done in order to the form●r is yet in the closet, but what was done in reference to the latter is now brought to the house ●op, my affections leading me still for the good of that people, whose teacher, in those days of error and darkness, ● by God's designment was, and whose attention to the truth of what was then taught, did generally appear unto my comfort, and (I hope) their own good by their conforming thereunto, though contrary to the practice of that age, wherein these following Doctrines were delivered, men generally giving up themselves to be shaken to and fro by every wind of doctrine, speaking evil of, & devising devises against those that either stood to, or taught the truth of the good old way.  
Which last made your honour once merrily show me, that if I continued so preaching, I should get the whole country about my ears; but, Sir, you know I did and still do continue so preaching, that is preaching down the sins of the times; and my ears, though sometimes they have glowed, are yet untouched, for I never feared, nor valued the tongues of men, and against their violence the King's laws protected me.  
Sir, My design was to maintain the power, dignity and purity of these three grand ordinances, the Word, Sacraments and Prayer, which were trod underfoot by the unreasonable men of that age, who like swine rooted up all things though established of God, that were but tending to order, decency or uniformity, that their own opinions, though contrary to all Scripture and their own practices, though contrary to all Saints, might alone be nourished and followed; so highly did they love themselves.  
The doctrine of the word was throughly handled, and also that of the Sacraments, though here it be impresed with some addition; Prayer was not at all touched upon, God casting me providentially upon subjects of another nature, until I gave a farewell to your honour and that people.  
Knowing with what the inhabitants of that place was most affected, I was zealous, after three years' divertisement, to fall upon that ordinance of prayer, and more largely in some particulars go through the nature of the Sacraments, and to publish all unto the world. And since Epistles Dedicatory in this kind are usual, unto whose patronage can I better come then unto your Worships, being assured already of your good will, both to the Doctrine taught, and to the Teacher of it, as appeared by those many noble favours which your bounty was pleased to throw upon him.  
Accept then, Right Honourable, into your hand, what for the most part you heard by the ear, for should I say all, I am persuaded your Honour would not believe me, here are only the main pillars upon which the doctrine stood, with some small addition in the questions, the rest are enlargments as they dropped from my pen in my Christmas and Lent meditations.  
Hoping for your Honour's acceptance, I close this Epistle, assuring your Honour that he is not unmindful when he is before God of yourself and family, who once was and still desires to be,  
From my study at Leighton July 23. 1661. Right Hourable, Yours, to serve you in the Lord jesus, WIL ANNAND.   

TO THE READER.  
IT being my lot to be called and separated unto the work of the Gospel, when Heretics had covered the Land, as once the Frogs did Egypt, no greater service could be done to the Church, then to hold up the old truth, in its splendour & purity, that men might not be drawn from it in the darkness of heresy and novelty, and comparing the old with the new lights, they might straightway say that the old was better.  
At that time I stood with these following truths to keep my people from defection and Apostasy, delivering tha● doctrine that was anciently given to the Saints, that upon knowing principles they might the more earnestly contend for the same, and now the same is published, (amongst other cogent reasons) for Buttresses, confirming them in that faith wherein they were taught in those days of error, especially in regard that they may live to see the ordinances advanced according to what is here asserted, since our late reformation from Atheism.  
If we say that we have no sin, we deceive ourselves and by consequence we are subject to frailty. If I had (for my own particular) no error, I were not a man, and if I did not confess them, I were no Christian, yet I trust thou shalt find in this book no error so great, for which I should deserve stoneing, and if there be, let him that is without error cast the first stone, and the Author shall have time to rectify his mistakes particularly for trusting too much to his memory in the matter of the Emperor Charles his motto, pag. 37. which should have been decem praeceptorum decalogi custos est Carolus, & the Printer to repent of his over sights, and omitting some marginal citations necessary to have been inserted.  
However it be, if thou read these lines with approbation, thou shalt be respected, if otherwise, no less honoured: but if thou rail a● them, or their composer, thy words shall be slighted.  
William Annand.   

IN DIGNISSIMUM, elaborati hujusce operis, Authorem summum suum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
ITe! ite erroris Tenebrae!  
Ad Stygias merito umbras descendite  
Ubi nox aeterna habitat.  
Jam satis umbrarum, diraeque caliginis;  
Vester ●b Orco terris emisit Pater.  
Christi laborat Sponsa.  
Eclipsin patitur Ecclesia.  
Ite (malum!) Solitis incumbite remis,  
Saxaque Sisyphi,  
Juditer delabentia,  
Frustra revolvite.  
En Phoebus oritur; cujus matutinum vel jubar  
Ad fugandas valet Fanatici erroris nebulas.  
En Phoebus oritur; acutis armatus radiis  
Ad extirpandam foseresin, deleudamque funditus  
Hercules strenuus! qui clava Biblica  
Hydram a fronte adorieris  
Tantum ab est, ut, ad strepitum  
Hujus Draconis horridum, expavescas.  
Plaudite Togatae Gentes, plaudite,  
Invictus in arenam jam nunc descendit Agonista.  
Nec de frivolis quibusdam nugis.  
Sed pro, Aris & focis dimicatur.  
Veritatis causa agitur.  
Fideque Catholica ab infandis  
Erronum contumeliis vindicatur.  
Aspiret studiis divina caelitus gratia Favonius.  
Ut in sui nominis gloriam  
Ecclesiae imolumentum, &  
Reipub. tutelam  
Tendant omnia.  
E D. H. A. M. e Col. in Oxon.   

THE AUTHOR TO HIS BOOK.  
SHake off this panic fit, there is no fear poor heart to cause a fear.  
Englan●'s not what it was, its Holy Ground, since CHARLES was crowned,  
The Boars, the Wolf's, the Foxes, and wild men, are chained or watched in den.  
The Crown, the Mitre, Cassock and the ✚  
Hath purified the land, removed the dross  
Of Schisms, Factions, Errors, Heresy.  
Truth's got her palace, Church her Armoury.  
Then shake off dull Del●y, and now at length,  
With manlike strength,  
Go thou the rounds of Albion's soil, and view  
Phanatique Crew,  
And with thy plainer Rh●tro●ck, cause them say,  
This Old is the best way.  
That they may learn an● love, both fear and serve  
God's Laws, Christ's Church, and from them never swerve,  
Yea leaving Satan's Synagogues may turn  
Into our Temples, there the●● incense burn.  
So with thy faithful Optic, digitate and show  
The way that's new;  
Make known that Via, Lactea, Heavenly path,  
Called Catholic Faith,  
In which our Fathers walked, and walking were  
Secur, d by Angel's care:  
Fear, nor the Frowns, nor surly looks of those,  
Who Truth and Order Popery doth oppose.  
Inform the Quaking sinner to his face  
There's Rev●rence due to Person, Time and Place.  
Hold out thy Lamp, present thy spiced Wine,  
They're both Divine.  
And thy Baptismal water make appear  
As Jordan's clear.  
A ✚ is there, 'tis true, declare its loss  
Was to the Church a ✚.  
Salute each house with Peace, and to each eye,  
Of all thy Treasure make discovery.  
If any sum, by't lip, or wag their head,  
Abide not there, the Son of Peace is fled:  
Put on this Pilgrims weed, poor Baby mine,  
And Heavens shine  
Upon thy weak endeavours: by success much,  
Add daily to the Church.  
Thy Father's Blessing thou hast also got, and now  
Go forth, and prosper thou.   

AN INDEX Directing to the ORDINANCES AND QUESTIONS Contained and discussed in this TREATISE.  

Of the Church, page 1.  

Questions.  I. WHether the single Testimony of the Church be to be received in matters of faith. 
pag. 19  II. Whether the Church hath power to ordain Ceremonies, not ordained of God. 
p. 18  III. Whether the Church hath power to compel any irregular person to her Ordinances. 
p. 24  IU. Whether the Civil Magistrate hath power over, or in the Church of Christ; And if he have, whether his Law be binding to the Consciences of men. 
p. 30.  V. Whether the Segregated Churches now in England, be true Churches. 
p. 40.  VI What may justify a man's separation from a true Church. 
p. 75.  VII. Whether more religions than one are to be tolerated, where the true Church is established. 
p. 84.  VIII. Wherein consists the individuality, or singleness, unity or oneness of the true Church. 
p. 87.  IX. Why is the true Church called holy. 
p. 90.  X. Why is the true and holy Church called Catholic. 
p. 91.  XI. Whether the Elect only be true members of the Church. 
p. 93  XII. What are the marks of a true Church. 
p. 95.    

Of the Scripture. p. 99  

Questions.  I. Whether the Scripture be the word of God. 
p. 143.  II. Whether the Scripture ought to be man's only rule. 
p. 148.  III. Whether men may come to a saving knowledge of God without the Scripture. 
p. 150.  IV. Whether pefection may be attibuted to the Scripture. 
p. 152.  V. Whether salvation may be had by single knowledge of the Scripture. 
p. 154.  VI What may persuade one that doubts to believe the truth of the Scriptures. 
p. 156.  VII. How f●r the Saints may be our rule besides the Scripture. 
p. 158.  VIII. Whether the books called Apocrypha be not Scripture. 
p. 160.  IX. Why would God communicate his to his Church by writing of the Scripture. 
p. 162.  X. Whether men be bound to believe all that is in the Scripture. 
p. 164.    

Of Reading the Scripture. p. 165.  

Questions.  I. Whether there be a God as is declared in Scripture. 
p. 175.  II. Whether God be a spirit. 
p. 178.  III. Whether there be but one God. 
p. 180.  IV. Whether there be three persons in the Godhead, and how these persons do agree. 
p. 181.  V. Why are Kings and Magistrates called Gods, and Rebellion to be like witchcraft in Scripture. 
p. 191.  VI What was that Image wherein God made man, and why was man created naked. 
p. 194.  VII. Whether the reading of the ceremonial law be profitable to a believer? or whether any part of that law be established under the Gospel. 
p. 196.  VIII. Why would God suffer his dearest Saints to lie under such sad afflictions as are mentioned in Scripture, and whether the book of Jo● be a real hict●●y. 
p. 211.  IX. Whether there be any difference betwixt the old and new ●●●tament, and why the Scriptures are called a Testament. 
p. 215.  X. W●● are there some things in Scripture hard to be understood, and whether the Scripture can dwell richly in ●●ose that cannot read. 
p. 218.    

Of the Sabbath. p. 221.  

Questions.  I. Whether the keeping of a sabbath be a ceremony and abolished by Christ. 
p. 235.  II. Whether it be lawful to make feasts on the sabbath. 
p. 236.  III. Whether sporting or gaming is to be followed upon the sabbath. 
p. 273.  IU. Why did God give charge concerning the resting of beasts upon the sabbath. 
p. 239.  V. Why did not God give Charge concerning a wife's resting upon the sabbath. 
p. 240.  VI Why is not the change of the sabbath in Scripture mentioned. 
p. 241.  VII. Whether the Church may command any other day to be rested on beside the sabbath. 
p. 243.  VIII. Why doth God put a Remember before the Commandment of the sabbath only. 
p. 245.  IX. Whether the first day of the week may be termed sabbath or sunday. 
p. 247.  X. Why is the sabbath called Holy. 
p. 251.    

Of a Fast. p. 252.  

Questions.  I. Whether the fasts of the Church of Rome differ from those of the Church Catholic. 
p. 249.  II. Whether fasting be not a ceremonial or jewish Rite. 
p. 251.  III. Why is the fast of Lent observed by the Christian Church. 
p. 252.  IU. Why are the fast of the weeks of Ember observed by the Church. 
p. 255.  V. Whether it would bring advantage to the Church to have those days again observed. 
p. 257.  VI Whether it might not be an acceptable service to have an annual fast for the crimes lately acted in England. 
p. 259.    

Of a Feast. p. 260.  

Questions.  I. Whether the feasts of the Church Catholic differ from those of the Church of Rome. 
p. 270.  II. Whether the Festivals of the Church of England may lawfully be observed. 
p. 271.  III. Why are bonfires made in England, upon the feast of the fifth of November. 
p. 174.  IV. Whether the time of a martyrs death, be a proper time for feasting. 
p. 275.  V. Whether the feast of Philip and Jacob be not profaned 
p. 276    

Of Church or Temple. p. 279.  

Questions.  I. Whether those places may be consecrated. 
p. 287.  II. Whether those places may be termed holy. 
p. 289.  III. Whether such Churches as have been erected by Romanists may be used by Catholics. 
p. 290.  IV. Whether at a Christians entry into those place, he may perform his devotion. 
p. 292.  V. Whether it be lawful to have music in our Churches. 
p. 294.    

Of ministerial ordination. p. 290.  

Questions.  I. Whether ordination may better a Ministers gifts. 
p. 300.  II. Whether a Minister may renounce his ordination. 
p. 301.  III. Whether the ministerial office be to continue always in the world. 
p. 302.  IV. Whether it be lawful to hear an unordained man preach. 
p. 304-  V. Whether an ordained person may have an office in the Commonwealth. 
p. 306    

Of Catechising. p. 309.  

Questions.  I. Whether or how catechising differs from preaching. 
p. 315.  II. Whether preaching be to be preferred before it. 
p. 316.    

Of preaching. p. 319.  

Questions.  I. Whether Gospel preachers ought to have a setle● maintenance. 
p. 325.  II. Whether an Heretical or upstart Teacher may be known from the true. 
p. 330.  III. Whether a preacher once settled in a place, may leave that place. 
p. 332.  IV. Whether it be expedient to permit one to preach constantly or weekly in a place that hath neither orders from the Church nor charge of the people. 
p. 339.  V. Whether he that is a Gospel Teacher may lawfully own civil titles of honour. 
p. 336.    

Of a conference. p. 329.  

Questions.  I. Whether private or night meetings may lawfully be upheld. 
p. 344.  II. Whether it be lawful for Christians when they meet to make merry one with another. 
p. 344.  III. Whether the conferences or private meetings lately used in England, were agreeable to the power of Godliness. 
p. 349.    

Of Admonition. p. 351.  

Questions.  I. Whether a heathen may not be admonished. 
p. 359.  II. Whether admonition be alike to be given to all. 
Ibid.    

Of Excommunication. p. 360.  

Questions.  I. Whether reformed Churches are legally excommunicated by the Pope. 
p. 366.  II. Whether Kings ought to be excommunicated. 
p. 367.  III. Whether Excommunication debars from all society of the Church. 
p. 371.    

Of Singing. p. 373.  

Questions.  I. Whether it be lawful to sing David's Psalms in a public congregation. 
p. 377.  II. Whether those Psalms containing direful Imprecations ought to be sung, or how with a conscience they may be sung. 
p. 379.    

Of the Sacraments. p. 380.  

Questions.  I. Whether these five Sacraments added by the Church of Rome be Sacraments. 
p. 381.  II. Whether the effects of the Sacraments depend upon the worthiness of the Minister. 
p. 384.  III. Whether or how the Sacraments differ from the scriptures. 
p. 386.  IV. Whether the Sacraments of the old differ from those of the new Testament. 
p. 387.  V. Whether two Sacraments be sufficient under the Gospel. 
p. 388.    

Of Baptism p. 389.  

Questions.  I. Whether Dipping be essential unto Baptism. 
p. 400.  II. Whether Infants ought not to be baptised. 
p. 404.  III. Whether baptism is or aught to be readministred. 
p. 412.  IV. Whether witnesses at baptism according to the Law of the Church of England be to be approved. 
p. 413.  V. Whether the Cross at baptism according to the Law of the Church of England be to be approved. 
p. 415.    

Of Conformation. p. 420.  

Questions.  I. Whether confirmation be a standing Ordinance in the Gospel. 
p. 426.  II. Whether the Church might not be advantaged by the restoring of confirmation. 
p. 429.    

Of the Communion. p. 431.  

Questions.  I. Whether the Communion ought often to be received, or how often. 
p. 447.  II. Whether the Church of Rome hath reason to keep the Communion cup from the people. 
p. 448  III. Whether kneeling be a gesture lawful to be used at the Communion. 
p. 451.  IV. Whether it be expedient to keep prefixed times for Administration of the Communion, and if offerings be lawful. 
p. 453.  V. Whether it be a sin to receive the Communion in a mixed congregation, and if private examination be necessary. 
p. 455.    

Of Prayer. p. 471.  

Questions.  I. Whether men by Industry may obtain a promptness in prayer. 
p. 512.  II. Whether the wicked be bound to pray. 
p. 515.  III. Whether the set forms of Prayers used by law in the Church of England be lawful. 
p. 516.  IV, Whether there be not vain repetitions in those forms. 
p. 529.  V. Whether it would be convenient to alter any part of those forms. 
p. 532.    

Of an Oath. p. 535.  

Questions.  I. Whether swearing be an ordinance of, or under the Gospel. 
p. 538.  II. Whether the oaths of Allegiance and Supremacy required by the King of England, etc. May lawfully betaken. 
p. 540.     

Courteous Reader, be pleased to take notice that these books following are Printed for and sold by Edward Brewster, at the sign of the Crane in St. Paul's Church yard. 1661.  
Bp. William's Right way to the best Religion, wherein at large is explained the Principle heads of the Gospel. in 
foll.  Dr. Iermin Chapline to King Charles the first his phrastical Meditations by way of Commentary upon all the Proverbs. 
foll.  Mr. Elton his Commentary upon 7.8.9. Romans. 
foll.  Mr. Prinnes Hidden works of Darkness brought to Light 
foll.  Mr. Ball of the Nature and life of faith. 
40.  — his large and small Catechise. 
80.  Mr. Bentharns Christian conflict, showing the difficulties and duties, armour and special Graces to be exercised by every Christian Soldier. 
40.  Mr. Baxter of Crucifying the world by the Cross of Christ. 
40.  A Collection of several Sermons preached before the Parliament. 
40.  Mr. Cawdrey of the inconstancy of the Independent way, with Scripture and itself. 
40.  Several Sermons of Mr. Paul Bayns. 
 Mr. Calamys Sermons Complete. 
 Mr. George Newton his Elaborat exposition on john 17. 
foll.  Mr. Randoll on the Church. 
40.  — on 8. Roman. 
40.  Mr. Stalham against Quakers. 
40.  — against Anabaptists. 
40.  Dr. Sclator on 4. Romans. 
 Mr. Udall on the Lamentations. 
 Mr. jeremiah Whittakers Sermons. 
40.  A vindication of the Presbyterial Government and Ministry. 
   

CHAP. 1. Of the Church.  1 Thes. 1.1. 
Paul and Sylvanus and Timotheus, unto the Church of the Thessalonians, etc.  
INtending to speak of the nature of some despised Ordinances of the Church of Christ, we hold it expedient, if not necessary to take our Rise from hence, by unfolding the nature of that Church, whose practice we are providing ourselves to defendin points of grand concernment, and as a preliminary discourse to the following truths, we shall preface upon that Subject.  
Every Heretic stands confident in his error, and each seducer pleads for a belief of his Doctrine, by imposing the name Church upon those whom they have so seduced and made Proselytes to their Heretical Tenets, by which means the glorious Fabtick of the Catholic Church is like a lodge in a Garden of Cucumbers▪ slighted and disesteemed of many; we shall stand therefore a short season upon this holy ground, and take a true survey of her large dimensions.  
Da Domine perficere, qui dedist● velle.  
For her height or Altitude, by the Scripture I see, that she is higher than the Heavens, her Head who is above all principalities and pow●●s, is Christ the Lord. Ephes. 5.23. He is at God's Right hand, and in her affections she is at the same place. Col. 3.2. Behold, see you her not going up to heaven like Pillars of smo●k, leaving the Wilderness of this World! Can. 3.6. Her hasty departure occasioned betwixt Love and fear, longing to be with her beloved, and fearing to be devoured by faithless and unreasonable men, who like Foxes have encompassed her about, purposing to tear her in pieces, from whom that she may be delivered, she assumes the wings of a great Eagle, and maketh her nest above the stars.  
For her breadth or Latitude, by my Creed I see her of an infinite and inconceiveable extension. I believe that the Church is catholic; she is as broad as the World, as old as the Creation; her age you may suppose to be attended with weakness, but it is not; the last visit that Christ her Husband made her, renewed her strength like an Eagle, so that she walks and is not weary, she runs yet is not faint, holds pace with eternity itself. Perceive you not Christ the everlasting Son of the father, to be the corner stone of this glorious building? 1 Pet. 2.6. And until he cease being, it shall never know dilapidations.  
By the same Perspective or Fiduciary Optic Nerve, I see her of a comely and beautiful proportion, and holy uniformity. I believe that the Catholic Church is holy. The King's Daughter is glorious within, Christ her Spouse is ravished with the beauty of her eyes. Cant. 4 9 Therefore she shall ever be Reverenced in mine. He, whose eyes are Ten Thousand times brighter than the Sun, hath shined upon her garments of wrought Gold, and protests that there is no spot in her. Cant. 4.7. Let me therefore never cast a blot upon her. He that is her Husband hath made her so. Ephes. 5.27. Therefore let me that am her son, ever hold her so; but for the clearer understanding of this matter we shall 

1. See the Nature of the Church in General.  
2. Resolve some questions concerning her.    
The nature of the Church of Christ, by a due weighing of this description through faith and Scripture, may be fully manifested and known.  

It is First, The Whole Society or Company of Believers.  
2. Elected and appointed by God's Eternal decree.  
3. Called by the Word of the LORD.  
4. From amongst the rest of Mankind.  
5. For the bringing of glory to his own Name, and giving unto them Eternal life. In this Description take notice 

1. Of the Members of the Church, they are the whole Society or Company of Believers, in what age soever they lived, in what place soever they abode in, however dispersed, where everscattered, whether far or near, old & young, male & female, High and Low, Rich and Poor, All that ever were and all that ever shall be; all that ever lived upon the Earth, with all that ever died in the Womb, from Adam, the first man that ever was known, with, and until the last man that shall ever be born, makes up this Temple of God, and all of them are but several Members of that body whereof the Lord Jesus is the head. 1 Cor. 1.2. Rom. 12.5.  
2. Of the Causes of the Church, and they are either 

1. The efficient cause, God's Eternal decree. There are none made members of the Church by chance, nor by their own care and industry; who by taking thought can add one Cubit to his Stature; and he is high with a witness, who hath his head above the clouds. None shall sit in the Kingdom of God. but they for whom it is prepared of the Father. Matth. 20.23. And it is prepared for them before the Foundation of the World. God by his decree must separate Believers from among▪ men or faith shall never purify the hearts of men, and Election must precede Vocation. Gal. 1.15. The least blossom of true holiness will never grow, nor never was seen to bloom upon that stem whose root was not Predestination. Ephes. 1.4, 5.  
2. The Instrumental cause, which is their Call, by the Word of the Lord: this is the means used for the bringing of many Sons and Daughters into glory. It is the charge of Almighty God to the Apostles, to hear his Son. john 17.5. It is the charge of the Son, that the Apostles preach to the World. Matthew 28.18, 19 And by the benediction of the Spirit, by that there is added to the Church daily such as shall be saved Acts 2.47. None shall be glorified but such as are called with a holy calling: we must hear the joyful sound of his Word, before we can see the glory of his countenance: for whom he glorifieth he justifieth, and whom he justifieth them he also calls. Rome, 8.30. This Call is so necessary to the Churches being, that the Greek Word for Church comes from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their being called: and indeed none shall be crowned with the Lamb, but such as fight with him, and none shall fight under him, but such as are called, chosen and faithful. Revel. 17.14. 
We have those that pretend a call in this generation, but we have cause to suspect it is not by the word of the Lord; for if so, they would be holy without blame before him in love, Ephesians 1.4. They would be full of love (were they full of the Spirit) and of joy, peace, long-suffering, gentleness, goodness, faith, Galathians 5.22. Bitterness, wrath, anger, clamour, and evil speaking should be far from them with all malice. Ephesians 1.31. The word of Christ we are to look after, if we seek to obtain glory; for that leads unto it. Revelations 22.7. And we are to entertain it in our hearts if we would have that to shine upon our heads; the same Doctrine is taught us by the Church of England, Art. 17.  
Yet we must understand this calling of or by the word, to be only necessary, First, when God is pleased to give the word. Secondly, to those persons, who are of years, wit or discretion, to understand the word; or Thirdly, where God hath given the natural means for the hearing or reading of his word.   
3. The formal cause, remotely described, Separated from amongst the rest of mankind; by consequence, these believers have a union among themselves, by which they are constituted a Church; for in that union (of which more shall be spoken afterwards) that they have among themselves, and that conjunction that they have with Christ, cons●sts the formality of their so being. Let the world or reprobate be doing what they please, they are doing good works which God hath ordained they should walk in, knowing that they are created in Christ Jesus for that very end and purpose. Ephesians 2.10. As Matthew was called from the receipt of custom, so God by his word calls this elected company from all other; and they denying all ungodliness and worldly lusts, live soberly towards themselves, righteously towards their neighbours, and holily towards God, Titus 2.12. doing for him, suffering for him, and by all opportunities bringing glory to his name, which brings us to the last branch of our description. (viz.)  
4. The final cause, which is twofold; either the principal for the bringing of glory to his own name; or subordinate for to give them eternal life, these two are not separated in the decree and therefore I shall not separate them in paper; for he purposes to get glory to his name by, in, with and through their salvation; whom he prodestinates he calls, and whom he calls he justifies, whom he justifies he glorifies, so that the Church's salvation was the very design and end of God's contrivances, purposes, decrees, undertake, since and before the foundation of the world, and that out of all nations, kindreds, tongues, and people, he might have some to praise his name and stand about his throne, Revelaions 7.9.       
For this end, even for this was Christ born, and for this end he came into the world; for this end did the Apostles preach to the world; nay for this end did God create the world, for this end he preserveth the world, and for this end he shall put an end to the world,  
This world shall remain no longer, at least as to its Physical use, than this glorious company is gathering together; when they are all met, than Christ himself resigns the kingdom of his Mediatorship, and delivers up the power that is called authority into the hands of the Father. 1. Corinthians 15.24. (That of omnipotency being inseparable from the Godhead he still retains) and shall present those called and sanctified ones as worthy to sit with him in his throne, as he sits with the Father upon his throne, Revelations 3.8.  
Then Adam shall see all his Grandchilds the sons of Enos together. And Abraham all his faithful seed; Job shall see his Children, Moses his true Israelites, Aaron his spiritual posterity. Then shall John the Baptist see his penitents, Peter his converts, Paul his followers, the prophets of the Lord see all the Lords people. Then shall the Angles see their Wards, God all his sons, and Christ all his members. What a glorious appearance will there be, what a ravishing heavenly Choir, what an Anthem shall there harmoniously be sung when the gates of Heaven shall as it were be shut (their being no more to enter,) and these be made welcome by the mutual, admirable and ineffable embracements of God and Christ; me thinks I see Christ and his believers like Joseph and Benjamin, falling upon each others necks, not weeping but shouting for joy; and what will the Cherubins and Seraphines' those ministers of God, who pitched their Tents about the Saints, think and say, when the glorious company of the Apostles, the goodly fellowship of the prophets, the whole Army of Martyrs, the holy Church throughout all the world, with palms in their hands, and crowns on their heads, going to fill those seats prepared for them, and to reign as Kings with the Lamb for ever and ever! Hallelujah Hallelujah.  

Further this holy Church is usually divided into the Church Triumphant and Church Militant,  
First, Triumphant; the Prophets, do they live (that is on earth) for ever? no they are gone to Heaven before us; they have run their race and finished their course, and they are gone to receive, yea they have already obtained their Crown, 2 Timothy 4.7. They have been called, they have fought, they have conquered, and now they triumph. They have suffered, they have laboured, they hoped, and now they have received their inheritance. They have run and have not been wearied, they have heard and never doubted, they have waited and never discontented, and now they have received the kingdom promised.  
Secondly, Militant; some part of the Church is yet upon the earth; there is a party yet singhing, praying, watching against spiritual wickedness in high places. And yet these two are but one Church, differing as one part of an Army that has conquered, routed, and shouted, doth from another party, yet in the valley, fight, striving, and contending.  
Again, this Militant Church, that is yet under the cross and fight against Principalities and Powers, is either invisible or visible.  
First, Invisible; and this comprehends the whole number of them who are not only outwardly called but inwardly qualified for Heaven; they have true faith that none can see, they have that new name that none knows but he that hath it. Revelations 2.17. They are redeemed from among men, though they dwell with them▪ and are become the first fruits unto God and to the Lamb, Revelations 14.4. Their bodies are Temples of the holy Ghost, and from the altar of their broken hearts, they are offering Sacrifices to God always; these are they whose names are in the Book of life, Revelations 20.12. known only to him that knoweth all things, yea the hidden things of the heart.  
Secondly, Visible; and this comprehends those who are outwardly called to the Lamb's Supper, by the sounding of the Gospel in their ears, and own it in their profession, believes what the word holds out, and embrace the Sacraments it commands, expecting salvation from Christ, the substance of the Law and Prophets, that Christ hath ascended up on high and led Captivity Captive, having received gifts for men, that he might give gifts to men, Ephesians 48. which gift of God through Jesus Christ, he hopes shall lead him to eternal life. Romans 6.23.  
Now this visible Church is either personal, or national.  
First personal, and so it signifies one that professeth the most holy faith, disowning all Heathenish and Jewish worship, (so far as it is abolished) desiring to die; as for the present, he lives in that Faith given to the Saints, and so every particular Christian is a personal Church, and in that individuality is the Lamb's Spouse.  
Secondly National, and so it comprehends all Believers living in such a Country, Place, or Province, holding up the profession of the Gospel, by holy Laws, as a City set upon a Hill, that they that are like to turn into the flocks of the companions, may know whether to turn and sets up the light of the Gospel, that all may know what God it is that they worship, and may learn by their order to believe in the same Christ. To this kind of Church did the Apostle Paul write most of his Epistles, to the Romans, to the Corinthians, to the Galathians, and as in the text to the Thessalonians, that is to the company of believers that lived in and about those Cities and Countries, called to be Saints. 1. Cor. 1.2.  
This National Church as the case now stands with us, and for the better understanding of some things hereafter to be handled, must be divided into the Romish Church and Reformed.  
First, The Romish Church: by this we understand all those Christians that hold the new invented Doctrine of the Church of Rome, that believe as that Church believes, and in all points conform thereunto, either in point of practice or in point of doctrine.  
Secondly, The reformed Church: by this we understand those believers whether national or Provincial, that have forsaken the Church of Rome, so far as she hath forsaken the truth of the Gospel, and cleave to the Ancient Doctrine taught in the Catholic Church, whether by the Lord or by his Apostles or by Ministers sent from them, whether taught at Jerusalem, Antioch, Athens, or at Rome itself, disowning the Doctrine of Purgatory, praying for the dead, worshipping of Saints, or what ever as is contrary to true Doctrine, such are the reformed Churches of France, Helvetia, Basil, Bohemia, Belgie, Auspurge: Wittemburge, Saxony, Scotland, or England, whose Doctrine in these and such other points opposing Rome, as may be seen in their public confessions.  
Now know that all these together are but one and the same Church diversely considered, for as the great Se● which is but one, sends out her Branches and Rivers, which receive names according to the Countries they pass through, and become as it were distinst Seas, as the British Sea, the German Sea, the Atlantic Sea; Even so the Church sending her Doctrine through the Kingdom and Nations of the Earth, receives a denomination from the place where she is received, and from them whom she washes with water in the name of the Lord, and so of old were the Churches of the Corinthians or Thessalonians, and so now the Churches of France or England, which yet made not several Churches, (for as there is but one head, one Lord, one Faith, one Baptism, one Bridegroom, one God, and one way to ●eaven, so there can be but one Church) but several considerations of that one Church, which we believe to be holy and Catholic, and is the whole society and company of Believees, Elected and appointed, etc.  
And now we have seen her whom the Lord loves. This is the Spouse of Christ only, and besides her we know no other; this is she whom Men, and Devils, Heretics, and Infidels, for the present labour to destroy, and always did desire to root out; but all in vain. Matthew 16.18.  
This is she whom john saw as a Bride come down from Heaven, adorned for her Husband, Revelations 21.2. who is jealous over her, and rejoiceth over her as a Bridegroom rejoiceth over his Bride. Isa, 62.5. He rejoiceth over her with singing, Zepha. 3.17.  
This is the body of Christ, Ephesians 1.8. which from Christ as from the Head, receiveth Life and Spirit; by his Spirit she is governed in all things, and of whom also she receiveth increase that she grows up. Ephe. 4.16.  
This is she that for her justification by faith in Christ, and her mystical union with him is in name and nature a Queen, Christ's Spouse; for her Nobility the new Jerusalem, the Brother, Sister, and Mother of our Lord, the first born of God; for her illumination, perfection, defence of Evangelical truth, is called the light of the world, a Golden Candlestick, a Pillar of truth, and for her Sanctification of life, a peculiar People, a vessel of Honour, a Garden enclosed, the Temple of the holy Ghost.  
Sancta Dei Ecclesia est mater, virgo Spousa.  
This is she who from her fruitfulness in bringing forth many Children unto God, is called a Mother; and that is by keeping her Chastity pure from the embracements of the world and Satan is known and esteemed a Virgin; and from those engagements that she hath given to the Lord of constant fidelity to him, she is honoured as the Lamb's wife.  
This is the Vineyard of the Lord, which he hath planted in this world, warred with his Blood, fenced it about with holy Angels, builded the winepress of his passion in the midst of her, and is daily gathering out the stones that do offend her.  
This is she whose property it is to vanquish when she is hurt, to understand when she is reproved, to be in safety when she is forsaken, to obtain victory when she is almost overthrown, to be strongest when she is weakest, to grow highest when she is most crushed, to be most glorious when she is most reproached, to be honourably acquitted when she is scornfully condemned, to be crowned when she is dishonoured, to be rich when she is impoverished, to be illustrious when she is despised, than she is ne●rest life, when death is nearest to her.  

A small Council being called and gathered at Spir. March 15. 1629. decreaed several things against the Catholic Doctrine, to maintain the Tenets of the now Church of Rome, as the Communion under one kind, &c:  He that is a member of this Church, ought not to be calle● a Lutheran, nor a Calvinist, nor a Protestant, no more then to be called a Petrir, or a Paulis, or a Nicean, for following the doctrine of Paul or Peter, or for adhering to the positions of the Counsels of Nice; or Paphnutians, for approving the opposition of Paphnutius in reference to the coelibat life, motioned in that Council: since it is the doctrine of no private Person he believes in, 
Which decree was opposed by several of the Germane Princes wht cast in a Protestation against it in writing; those that subscribed that, were called Protestants, whence the pose of the word came to be given to all that protest or declare against the errors of the new Church of Rome.  but of that that hath taught by the Spirit of God to the Saints in all ages, & therefore he is to be called a Catholic, laying the ground of his Salvation on the foundation already and long ago laid by the Prophets, Apostles, or Evangelists; the opinion and invention of men being no part of his Religion, or Articles of his Creed.  
It is true the members of the Church of Rome, subscribe themselves Catholics, but falsely; many points of the Doctrine of that Church which they have made necessary to Salvation, were not known by the Fathers and Teachers of the old Churches. Unknown to the Apostles, and to their Successors for several ages, when the fire of Purgatory first kindled. We know; and what Spirit, or whose Breath first blew, as it hath been demonstrated by Catholic Champions of this Nation, and other reformed Churches. Their own Histories discover that it hath neither the Spirit nor the word of God for its entry, but the Bishop of Rome's policy, the people's simplicity, the Emperor's inadvertency, and Phochas' treachery; for unto these causes may we reduce his Holinesses; Supromacy, and infallibility, the foundation and Basis of all their other errors; the Doctrine of Purgatory, of Pardons, of Auricular confession, of Venial sin, of Merit, of Transubstantiation, of Adoration of Saints, Communicating under one kind, of private Mass, of the Pax, of the Agnus Dei, of Hostly or Ghostly processions, we know to be but yesterday: so that whosoever takes hold of this Doctrine, deserves the name of a Catholic no more than a thief when he gets into a House, deserves the name of a true Heir; for by their new fangled toys, brought in by the keys of the Pope, (a new word also) the true ancient and Catholic faith is robbed of her graceful purity, yea the ancient Church of Rome is divested of her glorious Apparel, by which those Popish impostors pass the better undiscovered, and Romish Politicians make the better show; but set them pass;  
Are all the members of the Catholic Church holy? No; All are not Israelties, that are of Israel, Rom. 9.6, Would all the Lords people were Prophets: Christ hath some Branches in his Body that bring not forth fruit, and therefore shall be taken away. john 15.2. There are some that by profession are members of his visible Church, yet are dead Branches, not having in them the sap of the Spirit to bring forth the fruits of Holiness and good Works, which alone makes them members of his invisible. There are Profane and Hypocritical sinners, which are part of Christ, but so as Mos or dead Branches are of the Tree; accounted so of God, and by Christ esteemed so to be.  
Yet they professing the Doctrine of the Gospel, owning the Sacraments of our Lord's institution, must be looked upon as members of the holy People. There were profane men no doubt in Israel, yet by outward profession they were all the Lords people, there were in our Saviour's time those whom he threatn●d, should be cast out, and with the same breath acknowledges them Children of the Kingdom. Mat. 8.12.  
It could not be that a Prophet should perish out of Jerusalem; and the whole multitude, with the high Priests and Elders of that City, having seen the man that was God's Fellow, cried out away with him, away with him, Crucify him, Crucify him; in her God found (as in a common slaughter house) the blood of all the Prophets, and the Blood of the Son of God was charged upon her, yet at the se●f same time the holy Ghost acknowledges Jerusalem to be a holy City. Matthew 27.53. For there the law of God was read, the worship of God performed, and outwardly the people of God dwelled, and the house of God was frequented.  
There were divisions among the Corinthians, contentions, Law suits, Fornication, great haughtiness of mind, great profaneness and looseness in the administration of the Lords-Supper, yea some receive it drunk, and for all this the Apostle call them Saints, prefacing the Epistle he sends to them for the redressing of those disorders thus (viz.) unto the Church of God which is at Corinth. 1. Corinthians 1.2. Their profession made them outwardly holy, and by their owning the Gospel ordinances, it is manifest that they were outwardly called, though their sins did demonstrate that they (even those whom he had called before Saints) were carnal. 1 Cor. 3.3. If we in this age could but learn or see that the gate of the Church is wider than the gate of Heaven; we should have less noise amongst us and more charity for each other.  
Laodicea, had lost her first love, and was wretched, miserable, blind and naked, nigh to be spewed out, yet the true and faithful witness bears this record of her, that she is a Church, and her Pastor or Bishop is an Angel. Revelations 3.14. In a word, profession of the most holy faith, and believing of fundamental Doctrine is sufficient among men, to own any man as a member of the visible Church, and to denominate him there from, but not to give them interest or Title to the invisible, or to make them fellow Citizens with the Saints in the new Jerusalem, for without holiness no man can see the Lord, Hebrews 12.14. And therefore the Church is compared to a draw-net which draweth up Fishes of all sorts; both good and bad. Matthew 13.47. And to a field wherein is found both darnel and good corn, both tares and wheat, and they must not be plucked up before the time: If Saul had been plucked up as a tore, we should never have had such a precious Paul, To this Doctrine consent the reformed Churches, Art. 17. of the Church of Helvetia, Art. 8. of the Church of Bohemia, Art. 26. of the Church of France, Art. 27. of the church of Bel. Art. 7. of the Church of Auspurge, etc. It is now time to come   

2. To resolve some Questions concerning the Church  


Question 1. WHether the single Testimony of the Church, be to be received in matters of Faith?  
Quest. 2. Whether the Church hath pour to Ordain Ceremonies that are not Ordained ●f God?  
Quest. 3. Whether the Church hath Power to compel any irregular person to her Ordinances?  
Quest. 4. Whether the civil Magistrate hath power in, or over the Church?  
Quest. 5. Whether the segregated congregations now in England be Churches?  
Quest. 6. What may justify a Separation from a Church?  
Quest. 7. Are there more Religions than one to be celebrated where the true Church is established?  
Quest. 8. Wherein consists that individuality, singleness, unity, or Oxenesse of the true Church?  
Quest. 9 Why the true Church is called holy?  
Quest. 10. Why is the true and only Church called catholic,  
Quest. 11. Whether the Elect be only Members of the true Church?  
Quest. 12. What are the Marks of a true Church?    

Quest. 1. Whether the bare and single Testimony of the Church to be received in matters of Faith or Salvation.  
The Church of Rome defends the necessity of her Members yielding to the simple Testimony of the Church in matters of faith; but very unsoundly; for 

1. Every particular Member of the Church hath erred, and therefore the whole Church; may for what ever be the quality of the parts, the whole must be of the same; as the simples are, so is the Electuary that is made of them, hot ingredients can never make a cooling plaster. It is dangerous, to make it the ground of my faith, of which I have no surer testimony than he or they says so. 
The Popes we know have sinfully erred, whom they would make the Church virtual, & Counsels have erred whom they would make the Church representative; the Counsels of Basil and Constance cannot both be true. Peter erred, Demas may fall back, Laodicea may lose her first love: It's hard to make a sound Christian believe he shall be damned for not doing that, or not believing that, which God hath nowhere commanded, or spoken of. Certainly to make the precepts of men, equally binding to Scripture, is against that text, Deut 12.33. What thing soever I command you, observe and do it; thou shalt not and the reto nor diminish therefrom; why then should I believe that there are pains in purgatory, (which I must undergo) with as strong a faith as to believe there are joys in Heaven? And why must I be damned if I believe not that the Pope is as really head of the whole Univarsal Church, as to believe that Christ is risen from the dead? The reason is the Church (it is himself and his Cardinals) says it, a poor bolster God knows for a man to place his rest, his confidence, his assurance, the unchangeable estate of his eternal soul upon; And why must I believe it because they say it? Because they cannot err; and why must I believe they cannot err; because they say so? thus may they impose upon men's consciences the very doctrine of Devils as they do, 1 Tim. 4.12, 3▪ 4. and the poor people are taught that they must believe that, o● herwise they are no members of the Church, (out of which indeed there is no Salvation,) or of Christ, though no Scripture be brought in the least to confirm it.   
2. We were not baptised in the name of the Church; this argument Paul brings against the divisions of the Corinthians, 1 Cor. 11.3. there were some that would stick to the Doctrine of Paul, some hold to that of Cephas; what says he, was Paul Crucified for you, or were you baptised in the name of Paul, that you should suppose to be saved by me? we were baptised in the name of the Triun God, and we expect only, and we believe throughly to be saved by him alone, without the aid of men or Angels, for if an Angel should come down, and persuade us, or teach to us a necessity of believing in him, without or against the Scripture, as frequently Rome doth, he were to be accursed. I say again, he were to be accursed: 1 Gal. 9  
3. The Catholic Church calls upon her members not to do that, and good reason too; the Son of God would not (though he might urge his own authority) plead for a belief but upon a Scripture account, john 5.39. and Paul desires to be followed no further than he follows Christ: 1 Cor. 11.1. and those Bereans are made noble for searching the Scriptures, whether the things that were spoken by Paul were true or no, Acts 17 11. And we have a charge given us to hear the Son: the same teacheth the reformed Churches, as of France Art 2. Belg. Art. 7. Art. 20. of the Church of England, Art. 1. of the Church of Bohem, In which Article there are two reasons given for this truth: 1. because the Scriptures were inspired and taught by the holy Ghost, confirmed by heavenly testimonies, which spirit discovers to men how it ought to be understood; for Prophecy came not in old time by the will of man, but holy men spoke as they were moved by the holy Ghost: 2 Pet. 1. ult. Besides the Lord himself sayeth Search the Scriptures, And again, Ye are deceived not knowing the Scriptures, etc. 2 Because that is a true and sure testimony, and a clear proof of God's favourable goodwill which he hath revealed concerning himself, such things as are necessary to doctrine, to discipline and government of the holy Church, are all fully and absolutely so comprehended, than which no Angel can bring any thing more certain, and if he should, he ought not to be believed. For which cause says that confession in our Churches, the Scriptures are rehearsed to the hearers in the vulgar tongue, and especially (according to the ancient custom of the Church,) those portions of the Gospel in Scripture, which are wont to be read on solemn days out of the Evangelists and Apostles writings, and are usually called the Epistles and Gospels: The whole stream of the confessions of reformed Churches runs against Rome in this.  
4. Our Creed which is the rule of things to be believed, as the ten Commandments are of things to be done, and the Lords Prayer of things to be asked, calls upon him that reads it, or hears it, to believe only in God the Father, and in God the Son, and in God the holy Ghost, and not to believe in, but to believe the Catholic Church, (i e) to be persuaded, that there ever was, is, and shall to the end of the world be a company of men Elected and called unto life; by which confession we acknowledge ourselves one of them. Now to believe in the Church, were to set her in as high dignity, to rule over the consciences of men as Christ himself, or any other person in the Trinity, which were a giving his glory to another.  
5. Men should by this never be assured of their Salvation, nor of their good estare; it might be necessary for thy Salvation to do that this day, which might not be done if I would be saved the next; for as the Rulers of the Church uttered their judgements upon the light of reason, I must judge myself in a happy or in a forlorn condition; which is contrary to that Catholic doctrine: Make your calling and Election sure: 2 Pet. 1.10. which could never be done, did it lie upon the fine flourishes of an Orator, or distinction of a Canonist sitting in counsel. And indeed this may be one cause why the Church of Rome denies the possibility of a firm assurance of future glory, contrary to the text above named.    
5. There are but four false religions in the world, Heathnism, Turcism, Judaisme, and Papism: the Heathen possibly may reason the case for his religion, against an Opponent, though perhaps as sound as Cyrus reasoned with Daniel concerning the dignity of Bel; Thinkest thou not ●hat Bel is a living God? (said the King) seest thou not how much he eateth and drinketh every day? The Jew he will direct thee to the Scriptures; see and try if his religion be not according to that most sure word of Prophecy. The Turk is stubborn, and it is death to dispute or search the truth for the confirming of the faith in the matters of the Koran. The same it is with the Papist; the bell will ring, and candle will be put out, and the book opened, if the authority of the Bishop of Rome be once questioned, though in matters of faith: Let the Turk and Romanist therefore go together; give me that religion that may be tried, and hold out in trial; yet let the Romanist remember, that as Mahomet said he found the hand of God seven times colder than ice, he may find it seventy times hotter than Purgatory for either adding or taking from the word of God, and imposing any thing upon the people as necessary to be done in point of Salvation.  

Syn. Trip. pag. 51. Thes. 10.  Illi ergo potius parendum monenti ut omnia exploremus, & quod bonum est retineamus, quoe certe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instituti non potest nisi ad manum sit Lydius ille Scripiucarum lapis, cujus ope aurea ab aereis, humana á Divines internoscantur.  
Notwithstanding that the testimony of the Church is not to be taken singly in matters of faith, yet the testimony of the Church is of great weight and concernmnst in matters of fact. For 1, it may prepare our hearts and move them to believe the thing the surer that the Church hath affirmed. This made King Charles the first of glorious memory strongly to assert, that what could not be proved by the word of God to be unlawful, 
His Majesty. pag. 5. to M. Hen.  the practice of the Church was warrant enough for him to follow, and obey that custom, whatsoever it were, and to think it good: and that he would believe that the Apostles Creed was made by them, (such reverence I bear to the Church; tradition, they are his Majesties own words) until other Authors should be certainly found out: and 2. it is of all humane testimonies the greatest, in respect of the Wisdom, Gravity, Learning, Prudence, Godliness of those men that lived about the first centuries, and were Governors in the Church of Christ: but no ways is their authority to be taken or ought to be taken as the ground of a mansfaith and assurance, since it is but the testimony of men.   

Quest. 2. Whether the Church hath power to ordain ceremonies upon her members, that are not ordained by God?  
For the clearing up of this Question we shall premise, 1. That the Church hath no power to impose any ceremonies that are in their nature impious. Exe. 20.18. nor 2ly. such as may cumber men and hinder them in the cheerful execution of the essential parts of worship, like the Jewish constitutions: there is a rule against that. Luke 11.46.  
But if the rulers of a Church impose Ceremonies which are not contradictory to the Canon of faith, or rule of the Word, they have a power that will defend them in their so doing, and no private person in the least ought to speak against the execution of that power. In general, what ever may tend, or what ever in their judgements will tend, 1. To the edification of the Church, 1 Cor. 14.26. there is a power given to put that in Execution. Let all things be done to edifying. Or, 2. whatever in their judgements may be comely in the Church, they have a Power to put that in execution. 1 Cor. 11.13. judge in yourselves; Is it comely that a Woman pray unto God uncovered? By this Text, whatever is by the Officers judged to be uncomely, may be removed: and whatever is comely in their judgements, by this power may be enjoined in & to the Church. Or, 3. What may in their judgements be orderly or make for an uniformity, they have a power to put that in execution. 1 Cor. 14.40. Let all things be done decently and in order. Now that ceremonies of this nature may be imposed by Church officers, upon her members, and that lawfully and religiously, may be proved in particular, by these following Arguments.  

1. From the Apostles practice in the Church, who besides other things, as the changing of times and places, for their assembling together, and touching the administration of the Lords Supper, sometimes at midnight, and then at daytime, we find in particular, that Paul enjoined, that in the Church women should be covered. 1 Cor. 11.6. Which one might think a ceremony, that might have been forborn. And indeed in imposing of it, the Apostle is not authoritative, but persuasive. He leaves it to the Officers themselves and to their own judgements. A ceremony possibly that gave as great offence to some coy and fine Dames, as etc. And so be appointed a known Tongue in the Congregation, (if he had been in England, he would have found some to have told him that he took away their Gospel's liberty) in the time when strange tongues were not an unusual gift. Now from this very action, we may conclude the truth of that position now under defence; for by the prohibition of the one it should seem to be practised, and by enjoining the other it should seem to be neglected. The former might seem a needless ceremony: what matter were it whether women are covered or no? the other might be thought in some sense hurtful, that they might not speak with those tongues which God by his Spirit (that bloweth where and when it listeth) did furnish them withal in the Church: but the Apostles had power, and they give the Officers of the Church power to rectify that error, or in any other that in their judgements should have a tendency to the robbing of the Church of that order that ought to be in it. But further,  
2. From the Apostles Counsels and warnings to the Officers of the Church. There are general precepts given to the Officers of the Churches, which are gravidated with this power, and demonstrates that they have a commission to impose such ceremonies as they shall think fit, for the good of that Church whereof they are Governors. Saint Paul not knowing what should befall him at jerusalem, whether he was going from Miletus, sent for the Elders of the Church of Ephesus, and charges them (when he was gone) to take heed to the Flock, over which the Holy Ghost had made them Overseers; soreseeing that grievous Wolves should enter the flock. Act. 20.28. From which precept or caution given by this holy Apostle I may truly argue without offence to any, that whatever these Elders thought, or in their judgements supposed might tend to the good of their Churches, though not particularly commanded in the Word, might be enjoined by them, and the church of Ephesus was bound to obey them in that particular: And a sin that was or would have been in any private person to have murmured, grumbled against, much less oppose the practice of and usage of them. So from that precept to the Corinthians, 1 Cor. 14.40. Let all things b● done in decency and in order, we may truly draw the same argument, that what time was thought fittest, what gesture was thought fittest by them to preach in, to pray in, to receive Sacraments in, or to administer Sacraments in; what garments, what gestures, to give or to receive them in, might be imposed on the people of that place by the Church governor's, through virtue of this general precept. 
Moreover Paul writing to the church of Philippi, with its Bishops, and Deacons, Phil. 1.1. Among other directions, as Beware of dogs, beware of evill-workers. chap. 3.2. comes and desires them, chap. 4.8. that whatsoever things are true, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, Think on these things. Now here is such an Epitome of all good works as none are comparable to it. It may be called an abstract of the whole Bible, and this written to the Bishops and Deacons (let none be offended at the name Bishop, I mean no body hurt) Shall it be understood that this full pithy Exhortation reached only to their own private capacity as Christians, and not to their public, as Deacons? without question, what in their judgements were lovely, and of good report, if used in the Church, might be commanded by those Deacons to the Church, by virtue of this precept, as Church officers.  
In that Epistle to Titus, Paul shows him the end of his leaving him at Crete. chap. 1.5. That he should set in order the things that are wanting etc. Concerning the Ordination of Elders, the Apostle had given him in charge at the first: but let Churches be never so well planted, there may be some that will be irregular, especially where there are Liars, evil beasts, and slow bellies, of which sort Crete was full of. chap. 1.12. And therefore Titus is further charged, that what is wanting, that may conduce to the Edification of the Church, (having a respect to the people) they should make such as may curb the veay beastliness or irreverence in the House and Worship of God. We might insist longer on such Texts; but these are sufficient to cause the unprejudiced Christian to consent to the truth that we are now pleading for.   
3. From the power and practice that was in the Jewish Church, touching ceremonies not commanded, may we draw arguments for holding the same lawful in the Christian. Did not David bring in Ceremonies, Musicians, Choristers, Organists, Violers, Lutinists, with many more into the Worship of God, which he had no command nor precept of God? and though God had his Prophets, Priests Messengers there, in and about David's Court; yet never gave he one of them Commission in the least to check David for this his chargeable presumption, nor to no King, nor to no age after him; my Christ himself did never mention it; neither do we find any of God's people scruple at it in his time nor after; possibly those sons of Belial that rebelled against his sons, might: (for Rebellion is so ●gly-faced, that it never durst appear in the World without a Mask; generally, it takes that of Religion;) but seeing God was silent, what needed they care? We have heard some say that Music might be under the Law, but nor under the Gospel; (not that I plead for Music in the least, but using it as a suitable Medium, to prove the truth, it is now under demonstration) ignorantly, for it was not under the Law nor mentioned in the Law; but a pure invention of David's own; He conjecturing that Music might tend to the ends before specified. From the liberty therefore that was given to the Jewish Tabernacle, Synagogue, or Temple (for we may judge, there were after Ceremonies brought in, as there occurred necessity or conveniency) we may argue the power of the Christian Church (even in reference to ceremonies) whose liberty is by Christ's death more large than theirs, in all respects, and surely not diminished in this.  

His Majesty's Declare, for affairs, Eccl.  4. From that Decorum, that decent Ceremonies, (of which still we say, the Governors are Judges) makes the Ordinance of the Church appear withal. Let his soul be bound up in the bundle of life, and made higher than the Kings of the Earth; who declares, that he bears a greater reverence to the Ceremonies of the Church of England, by being in those places and seeing those Congregations, wherein they were not used or spoken against. 
And indeed, Reverend gestures, grave Vestments, decent and comely Deportments may be compared to that clothing of Gold with which the King's daughter is habited, Psal. 45.13. making them exceeding beautiful in the eyes and ears of the Beholders, and more esteemed of her members, and reverenced of all that are partakers.   
5. It is the Doctrine of all reformed Churches. Confes. of the Church of Helve. Art. 25. of Belg. Art. 3●. Ausp. Art. 15. of France, Art. 32. of the Church of England, Art. 20. Church of Bohem. Art. 15. with this advice, that however such Ceremonies had their beginning, whether from Bishops or from Councils or of any other, the people were not to care for it, nor be disquieted, but to use them, to good, because they are good. So the Church of Wittemburge. Art. 35, holds it lawful to appoint days for to hear and preach Sermons, and any other Rites not contrary to Scripture. So Sueve. Art. 14. and withal confesses, that they reckon no traditions for men's traditions, but such as are condemned in Scripture, contrary to the Law of God: but for such as agree with Scripture, and were ordained for the good of men, although they be not expressed in the Scripture; yet in that they proceed from the commandment of love, which ordereth all things to be done in decency, they are worthily to be accounted rather of God then of man; and closeth up their Article, by showing from Scripture, that the more willing a man obeys the civil Laws which are not ●repugnant to Religion, the more fully he is enduced with the faith of Christ. In the mouth of these witnesses let this truth be justified. And Quae non prosunt singula, multa juvant. Since my writing this going through the Harmony of confessions and other Authors, we find the Church willing to show her own power, limiting herself in the eyes of her own people in cases of Ceremony, (viz.) 

1. She hath no power to impose any thing contrary to the written Word of God.  
2. Nor none that are insignificant.  
3. None that are troublesome.  
4. Nor with any opinion or thought of necessity, as to lay salvation upon them.  
5. Without all conceits of merit, 
In an indirect sense she may preach and teach thei● neccesity: for he that resisteth lawful commands ●●neth against Co●.  as to deserve Heaven by them.  
6. Not laying them down as parts of Divine worship.  
7. Or to conceit that the observance of them will make us the more perfect before God. If the Church that imposeth those Ceremonies, teach not the necessity of their observance, directly or exactly by these arguments, she may impose what ceremonies she will, according to the doctrine of most of the Protestant Churches in Christendom: yea, all of them that have declared their opinions upon that Subject.      

Quest. 3. Whether the Church ha●h power to compel any irregular Person to her Ordinances?  
For the opening of this Question, we must note, that when the Church is said to compel, it is neither to imprison nor to fine, those being altogether out of their Verge and dominion, excep you imply that the Church-Officer be likewise in civil authority, and exercise Jurisdiction in that capacity; or if you consider the civil Officer a Church member, and in that sense the Church some way may be said to do it. We shall consider the Church-Officer abstractly as no civil Officer, but in that capacity that he bears toward the the Church; and by compelling we hold out or mean no other thing then the utmost of the Church's power and largest extent, and the execution of that highest Act of Justice, wherein her Lord and Husband hath invested her, to free both him and herself from contempt, by which she hath authority to command and to punish those who wilfully absent themselves from her service, without such reasons as the Church herself shall be satisfied withal; for who ever went to hell without a reason?  
And let none quarrel with the word Compel, to omit the Grammar of it, which holds out the sense before spoken of, we find in the great Supper, Luke 14.6. the Master giving a charge to his servants to call his Guests; some excused themselves, yea all gave reasons for their absence, to flesh and blood satisfactory. Then they were to go to the Streets and Lines of the City, chief places possibly affording Guests sufficient for the filling up of the House, and eating of the Supper, for it was now ready, and yet the Table was not filled. (I dare say the Son of jeffes place was not empty; None who is like Gods own heart but will appear f●rst in ●ods House, and at his Worship.) Probably many might excuse themselves, or pretend other business at this invitation; but the Servants could not help it, only rolled their Lord that what had been concluded of him, was performed by them. The Master being herewith provoked, charges the Servants the third time, to go to the Highways and Hedges and compel them; they had bidden and invited, and exhorted, and persuaded them before, now they must take no excuse but Compel, and by some circumstances in the text, he that wanted a wedding garment, appears to be of the number so forced; and by this was the house filled, and the Lord contented. The guests were clean, but not all, one was found unfit for such a table, he is charged with it: He had nothing to say for himself, he knew that the servants told him they must do it, and that by their Lord's direction, and therefore he urges not their compulsion as a reason of his own unpreparation; they were to bring him in, but he must fit himself for so noble a company, and plentiful entertainment.  
Now that the Master here is the Lord Jesus or Christ the King's Son, and that the feast are those ways and Ordinances by which Christ feeds both Jew, Gentil, them were first bidden, and them that lay in the lanes and hedges, and that the servants are the Ministers of the Church, by whose Preaching and Doctrine they are called to come to the Lord Christ for Salvation, is granted almost by all, and how often the man without the wedding garment, in chains, is set at the Chancel door, to persuade Communicants to a worthy receiving of the Lords Supper, is known to all. So that there is no need to quarrel with the Word, but rather fear the thing, and not put the Church to compulsion; which denotes the utmost of her power (of which afterward) to reduce her members, family or children to obedience, and compel them to come in to her Ordinances. For we are not speaking o● her compelling those that are not, or were not members of her body; as the Spaniards and Jesuits are said to have done with the poor Indians, driving them like droves or flocks to the Font or Baptistery, and then brag of the multitude of their Converts. Let us now come to the point; and that the Church hath power to compel any that is of her body, (I mean such as never were cast out by her, for all others are, their own Apostasy from her, takes not away her relation from them) to come to her Ordinance, seems to be true doctrine by these Arguments following.  

1. From that spiritual and powerful efficacy and blessing that she knoweth goes along with her ordinances, God will go along with his own institution, and the Spirit may and often doth in the ordinance, melt the heart that is otherwise cold and hard, that conscience that may be pretendeded against the Ordinance, may be broken or enlightened, if it be real, and that rancour against the Preacher may be slain with the sword of the Spirit. Those that came to take Christ, john 7 47. and he that was sent to ensnare him, were both so taken with his words, that they were almost, if not altogether made his Disciples.  
2. From that danger that may incur to her whole body, if she suffer one to fall off at his own pleasure, for that one may open a door to another and both go several ways, and each draw Proselytes after them. Similitudo & exemplum maxime movent; and again, quod exemplo fit, id etiam jure fieri putant homines. She is therefore to appear with her rod in her hand (as it were) to correct the sauciness or stubbornness of any of her Children, lest others take example and write after the copy, or walk after their steps. Once make it lawful for a man to fall from the Church Ordinances, without a real cause, (and that is to be discovered afterward) and we shall quickly see others following after him, out of wilfulness or malice, for what Governor, Government, Preacher or Sermon can there be in the world that will please even all good men?  
3. From that power that Christ hath left to his Church in his last Will and Testament. Die Ecclesiae, tell it to the Church; is the last refuge for an offended Brother, Tell it to the Church, Mat. 8.17. if that will not bring him to an acknowledgement of that real offence that he hath given, (for a zeal is only there supposed) let him be to thee as a Heathen; the Church hath here and elsewhere, (as in its own time shall be discovered) a power to excommunicate out of the Church, (which is a delivery over unto Satan, 1 Tim 1.18.) any of her body that gives a real and just offence to any of her members, and will not make satisfaction so much as by repentance. Now what greater offence can there be given to a Christian faithful man than to see the ordnances, the feals of the covenant, that which is the power of God to save him that means that God hath appointed, ordained, instituted as standing Laws never to be repealed to the end of the World, slighted, rai●ed at, car●ed at, believe it, if ever the Church did hear a cause she must hear this especially when she understands, that not an Enemy hath done this, but one that says he hath affinity with Christ, yea, is a part of him; if this tongue cannot be persuaded to say, I repent, the Church ought to deliver it over unto Satan, that it may learn not to blaspheme, so that she may either compel him or thrust him out, either make him learn or turn him out of her School; and that excommunication is no stingless Bee shall be discovered in its own time and place.   
The like also teacheth the reformed Churches particularly the Church of Helvet. Art. 23. where speaking of public places set a part from the worship of God, declares, that so many as do despise them, and separate themselvee from them, they are contemners of true Religion, and are to be compelled, by the Pastors, and GodlyMagistrates, (In this case the Church officer may repair to the civil Magistrate, if he be a Church member for redress) to surcease stubbornly to separate and absent themselves, from sacred assemblies, by which they understand the public temples of the Church.  
It may be easily foreseen that the man who thus separates himself, will pretend conscience for his separation. The mixed congregation possibly will defile his holy heart, and his conscience persuades him that the doctrine generally approved by the Church of England, is not according to Godliness; and he verily believes, that our Churches being builded by Papists are Dens of theives. And if he be made to come, the sin he supposes shall be theirs, not his.  
For the removing of this obstacle, (not to follow this man in his long wild Goose chase) we must know, that the servants are not blamed for the bringing him in that wanted the wedding garment, in regard, they did but that which their Lord commanded, neither did he make any excuse for himself, so far was he from laying the blame upon others, that he had nothing to say for his own vindication. Who ever compels or forces the Minister or Magistrate, to come to the ordinances, fear thou God, when Christ comes to take a walk in his Garden, or among his Candlesticks, and he see thee not acting those graces suitable to the Ordinance thou art about, thou mai●st meet with a curse and not a blessing, for the Church will never be blamed, but thou mayest be condemned.  
Moreover, whereas Conscience, by which we shall presume men walk (taking no notice at all of Pride, Spleen, or Stomach) is often pretended to justify their separation, we must note, that conscience is no sufficient warrant to stop the Church in her Judicial Proceedings. From some filth without, and from some naughty humour from within, men may have their eyesight quite or near extinguished; she knows there are some in her Family whose very consciences are defiled, Tit. 1.15. It may anger such to have her look in their eyes, and pain them to be turned up against the light of the Sun, that she may give them eye-water; but all tending to the good of the body, the Church goes on with her cure, by bringing her diseased Members to those Ordinances that are proper for their distemper.  

If Kings and Princes do tolerate such it were best not to let them know it; meekness never doing good to their humour. If they be suffered by Law, they will have lawless meetings; as appeared wherever they were.  Queen Elizabeth of glorious Memory, Anno 1561 put forth a Proclamation, enjoining and commanding all Heretics, and particularly Anabaptists (who had flocked into England, being banished their own Countries) to depart the Realm within twenty days, whether they were Natural born, or Foreigners. This Civil Excommunication might have been prevented, if they had obeyed the Laws of the Church then in force; there being no ground that an established Church should suffer Heretics upon the account of conscience.  
Besides, she hath learned, and our ears have heard, that conscience is not an absolute rule; her Husband at his going told her, th●t the time was coming, that whosoever should slay her children, should think (that is, be persuaded in his conscience) that he doth God service, john 16, 2. This is strange, that any that feareth God, should be persuaded in their minds it were an acceptable service to kill them whom his Son by his Word had begotten into a lively hope. One of her Governors testifies of himself, Act. 26.9. I verily thought with myself, that I ought to do many th●ngs contrary to the Name of jesus of Nazareth; that is, (as he afterwards speaks) he thought he was bound in conscience to ●●●●●son, persecure, slay, stone, and compel the Saints to blaspheme the Name of Christ; and in this time no man could say, but he was a good, honest, moral man, Phil. 3.6. And what he did in opposition to Christ, God knows it was neither out of spite or malice that he bore to him, nor ill will that he bore to any that professed him, but out of a zeal to promote God's Glory and Honour; this being known, the testimony of a man's own conscience will, by knowing Christians, be made a rule of walking. For indeed, as to live by Reason, will never make a Christian: so to live by Conscience in this sense, will make a Devil; what iniquity may not be defended, and abomination perpetrated, if Conscience be the sole Judge?  
To conclude therefore, the Church knows that her Husbands last Will, revealed in the Word of God, is the prime Principal, and ordinary Rule, that she and all her children are tied to, and to walk by, and this of conscience is only a secondary and subordinate Rule to that; and where this would assume the Authority of the former, and the child do what is good in its own eyes, agreeable to his judgement, suitable to his understanding, write what shapeless Letters he will, taking no heed of the Copy; there she may lawfully use her Authority, by persuasion or compulsion; that is, either make them come to her Ordinances, or punish them for their not coming; she in that case being the sole judge, nor they.  
If it here be objected (for this age is witty) that we never read that Paul or Peter compelled any? It may be answered, That Paul both did himself, and gave order to excommunicate offenders: And when they show me, that the Christian Religion planted by Paul, was authorized by the Civil Magistrate, and a Church planted and maintained by Law, and by that Law compulsion forbidden, than they say somewhat, otherwise nothing; the Law of the Civil Magistrate in Paul's time, generally running against the truth of the Gospel. Witness that Proclamation of N●r●, who beheaded Paul, published anno Christ. 67. Qu●squis Christianum se esse confitetur is tauquam generis humani convictus hostis sine ulteriori sui defension, capite plectnor; the English of which amounts to this, That whatever man was known to be a Christian, without further ●ri●●, he should be condemned to death as a common enemy to mankind. In such times as these there was no going to the Civil Magistrate for maintaining of the Church in her dignity, against contumarious, refractory and stuhborn backsliders: but now I think of it, it is time to come to the   

Quest. 4. Whether the civil Magistrate hath power over, or in the Churches of Christ and if he have, whether his Laws be binding to the Consciences of men.  
For the ease of the Reader, and that we be not forced to make many distinctions; we shall suppose our Magistrate owning the faith of Christ, and a Member of the Church; we shall suppose him to be the chief Magistrate in, or over a place or Kingdom, whether by Succession or Election: we shall also suppose this Magistrate to be either Man or woman. We defend, that one so ruling hath power both in, and over the Church. For 

1. All good, godly and holy Magistrates that we read of, whether in common or in holy History, did in a great measure meddle (for that is the Word in this age) with the Church, and exercised authority over it and in it, as Magistrates, by their Royal mandates, and holy Proclamations; yea, by the mouth of the Holy Ghost commended for their so doing; as might be made out in many instances from David, Solomon, jehosaphat and Hezekia: and from him we may draw a remarkable passage for the affirming of the question. It is said 2 Chron. 29.3. He, in the first year of his Reign, in the first Month he opened the doors of the house of the Lord, and brought in the Priests and Levites▪ and gathered them tohether, etc. commanding them to sanctify themselves, etc. Here was both zeal and speed: his zeal, in that he did it in the first Year of his Reign, his speed, in that he did it in the first month of his Reign, nay more, he did that in the first day of that first Month, as may be collected from verse 17. of that Chapter: he speaks to the Levites, and calls them sons, vers 11. by which he acknowledged himself t● be their Father: and we are informed that they gathered themselves together at the commandment of the King, (some in our days would have questioned his authority) by the words of the Lord, vers. 15. (a King commanding things lawful, is a commandment of the lord) They set the Temple in order, sanctify both it and themselves, and informs the King thereof, vers. 18. The King rises early himself, and gathered the Rulers of the City together, (but be will see the people worship God) and goes to the House of the Lord, and sets the Levites (mark, the King sets them) that is, order them to stand in their places, with Cymbals, Psalteries and Harps, according to the Commandments of David, and of Gad the Seer, and Nathan the Prophet, etc. vers. 25. In the distribution of the Levites in their places, Courses and Offices: these three consulted, but that instruments of Music was David's own Ordinance, appears both by the 27. ver. of this Chapt. and also by Ezra 3.30. Where at the building of the second Temple, these things were practised, as from David's authority; with several other places; all being in order at the King's appointment. Hezekiak commanded to offer the burnt-offering upon the Altar. ver. 27. And he with his Princes commands the Levites to sing Praise with the words of David. ver. 30. (Here is meddling with the Church, if there be any meddling in the World) But further, God hath appointed that the Passeover should be kept in the first Month of the Year; yet Hezekiah with his Princes, takes Council and agrees to keep it in the second Month; & a Proclamation made accordingly Chron. 30.5. If the Sun itself had not hasted to have gone down, or at least gone back ten degrees upon the Temple of jerusalem, to have beheld this holy King's zeal, in meddling with Church affairs, it had been no wonder. 
josiah is famous for this, even for meddling with the Church, (let the expression be excused, the times forceth me so to speak) whose Father Manasseth being dead (who also had commanded his people to serve the Lord their God, in reference to the duties of the Temple. 2 Chron. 33.16) at Twelve years of age, began to purge judah and jerusalem from Idolatry▪ makes a Covenant with the Lord, before the Lord, to walk in all his ways and statutes, and caused (mark all his authority and meddling) all that were present in Iur●salem and Benjamin to stand to it. 2 Chron. 34.32. (For the people to make a Covenant among themselves, and make their King to stand to it, or &c. is not good Divinity) nay, this King made all that were present in Israel to serve, even to serve the Lord their God. vers. 33.  
Further, He keeps a Passeover 〈◊〉 first Month, and sets the Priests in their charges, (What a 〈…〉 here is? would some of our English had said) I should 〈◊〉 weary my Reader in a point so clear, if I should insist on the practices of Zernbabel, or other famous Princes who cast an eye to the Church of God, and put out their hands to help her, and how much they helped her, so much their honour, their grandeur, and their safety was augmented and confirmed, both by God and man; and indeed, how shall their memories be blessed if they do it not! It is sometimes a blot in good Kings, and a dead fly that makes their anointing Oil to send forth no good savour, that the High places were not taken away. Let Conastntine the great be honoured by the Christian World; and King Edward the 6th. of glorious memory, be ever esteemed among the best of Princes, and his Parliamentum Benedictum be of all generations called blessed.   
2. From that confusion and disorder that would inevitably besal the Church of Christ, if Kings and Magistrates did not meddle with with it, may this be proved. What disorders fell upon the Church of Israel, when their Kings and Princes took no notice of it, is clear. How God was worshipped, is known, and what in our days will befall her, if Magistrates act, not is easily to be conjectured. Diversity of judgements would breed diversity of Doctrines, and that will bring forth contention, and that would produce confusion, All Laws though made never with so good advice, would be by turbulent spirits trodden under foot, if in the least they were crossed in their peevish opinions. 
It were dangerous to leave all men to their own practices and opinions in matters of Religion; Heresy might pass for Divinity, and the doctrine of Devils might pass for that of God; And how could it be restrained? By a meeting of the Clergy or Presbytery, you may say: Who shall call that meeting? Themselves: Which of them? Any one: If any one call them together, Then any one may choose to meet; but suppose a meeting, by what authority will you make Laws? By our own (this is excellent doctrine at Rome) Who would rehearse those Laws, when you have made them? Mum. There is no such power in the Word Presbytery so met (that I know off) as to ham-string any man from entering the Pulpit, or Tongue-tye him when he is in it: so that either the civil Magistrate must be meddling, or there will be no obeying.   
3. Either the civil Magistrate must meddle with the Church, or there will be some that will be meddling with his Throne. The great Turk knows how necessary this is. Pharaoh King of Egypt knew it. All Histories witness it; the Germane Emperor subscribes to the truth of it: and those among us that can but number 20. or 30 Years, cannot be ignorant. Murder, Rapine, Rebellion, Treason, Sedition, Fire and Sword have been the direful consequences of suffering men to preach and pray what they saw good, without control or constraint. So long as there be men, there will be failings: so long as there are sinners, there will be irregularities; and therefore there must be Laws and bridles; either the civil Magistrate must be meddling, or there will be no living.  
4. From that contempt and reproach that would befall the Church, if Magistrates did not meddle with her. I am persuaded that it is for fear that Church, or Church-Officers should be regarded that makes many deny the Magistrates authority in it: if Solomon in all his glory, honour the Priest he shall be respected in all solomon's Court. The Church hath Noble Titles given her in Scripture, and good Laws, will give her in the sight of men dignity thereunto: there is honourable mention made of all the Ordinances of the Church, and through faith they have got a good report: it is fitting that their mouths be stopped that would defaine them, and do slander them in the face of her own people. 
There were some lately that by a most profane and Impious Catachresis, brought the Church to be compared to horses in Pharaohs Chariot, as Cant. 1 9) to her glory and dignity it is spoken) they wickedly made her only to serve to draw them into High-places; which opinion hath so far infected this age that the grey hairs of our holy Mother the Church is scorned, mocked and derided by the basest of the people, which evil we hope to see removed by good Laws from the Magistrates, and the Church to receive her due devoir by penal statutes.   
5. Because the Magistrate himself is appointed of God to be a Minister for the people's good. Rom. 13.4. To be altogether for the good of the State, is but a partial good; to command that none steal my goods, and yet another kill me with false Doctrine, will not profit me much. Is he a Minister of God for good? then by all ways and means he is to do good; and what greater good conducing thereunto, then to see the Ordinances of the Church maintained in purity, number and nature, to see that sound reaching be in the Pulpit, as well upright judging upon the Bench, he is to see so far as possibly his Subjects prosper, both soul and body; and when he doth so, then is he a Minister to them for their good; and indeed if he be no● for the spiritual good in the right managing of the Church, he cannot be for their good in the ordering of the State; for people seldom change Religion only: but as often as this sacred Anchor is weighed, so often the Ship of the Commonwealth is tossed; and no wonder; for Heresy being the School of Pride, by little and little, while it shakes the mind from God's Yoke, it shows us in like manner how to defame and shake off humane Government. 
It is plain, that the wisdom of Heretics aims at this point; and taking away, or preaching down such things as put an outward Majesty upon the face of Religion, it brings them to be hail fellows with God, to be of no Religion; and he that is once so persuaded, will easily expel all thoughts of reverence to him whom God hath made his Lord, and revolt from their King with as little reluctation as they turned from God; and what may be the issue of these things, is not much to be questioned; even every man to do that that is right in his own eyes. And what good that will bring the Commonwealth, I cannot understand. But   
6. Kings, Magistrates, and Princes, have a particular charge given them to kiss the Son, Psal. 2.12. Kissing was anciently an act of homage; one King that acknowledged himself Tributary, or promised Fidelity to another, performed it by kissing him whom they promised it unto; so far as I remember, they generally performed it kneeling. For this reason the hands of Kings are at this day kissed, by which their Subjects declare their subjection; that they shall be ready to wait upon him, at the putting out of his hand; and by it they tacitly promise, to be as faithful to him as his own right arm. To kiss the Son therefore, is, to acknowledge subjection to him, that they owe and hold their Crowns of him, and withal to be faithful to his Crown and Service; and that in their public as well as private capacity; not only as he is a Christian, but as he is a King; that as a Master in his House, and as a Father over his Children, by his Authority to keep his Subjects in subjection to the King of Kings. 
Now what more immediate way can the Son be honoured than by taking care of his Spouse for to preserve her in Honour, and maintain her in the full enjoyment and free possession of those things which her Husband left her, until the second coming? for the Church is the Lamb's Wife. Let us not imagine, that a King is only to regard his owu soul, or to look after nothing but his Subjects' bodies; both Scripture, Reason, and Conscience, and all good Christians, would have the fear of God taught in a Regal way (not Ministerial) by him, to all that are about him, with him, and under him. It is not for a show only that Kings wear Crosses upon the top of their Crowns; but signifies that the Honour of him that died upon the Cross, is to be maintained by him that wears it. In a word, let's abhor and excommunicate the thoughts, even deliver them over unto Satan, that would make a distinction between a King's public and private capacity; when it is done to smite him with the tongue, and divest him of that power, which as King is given him of God; especially since we know what cursed acts, and blasphemous words were the consequences of them in late years.   
7. God hath in a peculiar and special way promised to bless his Church, even as a Church with Kings and Queens, Isa. 40.23. And Kings shall be thy nursing Fathers, and Queens thy nursing Mothers, etc. Whatever Peace and Plenty the Church enjoys by the Civil Laws and Statutes of that place wherein she lives, yet if she be not blessed and fed as she is a Church, and in that capacity, this promise is not fulfilled; for all those outward things she may enjoy under a professed Turk; but to suck, and grow, and be fat, and nursed, and swaddled, and that in the nature of a Church, is the nature of this promise. 
There is a distinction made by some, that Kings have nothing to do to meddle with things Spiritual or Ecclesiastical, but with things Temporal or Politic; and that under the Law Magistrates might have power, but they have none under the Gospel. I woold have those that suppose ●o, to read this one Text, they will find it a Gospel-promise, it being made touching the access of the Isles and Nations of the Gentiles in a National way to the Church of God; as is clear in the following words. And the ground both of this and the other distinction, considering the Arguments before given, is only ignorance of the Scripture, and the malice of the opponent both to the Magistrate and Church; the one would rob him of half his Dominion, and the other, under God, of her greatest protection, that they might reign with the one, and trample upon the other, under a pretence of serving God. And yet, now I remember, it hath another ground, the very same that the Pope's Chair stands upon (viz.) That Magistrates have no power over Churches nor Churchmen; by which Principle the Pope's Supremacy stands firm; and Indeed there are two opposite parties of Popery and P. who though they have no agreement with each other, yet they meet in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Draconis, to darken the Authority of Gods Anointed.   
8. Kings and Magistrates, as they are Church-members, have a power to act for the good of the Church, and to exercise whatever power they have, for the good of the whole body; and whatever Talon God gives them, they are to lay it out for his Glory; and how can they, or what means can be imagined that they can glorify God more by, than by seeing his Word and Ordinances kept in that Dignity, and used with reverence, and received in that form that may most conduce to the Honour of God, and keep up the Dignity of his Institution?  
9 The very Being and Power of Magistrates is erdained of God, Rom. 13.1. Now shall we suppose that God would constitute a Power on Earth, which in no age, time, nor place, he would have to meddle with the great Concernments of his own Glory, and to have nothing to do to preserve his Name from blasphemy, his Ordinances from indignity, and his Worship from contempt? When I see a Text that holds out that limitation, I assure them I shall believe it; but not before.  
10. King's have been accounted, and aught to be esteemed, C●stodes utriusque Tabulae Decalogi, keepers of both Tables of the Law. They are not only to keep down murderers, adulterers, stealers, which belongs to the second Table, but swearers, Sabbath-breakers, which are sins against the first Table. For where is the Magistrate limited, that he may meddle with the fifth or sixth Commandment, and forbid to meddle with the third or fourth? or if he be not limited to the third or fourth, but he must see to the keeping of them, where is he forbid to meddle with the second, which is the Precept for the whole Body and Substance of his Worship? We are sure it hath been the practice of all pious Princes since the Creation (if not hindered by Rebellion within, or from Invasion abroad) to make good Laws for the preservation of the Church's Honour; and, as a means to it, to have care of Schools and Universities, which are Nurseries out of which to take Plants to put into the Garden of God (which is the Church) as God was pleased to gather old into his Garner, which is Heaven.  
11. We shall scarce read of any, or talk with any that deny this Question, but in other points are either Schismatick●, Heretics, or Rebels, who to justify their Heresy, or maintain their Rebellion, sound their Trumpet with Sheba, that man of Belial, saying, We have no part in David, 2 Sam. 20.1.  
12. It is the judgement of all the Reformed Churches in the Christian World; Confession of the Church of France, Art. 39 of the Church of Belg. Art. 36. of Sax, Art. 23. of the four Cities, Art. 23. of Bohem. Art. 16. of Basil, Art. 7. of Helvet. Art. 30. of Scotland, Art. 24. Church of England, Art. 37. Generally the Anabaptists by name in the several Confessions are condemned for denying of it. By this Jury of Witnesses let this pass for truth, they are so unspotted in their natures, that I can imagine no knowing nor loyal Christian will except against one of them. Rebel's will except all, for if they stand, they know that they shall be condemned and fa●l. Let that be written, maugre Rebels, upon the Gates of our Sovereign Lord the King, wh● was written upon the Sword of that famous Prince Charles the Great, 
Custos utriusque Tabulae est CAROLUS.  And now we come to the second part of the question (viz) whether the Laws made by the civil Magistrate for governing of the Church, be binding to the consciences of men.    
Notwithstanding it hath been above proved that Magistrates have power given them by God, by which without more trouble we must urge obedience, yet we shall spend some words touching this and in order to it shall premise, 

1. That the Consciences of men directly, properly, and immediately, are not, neither can be tied to any Laws, but those of Almighty God. The Laws that flow from his eternal reason, are properly the tye of Conscience.  
2. So far as Law urgeth and enjoins those things that make for the better conservation of Divine Laws, as that, Let every thing be done in decency and in order, they do indirectly and secundarily bind and tie the conscience; and the reason is not because such Laws are made by the lawful Magistrate only, but chiefly because such Laws as such do participate of the nature of divine Laws which are absolutely binding.    
We answer then in the Affirmative; whatever Laws are made by the Christian Magistrate for the better conservation of Divine, Ties and Binds the Conscience of their Subjects. This appears upon these grounds.  

1. God hath absolutely commanded obedience to be given by every soul to the higher powers for conscience sake. Rom. 13.5. He hath not left it as a thing indifferent to obey or not; to say that this is in temporal things only, is to say nothing, except the ground of this distinction be holy; for as I find no limitation of the Magistrates power, but it reaches the first as well as the second Table, so I can find no restriction of my obedience, but it is to be given to Laws of either kind; know then, where Laws are not contrary to God's Law, and by me resisted, I resist the power (not personal but) authoritative, for which I shall receive damnation. Rom. 13.2. So that the ●●w of God, this Law that you presume you keep, through your resisting the power, condemns you for so doing. Let every soul, and therefore let thy soul submit to the Higher Power; and make no distiction where God hath made none, left when he comes to distinguish the Sheep (which is tractable to the Shepherd) from the Goats, (a nature apt to wander,) thou stand at his left hand. There is no minutula legis; until thou find a little God, and a little or tolerable Hell, never act wilfully a little sin. 
It is a Text that Titus must preach upon to his hearers, that they forget not to be subject to powers (they might think that Christian Religion freed them from subjection; but it is nothing so; that plucks not the Sceptre out of the hand of the Rulers, but keeps it in,) and and to be ready to every good work Tit. 3.1. (i.e.) be prompt and cheerful for every thing that hath a tendency to good, or that may be good to others, though in all points we stand in no need of it ourselves.  
It is part of that honour that God hath engaged us to give Princes; for honour is their due. Rom. 13.7. They are Ministers, Rulers, Kings, Powers; Nay, they be Gods. Psal. 82.1. Hence it is that Fear God, Honour the King, goas together in the Scripture: Then next God, I am to honour my King. Sure unto whom God hath given such Honourable Titles: I am to give suitable respect, and of that this Obedience is a great part, and to do it not out of a civil choice, but for conscience sake; but possibly this may be no great Argument, Therefore   
2. We are to yield obedience to the Civil Magistrate in all things lawful or expedient for the Lords sake. 1 Pet. 2.5. Where a duty is pressed upon the sake of our Lord, it both shows how much we are concerned to do it, & how earnest or desirous they are to have us to do it that adjure us. The Institution of Magistrates being from the Lord (though the constitution of them be of man) calls loud for obedience; and that danger that might attend the Gospel of the Lord, if believes should not obey, is possibly the ground of this high charge. For indeed whatever Government be set over us though (possibly disaffected by us) ought in such things to be yielded unto, if not for his sake who is in the Throne, yet for his sake who set him in.   
But by this time I conjecture, I see some in this Generation affirming that by this & some passages mentioned before, I take from them all liberty, and the death of Christ advantageth them nothing, and therefore they condemn me as Antichristian. Having heard so much of that, and seen it used so often (by those that did not understand it) as a proper shield against the Magistrates commands, I shall in a word discover the several parts of Christian liberty that consists 

1. In our being delivered from the curse of the Law. Galat. 3.23.  
2. From the Law of sin and death. Rom. 8.2.  
3. From all Jewish Rites and Ceremonies, as such. Acts 15.24.  
4. From all humane Ordinances and Traditions whatsoever when they are imposed upon the Consciences of men, to be observed under the pain of damnation, Col. 2.8. 
This is the whole of Christian liberty; from these Christ hath made us free; but as touching the Observation of Laws and Ordinances, such as were before spoken of, Christ's death hath tied us to them; so far are the Thrones of Princes or Church Governors seats from being shaken by Christ's bowing down his head (at which time our liberty began) that they are much strengthened by it, as appeared by his own life, before he died: and by his Apostles Doctrine when he was ascended. The same reach the Reformed Churches in the Articles above mentioned.      

Quest. 5. Whether the segregated Churches now in England, be true Churches?  
For the resolving of this Question, we must consider the members of these Churches 2. ways.  

1. Either as holding the same fundamental Doctrine that is by Law professed in England, under the Guardship of an Ecclesiastic person, by him taught in all necessary and saving truths, though differing from the Church of England in other smaller points: these must and aught to be accounted of our body, and are indeed real and true Churches. However, if they would take counsel, it were to be wished that they would go no further in this separating way. For though I am persuaded they are not the real Fathers of that Bastard brood of Heretics, that now lies at every door, yet they have given and still do give too much occasion by their wanton dalliance to be suspected for the reputed Father of them all, as could be proved most clearly from the exercises of those Churches at their meetings. But I forbear.  
2. Or we shall consider them as holding the same fundamental Doctrine with us, as the authority of the Scriptures, the necessity and utility of the Sacraments, and the like; and these gather themselves together, and Ordain a Mechanic or Lay-person to be their Teacher in Ordinary. We shall take no notice of his Learning, whether he have any or no; or if you will suppose him to have all learning, acquainted in all the Mysteries of Art, wanting nothing to complete a Scholar, yet a Tradesman, Mechanic or secular person, either not Ordained or Ordained by the people; and by virtue of that Ordination, whether assumed by himself, or imposed by the people, dispenseth the word and Sacraments, exerciseth the power of the Keys, and as a Minister sent them of God to persuade them in an Authoritative way to be reconciled to God. And these we must also consider 2. ways 

1. In their private or civil capacity, as they are Christians living about or among us, and so both their Teacher and themselves are Members of the same Church with us. (viz.) the Catholic; Or,  
2. In their public, formal or supposed Ecclesiastic capacity, as they have form themselves, having appointed Mechanics for their Teachers, whether certain or not, whether Male or Female, exercising worship among themselves by such, or receiving Sacraments at the hands of such.     
Let me now lay down and open one distinction, which well considered, will answer all objections that in the handling of the Question may arise in the Readers judgement, that is this.  
We must note there is a vast difference between a Church constituting, and a Church constituted. This holds not only in Churches, but in other things; when a government is going to be erected, some things extraordinary may be done through necessity, which necessity being removed by the thing competed, those extraordinary acts cease being; as at the creation, in constituting the World, God made trees, herbs, plants, fishes, beasts, yea man, in an extraordinary way, being necessitated to do upon the account of his nature, 
Those that reason our no being gospel. Ministers, because we are not called as the Apostles were; may argue that we are not men since we were not made as Adam was.  that admitting no creature to be from eternity; but having once made these, he ceased that extraordinary act of creating, and appointed the conservation of the species of the creatures to be in the successive generation of the Individuals: Man is not now made out of the ground, nor the woman made at an instant out of man; God hath put an end to creation, and constituted now generation for the means of keeping man upon the Earth.  
So in his constituting of the Sacrament of circumcision to be a standing Ordinance to the Church of the Jews, we know by Gen. 17.24, 25. that Abraham was Ninety nine years old, and his Son Ishmael 13, and the servants of his house, some elder, some younger; but being in their flesh constituted, it was from them to all posterity to be given at Eight days old: Ishmael was thirteen years, but his sons must be circumcised sooner; because when the Ordinance was constituted, he was not to look to that age wherein God did institute that Ordinance.  
So in settling the Priesthood upon Aaron, Levit. 8. Moses was the man that sanctified him, and sprinkled the blood on the Altar seven times, and other Levitical Rites, which in after-ages was not lawful, save by the Priests, because God having instituted Aaron, he had appointed a natural Succession; and by that Succession was he to be found out, whom the Lord would make to offer upon his Altar.  
So in settling the Crown of judah upon David, he was anointed by the Prophet when he followed the Flocks; but having constituted him, and by that extraordinary act deputed the Son of jesse to be the Captain of his People, he will now have us to look no more after that, but among David's Sons, and after Solomon the Firstborn, the ordinary way that God hath now appointed for bringing forth one to rule that People.  
So Christ in constituting a Church for himself upon earth, took from Boats and from the receipt of Custom men, and immediately ordained them to preach Repentance to the People: now they being constituted, these extraordinary calls are no warrant for men in our days, to assume that office; for Christ now and afterwards more plainly appoints them to give power to others for the execution of those things, having made it an Ordinance, and from them and by them to continue to the end of the world.  
And now as these people have constituted themselves a Church, and have in that notion by man or woman, received the Ordinances of the Church, cast out and took in (in the times of a Church long ago constituted,) we pronounce them to be no Churches, but nurseryes of Faction, and prusumptuous Boasters; That they are no Churches, we shall endeavour to prove so clearly as we hope any indifferent or unprejudiced reader will not long halt between two opinions. They appear to be no Churches. For,  
1. They have no Bishops, Priests, Ministers, or Teachers, (call them what they please) deriving their authority from the Apostles of Christ.  
The Apostles were the masters of our Israel, ordained by Christ to preach the Gospel to all Nations; and where they Taught, they Ordained and appointed Ministers, for the Ruling and Governing of that Church, and gave them power also to Ordain others.  
For this cause says Paul to Titus, I left the in Crete, (the same place now called Candy,) that thou shouldest set in order things that art wanting, and ordain Elders in every City as I had appointed, Tit. 1.5. The word Elder in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Presbyters or Priests; he must ordain Priests, he calls them Bishops, v. 7. Titus was therefore left in Crete to Ordain Bishops or Priests in every City, that the Gospel might be purely taught, 
From that charity & love that burned always in him towards Christ and his Church he was cast to hungry Lions by Trajan.  and the Sacraments administered. Thus holy Polycarpus, Saint John's Disciple, was placed by him in the Church of Smyrna; Ignatius (that had his name given ab igne charitatis, he was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as being born of God) was the second Bishop of Antioch next Peter. For Peter ruled that Church 7. years; and afterwards came to Rome, An. Christ 71. The succession of Bishops (I would have none offended at the word; suppose what other name they will, only this is the ancient Word) from Peter or any other Apostle, was a certain sign of a true call into Holy Orders among the Ancients.  
Let us suppose a man Ordained by the present Bishop of Canterbury, and let it be inquired what power he had to do it; he shows it from Abbot Whitgift, and so upward, for a thousand Years (the Records of that Sea being known) until you come to Augustin, the first Bishop of Canterbury. Then ask who gave him power to Ordain for that Office, he names you, Gregory a holy Catholic Bishop (Rome not yet being Antichrist) servus Serverum Dei, as he called himself. He again was Ordained by Pelagius, he by Benedictus, he by john, he by Pelagius, the First, he by Vigilius, he by Sylverius, he by Argapetus, Anno Christi 535. and so upward for 400. years or more, until you come to Alexander the great. An. Chr. 121. He was Ordained by Evaristus, he by Anacletus, he by Clemens, he by Cletus, he by Linus, and he by Saint Peter the Apostle of our Lord, the First Bishop of Rome, who after he h●d ruled the Church of Antioch 7. year (in which City the Apostles and Disciples were first called Christians. Acts 11.26.) came An. 67 in the 14. Year of Nero the Emperor's Reign to Rome, by whom he was crucified with his head downwards; and all the Bishops after him, until Elutherius, were put to death by Heathen Emperors: for he was the first of 13 Bishops that died a natural death. It is said of him, Est Primus Episcop●rum Rom●norum qui non perjit morte violenta. By this Bishop Lucius who Reigned in England, Anno Christi 180. had some knowledge of the faith and Doctrine of the Gospel.  
Bring this succession down again from Peter to Linus, from him to Cletus, from him to Clemens, and so down for 400 years to Gregory, who sending Augustin into England, set up his Bishop's seat first at Dover, then removed it, as the Gospel prospered, unto London, whence he was removed to Canterbury, where his continued succession remains unto this day. In all those places he taught the Gospel and Ordained Priests or Ministers, and gave them power to Ordain others: Planted Teachers in Winchester, York, Carlisle, and from these again as from fountains, came the Authority of Ordination, to water other dry parts of the Nation about them; and so from age to age was it delivered, 
August. An. Cl●. 1556.  until it came upon the Authors head by unquestionable Authority.  
Now let us ask one of these Mechanics, By whom were you constituted and appointed a Church-Officer, to exercise the power of the Keys? if you say from Christ, we deny it; for he Ordained none but his Disciples; if from his Disciples, show or produce your Warrant; for Ordination was given to them, and by their hands given to others, that the succession might be preserved unto the end of the World.  
So Saint james the Apostle, sat Bishop in the Church of jerusalem; Evodius was Bishop of Antioch next Peter, next to him Ignatius, and to Theophilus and downward.  
If we had the Register of the Church of Crete, in which place Titus was set to Ordain Elders in every City, and then ask one, By whom were you appointed to dispense the Word and Sacrament, and exercise the power of the Keys? by such a one, he by him, and he by him, and so you should fall on Titus himself.  
And Timothy who was Ordained by the same Apostle, the First Bishop of the Church of Ephesus, had a charge in the Epistle sent unto him, to commit the Doctrine to faithful men, that they might be able to teach others. 2. Tim. 2.2. Which Commitment is by laying on of hands, that being the Ceremony for translating the power, viz. the Authoritative of Teaching from one person to another, as afterwards shall be discovered; which Commitment Timothy must not be too rash in, but weigh and examine what manner of man he is. 1 Tim. 5.22. For a Bishop must be blameless, sober, apt to teach, 1 Tim. 3.2, Or if it be a Deacon, that Tim. so Ordain the lowest authoritative Office in the Church, he must be grave, 1 Tim. 3.8. Which Office of Deacon-ship, if they use well, they may be through their faith in God receive a higher Office, called a purchasing to themselves a good degree. 1 Tim, 3.13. Which may truly bear this construction, that good degree (though a low one) shall make them esteemed of God, and esteemed so well of his Church, as to make him a Presbyter or a Bishop; for that that Office was made a step to that of the Priesthood, is clear both in gospel and Church-History; A Deaconship being only a Probationers place for it: and according as the Church gave them a Benegessit for the one, they received the degree of the other.  
But what authority had Timothy to do all this? (viz.) to ordain Bishops and Elders? because he himself had the power given unto him, by the laying on of the hands of the Presbytery, 1 Tim. 4 14. at which Ordination, or laying on of hands, Paul had his hand upon Timothy's head, with the Priests or Presbyters, 2 Tim. 4.6. suitable to the practice of the Church of God unto this day, where there are Clergymen or Presbyters; and these with the Bishop or Superintendent, ordain Ministers by Prayer, and using the Ceremony of laying on of hands in that time; the Bishop laying on first, as chief; and by that Ordination they have power to ordain others, and they others, to keep up the Apostolical Succession in the authoritative way of teaching.  
Now let us go to the Church of Ephesus, and ask those Elders or Presbyters that were in every City, what power and Authority they have to dispense the Word and Sacraments, & c? Since there is a Church constituted, by what Authority therefore do you, you, you? The Answer will be, I had it from such a one; he from him, and he from him, and he from him, and he from such a one, and he from Timothy, and he from the Presbytery, where Paul was present.  
But now we call to mind, What Authority had Paul to ordain? for Christ ordained none but his Disciples; could Paul therefore give that Power to another, which he never had himself? Is not Paul in this irregular, presuming to ordain Timothy a Church-officer, he having no such power given unto him by Christ? For the understanding of this, cast your eye upon Acts 13.1, 2. in which place we find, that after Saul, or Paul, hath given good experience of the truth of his conversion (for the Church was at first afraid of him, Acts 9.26.) we find a meeting of the Church of Antioch, and as they were ministering to the Lord, or exercising their Ministry (let it be in preaching and praying, for the Text will hold it out) the holy Ghost calls, saying, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away, etc. These two were called before by God for the Work of the Ministry, that the holy Ghost witnesseth in these words, for the work whereunto I have called them. In a word, qualified they were for that work, and of their Abilities the Church had sufficient experience; but now that that order might not be subverted, which in the Church by Christ and his Apostles had been constituted, Separation, that is, a solemn setting of them apart from all other Members, by constituting them Church-officers, is required by the holy Ghost, that in their going thorough the World, they might have power to constitute others; and also be looked upon by the Church, as men sent of God in an authoritative way, for preaching of the Word, delivering the Sacraments, and exercising the power of the Keys, not only by their inward Qualification, but by external Ordination, that Law being established. When a gifted-Brother, who boasts of an inward Call, can give as good testimony to the Church as Paul is able to do touching his power, none but beasts will move their tongues against them; and when they can show their Abilities to the Church to be deserving, I dare promise to any, that they may have Ordination; which Paul (though I suppose as well qualified as they) after trial received and had, and that by especial order (the Church it seems being backward, by reason of his former being a persecutor, and desirous of further trial) from God, to prevent irregularity, or any breach (though in so eminently a gifted person) of that Law, which Christ had appointed in his Church. Thus Timothy can make good his Ordination to be Apostolical in each part. Bring this line down again; By the Ministers and Prophets of Antioch was Paul ordained; he ordains Timothy, and Timothy again gave this power to other faithful men, sometimes ordaining them Deacons, and sometimes Priests; and so throughout the famous Church of Ephesus, though afterward it languished, Rev. 2.9. and whether Timothy be the Angel that that Epistle is sent unto, is uncertain; but certain, that all the Presbyters and Deacons in the Church of Ephesus are able to produce their power as Church-officers from the Apostles; who were, as before was said, the Masters of our Israel; and he that would be owned a Church-officer, shall be owned by me, producing his power from them, or deducing that power from them to himself, according to that Apostolical way constituted in the Church of Christ, and in all the Churches of the Saints. But of Ordination, by God's help we shall speak more at large, when we come to that Ordinance in particular.  
For the present, know that by this succession of Ministers, Priests or Bishops, were the Heretics known from Catholics (the ancients knew no other division in the Church) and whence they derived their power to administer the seals by putting them to show their succession from the Apostles, who instituted the way of Ordination to be a standing Ordinance for ever in the Church. Thus Ireneus confuted Valentinus, Cerdon, and Martion; we are able saith he, to reckon up those that were appointed Bishops by the Apostles in their several Churches unto our time; he than reckons up such as succeeded Peter and Paul, 
Altar Christia, num. pag. 8. Ex. ●ren. lib. 3. c. 3, ●, 5.  in the Church of Rome; to them succeeded Linus, who sat eleven years in that Chair, to him succeeded Cletus, who sat twelve years, to him Clemens, who sat nine years, etc. By this Ordination which from the Apostles is received in the Church, the publishing of the faith hath come even to us, which being able to show, consundimus omnes eos qui qu●quo modo vel per suam placentiam, etc. we put to silence all that through vain glory, or ignorance broach new Doctrine in the Church; for none of the Heretics can derive their succession from the Apostles, nor show how their doctrines were received by tradition from them.  
And indeed the rise both Old and New Heretics, and the time that they were first received, and oftentimes the first broacher or Author of them is known. The Doctrine of the Nicholaitans was not for 50. Years after Christ. The Menandrians for 68 The Ebionites in the year 71. were first heard to preach their Doctrine: the Millenaries or Fifth Monarchy men did frame theirs, An. 108. The Valentinians theirs. An. 130. the Manicheans theirs, An. 275. the Arrians theirs, An. 310. this did almost drown the World. The Donatists theirs, An. 315. the Photinians theirs, An. 350. the Macedenians theirs, An. 360. the Pelagians theirs, An. 415. the Eutycheans their, An. 447, with an infinite number more; The Ananabaptists first broke out. An. 1520. the wildest Heretics of all that had gone before them. The Ubiquitaries, An. 1580. the Arminians, An. 1612. All these, having their Rise in the Church, from their several Patriots, after the Apostles had confirmed and declared the doctrine of Christ; and appointed a way for the publishing of that, viz. by Ordination, were known not to be Catholical.  
As the Church grew, by her continued succession of Teachers, she found Heresies to grow by her side; and by casting her eye back, by succession she found them to be no Teachers; and finding by Tradition no such Doctrine taught by the Apostles, as those men held out, still as they appeared, condemned them as heretical, having no Disciple for the Author of their Doctrine taught, nor no Apostolic man whom they did succeed as Teachers.  
The Church usually spoke to those upstarts in appearing, in this or the like language, Quando & unde venistis! quid in meo agitis, non mei? show when and whence you came; what make you here, since you are none of my Sons? none of my Teachers knows you; no such Doctrine hath been taught them by the Apostles, who put them in their places and Offices. Polycarpus was placed Bishop in the Church of Smyrna by S. john, unto whom no such Doctrine was taught as is by you Valentinians and Anabaptists. 
Those in some points teach one and the same doctrine.  Linus was made Bishop by Peter of the City of Rome, who was taught no such Doctrine as you Novatians, Arrians, and Quakers do teach; and from them downward, in a right moral succession, they were found but starcups by the way side; God suffering in every Age some Heresy to grow, whereby the faith and steadfastness of the Saints might be known and tried.  
This Succession was one thing amongst many, 
Epist. con. Manich. c. 4. tom. 6.  that kept S. Augustine in the bosom of the Catholic Church. Multa (saith he) in Ecclesiae gremio me justissime tenent; The succession of Priests from S. Peter's Chair, keeps me of right in the Church; Tenet Catholic ae nomen; For whereas all Heretics would be called Catholics, yet if they be demanded by a stranger, where the Catholic Church is at which they meet, that is, where is that Catholic Church that teacheth as you do, and where had it beginning? they having neither Doctrine nor Teacher of hers, (all being upstarts) there is none that dare undertake to do that.  
In a word, Catholic Ministers in all Ages could show the very Places, Chairs, wherein there was not only a moral succession in purity of Faith and Doctrine, but a local Succession of Priests or Ministers from the Apostles themselves, who were immediately called by Christ as the Church was in constituting; and by him directed to be given to others by them as they did, and enjoined those to give it to others (as in the Epistles of Timothy and Titus) and so to keep it in the Church constituted until the end of the World: He himself not once offering to alter that established Rule, as in the case of Saul; though he was furnished with all inward Graces, and natur●l Abilities for the Work, yet he must have an external Call by Ordination; and those seven men that were of good report, full of the holy Ghost, and of wisdom, Acts 7.3. could not, or did not, exercise the Offices of Deacons (the lowest Offices of the Church, and therefore by our upstart-Preachers never meddled withal) without Ordination or Imposition of Hands.  
Now Reader, weigh but with indifferent judgement the abovenamed Succession, and let me ask thee, if any Mechanic Tradesman, or every L●y-person, aught or should assume to themselves the Power of exercising in an authoritative way any Office in the Church, in the least degree of it, without this external Call of Ordination, now the Church is constituted that way? Or ought they to receive that power from the People? For from the beginning the Church had never such power given to her. Ordination is an act of Authority; and the power of ruling was never in the People, but in her Officers. Every one, or any two or three gathered, had no power to constitute Elders, but Timothy only, and such as were deputed by him. Ought then according to the Scriptures, any of our Heretics to be looked upon as Gospel-ministers, not having this Gospel-call? Or ought he so to look upon himself, because of his Holiness, Parts, Abilities, Graces, Gifts? doth he find the Spirit prompt him, call him, furnish him with whatever belongs to that Office in an inward way, and the Spirit to assist him at all times in an eminent way? so had Saul, so had the seven Deacons, yet they must be ordained, and by those that had the power given unto them, from Church-Officers of an Apostolical nature, (viz.) by Ordination.  
And though some few Members of the Church should out of their overmuch zeal choose one to be a Teacher to them, to be r●led, guided, taught and instructed; yet this can never give them authority to dispense the Sacraments, or exercise the Keys, or make him to be owned as a constituted Minister, no more than when two or three give up themselves to be advised, ruled, commanded by another man; which their so doing, makes him not a Constable, Judge, or Justice; in respect the power of making such Officers was not given at all to them: So here, though their rash zeal will have a Lay-person to teach them, yet they ought not to own him, nor he to esteem himself as a Church-officer, since Ordination makes only that; which the People had never in their power, and therefore cannot give that Office unto any.  
When Christ was taking his leave of his Apostles, and going to the Father, Matth. 28.20. he promised to be with them to the end of the world. Now Peter and Thomas, and the rest being dead, it cannot be personally understood of the Apostles, but successively in their followers; and they were to teach whatever Christ commanded. But the Apostles never taught such Doctrine to their immediate Successors, as our Heretics teach now; particularly this, That people might ordain; or that men, by reason of their Gifts or Graces, might assume to themselves the authoritative Act of reaching, binding and losing; nay, of exercising a Deacons Office, which is the lowest, which I cannot remember any of our Heretics to go about once to touch, though it be the passage to the o●her Offices of the Church by Apostolical Constitution; but jumps immediately from the Shop into the Pulpit by his Gifts, judging himself sufficiently qualified; and, because of the people's call, sufficiently ordained for such an Office, unto whom that power was never given.  
Neither do I envy any man's gifts; would all the Lords People were Prophets; let these men show me their Succession, and let me perish if I give them not the right hand of fellowship. And seeing they give out themselves for lawful constituted Teachers in the Church, as Paul, as Timothy, as Titus, or as the seven Deacons, give me leave to ask them how they came in, and how they got th●t power? if they came not in by this door, they must pass for thiefs and robbers, and therefore no Teachers; and those people that ordain them, for rebels and traitors, for setting up Governors, and appointing Officers in another way than he hath designed and caused to be delivered to the Church, which is his Kingdom; to take no notice of those railing accusations which they bring against, and cast upon such as are Officers by Apostolical Authority, which in the end of their days may heighten their punishment, as it doth now their rebellion.  
From all that hath been said we conclude these to be no Churches, as they are now constituted: for they have now no Gospel Priests, Ministers, or Teachers; no Ministers, because no Apostolical succession; bring the line downward, from the Apostles, and these men as they are now constituted are not to be found; they have no succession, because no Ordination; and no Ordination, because not Apostolical: and not Apostolical, because it is not come to them from the Apostles, who were the first Ordained Gospel Ministers, and immediately qualified and impowered for the work, and bringing in of many to the Gospel; and from their hands did the same power issue into others, that as every age came up after another, so there be those fitted to teach it unto all generations; and so the Apostolical succession now the Church is constituted, must, aught, and shall continue to the end of the World; whatever Opposition, men or Devils, Heretics and Persecutors (the two beasts that Satan useth to destroy the Church) canmake against, or what ever weapon they can form against it, or whatever railing accusation they can bring against it, or whatever contumelious and reproaching specches they can cast upon it.  
Reader, It is not to be passed over in silence, that Peter's sitting in Rome as Bishop thereof, nay of his being at Rome at all, is doubted by some: though famous Historians and ancient Fathers, that lived near and under these times, do in their Histories and Writings affirm it: yet Calvin that was almost of that judgement, is brought to acknowledge that he died there: 
Calv. Inst. lib. 4. S. 15.  Quia tamen plerique Scriptores in eo consentiunt, ne pugnemus quin ibi moriuns sit. Only how long he was there is uncertain: the Church of Rome say 25, year, but that is most improbable.  
The Reasons that they bring against it, are not so strong as to cause a man to call in Question ancient History: his Apostleship no more hindering him at Rome, than it did in Antio●h; those of the Circumcision being scattered from their Country. And when it is affirmed he was Bishop, it is not to be understood that he always resided and constantly abode in Rome; perfection and Apostleship might keep him from that, which might be the ground of Paul's not mentioning him in Scripture; in regard also of Peter's being with the Lord in the body, and of his seeing of the Lords glory in the holy Mount, might he by the Church at Rom●, who were beloved of God. Rom. 1.7. be chosen to be Bishop (possibly not by any formal instalment) that is the chief Teacher or Ruler of that Society, nothing reflecting to disparage Paul, he being also frequent in journeys.  
However Eluselius that lived An. 180, 
For Act. & mon. p. 34, Ex Eus. lib. 3. c. 3.  writes in his Church-History, that Peter and Paul, in their going abroad to preach the Gospel to other Nations, appointed Linus to Rule the Church of Rome, (they not tying themselves to any one people, since the whole World was their Diocese.) After whom succeeded Clesus, and then Clemens, as before; only with this difference that Eusebius make Anacletus the same with Cletus, which other Authors make two different persons, making Cletus to Rule 12. year, An. Chr. 81. and Anacletus to Rule 9 year, An. 103. according to Alsteads Chronology, which as is above, was followed: the Reason of this disagreement might be the identity of their names: possibly the distinction of first and second, either through persecution, or through inobservance of Authors, being not observed or not thought necessary. This Linus that the Historian records to have been made Bishop of that Church by Peter & Paul, during their being abroad, may nor unlikely be supposed to be that Linus who is mentioned by Paul, 2 Tim. 4. ult. during his second and closer Imprisonment at Rome, immediately before his death.  
Most of them that question these Histories of Peter's being Bishop of Rome, by which we understand the supreme Teacher and Governor of that Church, are fearful that, should it be granted, they might gratify the Pope too much; than it would appear that he was Peter's successor: which to grant, advantages him no more, than it would do Demas that ever he followed Paul, when he Apostatised from him; or that it should be an honour to jerusalem, that james the Apostle was Bishop there, which is granted: nay, that Christ who was chief Bishop ever lived there: it is known that the Antichrist shall sit in the Temple of God. 2 Thes. 2.4. Then it may be in Peter's chair; he hath therefore little reason to brag of either, since his destruction is certainly to come from thence.  
It is to be imagined that before this time the ignorant will wonder, the fanatics smile the Schisinatickslaugh to hear so much spoken of Rome; let all know, that the Faith and Grace of the Church of Rome was spoken of throughout the whole World. Rom. 1.7, 8. It was a holy and pure Church, as jerusalem once was. And Ordination being an Ordinance of God, is no more to be contemned for its coming from Rome to Canterbury, than it is to be contemned for its coming from jerusalem to Rome, though that was the slaughterhouse of the Prophets. yet Ordination is no bloody Ordinaence, though Rome now be the Whore, 
Carnifrira na Prophetarum.  drunk with the blood of the Saints; yet Ordination is none of her Bastards. Rome was pure from Idolatry from Linus to Silvester the first, that was until the year 300. It was somewhat defiled from Silvester the 1. unti Eonis face, the third, that was until the year 606. It was Antichrist from Boniface the third, until Alexander the seventh, who is this present year B●shop of Rome, 1660.  
We might show that before Rome was Antichrist, Gregory the great scent Austin over into England; but it needs not: Ordination being none of Rome's brats when she is at worst; nor none of her bringing forth when she was at best. From Christ it came first, from jerusalem, that spread over all the World; through Rome it came to England; he therefore that despiseth this, despiseth an Ordinance of Christ, (come whence it pleaseth) for he enjoined it, and in no Ordinance of God, ought we to separate from the Church of Rome, neither do we, but hold, as we ought, Communion with her.  
The bright Orient Pearl and Jewel of the Church of England, in his Apology for the separation of the said Church from Rome, declares, as touching that we have now done, to depart from that Church, whose errors were proved and made manifest to the world, which Church hath already evidently departed from God's Word; and yet to depart not so much from it as the Errors thereof. etc.  
2. The segregated Congegations in England are not Churches constituted: for they have no Sacraments: this follows upon the former, and rises morally from it: where there is no Minister or authoritative Officer, there can be no Sacraments, they being the Seals of the Covenant of grace which is made unto believers, either when they are incorporated or confirmed in the body of Christ, which is the Church. Ephes. 1.23. Thy are also called broad seals of heaven (that of the spirit being the private) by which the receiver is assured of the pardon of his sins; Now to the private Christian did Christ never give the keeping of, or the power of delivering those seals. The People were never Lord-chancellours of these things, whether singly or collectively taken: therefore they cannot give nor dispense them to another.  
john the Baptist was called from God immediately to baptise, so were the Apostles, by Christ, who Ordained none, nor Baptised none but them: while the Church of Christ was constituting, God was pleased so to do; but after the Baptists death, and the Apostles call, no such extraordinary acts, but all must receive now that power from the hands of the Apostles by Ordination. The Church may say to those men, when they come to dispense the Seals, Peter I know, Paul I know, Stephen I know, Nicanor I know, Timothy I know, Titus I know; but who are you? if you say you were, or are Ordained by Christ, he Ordained none but his Disciples: if you were Ordained by his Disciples, show it by your Commission: we shall know whether Baptism be from Heaven, that we may believe, or from men, that we may not be mistaken in it. Possibly the people's Election and deputation is produced for this authority, which is to be equally regarded, as he who should come with a Commission from a man's own son for the Father to execute the power or Office of Justice of the peace; which is to be scorned, his Son having no power to grant such Orders or give such Offices. The power of Ordination, search the Scriptures, was never granted to the people, neither in the Old nor New testament. We find indeed Micha, judg. 17. having a House of Gods, and an Ephath and a Teraphim, consecrating one of his sons for a Priest, though of the tribe of Ephraim, of which tribe Mos●s spoke nothing touching the Priesthood. He afterwards Consecrated a Levite to be his Priest. verse 12. which was an Office peculiar to the Sons of Aaron, not to the Levites in common; but who gave Micha the power of consecration? how can he consecrate any Priest at all? this moved him, vers. 6. In those days there was no King in Israel, but every man did what was right in his own eyes; there being no Magistrate or Governor to keep the people in awe; An Ephraimite may consecrate and offer Sacrifice; and the Worship of God being contemned through the disorder of the times, a Levite is forced to wander for a place, and assume the Priesthood. The want of Government was the cause of this, and other evils that followed upon it: The selfsame cause is the reason of the irregularity that hath lately been in England, touching Micha's (even Peoples) ordination of Priests, which power was never given to him nor them.  
In one thing Micha is to have his due applause, he would have none to offer Sacrifice in his House (a priestly Office) before he were consecrated, i.e. before he were ordained Priest; he had read in the Law what Sacrifices & Duties were appointed in the designation of men into that Office; his Son, nor the Levites not being of that line, unto whom by a natural succession the Office belonged, he saw a necessity of making them Priests; for he must worship God; and if they be Priests, they must be consecrated; he knows nor how or where to procure another; ●● therefore takes the Authority to himself of Consecration. And truly such Priests as he made, and himself that made them, and the Worship they gave by him, and the gods they worshipped too, were suitable to each other. Even such are they, though in this particular worse, who will offer to design or depute any to be their Priest or Minister who are not of that line, to whom by a moral Succession that Office only belongeth, by their being deputed and set apart for that Office by the Sacrifice of Prayer and Supplication, and with the ceremony of Imposition of Hands by those who have received that power by Apostolical Tradition.  
Possibly he may produce his own Gifts of Holiness, Utterance, Aptness to teach, Courage, Zeal, with all other Gifts that are possible to qualify men inwardly for that Office; and indeed may show a Call from God, which he supposes aught to be sufficient to testify that his Baptism is not of men, or to demonstrate that he is a man sent from God, authoritatively to teach and administer the Sacraments to his Church. But the Church values not those in this nature: for so Paul was qualified also, and Barnabas qualified, and called of God for that Office; yet God will have them to be constituted authoritative teachers in the sight of the Church, by the Laws that were by him appointed for the Church, viz. by Ordination or Imposition of hands. Act. 13.3. So Stephen, Nicanor, Philip, etc. Acts 6. were men of honest report, full of the Holy ghost and wisdom: yet the lowest Office in the Church cannot they, neither do they offer to perform in that Ordination from the Apostles. Upon this ground the Church hath reason to deny their Authority, and we deny that they have power to administer Sacraments: the bread that they broke, is not the body of Christ; the cup they offer is not the Communion of the blood of Christ, shed for the remission of sins; they have not received this power of the Lord (because not from his Apostles) of causing Bread to be by faith beheld as the body of Christ, nor Wine to represent the blood of Christ. In a word let us see how or when they received power from the Apostles; otherwise they must pass for counterfeits and cheats, and the offence so much the more heinous, as it's a counterfeiting the Great Seal of Heaven, to bring Christ's Spouse and her children in an error in matters of so g●●at concernment as the Seal of the Remission of their sins: but she knows his hand, and though they should come with never so much show of humility, nay confirm their calling by miracles, she is not, she will not believe it. Christ her Husband hath forewarned her that such should come, and charged her not to heed them, not follow them, but eat them, and avoid them.  
3. Should we Church those segregated Congregations, as now constituted, we must and are to un-Church all the Churches that now are, or that ever have been in the Christian World. They taught and teached the contrary; they maintained and died for the contrary: they walk Autipodos to one another: there is a great diversity in their walking (thus constituted) as between the Summer's heat, and the Winter's Frost. All the Christian Churches in the World have been or are Synagogues of Satan, if these segregated Congregations be the Churches of Christ: the Church of jerusalem was no Church, the Church of Antioch was no Church, the Church of Crete was no Church, the Churches of Corinth, of Galatia, of Philippi, of Ephesus, of Smyrna, of Philadelphia, of Sardis, were no Churches, if these be.  
See the Confession of Faith of all Reformed Churches now in Christendom; of Helvetiae, Bohemia, of France, of Basil, of Belgiae, of Auspurge, of Saxony, of Wirtemberge, of Swedeland, of Scotland, of England; all of them do with one joint consent teach the contrary Doctrine of Separation, of Ordination, of Sacraments, of the Keys, unto those Congregations.  
Cast your eye upward, to the Writings, Sermons, Expositions, Epistles, Disputes, of the most Ancient, Worthy, Learned, Godly Patriarches, Martyrs, Fathers, that lived in any age of the Church, or in all the Centuries of the purer times, that immediately followed the Apostles, and you shall by the whole Body of the Church see these men's practices and Doctrine, as they have constituted themselves, to be doomed, judged, sentenced, as schismatical or heretical; there being no such Doctrine touching those points they maintain, in reference to the Ordinances above named, taught by the Apostles or their immediate Successors. Saint john the Apostle taught no such Doctrine to Polycarpus, whom he ordained Bishop of Smyrna, Anno Christ● 71. about forty years after Christ's death; nor Peter to Linus, whom he made Bishop of Rome, Anno 70. Neither did he teach any such Doctrine to Evodius the Second, nor to Ignatius the Third, nor to Theophilus the sixth Bishop of Antioch after himself, who lived Anno 170. These would have been faithful in delivering that Doctrine, if they had received any such command fr●m the Apostles. But they teach the contrary, and to Posterity deliver the contrary; and from Generation to Generation it hath been taught, until it came to the very Age wherein we live. Cyprian Bishop of Carthage, who lived anno 240. Athanasius Bishop of Alexandria, anno 376. Hilarius Bishop of Poicttiers in France, anno 355. Optatus Bishop of Milan, anno 365. Basilius the great Bishop of Caesarea, anno 370. Gregory Bishop of Nazianzum, anno 370. Epiphanius Bishop of Salamine in Cyprus, anno 370. Ambrose Bishop of Milan, anno 374. Gregory Bishop of N●ssa, anno 380. What shall I do? I might weary myself in copying out the worthy Champions of the Church that lived in other times, as Hierom the best of Presbyters, chrysostom, Augustine, Cyrill, who all (before a Papist was heard of) taught the very selfsame thing that we are now proving, (viz.) That such as separate themselves from the Catholic Church upon the account of mixture, and assume to themselves the power of executing in an authoritative way the Ordinances, Seals, Censures of the Church, upon what account soever, be irregular persons, unlawful Assemblies, and aught to be kerbed, suppressed, and punished by all in authority; unto which consent the Reformed Churches.  
To Church these men, and to sentence their Doctrine for truth, at the same breath we must unchurch all Churches that are, that have been in the Christian World, and before we condemn them, let us sentence these: And we do by these Presents censure them, as proud, boasters, blasphemers, disobedient to Parents, (the Church is their Mother, whom they ought not to forsake because she is old) unthankful, unholy, to be without natural affection, to be truce-breakers, false accusers, incontinent, fierce, despisers of those that are good (all the Army of the noble Worthies that have gone before us) traitors, heady, highminded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof, 2 Tim. 3.2, 3, 4. And Lord have mercy upon their souls.  
This may be thought a harsh censure; yet it is no other than upon my own knowledge I am able to justify, having an unhappy curiosity a long season to be frequently at the meetings of several sorts of Heretics, where I saw more and heard more than ever I should have believed from any other.  
4. Should we hold them to be rightly constituted Churches, we should never be sure of a right Church in the World; which is expressly contrary to the ninth Article of our Creed; for there we believe the holy Catholic Church; that is, that there is, was, and shall be a Ch●rch, whereof we believe ourselves to be Members. For that with us may be accounted as the true and only Church this day, and wherein we intent to live and die, and by prayers and tears seek its preservation. The next offence we take at some party or other of that Church, or next turn or new Religion that is turned up, we are of another mind; and we conclude that the Church of Christ is only those that hold that opinion which for the time passed we have spoken against; and if we would walk in the mind, and agreeable to the will of God, we m●st be of that society that holds such an opinion; and so from one Congregation to another (still keeping from the Doctrine of the Catholic, ●od in justice suffering few of them to come back) until through pride we be puffed up, That we hold it needless to be of any Congregation, or create ourselves one; which the better to procure, some new opinion is broached; the novelty whereof the giddy heads of men being taken withal, brings disciples in a short time to that teacher; which is the very cause that scarce shall we find one Heretic maintaining one heresy, but hath with that some other mingled. There being therefore such a mixture of Religions in every one, that its hard from which to give him his name; yet for a mark of distinction, he gets a denomination from some opinion that he principally holds; hence one is called a Quaker, though in many points he agree with the Anabaptist, and the Anabaptist with him, and the Millenaries or Fifth Monarcy men with them both; and each Heresy maintaining stiffly that that is the Church, makes him that goes from the Catholic, to doubt of the very being of a Church; which doubt is the immediate parent of those turnings and windings in points of Religion and opinion; as the looseness and iniquity of late years hath clearly discovered to any understanding Christian.  
Of all those Congregations or Opinionists, that have revolted from the Apostolic Catholic Church, I should choose to be of that society known by the name of Seekers; they know that there is no Church visible in the World, no Ordinance at all; and therefore they spend their days in seeking one out, and enquiring after one, which makes them of all Opinions the most uncertain; and yet there is great hopes that for the future they may be of some certainty. Some of them affirm the Church to be in the Wilderness, others are seeking her in the smoke of the Temple; where lest I lose myself (says my Author) I will leave them: yet since the New year is so near, and having now a fit opportunity, I am loath to leave my Reader without a New-years-gift: a small pack of Religions that may if well Husbanded, carry him through the whole Year, without want.  
I intent to discover the naked truth, and therefore I will present the first with a sound-limbed Adamit●; he will save the buying of clothes (that's something) and assure thee that thou hast no sin; he'll show thee, nay perhaps conduct thee to Paradise before the year go round. If thou like not him,  
Here is a Familist; he will have thee to obey all Magistrates, though never so tyrannical, be they Jews, Gentiles, or Turks, (a good Religion for some of this age;) when thou art served of him sufficiently, lend him thy neighbour. That there is no Heaven nor Hell but upon Earth, is a note that thou shalt hear constantly from him; fall but out with thy wife, and accuse her for a whore, he will give thee a Bill of divorce, and give thee a new one. If there be any that will not believe this Doctrine, they shall never be forgiven in this world, nor in the world to come. I am persuaded (if this be true) thy wife will find it a hard matter to come to the Kingdom of Heaven. Put up this Religion close, and use it not often, left the good woman hate thee. But  
Here is a grave Socinian; he will bind thee to nothing that is commanded in the old Testament; That eternal death is nothing but a continual lying in the grave, is his judgement. Upon this ground thou mayst live merrily all the year long. Or if you please you may entertain  
This pretty Traskit; as long as he knows thee, thou shalt know it is not thy duty to keep the Christian Sabbath. I cannot affirm it, but possibly he will circumcise thee shortly; his nail appear as if he were good at such an act. If neither of these please you,  
Here is an Antinomian; he thrusts both Tables of the Law from himself, and will affirm that they are of no use at all to thee; by which means thou needst neither fear God nor regard man; It is a sin for thee if thou wilt credit him, to beg from God a forgiveness of thy sin, because he knows thou hast none; good works will neither further thee to Heaven, nor bad works keep thee from it; So that thou mayest live as if there were no King in Israel but thyself.  
But what say you to this Millenary or fifth Monarchy man? he'd have thee expect that Christ will cor●e Reign a thousand years upon the Earth, and for that purpose all the wicked must be slain; and know that if a wicked man live by thee, it he be rich, thou mayst make him a beggar: for the wicked you must note have no right to the creature. He will take very great offence if he hear thee, or thy Family sing any one of David's Psalms. All the time of Christ's Reigning shall be spent in Eating, Drinking, and other Fleshly delights, (so that though thou be poor now, thou mayst live in hope) suitable to the appetite of Cernithus who first broached it. An. C. 7●. (For Tares in all Ages grew up with the Wheat.) who was a Person given to Gormandizing and lustful Sports; the same Doctrine taught Ebion, and withal that jesus was not born of a Virgin, and that Christ as it were another Person came into jesus after his Baptism; hence by these two the Gospel of Saint Matthew was only Canonical, and the Epistles of Paul rejected, and by consequence thou may now refuse them.  
In this box lies a painted Anabaptist: you may see some part of him, all you must not; for he is a monstrous Creature: you have heard of a Man that had another groaning out of his side: it may be, this is the Anabaptist, he is not a single Person. I have read of a Countess of Cracovia, that was delivered of 36. Children at once. An. C. 1270. of another of Holland, that was delivered of 365. at a Birth, An. 1276. Neither of these are to be compared to this Anabaptist for fruitfulness: in his Belly is contained all the Spawn, Seed, Roots, of all the Heresies that ever molested or troubled the Church: no opinion that is destructive, no principle that is abominable, no doctrine that is infective, no Seed that is hellish, but he hath a Womb to contain it, all coloured over with a painted Skin, which if once uncovered would amaze my Reader, that he should not know what Religion to choose of all those that I have presented before him. But know that our Modern Anabaptist denies this: he is ashamed to own the old Germane Anabaptist the very Father that begot him: like a Beggar he will deny his Father to get a peace of Bread: and when he hath got it on him, trust me nor, if these we have in England, would not appear to be the very sons of their Germane Father, if they had but that which they wish for, long for, and gape after. Religion, Humility, Fasting and Praying was his practice until he got the Prey; are not their clothes of the same colour now.?  
We must note that he is not so much painted over, or Clothed, but we can see something of his wickedness. I shall uncover but a little of him, and you shall see 21. several mouths, gaping out of one of his sides, having Tongues of Error and Blasphemy, and though privately (like true Envy) they hate and speak against each other, yet they all agree to spit venom and poison against the members of the Catholic Church, and cast and shake their filthy drivel upon the Officers, of the same; To give each of these blabber-lips their peculiar name, might infect my Paper. I shall name but a few: this Map that he holds in his hand, is a Map of Germany and Munster, once his Father's Metropolis, and at his banishing out of Germany, A. 1535. brought it over into England which by his posterity is wrapped that none should get a sight of it; but so far as we are willing; let us see the Monsters that grow and live about this Creature.  
This is called a Melchiorist, the first thing that he Teacheth, or as soon as it learned to Speak, it Teacheth, and learned to Curse and execrate the Body and Flesh of the Virgin Mary, and that Christ came only through her Body, as the Sun comes through glass, without receiving any thing from it.  
This is called Puer: he calls upon the Christian to ride on sticks and hobby horses, and other Childish, brutish, uncivil actions, affirming withal that unless you learn like little Children, you shall not inherit the Kingdom of God: so that what is to play or act the beast with others, is to act the part of a Saint with him: for save in this literal sense that text is only true. Mat. 10. 3.  
This is called Hulit: Christ with him is not God: and it is an error so to believe: and all that are of this judgement are Sons of God.  
This is distinguished from the rest by the name Denkian: he speaks out aloud that all may hear him, that all the Devils, and all the damned Souls shall at last be brought out of Hell, and reign with God in glory.  
This is called a Benckeld●an: Polygamy he affirms to be permitted in the Gospel of Christ; it is a mighty holy thing to have many Wives. You must note that it is the proper Language of every one of those several Sects, arising from the Spawn of this creature; wherein also they inveigh against and are ashamed each of other; but yet there is one Roman speech that is used by all these together, and is the Dialect of them all in common. Well we may call it their mother tongue, since we know she who suckled them, taught them also to speak. They hold it unlawful to take an Oath before the civil Magistrate, though lawfully called thereunto; and hold it not unlawfoll to cut the throat of that Magistrate, holding it a sin in any man to be a Magistrate; most of them believe an earthly Monarchy after the day of Judgement, and free will in spiritual things, and account themselves only the true Church. They rebaptise, and deny Baptism to Infants, maintain that there is no original sin, with all Heresies more that have but a tendency to the overthrowing of all Kingdoms, Nations, Churches, Commonwealths and States, as hath been made manifest to the world by those that were eye-witnesses of their hellish pranks, murderous deeds, Blasphemous speeches, Treasonable attempts, unheard of cruelties, unparallelled Villainies, sacrilegious spoilings, and Antichristian undertake, when by pretended Religion, they had obtained to play the Devils in Germany and Munster, An. 1520. at which time and in which place these several Monsters appeared all of them in their proper colours; for you must observe they discover not themselves further than occasion and toleration will permit them, but enough of this be●st.  
Here is a Creature that will even make you cold to behold him, though itself be very hot; he is known by the name of Quaker; he will prophesy at every turn; hearing the Word, reading the Word, and preaching of the Word, and receiving the Sacraments as seals of the Word, is but hanging upon the Tree of knowledge. So long as thou keep'st him, thou needst no Chaplain; and when he goes away, believe him, and thou shalt sentence all outward worship as Antichristian. In conclusion, he will teach thy Wife to preach for nothing; and having once learned, it must be something that will make her hold her peace.  
Now take your choice here, is a Religion for every month in the year: and I am prone to suppose that thy Grandfather was never so well stocked. Yet to keep all fast,  
Accept of this Hethernigonian; he is a dapper fellow, he will vow and maintain that the Doctrine of the Church of England is no true doctrine, 
The broacher of this do●t i●e was ●ill Hething●on by Trade a Box maker.  particularly because it teacheth that all men are sinners, and for keeping but one Sabbath day in the Week, or any Sabbath day at all, since all days are and aught to be Sabbaths. And lest thou shouldst be at any loss, he will carve you out a dainty Wainscoat box to put all thy other Religions in.  
And indeed it is time to shut up; for these foul Vermin, are hurtful to my own sight; these wild beasts of prey have troubled the Church, and must, 1 Cor. 11.19. Were it not that I know the smell of these Foxes is good against the palsy, I had not given my Reader this Present as an Antidote against the unsteadiness of this age: in which as the wild beasts in Africa, meeting at the Waters, engender with each other, by which new Monsters are constantly begotten: even so in this age, by the meetings of Separatists and Heretics, there is such a mixture of Serpentine seed cast into the Matrix of itching ears, keeped warm by the fair outside of its begetters, brings forth in time monstrous Opinions and shapeless births, which after a little licking into form (as it is said of the Wolf) receives a name or mark of distinction: yet differing in nature from those that were born before it, no otherwise then a young Fiend doth from an old Devil. My soul, come not thou into their secrets, and to their Assemblies mine honour be not thou united.  
Each of these, and all of these giving themselves out for the only true Church, where should that soul once stand that enters in among them, but as one groweth out of the sides of another, becomes treacherous to its own body, and calls upon all within hearing to hear only that, and each hollowing, Come to me; the poor creature must needs stand amazed, and either come back into the Catholic whence he came, which is seldom done, or be of no Church or Religion at all, which is often. The Brownist, he is of the spawn of the Anabaptist on one side, and the Quaker comes from him upon another; from the Quaker grows the Ranter, who absolutely affirms, that there is neither God nor Devil, Hell nor Heaven; and this is to go below a Heathen, and deny the Faith held of Infidels.  
It is said, that Mercury could not shape a suit of clothes for the Moon, in regard she was never of one bigness: so neither can we (so variable are they in Doctrine) name them Churches, each of them holding private points contradicted by another, only agreeing against the Catholic Doctrine of the Church of England; like the three Brethren at the Siege of jerusalem by Titus, who agreed all against him, yet had divers Battles fought in the Town between themselves. It is no safe ground to bottom a man's salvation upon; the Catholic Faith is the same in all Ages; it is for the present what from the beginning it was; and shall be at the end of the world what for the present it is; it hath stood, and will stand, though the powers of Hell rally up against her; there is but one Lord, one Faith, one Baptism, and they remain ever the same; let us therefore ever remain where they are taught, not once turning aside to the ●●ocks of the companions, Cant. 1.7.  
5. Should we Church this rabble-rout as they have form themselves, at the same instant we must have strange and blasphemous thoughts both of Christ and his Apostles. Did not Christ promise ●hat he would send his Spirit, and that he should guide his Church into all truth? john 16.13. for if these be true Churches, than God's Church, even the whole body of the faithful hath for sixteen hundred years been lead into dangerous and fundamental Errors: Then the Apostles have given wrong judgement in necessary points of Faith, and contrary to the will of God have made Laws in his Church. Unfaithful have they been in several deep points to the Church, that would no● once inform her, that no member of her body but might at his or her pleasure, openly expound and preach the Gospel; that it was no lawful for a Minister to have humane learning: or that it was unlawful to hear such that it was and would be unlawful for Ministers to prepare themselves to preach by study: that it was unlawful for a Gospel-Minister not to have some handy Trade, and work in a Mechanic way for his living. Ought they not since it was known to have been long used by God's people before the Law, and by his people after the Law, to have told, that to receive Tithes now, was to deny that Christ was come in the flesh: why was it not told us that the whole ●●sterity of man, whether of Heathens or Christians, during their Infancy, are pure and holy, there being no Original sin? why did not that wise Master builder, lay his foundation aright, and show us that to enter any into th● Church by Baptism without declaration of Faith and Repentance, though born of holy parents, was a sin? and also if any such thing were done in the name of the holy Trinity (wherein consists the essence of Baptism with the application of the spirit, which is not hindered by Infancy) yet that they ought to be baptised again? Why did they not inform the Church, that though God was pleased to receive the Children of the Jews so far into his favour, as to give them the outward sign of his Covenant with the Fathers, viz. by circumcision, yet would not have the Children of Christians to receive the outward sign of his Covenant with their Fathers, viz. by Baptism? Why did they not inform us that there were none baptised, nor none should account themselves baptised, except they were plunged or dipped in a River? And that any member of the Church might do that: why did he not tell us that it was and would be a sin for one to teach his child to say the Lords Prayer or call God father, since they had no faith in Christ? Why do they not show us that to be in a place hearing his word, with those that were not all holy, was a great sin before God and that there should be a parity in the Church of God; That no civil Magistrate hath any power at all, to be command any thing to be done in the Church of God; and that no Christian ought to pray in a set form; and therefore that the Lords prayer was not to be used, yea was as abominable unto God as Swine's flesh unto a Jew (as I have read, some of them do) however we know it is disused by them all. Why was it not told us that to receive the Sacrament of the Lords Supper was either a vain thing or an indifferent thing, or to eat it with unholy persons, a sinful thing? and also that any one that had gifts might administer the same, or that the profit of the Sacraments depended upon the goodness or holiness of him that gave it, or did administer them.  
These with a thousand more are the Principles that our Heretics walk and teach by, and if they be true doctrine, how long hath the Church been without truth, and in matters of greatest concernment, as Preaching the word, and Sacraments? Why did not the Apostles once at least encourage Christians to persevere in Holiness, upon the account of Christ's coming personally to Reign upon Earth? and why would they not tell that it was a decent holy seemly thing to hear a woman Preach? It seems strange that neither by word nor by Epistle, this was made known, that any man might assume the office of the Ministry unto himself, though he were not outwardly called as was Aaron? why would they not tell us that Ordination was but a toy, and was not to continue longer than themselves? But what am I doing? If these be true Churches, and this Doctrine true Gospel, the Apostles have been faithless and unjust, (I speak it trembling) for no such thing did they ever teach, but the contrary; we find them often times in the Scripture, handling those very points and lays down contrary conclusions; particularly Heb. 5.4. speaking of Priesthood in general, and of Christ's in particular (who is the high Priest of the Gospel,) says, no man taketh this honour to himself but he that is called, as was Aaron. And that Aaron had an outward call for that Office, and was deputed, and set apart for that function in a public way, is clear from Ex. 29. and Levit. 9  
Rom. 5.12. where the Apostle handling the infectious nature of sin maintains, That by one man sin entered into the World, and death by sin, and so death passed upon all men, for that all had sinned, viz. by the sin of that one man; I can find here no exception of Infants; which, if true doctrine, the wisdom of God would have discovered in such an apt and proper place. And truly, that Infants should die, having no sin, since death is the wages of sin. Rom. 6 23. is a Doctrine that either charges God with unjustice, or St. Paul with a falsehood, or at least a gross mistake.  
Of Baptising of Infants we shall speak in its own place, and touching receiving the Sacrament of the Lords Supper, with a mixed Congregation, in its proper season, and of Dipping when we come to the Font.  
Touching the people's Ordination, let the Scripture be produced that gives the people power for to set apart a Lay or Mechanic, or any person, and to constitute him a Church-Officer in the least. Let the Scripture be produced that gives a power to a multitude so to do, or that approves of a man's assuming to himself the power ministerially to teach, Baptise, give the Sacrament of the Lords Supper: show or produce me that Scripture, that gives authority to a Layman (such a one we count him that is not Ordained by an Ecclesiastic person, according to Apostolical Tradition) to bind or lose, to cast out of the Church by judicial Excommunication, or ●o receive in by authoritative absolution. I say again, let any of our heretics produce me that Scripture, show that text, and I here promise them to renounce my Ordination, forsake my calling, and deny my Baptism. For I am not ignorant that the whole stream of the Scripture goes smoothly in another Channel.  
If these or any of these be Churches, than the candle hath never been upon a candlestick; the City hath never been upon a hill; Kings have never been her Nursing Fathers, nor Queens her nursing Mothers, except john Buckhold, alias john of Layden, with his fifteen Wives; which john being a Butcherly Tailor, was by a mad crew of Anabaptists, (despisers and otherwise opposers of all government) appointed King at Munster in Germany, An, 1534. where wearing Royal Robes of Embroidered work, Spurs of gold, Scabbards of gold, and two Crowns of gold, he had his Chancellors, Cup-beares, Carvers, & one holding up the holy Bible, and another a naked Sword (the handle whereof glisteren with gold and precious stones) went before his Butcherly Majesty: whose riches were from pillaging of the goods, burning the houses, and murdering the persons of those that were not of an Anabaptistical spirit. This King's Title was, The King of justice, the King of the new jerusalem; he erected a Throne of great cost, and coined Money with this Motto, Verbum car● factum, quod habitat in nobis. By this King's Regal Authority, Divorces were frequently made, as men grew weary of their Wives; all books burned but the Bible: all Churches rifled, demolished, and as from God performed; blood, sighs, tears was only to be seen and heard in this King's Reign At a feast he gave the Sacrament of the Lords Supper to the Number of 4000 but accusing one of Treason (you must note he was a King) between them cut off his head himself, and with bloody hands consecrated the Elements, administering the bread, one of his Queens following him delivered the cup. I long to make an end of this Monarch; he came in a few days to be tied to a stake, & by two Executioners, with two hot pincers, was his flesh torn from his bones in Munster, where his most Sacrilegious Majesty had acted and enacted unheard of Villainy.  
This Sacrilegious King was not without Rebellious Subjects, which the Germane Princes, by burning, drowning, killing (not for their consciences, but for their ●reaso●●●tte● and hellish acts) put an end to them. At which time 〈…〉 of them into England for shelter, A. 1535. 〈…〉 were burned, and o●hers made to recant; yet some 〈…〉 ●slily carrying them-themselves, did live and became the 〈◊〉 Father of the Brownist. Mr. Robert Brown of Northamptonshire, venting their Doctrine in a Saw-pit first, near Islington, obtained Proselytes: three years afterward he Recanted his error, and took Orders, becoming a faithful Teacher of the Doctrine of the Church of England: though his Disciples remained as thorns in her sides: they did somewhat refine the Doctrine of the Germane Anabaptists, and continuing a separation, did bring forth that Creature whom we call an Anabapist, who must own the Quaker for his first born; and all those by-opinions and fancies, taught by the whole Rabble of fanatics, must be acknowledge to grow out of his Roots, and are sprigs of the Tame branch: all of them being quickened with the same Sap or Spirit of their Germane Father, who by a pretended humility, and s●ow of Godliness, got into the affections of the Vulgar, which ceased not until they had put them in the throne, which deservedly brought them to the stake.  
I have heard of a Welshman, that being condemned to be hanged by the neck, called aloud, O good my Lord, hang her not by the neck; her Father was hanged by the neck and her died. Let our English Anabaptist remember that Her Father was burned at a stake, and hanged by the neck for Treason, Her Prince, Prophet, Her King and all.  
Except I say this King, they had never a Nursing Father. So far hath it been from all Nations coming in unto it, that if these be true Churches, they have never had a village to boast of. If these be true Churches, there are more Churches than one, and so the unity of the Church must be denied, and consequently there must be more Christ's then one. Christ is the head of the Church, Ep. 1.22. and the Church is his body: Why? because all the members move according to that life that is communicated unto them from the head. Now this rabble hath not one Spirit, nor one life, neither do they preach all one kind of faith; therefore there must be diversity of heads to give life to these several bodies & consequently, if they be Churches, there must be divers Christ's to quicken those several Churches: which destroy the unity of the Godhead in Trinity, the consent Harmony and agreement of Prophets and Apostles, and the unity of the Catholic Church on earth; and before that be done, let us condemn those segregated meetings for those that separate themselves, sensual, having not the spirit. jud. 19  
Whence the Catholic faith came, we know; how old it is, we know; it hath Seniority over and above all other Doctrine, as truth hath over error: i● is of the same standing with the Creation. And though heresy hath and must closely follow it, yet it was before them; the Wheat is first sowed, and then the Tares. Such is Satan's haste, that he begun to lie at the beginning; yet from the beginning lies were not, but truth. Not to speak of those Heresies that were in the Church before the Time of our Saviour: in his time there were those that denied the Resurrection, and the being of Angels and Spirits, Matth. 22.23. Acts 23.8. Most of those grand Heresies that troubled the Church, by false Doctrine, the time they came in, the Authors that broached them, are known by name, and the occasion of their so doing is also known, not so the Catholic faith.  
We must know that all new lights that now shine, are but the stinking snuffs of those old Heresies that were extinguished by the powerful breath of the Catholic Doctrine, blown in again by the envious breath of him that fights against the Church and her seed, and may be reduced to the same causes, that before they of old were kindled by, and may be reduced to these heads.  
1 Envy and discontentedness: when men could not get into those places that either their merit did not deserve, or their ambition thought they were worthy of, then to revenge themselves, like Corah, Dathan and Abiram, Numb. 16.1. they rose up against the Governors of the Church, and rebelled against Catholic truth. It was this that made Arius rise and swell like a great Sea to overthrow the faith of Christ. An. 310. for not being chosen Bishop of Alexandria, of which he was a Deacon, when Achillas the Bishop thereof died, and Alexander, a man he thought not so deserving as himself, chosen in the place: presently he set himself to oppose Episcopal dignity, and such Doctrine as plagued the Church for almost three hundred years together, purely because he could not be a Bishop; whose Doctrine though condemned by 318 Bishops, A. 325. gathered together at Nice, at the command of the good Emperor Constantin the great, is revived again in our Socinians, Anabaptists, etc. for want of discipline in our Church.  
And truly that hideous damp that came upon the Church of England in these last years, had its rise from the same ground, viz. from the mouths of those men that were extended in a large measure for the receiving of a Mitre, which not coming, they vented their ill-favoured breath in the very faces of them that through desert wore it, envying the glory that others had, because they themselves had but Ordinary respect.  
This made M. M. a principal Pres. break out into extravagancy; he Petitioning the King for a Deanery, and afterward for a Bishopric, getting neither, strove as the King told, to undo and overthrow all.  
So D. T. an earnest Suitor for the Deanery of Salisbury or a Prebendry at Windsor, getting neither, grew very discontent.  
So D.B. (I have read these in, and have them from an Author that I am persuaded is able to defend his Print) A man of the same Principles, having gotten to be the King's Chaplain & shortly after being put out of it again by the Archbishop (for what cause my Author shows not) to revenge himself, became the chief leader of that Rascal rabble out of London, crying for I against E. of S. Invaded afterward the Deanery of Paul's, and the house of the Bishop of B. & W. But says my Author, had he been made Dean of Paul's, or B. of B. and W. by King Charles, he had never opposed the Bishops.  
The like is known concerning M. H. B. the Original of his discontent against the Bishops was the loss of his place at Court, which he enjoyed under Prince Charles: and for that he was so enraged against the Government of the Church that what by speaking, and what by writing, he brought to himself deserved punishment, not to call it suffering.  
I Copy not this out of any distaste that I bear to the men's judgements or persons, whose faces I never saw knowingly. Yea, the right hand was scarce known from the left, when B. was putting on Armour to oppose the Hirearchy, but that it may be known upon what ground some spirit opposed settled Government, not so much out of zeal, Religion or conscience, as out of spite, passion, malice, or discontentedness, which broached Arrius his Heresy, and was the first moving cause of Corah his Rebellion, Numb. 16. and blew up some fiery spirits here in England, to call out for a Reformation, which was the mask they used to hide their ugly faces, and the Cloak they wore to cover the wicked and malicious purposes of their revengeful hearts, which at length (though something late) was discovered to the World, by which they are now really as odious to the present age for their Villainy, as ever they were famous through Hypocrisy.  
2. Heresy springs from pride and ambition; this is in some kind the Cause of the other before mentioned. For if their pride meet with a fall, they are discontented: if it go smoothly on, they are sattisfied. To become a Teacher, a head of a faction, to have Disciples, is to some in our days a gay business; when Pride reigns in the bosoms of men, it is Tyrannical, and must outlarge its Territories by bringing into subjection those Neighbouring Countries and Cities that are about; they are so full that they must empty their Heretical Notions into shallow and ignorant brains, and are not satisfied with being Masters of their own, except they have Proseylites to their Doctrine.  
Is it any other but this that makes our illiterate Mechanics preach, or Laymen administer the Sacraments, or our women to forget both their Sex, weakness, and the Word of God, to expound the Scriptures?  
What made the Vagabond Jews to presume to cast out Devils, but this? Acts 19 and how much this induceth the Church of Rome to stand and to defend strange points, I leave for my Elders to consider.  
3. Heresy springs from lust or covetousness: the Church lands (since it's establishment) was usually a greater eyesore to Heretics then her doctrine. the Egyptians that fold both their Cattle and their Land for bread, when their money was gone, Gen. 47.18. never grumbled that the Priests Lands were preserved: but these men having both Cattle, Land and Bread, grudge to see the Church enjoy her portion; and if they want, rather than they will dig, will reach down all propriety, and that the wicked should not enjoy the fruits of the ground; The meek only should enjoy the Earth; which Doctrine supposing it to pass in the affirmative, not a foot of the Earth would fall to them: Yet this set the Crown upon john of Leydens' head in Germany, and hath been a fundamental truth in England, yea the cornerstone of strange divinity in our high places. The silver Pillars, the golden bottom, the purple covering of the Church. Ca 3.10. hath been ●n alluring bait, even to those who ought to have been her guard.  
4. It comes from the womb of ignorance, a misapprehension; many err, not knowing the Scriptures, Mat. 22.29. Many things depending upon the knowledge of the diversities and seasons of times, receiveth strange and strained interpretations from the unlearned. This is one strong hinge that our Secretaries for the present move upon; As that the Apostles being immediately called from fishing to preaching, they shall be all taught of God: And of Gods pouring out his spirit upon all flesh in the latter days, and their daughters shall prophesy; these with a many other are foundations upon which many build their Babel; from the first they conclude, that any man may preach; from the second, Isa. 54.13. they conclude that preaching is needless: from the third, Acts 2.17. they infer that women may preach, as if that prophecy of joel, joel 2.28. were not already fulfilled in the Apostles.  
I must conclude this Question, being quiet tired with fight with these beasts of Ephesus; and beasts indeed they may be called, not only from their barking against the light of the Gospel, but also from their surliness and crossness each to another, or fawning upon any other; for do but cross or not humour them, they will turn Ranter, Quaker, Adamite or Anabaptist, and about from one to another, (if not locally in body, yet professedly in judgement) for never did you know any of them to be purely what he is called; 
The●e might have been another arguments given for since the writing of all is, they appear no Churches but nests of wasps & Traitors all our Heretics being of one stamp, and carrying Treason in their bosoms ' as appears by their seditious and murderous and Treasonable attempts in London, jan. 6. 1660. They being now un. Churched by Law. I wish it may be my happiness to be the last in this Kingdom, that shall have ever occasion to handle this Question more. I know so much of all or most of them this I desire it heartily.  the Anabaptist is a Millenary, the Millenary is a Quaker, the Quaker is a Ranter, and vice versa, turn them again, the Ranter is a Quaker, the Quaker is a Millenary & the Millenary is an Anabaptist, and so round; as one lie, so one false opinion must have another to maintain it. This makes such a monstrous & unlovely hodgepodge among them, that had these beasts been to have entered the Ark, it would have perplexed Noah to have put them into pairs. These Babel-builders are confounded in their Opinions as well as in their Language, properly their own, having that only in common that destroys the unity of the Church, and never speaks with one tongue, but when they rail against the Church of England.   

Quest. 6. What may justify a man's separation from a Church?  
Saint Paul giving us some directions for walking after the spirit. Gal. 5 in the 19 ver. makes an enumeration of the works and fruits of either, beginning with those of the flesh, as Adultery, Fornication, Uncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies. These two last in the Original might be Translated divisions, Sects; for there it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where according to this, Sects or Divisions, or cause less separation, as well as Murder or Adultery, are the works of the flesh; the two last are Twins in one and the same womb: for the Heretic will breed division or sedition, and sedition or division to requited it will foster Heresy. Heretics do corrumpere sidem, and Schismatics or Separatists do disrumpere charitatem: the one corrupts the Doctrine of the Church; the other falls from her Communion; both are fruits of the flesh: and they that do such things, shall not inherit the Kingdom of God. Verse ult.  
The sin of Separation is so infectious, that in Scripture we are to separate from them that so do. Rom. 16.17. There is a Rule in Divinity, that will make the sin of separation to be great; it is this; Those sins are the greatest, which are most contrary to, and do most oppose the greatest of Christian virtues or graces. Now they are recorded, 1 Cor. 13.13. Now abideth Faith, Hope and Charity, but the greatest of these three is Charity: Now by the Rule, distrust in God's promises, or in his power, is a great sin, it being a sin against hope. Heresy or a stout persisting in an error, is a far greater sin; for it is a sin against faith, and seeks to cover, conceal, if not to destroy the truth. Now Charity is greater than either of these; that follows therefore that that sin that destroys the peace of the Church, & untyes the Ligatures by which the whole body is compact together is the greatest: but this doth the sin of Separation, a thing by this age of no account; yet they will find it of great moment in the day of their Account.  
It is a sin generally accompanied with the other lusts of the flesh, viz. Hatred, Variance, Emulations, Strife, Wrath, which seldom lurks long in a Corner, but in time appears in the field, in the habit and acts of Murderers, Ravishers, Traitors, and all with the voice of jacob, pretending Godliness and conscience, as Histories do abundantly show. But to answer the Question;  
So long as a Church makes no separation from Christ, no separation is to be made from it, but to keep in it is the duty and safety, honour and happiness of him that would enjoy the Communion of Saints, the forgiveness of sins, the Resurrection of the body unto life Everlasting.  
A Church separates from Christ two ways.  
1. When she overthrows the foundation of that Doctrine that is laid by Christ: the foundation of all truth is already laid; and he that goes to overthrow that, may be said to turn from it. Do we see a society of men, whether Nationally or Domestically, whether openly or secretly, going in that road that thwarteth the foundation or fundamental points of Religion? there must be a separation, Rev. 18.4. whether it be in the adding to these fundamentals, as if they were not sufficient; or taking from them, as if they were redundant, or superfluous: This made the Reformed Churches beyond Sea, and the Church of England to separate from the Church of Rome, which hath both taken from, and added to those fundamental Truths, whereupon the Church was by the Lord and his Apostles erected and builded. Having to the Scriptures added some Books, as the Apocrypha, makes the Scriptures to be an imperfect Rule, and must have Traditions to complete it: That the sense and meaning of the Scripture depends upon the Church's authority; That in all matters of Controversy, not the Scriptures, but the Church must be the Judge. They have made five Sacraments more than Christ made. They have clearly blotted out the whole body of the second Commandment out of the first Table of the Law in several Books. That Infants that die without Baptism, are eternally separate from God, except they be as it were martyred; by which martyrdom they are baptised Baptismo sanguinis, with their own blood. They teach that men are not justified by Faith alone before God. They make Saints and holy men departed, assistant in the work of reconciling us to God, and therefore maintain they must be prayed unto. That the Doctrine of Purgatory must be believed, if we would be saved. That the efficacy of the Sacraments, depends upon the worthiness or intention of the giver. That Baptism totally abolisheth Original sin. That the real fleshly body of Christ is in the Bread at the Sacrament of the Lords Supper, as soon as the Priest pronounceth the words, Hoc est corpus meum, this is my body; if he should say, Corpus mea, it were no Sacrament: They take the Wine, or keep the Cup from the Laity in that Sacrament. That the wine in that Ordinance must be mingled with water; that that Sacrament is profitable not only for the living, but for the dead. The Priest is not to bless a second marriage. They baptise Bells with the very words of Baptism, and by that they teach Devils are driven from the Church (O Romanists, great is your Faith!) and give them proper names. That Godfathers' and Godmothers at the Font, by reason of the nearness of their Spiritual Kindred, are not to, nor must no● marry, for the seventh generation. That the Pope or Bishop of Rome, is the universal Head of the Church, and Christ's Vicar. All which ●enets, as they were utterly unknown to the former Bishops of Rome, nor heard of in the Church of Christ for many Ages, so they are for the present opposed by all the Reformed Churches abroad, who have upon that account forsaken her, and England hath thrown her off, and separated from her; and by the Champions of the several Churches hath their separation been defended.  
By virtue of that Catholic truth, 1 Tim. 6.3. If any man teach otherwise (that is, than the Scriptures do) and consent not to wholesome words of our Lord jesus, and to the Doctrine which is according to godliness, etc. from such separate, turn away, or withdraw thyself: their separation is justifiable.  
What Paul would have Timothy in this place to do, he practiseth himself in another, Acts 19.9. yet probably in one and the same City, was it both done by Paul, and to be done by Timothy: Saint Paul being in Ephesus, some there were that believed his word, others not, but hardened their heart, speaking evil of him, and of the Gospel. After he had preached three months, and persuading to the things concerning the Kingdom of God, he separated the Disciples; he would not have those Believers that had received the Truth, to be in any Church-fellowship with those that spoke against it.  
Luther who began to rise up, and take his farewell of the Church of Rome, Anno 1517. being an Augustian Friar, was called an Apostate, answered, Consitetur se esse Apostatam, sed beatum & Sanctum, qui sidem Diabolo datam non servavit, that he had only fallen back from that Covenant and Engagement he had made with Satan.  
Not that there is a separation to be made from all the Doctrine of Rome; for she holds many great mysteries of Divinity purely and sound, wherein we must, and do all agree with her as Christians; but he that is a true member of the Church of Rome, as it now stands, he must believe that the least coal in Purgatory is very near as hot as hell; he must believe the least point of Relics with as strong a faith as the greatest mysteries of the Godhead; and if he deny any of the former, he is no less an Heretic then if he had denied the latter; and he that believes not the Church's tradition to be as necessary to be believed as the Epistles of Paul, he cannot be saved. Indeed there is not an Article of the Church of Rome, that is Catholic, wherein reformed Churches differ from her: but in those Articles that are but of Yesterday, such as those above mentioned, they stand at a distance praying for her, but loath to touch her, she being not sick of a small Ague, but hath running sores, Ulcers, Infections, Pestilential humours within her; which makes them write over her, as if she were visited, Lord have mercy upon her, but dare not make themselves one body with her.  
H. The Apologist of the Church of England declares, That we have Renounced that Church wherein we could not have the Word of God sincerely taught (being mixed with tradition) nor the Sacraments rightly administered (the one half of the Lords Supper, being but given to the people, and Baptism being given to Bells &c.) Nor the Name of God duly called upon, praying to the Saints and Angels, and in a Latin tongue which the people understand not. To conclude, we have forsaken the Church, viz. of Rome as it is now, not as it was in old time passed, etc. and come to that Church, (viz. of England) wherein all things be governed purely and Reverendly.  
This overthrowing of the foundation thou mayst call Heresy in doctrine.  
Yet by caution, take not the manners of the people for doctrine; let the people be what they will, the man what he pleaseth, it is neither the good lives of men, nor the bad lives of men that makes or unmakes Churches, but false and corrupted doctrine. Much looseness was in the Church of Corinth, and Profaneness particularly about the Sacrament of the Lords Supper: yet the Apostle gives no ground at all for separation, only exhorts to a more orderly, peaceable walking, and a more holy and prepared celebration.  
Neither must we take things indifferent for doctrine, nor every blemish for fundamental Heresy. It is an error in our age to take Circumstances and outward Ceremonies for essential parts of worship. There was much corruption in the Church of the Jews in our Saviour's time: and much false glosses put upon the Law: yet in regard the fundamentals were not razed, he commanded his disciples to hear even the Pharisees, (who yet were thiefs and robbers, being none of those appointed to expound the Law, which justified not their manner of teaching, but the truth of the doctrine taught) who sat in Moses chair. Matth. 23.1, 2, 3. but gives them a Caveat to beware of the practices, and leven of the Pharisees, that is hearken and obey to those truths and fundamental precepts, that they give out & teach to be in my Father's Law, first taught by Moses, as cirumcision, the way and manner of the Sacrifices, which in the Jewish Church were necessary points; but refuse those things they lay down as from tradition, as Corban, washing of cups; for not these but the other are commanded you to do.  
Moreover you must be sure not to separate yourselves from those who possibly are ignorant of the depths of Satan in that particular doctrine delivered: for Christ pities such, and speaks comfortably to them. Revel. 2.4. nor from others whom you can perceive in the least to disown that corrupted doctrine though privately, being troubled at the razeing out of necessary principles. How many poor souls are led away from the truth, by those that creep into houses in our days, that are ignorant possibly of the designs of their prime Teachers, following them as much as the people followed Absalon, (viz.) in the simplicity of their heart! these giving great encouragement to those that so teach, makes them bolder to go on against the unity of the faith: showing the Number of their Disciples, loving to hear those Doctrines that either add to or take from the infallible and unalterable rule of the Word, in both which the Church of Rome is erroneous, and therefore the separation from her justifiable,  
2. We may lawfully separate ourselves from a Church when she enjoins those acts of worship as necessary, not enjoined by Christ; when a Church preacheth corrupted doctrine as from God, we may separate from her: so may we, nay so ought we to do, when she enjoins false worship to be performed to God; whether it be in worshipping him after a false manner, or giving another besides him true worship. Deut. 10.20.  
This is another cause of the reformed Churches separation from Rome; their Beads, their Ave mary's, their Fast, (a great part of worship with them) their praying to Saints; as those that have the plague must pray to St. Rochus, those that have the toothache to Apollonia, those that are poisoned to Saint john, those that are in Captivity to Saint Leonard, those that have the Fistul● to Saint Quintin, Women that are in labour must pray to Saint Margaret, but especially to the Virgin Mary, besides those common prayers that you must make in common to all the Saints and to the Angels also must prayer be made. 
Gffi●. Beat. Ma. ad Mat. pag. 18.  There is a little Book published by the Authority of Pope Pius the V. in which almost at the beginning that all might prosper the better, you have this Prayer, Precibus & meriti● beatae Mariae semper Virgins, & omnium sanctorum, perducat nos Dominus ad Regna Coelorum.  
The Sum of which Prayer, is this, that God would be pleased to lead & bring the Petitioner unto Heaven, by the intercession, praers and merits of the blessed Virgin and of all the Saints. I do wonder that Christ should be left out▪ by whose merits and intercession alone we are saved▪ but I marvel most whether all these shall be a distinct Company by themselves; for of the whole company of the Virgins they cannot be: 
meaning Tho Bec. a fancy & impudent Rebel: yet made a S. by the Pope.  the foolish Virgins had no Oil, the wise had but enough to save themselves; where is there any of their merits then left for me, yet this is better than Tu per Thomae sanguinom, etc.  
These with many more of the like nature, as praying for the Dead, offering or burning up of incense, praying in an unknown Tongue, that common people know not what they pray, their Ordination of the Host, their holy water, their penance, their Pilgrimages their oil or Chrism, sal● and spittle used in Baptism, was the cause of that separation made from her by the reformed Churches; these points and this kind of worship being not Catholic; for as before; they separate not from Rome in any point of worship that she holds in Common with the Ch●rch of Christ, but these being brats of her own begetting, they deny them entertainment or Countenance, and separate themselves from her: and their separation is justifiable.  
This Error in point of worship, you may call Idolatry.  
But beware that you take not decent or comely Ceremonies for essential parts of worship. The Apostle urging women in the Church of Corinth to be covered. 1 Cor. 11.6. that which they might think was too much preciseness in him (for we may be apt to suppose he discontented them that did otherwise) was decent in his eyes, and commanded to be done; but not making it a point of worship, nor pressing it upon them as part of God's service, declares that ceremonies may be used in, but aught ever to be differenced from the worship performed.  
In brief, whatever Ceremony of what nature or kind soever that is enjoined, that is not contrary to the Word of God, and by the Officers of the Church thought comely to be used, as tending to make that worship then used to be the more Reverenced and esteemed by the performers, is not to be opposed. This age discovers, what a disrespect, contempt, undervaluinig thoughts most men have▪ even good men in a great measure) of the house of God, table of God, service of God and Servants of God, since decent and comely ceremonies were banished from the Church of God: and where such ceremonies are enjoined, and thou separatest, thou art guilty of renting the seamlesse coat, there being no cause for making that separation justifiable.  
For Here●●e then and Idolatry only then is there a cause of separation; and what ever is more than these cometh of Satan. 
Apolog. par. 5. c. 13 D. 1. & 2. Apolog. c. 1●.  Wherefore though our departure were a trouble to them (saith Reverend Bishop jewel speaking of Rome) yet they ought to consider how just cause we had of our departure. And in another place he saith, It is true, we have departed from them, and for so doing we give thanks to Almighty God; but yet from Christ, from the Apostles, and from the Primitive Church we have not departed. Rome's Heresy and Idolatry gave a just ground for the Reformed Churches separation. But  
In our days there is made such a separation as by no Scripture can be justified, there being nothing in matter of doctrine taught, nor in point of worship performed, that in the least contradicts the Word written, or the worship enjoined: and therefore their sin is the greater, tending to the destroying of that love, charity, concord, union that ought to be in and amongst the members of the Church; we must not cut off the arm for every scratch or small hurt, much less cut off our nose because it seems to stand awry through a false glass: neither ought we to separate from the body of the Church for every small error in it, as for every Ceremony that in our judgement is amiss; and indeed those that are most separate from the Church now in the highest points of doctrine, and fight against her, did but at first dislike her Ceremonies: so dangerous it is to yield in the least to the sin of Schism; for the hurt in that quickly turns to the Gangreen of Heresy. Those that disliked her Su●plice now scorn her preaching; those that disliked her prayers will not now pray at all; those that disliked standing at the Creed, now will fall down to no God; those that disliked her Cross in Baptism, now scorn the Spiritual washing; those that looked sour upon my Lord the Bishop, now casts stones at the Preacher, Master G— Those that dug down her Altars, now would pull down her Churches; they that saw her kneel at the Lords Supper and grumbled because she sat not, are now so holy that they scorn it.  
Which thing duly and seriously weighed, might make men afraid to play about the hole of the asp, or to put their hand in the Cokatrice den, nay to touch it, were it but with a stick, lest as it befalls him that toucheth the Torpedo, a spiritual numbness or Judicial stupefaction befall them, that they shall no● move one foot forward in a right way more. Seldom can we see them returning to their mother Church, and to that doctrine wherein they were baptised, but like sheep out of the Fold (as soon as out of the Church porch) they wander further and further; and so far they are gone, that for the present I am not disposed to go after them: but to such as are within hearing, I give this short direction, viz. to behold such as have gone before them, that at first did but st●mble at straws, were troubled at trifles, & thought to have gone no further, yet whither are they now hurried: look back to the Church you have left? view her orders, her Sacraments, her points of worship; study them, try them by the Scriptures; if you can find them contrary or repugnant to the written Word of God, stand still, and save thy own soul, but follow not them: for they went in the way of Cain, and run greedily after the error of Balaam, & perished in the Gainsaying of Co●e: Clouds without Water, carried about of Winds, raging waves of the Sea, foaming out their own shame, wand'ring stars. Judas. 11.12, 13. By good Words and fair Speeches they deceive the hearts of the simple, not for our Lord jesus Christ, but for their own belly. Romans 16.18.   

Quest. 7. Whether more Religions than one may be Tolerated, where the true Church is Established?  
In the opening of this Question, knowing the times wherein I live, and the fewness of my years, I will not show you my opinion, but you shall hear the Judgement of a Master in our Israel, that was gathered with grey hairs to his Fathers, and lately fell asleep.  
One Religion is to be Tolerated, and no more to be publicly taught then one.  
1. Because there is but one God, who is the object of Religion; his Essenc● being simple and indivisible, his worship is also to be: diversity of Religion breeds and produceth only diversity of Opinion touching God, which in time may in the conceits of men destroy his unity and Oneness.  
2. As there is but one truth, so there aught to be but one Religion; for false Religions either teach to worship false Gods, or else in a false way and manner to worship the true God; which made God himself in constituting the Church of the Jews, in a strict manner to give charge touching that: and in his constituting the Church of the Christians to do the same, by commanding them to stone that Prophet that taught otherwise, and us to curse that Angel that should teach other Doctrine than he did then by Moses, and now to us by his Son, give, teach, command and appoint, Deut. 13.1. Gal. 1.8.  
3. There is but one Church, which is the ground and pillar of truth, 1 Tim. 3.15. and one Spirit to lead that Church in the way of truth; and therefore there ought to be but one Religion, which is the Doctrine of that one Truth.  
4. There is but one way to heaven, and eternal Life, in which way few, through ignorance and error, walk or find; and ways to Hell and destruction, which many, through corrupted nature, fall in and run in: It is dangerous to have, or to suffer any to stand. at the head of that way to call in Passengers from that road which leadeth unto life, since men of themselves are apt and prone enough to turn from it, and go in the contrary path.  
5. Religion is the foundation of States and Kingdoms; and diversity of foundations will never keep up long a building; herein we find those States in Scripture to stand surest, whose Kings feared God; and they that feared, put down all false worship.  
6. Religion is the band and cord by which the unity of the State is preserved: if there be heard diversities of Doctrine, and the unity of Faith broken, either the people are divided in their affections, or among themselves, and against their Princes or their Governors. Hence proceed burnings, emulations, strifes, envy, malice, sedition, faction, Rebellion, Innovation, treachery and disobedience, and infinite more mischiefs. Let me add two more.  
7. Let all diligence be used to keep out, or subdue false Religions; Satan will keep them in we know by the Proverb, Where God hath his Church, the Devil will (whatever man do to the contrary) have his Chapel: A toleration seems to bring stones and timber for the enlarging of it, and making it a Synagogue.  
8. The Angels of the Churches of Pergamos, and Thyatira, Rev. 2. are blamed for tolerating false Religions (taking it for granted that there is but one true, ziz. the Catholic) one of them had them tolerated, possibly not by Law, but by connivance and indulgence, who taught the Doctrine of Balaam, to eat things sacrificed to Idols, and to commit fornication, whether natural or spiritual; and the Doctrine of the Nicholaitans, which God did hate then, and yet in this Age it passes for true Divinity with many. The other suffered Iez●bel, who called herself a Prophetess, first to teach, and then (as a proper consequence) to seduce: our Praedicantiffs do the same, and yet plead for a toleration; since Paul gave out a Law concerning women's teaching, I Tim. 2.12. we find none but this jezabel undertaking such an Office.  
It is observable, that the Angels of the Church are reproved for bearing with, or suffering them so to do; and they were the Church Officers, Ministers, or Bishops; by which it seems they had power and authority to restrain and control them, to pull them out of their pulpits, and to stop their mouths. Whether they were Lords or no, let their power and authority speak; to do this was Lordlike in my apprehension; and not to do it was a ground of God's accusation, Rev. 2.19, 20.  
This Authority, was it from heaven, or of men? If from Heaven, than Church Officers have power to control, and put down both Balaam and jezabel, and to stop their mouths, and yet not to be accused for Factious. If of men, than Church-Officers ought to put their power in execution, and resist and stop the proceedings of lawless persons, command that none hear jezabel, and stop the mouths of all irregular and presumptuous Teachers, and not to be accused as busybodies; and though they be, yet let rather men accuse them for performing, than God should accuse them for not doing their duty.  
Yet if the Religions be such as do not overthrow the fundamentals of Truth, or such as disturb not the Government established in that State, Church, or Kingdom, wherein they be; and that the Professor of those Religions be not factious, ambitious, or pertinarious; having no other end in holding their opinions, but God's glory, and the satisfaction of their own consciences, and willing to be taught and be convinced of their errors: diversities of Religions may be tolerated, but in private only; time may produce a renouncing of them, when violence might harden them. God hath his own times of Calling men; and let the humble, good honest Christian have his time. Wise States, Kings and Princes for this cause have granted a private toleration. The very Turk, who is zealous in his Religion, grants this; it is especially to be granted in times of great infection; then indeed a total suppression in private of different opinions might prove, and end in a great disturbance both to Church and State: but Philosophandum est, sed paucis.   

Quest. 8. Wherein consists the Individuality, or singleness, the Unity or Oneness of the true Church?  
That the Catholic Church is but one, is both asserted in Scripture, and believed in our Creed; and though it be scattered up and down through the world in every Kingdom, Nation, People, Province, Commonwealth, Countries and Dominions that are known in the earth, from La Mairs Straits to Greenland, from Sancta Creek to S. jans; yet differs no more than one member of the body differs from another; the question than is this, what is it that like Arteries and Ligatures, Sinews and Nerves, holds such a vast body together, that the Church of God in this place is not a distinct Church of itself, from that that is in another, but only a part of it, differing as a bone in the neck from that in the foot of the self same body? one may be preaching or hearing the word in the Country of the Great Mogul, another in japan, and another in Paul's at London, and yet he in one and the self same body. And as the Sea receives divers names according to the Countries she runs through, though all but one Sea; so the members of the Church Triumphant above in heaven, and those of the Church Militant beneath, make but one body, differing only as a man's upper from his lower parts: this Unity consists 

1. In a consenting of all of them to the truth and doctrine of the Gospel, (for we know no Church but the Christian) what ever is written by the holy Ghost, through the Ministry of the Apostles, and Disciples, the best expositors of the prophets, Psalms, and Moses, whether made in it, and to be done, or said to be fulfilled in it and done, the whole society of the Church wherever they be scattered, believes it; and readily consents to it as a Canon of faith, and manners.  
2. It consists in the consenting and unity in reference to the Sacraments of the Gospel; the same Sacraments for number, for nature, that one part holds to be profitable for the Souls of men, the same doth the other; it is true there are many Churches that differ from another in more external and Ceremonial points; it is the current doctrine of all reformed Churches, and of England, Art. 34. that it is not necessary that ceremonies be alike in all places, but may be altered as the People or Officers may teach and think meet, but as touching the essential and necessary truths, as the ends, the uses▪ the Author, the profit of them; all Christians of the Catholic Church hold one and the same thing.  
3. I consists in the consenting to, and unity in holding the utility and necessity of hearing and obeying a Gospel's ministry, where it is to be had; it is a Catholic truth to hear the word of God preached; and to obey those that have the rule over them; is a Catholics practice even in their reproofs, Suspentious, Excommunications etc. they know their preaching is the power of God unto Salvation. I Rome, 16. and the ●other is necessary for the saving of the Spirit in the day of the Lord Jesus. I Corinthians 5.5. 
There are some among us, that imagine themselves distinct Church's from us, in this particular (viz) for the separating themselves from the ministry as now constituted, upbraiding their Minister, perhaps his receiving his deuce, which he is no more to lose upon that account, than a man is to lose the milk or the wool of his beast at night, upon the account that it wandered at Noon. Until they be cast out of the Church, by Church censures, and by those to whom that power is designed, their separation hi●der no more their union with us in the body of the Church, than a Boyl, scab or a sore hinders the continuity of the parts of a man, or no more than a Malignant Fever takes away the being of a person; so that in some sense we look upon them as Members of our Church, but itchy ones, scabby ones, as members in our Israel, but as troublesome ones, until they be cast out, and then for me they sh●ll be looked upon as Publicans and Heathens, and so by all the members of the Catholic Church; for being cast out of her who is the only Church, they must so be, and so long as they are in her, they are of her; their own separation availing us no more than a man's willing confinement of himself to his house, makes him a Prisoner in Law, when he is commanded forth to action.   
4. It consists in that Communion that they have each member and each part with another, they have the benefit of each others prayers; they are all walking in one way, by one Rule, working all one work, expecting all one reward, acted by the same spirit, carried forth upon the same Motive, and armed with the same weapons, fight against the same Enemies, building each other in their most holy Faith, jude 20.  
5. It consists in that union and communion that they have with Christ; he is their head, and wherever they are as members of him, they have life, sense and strength from him: in him they all live, move and have their being.    
The Church hath also communion with Christ; and that both in his Person, and in his Offices and Sufferings.  

1. In his person; every part of her is a Member of his body; they are bone of his bone, and flesh of his flesh, Ep. 5.30. and he that is joined to the Lord is but one. As the Holy Ghost did unite in the Blessed Virgins Womb the Divine and humane nature of Christ, and made them one person, by reason of his formation of the body; whereby C●ist is of our flesh and of our bones: so the spirit unites us to the person of Christ by the gift of faith, that we are of his flesh and of his bones, and members of his body. For suppose a man to be so many Cubits high, that his head should reach the stars, and his hands stretch to either side of heaven, and one foot stood upon the Sea, and another upon the Land, yet these members being knit together by natural Arteries, & informed by the same specific soul, they might truly be said to have comunion each with other; even so, though Christ be in Heaven, and part of the Church with him, and we on earth, and so should seem to be a great distance from each other: yet the distance is not so great as to make a distinction of the parts, or separation of the head from the body; by that forementioned supposition we may be said to be united to him, and therefore are hereby to have union each with another.  
2. In his Offices: What Offices Christ executes as Redeemer of the World, in order to the great end of bringing his Church together, the same Offices doth he make his people to receive through the unction of his spirit, until, and at their coming home he hath made them Kings. Revel. 1.6. makes them reign over all lusts, and have dominion over all the powers of Hell and Earth, and hath both Thrones and Crowns for them in Heaven; and he hath made them Priests, Rev●. 1.6. in as much as they are daily offering up the Sacrifice of burnt Offerings, & whole burnt Offerings of Praise, prayer and thanksgiving; he hath made them Prophets. Io. 15.15. in as much as they know the Will of God: and the mind of God is made known to them; for what ever he had received of the Father he made known unto her.  
3. In his sufferings. She must drink of that Cup that he drunk of, and the Church must be baptised with the Baptism he was baptised withal. Matth. 20.23. He drank of the Brook by the way, and they must taste after him: it's their privilege that are his Members, to suffer for him. Phil. 1.29. He drank of the Cup of affliction in the Garden, and all his followers must pledge him. Christ ought to suffer, Luke 24.26. nay, did it not become him to suffer Heb. 2.10. And it is decreed that all must suffer, before they enter into glory: for this suffering with Christ is a dying with him; which must precede rising with him, which must go before being glorified with him; in all these do the Members of Christ (which is the Church) hold Communion and have Union with him.    

Quest. 9 Why is the true Church called holy?  
We believe the Catholic Church to be holy, yet not that we hold all to be holy that are in it.  
In a great man's House there be Vessels of honour and of dishonour; some in the Church have a form of holiness, but deny the power of it: there are Tares in the field as well as Wheat, there are bad as well as good fishes took with the Net of the Gospel. Mat. 13.28. Would all the people were holy: yet we believe that the Church is holy.  
1. For holiness she aims at; for this she prays, fasts, reads, receives the Sacraments: all the acts that she and her children do, is upon the acco●nt of holiness: the Scripture calls upon her to be holy as God is holy: and she calls upon God to sanctify her thoroughly by the washing of water, and the Word, to be presented as holy before him. Eph. 5.26.  
2. It's a holy Rule she walks by: It is a holy, pure and undefiled Law; as silver purified seven times, it hath no Impurity in it. Psal. 19.8.  
3. It is a holy profession she maintains: she hath places to worship in, she hath holy Ordinances to live by, she hath a holy calling, for she is called to be holy; all other Congregations live by sense, but she by faith.  
4. It is a holy Lord whom she serves: she serves the Lord Christ; she worships through him, that God that is so holy, that he beholds no iniquity with approbation: that holy thing that is called and known to be the son of God, she only owns and worships. Luk. 1.35  
5. In regard of her promise and engagement to be holy: though the whole World lie in wickedness, yet she promises to be holy and unblameable before him in love.  
6. God and Christ account her: holy though there be failings and Hypocrites in the Church, yet God is pleased to give the denomination from the more worthy part. 2. Pet. 2.5, 9 and all the members of the invisible Church are re●lly holy, and because we cannot know them, the Church is accounted holy wherein they are, so that even the wicked have this benefit of the godly.   

Quest. 10. Why is the true and holy Church called Catholic?  
The Catholic Church in plainer English, is no other than the Universal Church, and rightly so called, being universal 

1. In regard of place; she is not tied to a corner, nor limited within certain bounds: Earth itself a is not sufficient for her; she is both in Heaven and earth.  
2. In Regard of persons; for no age, no condition is exempted from her jurisdiction; high and low, rich and poor, great and small, from him that sits in the Throne, to her that grindeth at the Mill, is the doctrine of the Catholic Church open.  
3. In Regard of time: there was no time since the Creation that wanted this Church; that Doctrine of it begun at the Creation and fall of man, and hath not failed, hath not been altered since, but explained and confirmed: since the Creation of all things this Church was, and until the restitution of all things this Church shall be: and Eternity itself shall never impair nor diminish this Church's dignity.  
4. In Regard of parts: all the particular Churches or Congregations in the World, that ever were, and all that for the present are & all that for the future shall be, are parts of her, & by unity of Doctrine & consent in Sacraments, through faith are compacted together, for the completing of that Catholic body, named the Catholic Church. 
Let me die if I would not be ashamed to be but supposed to be a Member of any Church on Earth but this; or to own that Religion that is not at least sixteen hundred year standing. The Church of Rome, as she is now constituted, is not Catholic: we know when the fire of Purgatory was first kindled▪ it was but yesterday, it's not Catholic: the Rise and Original of many of their doctrinal points, known: and those upstart Opinions now in England, those Fanatic Principles and Heretical Tenets, taught by joan the Spinster, Dick the Weaver, and Robin the Tailor, are not Catholic. The Well of Knowledge is deep, and they have nothing to draw, how can they get living waters? they are ever learning and never able to come to the knowledge of the truth. But let them alone; they be blind, leaders of the blind; and if the blind lead the blind, both shall fall into the ditch. Matth. 15.14.      

Quest. 11. Whether the Elect only be the true Members of the Church?  
Before this question be directly answered, it is expedient to premise these three distinctions: 1. of the Church, 2. of the persons, 3. of judgement.  

1. Of the Church; here we must call to mind that division above made, of the Church visible and invisible: That wicked men, Hypocrites, etc. are members of the visible Church in common with the Elect, is not to be denied. The invisible Church is here meant (a distinction the Church of Rome cannot well digest) called the Church of the first born, Heb, 12.23.  
2. Of Persons, there are some that are in the Church by outward Profession, and because they hear the word, own Christ, receive the Sacraments, may and must pass for Members: Others are in it by inward resignation, in giving up their hearts to God, called a reasonable service, Rom. 12.1.  
3. Of Judgement; there is a judgement of God's decree, by which he knows who are his; and there is a judgement of humane charity: By the former, we know none so as to point him out; and he that holds one or more of fundamental truths, until he be cast out, must be judged a Member of the Church: Yet those only that are by the decree elected and called, are only members of the Church. For, 

1. The Elect draw only life and nourishment from Christ, they commonly act faith; the other are barren branches, and though upon, yet not properly of his body. It is the heart alone of the Elected and Called that will open and entertain Christ, joh. 15.  
2. It is they alone that are established and builded upon him; he is the Rock they stand by, while the other chooseth a sandy foundation (sticks possibly at his profession, imagining that will save him) their house shall stand when the others are falling, and they under them; Christ shall laugh at the one, and mock when their fear cometh; but rejoice over the other with singing, to behold them clothed upon.  
3. The Elect only are to their power obedient to him, they are his sheep only that hear his voice; and by this it appears that they follow him; they will go with him from a feast to the garden, from that to the Cross, from that to the Grave: They will contend earnestly for the Faith once given them, were it unto blood; the other will forsake him, and love their lives better than to die.  
4. They only truly and cordially honour him. O how precious is Christ to such as believe! they that name his name in this society, depart from all iniquity: others draw but nigh him with their lips, they draw out their souls to him for his goodness sake, & their sheaves to the hungry for his mercy's sake; they bow the knee, and their tongues confess him: the other bows, and with their lips mocks him; the o●e puts his soul in his hand to rule it, the other puts a reed in his hand to bear it; he says, Lift thou up the light of thy countenance upon me, and the other covers him with a vail, strikes him, saying, Prophesy who smites thee.  
5. They are the only persons that are called, justified, and glorified by him; one that is truly a Member of Christ's body, must not be supposed to be eternally separated from his glory; it's the dead branches only that are cut down and burned; such as draw sap, and bring forth fruit, these shall not be fuel for that everlasting fire; the Hypocrites may Prophesy in his name, and cast out devils, and the devils know them, yet Christ shall acknowledge he ne'er knew them: the devils may come out of the possessed, and depart at their call, and they shall go with the devils and depart at his command. 
I would not have it here thought that the perfection of the Saints is intended, or that before the Elect are effectually called, this is demonstrated, or that it is sufficient for a Christian to say he is of this invisible Church; for though every one that are members of the visible, are not of the body of the invisible Church, yet he is not of the invisible, that acknowledgeth not himself a member of the visible: he that hath God for his Father, hath the visible Catholic Church for his only mother, and must have her if he would be saved. She is like the Ark of Noah; as all without that, was drowned; so all without this, is damned.  
In the judgement of Charity we must indeed suppose, that God hath his own among the heathen; and by working upon them by his Spirit, in an extraordinary secret and hidden way, brings them unto the knowledge of his Son, by which they are engrafted into his body, and so made members of the Catholic Church; for as before, out of it there is no salvation; the reason is, out of it, is to be out of Christ; for that is his body; and to be out of Christ, is to be without God; and to be without him, is to be without eternal life. For this is eternal life, to know thee to be the only true God, and jesus Christ whom thou hast sent.       

Quest. 12. What are the marks of a true Church?  
General notes and marks are set down by the Church of Rome, whereby it is pretended, that the true Catholic and Holy Church may be distinctly and perfectly known from all false Congregations or Churches: as 

1. Visibility.  
2. Antiquity.  
3. Durability.  
4. Prosperity.  
5. The name of a Catholic Church.  
6. Agreement with the ancient Church.  
7. It's union with the head, viz. the Pope.  
8. Holiness of Doctrine.  
9 Efficacy of Doctrine.  
10. Holiness of life.  
11. The glory and power of miracles.  
12. The gift of Prophecy.  
13. The acknowledgement or confession of her enemies.  
14. The unhappy and unfortunate success of her enemies:  
15. A succession of Bishops.    
With several others, which in their own nature are either separable from the true Church, or may agree to a false, and may constitute a Synagogue of Satan, as well as a Church of Christ; for which with many other reasons they are rejected of the Reformed Churches, as proper Characters of that body whereof Christ is the head: that being able to consist pure, holy and visible without some of them, (though in some points they agree to her also in that, but not as essential or Characteristical) and knowing also that many of them are forged by and in Rome, that she may appear the better, and stand the firmer in her Pontificalibus. The proper and essential Characters of a true Church whereby she is differenced from all false, & also from the Church of Rome, and which gives her her esse, vivere & sentire, are these, viz.  
1. The pure dispensation of the Word, Act. 2.4. Where the Word is taught in a pure manner, according to the institution of it, without detraction from, or addition to it; wherever that is taught what Christ commanded, and the Gospel holds out, so far there is a pure Church; and where that is mixed and mingled with men's Inventions (as points of doctrine) so far the Church is impure.  
2. The pure Administration of the Sacraments. Matth. 28.19, 30.1 Cor. 11.23. That Church that keeps to the institution of those Ordinances appointed as Seals of the Covenant by Christ, putting nothing to them, nor taking nothing from them (as necessary for the making of them Seals) so far that is a pure Church: and where that is not done, it is so far impure.  
Some add Church discipline, but that holds out rather her well being, than her being; in times of persecution she hath wanted that, and may want it, and yet a true Church, by the keeping pure of the Word and Sacraments, which a visible Church cannot consist without: hence we behold and look upon jerusalem, Galatia, Thessalonica, Corinth, Colos. and once those famous Churches of Asia, though the gospel was taught in them, in a glorious and a pure dispensatory way, yet for the present wanting those two, we eye them not, nor number them among the Churches of Christ.  
The same teacheth the Reformed Churches of Helu. Art. 14. Behem. Art. 8. France, Art. 27. Belg. 29. Ausp. Art. 7. Sax. Art. 11. Wirtem. Art 32. Swed. or the 4. Cities. Art. 15. S●ot. Art. 15. and of England Art 19 That Article itself is this,  Art. 19 of the Church of England. 
The visible Church of Christ is a Congregation of faithful men, in which the pure word is preached, and the Sacraments be duly administered, according to Christ's Ordinance, in all those things that of necessity are requisite for the same, etc.  
All which considered, it follows 

1. That the Church of Rome is no true Church, or pure Church, making the Scriptures to be imperfect for salvation, without their own Tradition. They will not suffer the Church to be clean through the word that Christ hath spoken. The Church is only tied to the Gospel; For if an Angel from heaven teach any other Doctrine, he is to be accursed by her, 1 Gal. 9 
With her Baptismal water she adds oil, salt and spittle, as essential parts of Baptism, and useth this holy Ordinance upon Bells, Stocks, and wood.  
With the Sacramental wine she must mingle water, of which the Lairy must not taste.  
With her Sacramental bread she visits the sick, salutes Emperors, makes Procession; it must be also a wafer C●ke, and it must not be broken; with both these Elements she maketh a Sacrifice for the dead, and she teacheth that a Priest may give it to himself alone; that the virtue or efficacy, both of that and Baptism, depends upon the intention of him that doth administer; and yet the efficacy must not be questioned, but believed; and forasmuch as they are administered in Latin (which the common sort may not understand) they must act implicit faith.   
2. That those segregated Congregations in England, are not true Churches. The word preached by many that are not men in Sex, nor Ministers in Office; prayer being preached down, and preaching only to be heard from men of their own principles; teaching for Doctrine, not Traditions, but fancies, blasphemies; affirming the nullity of Apostolical Ordination, etc. The Sacraments are either abused, as rebaptising those that were baptised before; making dipping necessary to that Ordinance, and the Sacrament performed by a Laic person. The Sacrament of the Lords Supper being either preached down altogether, or grossly abused in nature. It's virtue depends upon his goodness that gives it; a sin to receive it with any that we conceit not to be holy, or know him to be profane, though he be never admonished by them; and if he were, yet he is not to be eaten withal, lest I eat and drink damnation to myself, through his sin; the Elements not consecrated, through which that only is an Ordinance; and the body or blood of the Lord, they are not consecrated; for he that often attempts to do it, hath no power so to do, wanting Apostolical Authority, viz. Ordination.  
3. That the Church of England is a true Church, as it is now constituted; her Doctrine being pure, she holds nothing, nor enjoins nothing upon her members in matters of salvation, by way of precept, neither doth she add to, nor take any thing from the nature of the Sacraments, that the Lord Christ hath left behind him in the Church; by way of practice she doth, and may enjoin; and she hath power to ordain several Ceremonies, to be performed in the receiving of them, which in themselves being not contrary to the Scriptures, nor taught by her as necessary for salvation, urged only as edifying for their meaning, and decent for the service performing, her Members may, and they do give her all due obedience, and their obedience is justifiable. 
You need not here be put in mind of that caution formerly given, viz. not to take manners for doctrine: it is a high error to conceit the virtue, power, efficacy of an Ordinance, to consist in, or depend upon the goodness of him that doth administer the same. A profane person, a known Swearer, may purely dispense the Sacraments; for that lies not (as God forbid it did) in the purity of any man's conversation, but in the pure adhering to our Lord's Institution. The pure preaching of the word hangeth not upon the purity of him that speaketh, but in the purity of the word spoken of. The purity of Doctrine lies in the agreement of it unto Scripture, and not in the agreement of a man's life unto the word; if so, how many had Christ converted? what multitudes of people had Paul brought to the knowledge of the truth, more than he did?  
The same Doctrine teacheth the Reformed Churches, and the Church of England, Art. 26.  
To conclude this Chapter, in all Instituted Ordinances, it is neither Paul's goodness, nor Apollo's graces, nor Iudas' wickedness, that is the cause of the plants fruitfulness or barrenness (from the grace of God must we look to receive the promised reward, 1 Cor. 3.7.) In natural, as in prayer, sometimes it may be otherwise, james 5.16.        

CHAP. II. Of the Scriptures.  COL. 3.16. 
Let the word of Christ dwell in you richly, in all wisdom, teaching and admonishing one another in Psalms, and Hymns, and Spiritual Songs, singing with grace in your hearts to the Lord.  
HAving viewed this beautiful, heavenly, and holy building (for it is Gods, 1 Cor. 3.9.) which is as jerusalem a City compact together, we shall now behold the foundation upon which it stands.  
The Builder of it was skilful in all kind of cunning Work; and a Fabric of this height or altitude, required a foundation suitable, deep, strong and sure; he therefore founded it upon a Rock, Matth. 16.18. by which the several parts of it stand firm; the carved and polished work thereof knows no shaking; the least vessel therein, though earthen, yet being chosen for the Master's honour, knoweth no falling down by tottering.  
The foundation of this glorious Metropolis, Royal Edifice, or House of God, is in truth and nature but one; yet since Scripture speaks of it as two, we shall speak in that Language, and show you that the Church hath 

1. An increated essential foundation, which is that holy thing whose name is Jesus Christ the Lord, Matth. 16.18. begotten before the beginning of the world; it is the Lamb of God, the Rock of Ages; it is he that is holy, harmless, undefiled, separate from sinners: the only begotten Son of the Father, who taking upon himself to deliver man, did not abhor the Virgin's womb: it is he whose name is wonderful, Counsellor, the mighty God, the Prince of Peace, the everlasting Son of the Father, the Man who is God's Fellow, Zach. 13.17.  
2. A Created Doctrinal foundation; this is the Law and the Prophets, Ephes. 2.20. It is the word written, which is profitable for Doctrine, and reproof, for correction and instruction in righteousness, that the man or Church of God might be perfect throughly furnished unto all good works: In sum, it is that word that was spoken by the Fathers, by the Saints, by the Prophets, and Apostles, who were the servants of God, Phil. 1.1.    
Of these two, we may say, as joseph said of Phara●hs doubled dream, Gen. 41.26. They are but one: yet not one so, but that the pre-eminence is given to the first, under the notion of a Corner stone, Isa. 28.16. that giving both strength to the building, and directions to the Builder. And indeed the Prophets and Apostles laid no new Foundation, but added to that corner stone; laid to their hands daily such firm Christians as they had fitted for this holy superstructure, taking directions in their building from its positure; for unto it all the building fuly framed together, groweth unto an holy Temple in the Lord, Ephes. 2. ult. No foundation being laid therefore but what is united to this, strengthened by this, supported by this, and directed by this, shows that properly there is none but this.  
Saint Paul who was a wise and excellent Master builder himself, 
Not that Coloss. in the Isle of Rhodes, most Geographer is making this to be the City written to; not that; & this Epistle speaking of Laodicea, & Hierapolis, Cities of N●tolia, as bordering upon Colos. and near to each other intimates the same, these 3. Cities were overthrown together by an Earthquake. A.C. 68  1 Cor. 3.10. understanding there was a Church builded at Colos. a City of Phrygia the greater, in the continent of Asia the less, so called from one Phryxus a King thereof, had no desire it should stand empty, left the evil spirit which hath been cast out should take possession again (as at this time he was like to do) whether by their falling back to Paganism and Heathenish customs again, or by being taught the necessity of embracing the doctrine or Ceremonies of Jewisme, would have the Word of Christ dwell richly in them.  
This Country of Phrygia had once in it a King named Gordius, who of a Ploughman being chosen King, tied or hampered his Plow-tackling in such a knot that he predicted that none should untie them but he that was to be Conqueror of the World: it was called Nodus Gordianus; this Prophecy was fulfilled in Alexander, who because he could not untie it by Art, cut it asunder with his Sword; and for afterward conquering the World, was surnamed the Great. At this time there was among these Phrygian Colossians some that hampered their understandings by a counterfeited humility, who with their dark Axioms would have intruded upon them worshipping of Angels: which knots to untie that they might be great, the Apostle sends them or recommends unto them the Sword of the Spirit: Let the Word of Christ dwell in you richly.  
In this Country also was the City of Midaium, where Midas the son of this Gordius lived and dwelled: he as the Poets fain, asked of Bacchus who was his Guest, that what ever he touched might become gold (his great riches was the ground of the Fable) his ●ute was granted, by which he turned Mountains into gold: but finding that he could neither eat nor drink but Goblets and Viands of Gold, he recalled his wish, and by washing himself in the River Pa●t●lus, communicated that virtue to the River, which afterward brought up golden sand. The River that comes from the Mount Tmolus, brings with it abundance of gold and silver, which might give the Occasion of the Fable. These Colossians, our Apostle would have them turn as it were by faith, even dung into gold. Moses esteemed the reproaches of Christ great Treasure. Heb. 11.26, and would have them desire to do so, nay wishes them and commands them to do so; when they have tried all they will never have cause to repent of their choice, If the Word of Christ dwell richly in them.  
Psamneticus a King of Egypt, gave Verdict that the people of this Country was of greatest antiquity: for heshutting up 2▪ children, forbidding that any humane company should come nigh them, that he might understand what Language was most ancient and most natural to men▪ the Babes were all that time suckled by Goats: at the expiration of the which two years, the Infants pronounced only the Word Bee, which in the Phrygian Language signifies Bread, which they had learned of the goats cry. Our Apostle would have the Colossians to shut up their Infant's ears from the doctrine whether of Heathenish Idolatry or Jewish Ceremony, and by embracing of the truth become of the oldest and truest Religion (which was unknown to the Gentile; and shadowed out to the Jew) and learn the Language of Can●an, the Word that shall be as bread; that the King of Saints might give this good report, that they pleased him, which he shall do, if they let the Word of Christ dwell richly in them.  
This Chapter is filled with divers Christian duties, which the Colossians (during Paul's imprisonment at Rome) are exhorted to perform and walk by: and they are either such as concerned believers in general, of what sort or condition soever qua believers, or such as concerned their particular Relations to and with each other, as qua Fathers, or qua Wives, etc.  
His general Instructions extend themselves to the 18. ver. and may be reduced unto these heads.  
1. For the right ordering and placing of their affections; though naturally they be as Sisera, nailed to the things of this world, he would have them rinched off, and set upon things that are above. v. 1. 
Nempe per serium studium pretatis. 
Pisc. in loc.    
2. For the mortifying of their Members that are on earth; Metonymia subjects: understanding those Earthy, sensual, natural, brutish lusts, desires, inclinations, actions that war against the soul; As Fornication, Uncleanensse, v. 5. which they must put off now together with wrath, anger, malice, v. 8. (q.d.) hoc ●empus alios mores postulat. Now you are become Christians, you must not live as you did, you must now walk worthy of the Gospel.  
3. For the exercising of holy and sacred virtues; as Mercy, kindness, humbleness, meekness, as the Elect of God, v. 12. (q.d.) Deus vos dilexit & in Christo ex misericordia elegit ad vitam aeternam; ergo & vos diligite alii alios, etc. God having shown all these graces eminently to be in himself for their good, he would have to be in them (for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entrails or bowels of mercy) towards each other for their own good; yet more, they are to put these on, that as they would notbe seen without their clothes, they should never come abroad without their graces: some indeed use Religion for a cloak to put off and on at their convenience: but Religion should be worn as a garment, as an inward garment (bowels of mercy) such garments as we cannot live without, without starving; and truly where there are not bowels of mercy to keep our affections warm, Love, wherein consists the very life of Religion, soon waxeth cold.  
2. His particular directions, such as concerned their particular relations to and with each other, whose measure reacheth almost to the bowels of the 4. ch. and may be reduced to these principles.  

1. Of Husbands and Wives, v. 18, 19  
2. Of Fathers and Children, v. 10, 11.  
3. Of Masters and Servants, v. 22.   
Vt Sol inter Planetas, medium locum occupans, etc. As the Sun among the Planets, so is my Text placed in the midst of these directions, giving light to those above, and communicating splendour to those below, that these Colossians might know both the one and the other, that they might be performed with as great a zeal by them, as they were by the Apostle proposed to them; he will have the Word of Christ to dwell in them. We might be mistaken touching the nature of bowels of mercy, and teach others to neglect great points of duty, were it not for this Worship of Christ: this will raise up their affections to the things that are eternal, and cause a holy and a decent respect to be given to each other, so long as they behold the things that are temporal.  
In the body of the words we may behold two general parts; one tending to the persuading of those Christians to the study and practice of the whole word of Christ, Let the Word of Christ, etc. The other inducing to the special practice of a part of it, viz. Psalms, Hymns and Spiritual Songs. In the first part you have these particulars.  

1. The Author of that Word he would have so studied, that is Christ, the Word of Christ.  
2. The manner, how we must study it, follow it or enjoy it; that is expressed by the Word Dwelling.  
3. The persons whom he would have it so dwell withal or in, that is in you.  
4. The manner how he would have it to dwell in them, that is, 1. Richly, 2. Wisely.  
5. The ends why he would have it so to dwell in them. 1. That they might teach. 2. That they might Admonish one another.   
In the Latter take notice distinctly, 

1. Of the form and manner how he would have those Psalms, Hymns and spiritual Songs used, that is with grace. 2. with affection in their hearts. Non vox sed votum: this is the best Tune to any Psalm.  
2. The Object of their singing, or the end they propose to themselves, that is, the Lord. Cantemus 〈…〉. He that sings more for the praise of the Lord then for carnal pleasure or worldly delight, may be called the chief Musician. Dum gratiae ti aguntur pro acceptis beneficiis; In their returning thanks unto the Lord for his favours, their hearts must be lifted up through grace unto his glory: which is ars bene cantandi, the highest note of all.    
Before we come to any doctrinal Observation, we shall inquire after these particulars, (which may give us light more fully into the Text) in an extraordinary manner, viz.  

1. What it is that here is called the Word of Christ.  
2. What is the Importance of the Word Dwelling.  
3. The parties he would have the World to dwell in.  
4. What is held out in general by the words richly and in all wisdom.  
5. The Discrepancy, or Identity (let the Phrase be pardoned) between Psalms, Hymns and Spiritual Songs; which shall be done in these following Sections.   

SECTION I.  
LE● the Word of Christ] The Word of Christ may be taken two ways, Either, 

1. Strictly; for those Precepts, Sayings, Sermons, Exhortations, that he gave, made, left behind in the World, when he was visibly dwelling among men, in the shape and form of a Servant; and whosoever lets these words dwell in them, they shall be like men dwelling upon a Rock: the water may come about them, but it shall never hurt them; they may come about their feet, but never swell up to the head; the wind may blow, but not a hair of his head fall to the Earth. Mat. 7.27.  
2. Largely; for all the Words, Sayings, Prophecies, Sermons that were spoken by all whom he commissioned to preach after, for the whole Doctrine of the Old and new Testament, rejecting nothing nor turning out of doors of the great and capacious building of our souls, no Word, no Scripture, since we can see the Image of Christ upon them all: we know that Orally and Vocally or Verbally Christ made no Psalm, yet here they are put down as the Words of Christ; for they were truly, Prophetically and spiritually made by him: they are a part of that holy Book, called the Word of Christ, not excluding the other persons, but including; for it hath various titles according to the purpose and pleasure of the holy Ghost. It is the Word of God. Ephes. 6.17. It is the Word of the Lord, 2. Thes. 2.3.1. It is the Word of Life. Phil. 2.16. and here it is the Word of Christ. In those other places the Son is not excluded: quod necessario subintelligitur, non deest: and here the Father with the Spirit are concluded.    
That the whole body of the Doctrine of the Scriptures, and what ever is contained therein, may be called the word of Christ, though Christ might not be yet come in the flesh, may be thus demonstrated  

1. They were all uttered and spoken by his spirit: or they were written by that spirit that came from him. Holy men of God spoke as they were moved by the Holy ghost. 2. Pet. 1. ult. Now the Holy ghost is sent by the Father in his Son's name. joh. 14.26. and the Son sends the Holy ghost again from the Father. joh. 15.26. It was this Spirit that put words in the mouth and mind of Noah, Abraham, Isaac, jacob, David, Solomon, jehosophat, job, Daniel, jeremiah. What shall I say? the time would fail to speak of Gideon, Barack, Samson, Peter, Paul, and james the Lord's Brother; all which were acted by one and the same spirit, which proceedeth from the Father and the Son, prompting them and dictating to them the things, Counsels, prophecies that are recorded in the Oracles of God.  
2. They did all of them hold him out to the World, or to the Sons of men; speak of him: Abraham saw his day. john 8.56. Moses wrote of him. joh. 5.46. Isaiah saw him born of a Virgin. Isa. 7.14. and told the World of it. Isa. 9.6. jeremiah saw the children of Bethlem slain for him. jer. 31.15. He was seen from the top Tower of divine speculation giving eyes to the blind, and ears to the deaf, Isa. 35.5. He was sold for thirty pieces of silver. Zacch. 11.13. he was seen scourged, mocked and crucified. Isai. 53.4, 5. he was seen to rise from the dead the third day. Host 13. 14. Psal. 16.10. jon. 1.17. he was seen to intercede at the right hand of God. Dan. 9.17. he was seen coming in the clouds to judge his people. jude 14. his Birth, his Reign, his Nature, his Suffering, the cause of his Suffering, the profits of his sufferings, the height of his Power, the extension of his Kingdom was made known to the world, to Simeon before he embraced him; else he would not, nay could not have beheld him as the Lords Salvation. Luk. 2.30 that is he through whom God appointed salvation to come by. 
Christ himself commanded the Jews to search the Scriptures. joh. 5.39. as if he had said, If you do not find by the Scriptures the properties, acts, signs, tokens of the true Messias, spoken of by the Prophets, to agree with and in me, then believe me not. They speak so fully and so largely of him, of his Kingdom, strength and power, that almost it is nothing else but the word of Christ, as if he himself were speaking of himself the things concerning himself. Every Prophet in his turn prophesied and spoke of him, until john, and he pointed him with his finger, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, behold the Lamb of God; they held him out unto the World in Prophecies and Types; the Baptist held him forth to the World in flesh and bones; yet fleshand blood revealed it not to him neither, but the spirit which he sent before to testify of those things that should come to pass, and that they might be brought by those sayings to believe on the Son of man; he brought indeed glad tidings, vere magnum id est, & majus quom humana capit intelligentiam, that said To you is born this day a Saviour, which is Christ the lord Gloria in excelsis: he plainer, that said, Behold the Lamb of God that taketh away the sins of the World.   
3. They were all of them ratified and fulfilled of him, confirmed and established by him. Not a jota or Title that was foretold of him but was to the height accomplished of him; ut impleretur, that it might fulfilled which was spoken in the Scriptures, is a usual phrase with the Evangelists. As jonas was three days and three nights in the Whale's belly, so was the Son of man in the bowels of the earth. As the Serpent was lifted up, that the Israelites beholding it might be cured of those wounds the fiery Serpents had given them; so must the Son of man be lifted up on the Cross, that whoso beholds him, might be saved from the stings of that old Serpent, called the Devil and Satan. Revel. 12.9. He is the true Melchizedec, who meets the faithful returning from the slaughter of their sins, and comforts them with bread and wine, and blesseth them, yea and they shall be blessed. 
There was one Text, and it seems but a mean one, yet he will not die, nay rather he cannot die until it be fulfilled; for at the last gasp he cries out (joh. 19.28) I thirst. Quodnam Genus Sermonis! he that could endure mockings, scourges, buffet, nay nailing to the Cross, cast out of the land of the living, and near to be made free among the dead: cannot he endure a little thirst? This thirst it seems is more than natural, that death itself cannot quench: he is a thirst, and Heaven and earth shall perish before he drink not: those hands & feet, that in this his condition we would think should rather smite him & spurn at him, must be employed to fetch & reach him drink; Ut impleretur, all this was done that it might be fulfilled which was spoken in that Scripture, Psal. 69.21. In my thirst they gave me Vinegar to drink, which when he had done, then Consummatum est, all was finished: if it had not been the truth that had spoken it in the Psalm, the truth had not performed it so exactly in the gospel.   
4 According to his pleasure were they spoken, and at his good will were they uttered by them. The spirit of prophecy did not always abide upon the most holy Prophet; hence Advenit Verbum jehova, The Word of the Lord came, is a usual phrase among the Prophets. Elisha was a man of God, and yet the Lord had hid the Shanamites grief from him. 2 Ki. 4.2. When he put it in their mouths, than they spoke, and not before: they were his words; for until he spoke to their hearts, their mouthswere shut up, end they remained silent, till the Word of the Lord came; there was neither voice nor hearing: in truth, what he spoke they uttered, and when he was pleased to be silent, they were forced to be mute.  
5. The prophecies did but open a passage for him, and the whole of them had a tendency to him: the Law in all its Ceremonies, and in all its precepts doth but lead us, conduct us & point out Christ unto us: it hath no Language in it but Christ: in its Condemning power it is a harsh Schoolmaster to drive us to Christ, Gal. 3.24. The Gospel hath the self same end, viz. To bring us to Christ; he stands, as it were, between both Testaments; the Prophets behind him Call but to touch the hem of his garment, and come under the skirt of his apparel: the Apostles before him, call upon men to embrace him in their arms by faith joyfully; and he himself in their mouth utters but what he delivered in person, Come unto me all ye that labour, Mhtth. 11.28.  
6. They are his words in respect of that power, and that Commission he gave to holy men to write, and teach them; he gave the Apostles power to preach, and a Commission to teach all Nations, Matth. 28.19. It was he that took the Apostles from their other Callings, and gave them authority to teach what ever he had commanded: They did nothing until he gave that power; and assoon as they received their authority from him, they began that heavy, though holy Employment.  
7. In regard of the publication, and promulgation of them; whatever was spoken, was spoken in the name of the Lord; all was preached in the name of Christ; they desired to know nothing more than Christ; they called upon men to believe in Christ; they baptised in the name of Christ; not by their own power or holiness, but in the name of jesus Christ of Nazareth, did they work their miracles, Acts 3.6.   
It follows then, that the whole Scriptures in what way soever delivered, whether by vision, inspiration, dreams, by signs, by voice, by writing, by Urim and Thummim, by men or by Angels, by Prophets or Apostles; for God spoke divers ways to our Fathers, Heb. 1.1. All of it, and every part of that All, is the word of Christ, which we must have to dwell in us; for the words are Imperative, Imperativo praceptionis; a duty that we are to avoid then, and shun him that would seek to turn us from the Faith of that word here enjoined.  
The Apostle is pleased to call the Scriptures the word of Christ, rather than the word of God, for this probable reason. At this time these Colossians were infected, and in danger to be drawn to the old Rites and Ceremonies of the Jewish Church, by self-seeking men, who desired them to look back to the word, wherein indeed these things were written, Col. 2.16. but now since he exhorts them to the study of the word of Christ, he foresees and knows that by the word of Christ, they shall learn that all those Ceremonies were but as shadows; and since Christ is come, not binding; for which cause he chooseth rather to call it the word of Christ, that those Heretics might not take any advantage to corrupt them, which they might have done, if he had said the word of God.  
From this we might draw many inferences; we shall at this time collect two; one concerning the Ministers of Christ; the other to all the Professors of Christ.  

1. Concerning the Ministers of Christ. Let them not hereafter be afraid of man, nor of the son of man; let them be bold to say to any offender, Non licet tibi, with john the Baptist, It is not lawful for thee, Mat. 14.4. Let their faces be strong against the faces of men, their foreheads strong against their foreheads, that they be not dismayed at their looks, Ezekiel 3.8, 9 the word is not theirs, but the Lords; Let the word of God be spoken with boldness, Acts 4.31. Christ speaks as one that had authority, Matth. 7.29. and he hath given authority and power to his servants, to charge men to their duty, 1 Tim. 6.17. where God threatens sin, they must not be afraid to pronounce punishment: The Lord God hath spoken, who can but prophesy? Amos 2.8. 
As they are to preach it with Authority, so let them study it constantly; where shall the Ambassadors of the most High, know the will of their great Master, but here? Till Christ come, let them give attendance to reading: A Minister must be a man apt to teach, 2 Tim. 2.24. And it's this alone, that can fit him for that function. In these lieth the substance, and matter of their Commission; therefore they must be looked into, studied upon.   
2. To all the Professors of Christ, to all that name the name of Jesus, let them freely hear me touching these two particulars.   
1. Let none of them trust, believe, or depend upon any new or immediate Revelation for his happiness; there are in this Age many that trust to those raptures of the Spirit, as they call them, and will have no other word dwell in them, than that word that the Spirit within suggests within, casting aside, and refusing the Scriptures, as useless and unnecessary, because a word without: But I hope you have not so learned Christ.  
We shall carry a small time upon the search of that Spirit, pretended to, trying it by the Scriptures, the touchstone of truth, and we shall see if those breathe of the Spirit be different from the blasts of the Prince of the power of the Air, that rules in the children of disobedience.  
1. It doth not those things that the Spirit of God should do; not to insist upon particulars; there were three general Acts, that Christ promised his Spirit at his coming, should perform unto Believers; and this Spirit that goes abroad in this Age performs none of them, as may appear by a rehearsal of the several acts themselves.  
1. Was to bring to remembrance what ever Christ had spoken, joh. 14.26. This was to be his work then, and his work with all believers is the same now; what Christ hath taught, what Christ hath spoken, is the Spirit to bring to remembrance, which he will send. That Spirit therefore that teacheth, and puts that in the minds of men which Christ never spoke, cannot be that spirit sent of him; but such doth the spirit that in this Age is pretended: It calls down prayer, it will not be guided by Scripture, not live of the Gospel, nor according to Law, they will have no ordained Ministers, they will not own Magistrates, thrust Sacraments out of the Church, make Ordinances in their power depend upon the merits of men, take singing out of our Christian Temples, preaching up new revelations, and that they only are the Saints that heed lest the Scriptures; that it is only formal or Antichristian to crave a blessing before meat; that none are baptised, but such as are dipped; to curse, revile, slander those that are set apart by Apostolical Tradition, for the preaching of the Gospel, etc. This is that that Christ never taught, and therefore it is not his Spirit that brings them to our remembrance.  
2. The Holy Spirit of God was to glorify Christ, john 16.14. that Christ that was then with his Discsples, that was born of the Virgin Mary, that Christ that was to suffer at jerusalem, was he to make glorious; that Spirit now amongst us, casts contumelies, and scornfully speaks of that Christ, under the notion of a Christ without us: Its seeks its own glory, and bears witness of itself; its whole aim is to invert the Divine dispensations, by slighting that Christ crucified, upon the account of being without.  
3. He was to shed abroad the love of God in the hearts of Believers, Rom. 5.5. that is, the apprehension of the love of God, a sense of it, a feeling of it, from whence comes love, joy, and peace. Now the spirit that some pretenders have, is a contradistinct spirit from this; for by their trembling, quaking, foaming, it appears that the sense of the love of God is not shed abroad in their hearts, but of his wrath; those strange and monstrous actings, proceed rather from wrath, indignation and anguish; and indeed if gnashing of teeth be a picture, or fruit of Hell, we may know whence that spirit comes that carries men forth into those distempers.  
2. The Spirit of God is a Spirit of Union, and of Agreement, that ever speaks and agrees with itself. In no place doth it really oppose or contradict itself; it leads all men into one kind and way of truth, how distant soever they be from one another; but this spirit that goes abroad in our Age, never appears in one shape, it speaks this in this man's mouth, and contradicts is again next day: In this man's mouth, it threatens hell; in that man's mouth, it says there is no hell; it says that it is a decent thing for a woman to preach, the same spirit calls down all preaching in another; here it throws aside the Law, there it throws away the Gospel; there it throws away both; here it is for a Christ within, there it affirms there is no Christ at all: by its cloven foot, you may discern whence it came.  
3. The Spirit of God teacheth honourable and glorious Doctrine; such Doctrine as made the highest in the earth bow their necks to receive the same; the whole Army of the Philist●ms, even of those Heathens that persecuted the Doctrine of the Spirit of God, was overcome by the noble Army of the Martyrs: the more it was afflicted. the more it grew, and went over the world like a Sea, overflowing the banks of all Penal Laws; Kings became its nursing Fathers, and Queens its nursing mothers. The Doctrine that this Spirit teacheth, is a Doctrine of Reprobation; Reprobated silver hath God called it; his providence and power hath crushed it always, suppressed it, and hath only given Satan a little power for the Trial of his Church, but never gave him all his chain to destroy. Their Doctrine was never on a Candlestick, their house was never on a mountain, to bring all Nations in into it. God kept it under, that it never yet said, So would I have it. How hath the same Gospel we teach run over the world, and that without garments rolled in blood, and hath been beautiful and glorious! But this spirit hath attempted indeed, but stopped, tried, condemned, cast out: Never was there a Kingdom, Country, Parish, nay scarce a house, that this spirits Doctrine, or Doctrines rather, was ever received in. These things considered, let not the Professors of Christ depend upon those seducing revelations, but to the Scriptures, the foundation of the Doctrine of the Prophets and Apostles: But,  
2. If the Scriptures of the Old and New Testament, be the word of Christ, let none of the people slight it: it is that which Christ hath spoken to be the Rule of their lives, tryers of their thoughts, and measure of their actions: if thou be of the household of faith, thou art upon that foundation whereof Jesus Christ is the chief Cornerstone. Eph. 2.20. All you that build must be squared, fitted, and proportionated to this Corner stone, which can only be done by this Word of Christ, and therefore it is not to be slighted. Now the Scripture may be slighted divers ways.  
1. When it is regardlessely heard: when God's message is delivering for the good of a man's soul by God's servant thereunto appointed, to have an irreverend or unseemly carriage, shows they put no high valuation upon it; to be drowsy or sleepy when God is holding forth our duty, or his own greatness, our sins and his Justice, is a great sign of irreverence, and may provoke him to thrust us out of his presence: for it is not a slighting or contemning of man who reads it or speaks it, but of God who made it and enjoined it.  
2. When it is scoffingly used; when men make Scripture to be the bottom of Jests and Jeers, the Subject of their profaneness, or Object of their mirth. When the Prophet called the Burden of the Lord, the people answered him in scorn, the Burden of the Lord, the Burden of the Lord. jer. 23.33, 34, 35. or as julian that would smite a Christian on the one cheek, und then bid him turn the other, as his Lord and Master directed. The Scriptures were not written to make men laugh but to make men wise unto salvation. 2 Tim. 3.15. they were sent into the word by God to instruct men how to demean themselves without offence towards God & man. Act. 24.16. & it ought only to be employed to that end. It is not safe jesting with edged Tools; so neither is it safe to sport with the two edged sword of the word of God. This is holy ground let us be afraid to sin upon it, lest the owner of it Mock when eur fear cometh, and laughed at our calamity, Prov. 1.26. It is in itself a high provocation of his Majesty, contempt of his honour, and a diminishing of his greatness in the sight of men.  
3. When it is heedlessely forgot; if a man's servant should not do the thing commanded, und excuse himself from his forgetfulness, it would not reprieve him from his master's anger. How shall God be patient when his precepts and word are closely suffered to go out of our minds? nay how shall they be saved if they keep not in memory which it preached unto them. I Cor. 15.2. or what is read by them not that all is read can be remembered, but to suffered to go from our hearts for want of meditation, application communication and esteem it no loss to find ourselves ignorant or forgetful of those grand truths upon which hangeth all the Law and Prophets (viz.) to love God and our Neighbour as ourselves, Matth. 22.40. Every Chapter Men read, or Sermon men hear makes them fitter for heaven or fuel for hell. Take heed to this all you that forget God, lest be tear you in pieces and there be none to deliver.  
How many are there that after hearing or reading, remember no more the thing read and heard no more than Nebuchadnezar did his dream. Dan. 2.3. his spirit was troubled, their perhaps are affected, yet for what neither can discover. Caduca est memoria & fragilis, Let us ask this gift of remembrance with earnestness, that the spirit may help this infirmity, but let not carelessness be our bane, lest damnation be our portion.  
4. When it is partially received: some there are that will part stakes with God, receive and embrace some part of his word and reject another: they will fear an Oath, yet love a lie. They will seem in all their actions to intend to do nothing more, than the advancement of God's glory; yet calumniate and backbite their Brother, and privally slander their own Mothers Son. Psal. 50.20. They will reprove, as the Scripture exhorts, but forget to do it in meekness and love, as it commands. They will abhor an Idol, yet commit Sacrilege. Aut muta ●omen aut animum, said Alexander to a Soldier of that name and a Coward: either deny thou art a Christian, or live like one. How many in these days do cut and mince the Scripture, to make it speak what they have sophistically thought upon, though contrary to that Idiom that naturally God hath given it, à principto.  
It is all the word of Christ, and therefore none of it to be refused; to walk according to half the Scripture, will never altogether bring thee to heaven, dimidium in this sense, nihil est, that half which thou conceitest thou keepest, shall condemn thee at the latter day for thy injustice in robbing it of its holy companion and associate, jam. 2.9. Truth himself hath told us, that whosoever shall break one of those least Commandments, and shall teach men so, he shall be called least in the kingdom of Heaven, Matth. 5.19. There is no minutila legie, all are magnalia; until men find out a little God, and a little Hell, there is no little sin. Let the word of Christ, all the words of Christ, therefore be entertained in your hearts, and suffered to dwell.   

SECTION. II.  
Let the word of Christ dwell, etc.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cohabitare, inhabitare; let it dwell, frequenter habitare; let it constantly abide in you, and have its abode with you; this word dwell Imports, 

1. A willing entertainment of the word of Christ: A man will not suffer that person to dwell in his house, whom he will not entertain or bid welcome: dwel● supposes entertainment. Many will not bid the word of 〈◊〉 speed; there was in our Saviour's time some that hated the light, john 3.20. It was as unwelcome to them as a Candle is to a Sluggard, wken he is newly awaked; nay when he is awakened, and a candle held to him, they struggle against it, would have it puffed out, and turn from it; but those Colossians must give it entertainment in their hearts and consciences, in their souls and their affections; when the light comes, they must rejoice at it, rise and work by the light of it. Nay every Christian must be that wise woman, whose candle goeth not forth by night, Prov. 31.18. this light of the Word must always be entertained, that by it we may see the state of our soul, and how to work the work of God. 
Christ stands at the door of men's hearts, and knocks. Revel. 3.20. he knocks one way by his Word: if you will let him come in that way, he will sup with you, and you shall sup with him; he will give you better and choicer cares than you have to present to him; give him but hearing he will give you good council; give him your love you shall enter into his joy; give him your service, he will give you his Sonship; give him what you can though it be little, and you shall have of his abundance; give him your heart, he will give you of his glory; nay have you nothing to present this heavenly guest withal? then ask him for the Kingdom of Heaven, you shall have it of him.   
2 Familiarity and acquaintance; dwelling in one's house, or with him, supposes acquaintance and knowledge of him. The Word of Christ ought not to be a stranger in a Christians breast: he should Commune with it, as a friend with a friend, in his own heart; whatever man be doing, let the Scriptures be at his right hand. Amicus est alter ego. Let the Word of Christ be ever with him as a faithful Companion; it is the most real friend that a Christian soul can keep company withal: it is a sound and unfeigned Councillor, an upright and impartial reprover, it will neither flatter nor dissemble, but declare itself to all persons at all times, in all companies, fairly, plainly and savingly. It will approve of every thing that is just, and no more: reprove whatever is amiss, and no less.  
3. Abiding or residence. He that comes to lodge in an Inn for a night, or that comes to a place for a Week, is not said to dwell, but where his home is. The W●●● of Christ must not be lodged as a stranger, or entertained as a fr●●● on the Sabbath day. How many are affected with it, and for a time with joy receive it, but fall back to their old sins again, and remember it no more than a tale that is told, yea possibly not so much? It is to such as a stranger with whom they make merry for a night, and rejoice in its company, afterwards shake hands and fall to their work again. 
Men must resolve never to let the Word go, if they purpose to be happy; when this departs, love, grace, strength, Counsel, joy, peace, comfort, light, food, health, happiness, nay our God and Saviour take their leaves of us, and follow it. When some comfortable holy resolutions are wrought in the soul by the application of some precious promises or strong convictions, by the means of some terrible threatening, they are not to be suffered to depart till by the one or by the other the heart be brought to a holy and through reformation.   
4. Consent or agreement. Dwelling supposes usually Identity of affection as well as of place and situation: we cannot well dwell with that man with whom there is contention or disagreement; we must and aught to agree with the Word in all Circumstances: as well when it frowns as when it smiles. It will never chide without a cause, nor reprove but for the souls good: & reason will have us neither rage nor murmur. Quid ergo? non altquando castigatio necessaria? Quid ni hoc sincer● cum ratione? non enim nocendi, etc. piety will not suffer us to turn it out of doors 
When once jerusalem began to fall out with the Word, the day of peace was hid from her eyes, and destruction comes like an Armed man. If the Word cannot live in peace, it will not live at all; it will not always strive with man. Bear with its sharpest reproofs therefore, take its most plain instructions, and contemn not its frequent admonitions, and in the end it shall be health to thy Navel and marrow to thy bones. Prov. 3.8. Say ever with Hezekiah. 2 Kin. 20.29. Good is the Word of the Lord, and peace and truth shall be towards thee all the days of thy life. Whate contention is there is pride; where pride is, there Satan is; and where Satan is an Inmate, Christ nor his Word will not dwell.      

SECTION III.  
LEt the Word of Christ dwell in you, etc.] This is the third particular above proposed, wherein we have the persons in whom our Apostle would have this Word of Christ to dwell: which because we shall have occasion to speak largely of it in another place: we shall be the briefer here. In you, that is in you Archippus. Chap. 4.17. and Evagras, Chap. 1.7. (i.e.) in you Ministers of the Gospel (they being Ministers of Colos.) that you may be faithful Stewards and Ministers of Christ, that you may know how to comfort the dejected and strengthen the feeble stock.  
In you Parents, that you may bring up your children in the nurture and admonition of the Lord.  
In you Masters that ye may know how to command in the Lord, and that you may know how to obey as to the Lord.  
In you young men that you may cleanse your way.  
In you old men that you may be as Guides..  
In you Husbands that you may love your Wives.  
In you Wives, that you may reverence your Husbands.  
In you, that is in all you that profess the truth, and have been baptised in tye Name of Christ: that you may work out your salvation with fear and trembling. That you may do all things without murmurings and dispute. That ye may be blameless and harmless, the Sons of God without rebuke, in the midst of a crooked and perverse Nation. Phil. 2.14.15. Looking for that blessed hope, and the glorious appearing of the great God, and our Saviour jesus Christ, Tit. 2.13.   

SECTION IU.  
LEt the Word of Christ dwell richly in you etc.] O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 copiose abundanter, have good store of it: let it overflow your souls, as jordan overflowed its banks in time of Harvest. jos. 3.15. This Word richly imports 

1. A diligent care and study after the Scriptures: men will take much pains to have their houses richly furnished. 
Terrent.  Nunquam tam mane egredior neque tam vespers domum revert●r, quin semper te in fund●, conspicer, sodere aut errare aut aliquid serre. 
And they will labour hard to increase their substance: so men must labour for to obtain the sacred knowledge of the holy Scriptures; they must dig for it as for hidden Treasures, denoting the labour about it, and love they bear unto it. Nil tamen difficile, etc. It may be hard to flesh and blood, but remember, if any of you lack Wisdom, let him ask of God that giveth to all men liberally, and it shall be given him. Jam. 1.5. and it is true wisdom to know God and him whom he hath sent, who is to be found only in in the swaddling clothes of the Scripture, and unto whom we are guided by the light of those Prophecies that went before us of him and he that would take him in his Arms, but must take the pains to go into the Temple.   
2. It holds out abundance of it, he is not said to be rich, that hath but small store, nor wealthy that hath but wherewithal to supply necessity: we must have enough for ourselves, and our Lantern full of light, that others may walk holily, uprightly and cleanly by our guidance, counsel and direction, this is not to eat our Morsel alone: this makes the mouth of a Righteous Well of Life, Prov. 10.11. Where any any that wants refreshment, shall not miss of it, and none shall go thirst away.  
3. It holds out some choice portion; this is not spoken absolutely, but chiefly; there is something in it that must be chiefly studied & retained; he is not said to be rich that hath store of ordinary goods, but of some choce Commodity, as Plate, Money, Jewels; which, though he look to preserve other things, yet chiefly his care is for them: there are truths of grand concernment, there are foundation stones, necessary graces that must be well laid in the soul, that his faith fail not. There are some things that Titus must constantly affirm. Tit. 3.8. There are weightier matters of the Law, these must chiefly be done, Mat. 23.23. There are some points that all the Law and Prophets hang upon. Mat. 22.40. Temperance, Righteousness and Judgement to come, would be well studied. Act. 24.25. when we have studied the Almightiness of the Father, we shall the sooner see how the Son was born of a Virgin; I am to study better the cause, merit, benefit of Christ's death then of Stephens. The nature of that Covenant that God made to save poor sinners, is of greater concernment to me, then that that David made with jonathan concerning his Posterity. Now to study well and ponder upon the holiness, graciousness and largeness of the nature, Covenants, and of the mercy of God, the Offices, sweetness of the Lord Christ; to know the cause and effect of his first and second coming, is of gre●t concernment; and he is rich that is well stored with those great matters, yet despiseth not the least.  
4. A care to preserve and keep it. Riches that have been gotten by hard labour, are preserved with care and diligence. What made men sweat for in the getting, they usually observe the profit of it in the spending: a bloody Conquest is watchfully looked after, whilst an easy victory is secured without noise. Where this Word of Christ dwells richly, there must be a holy care t● keep it: there be thiefs that will endeavour to break through and steal; Satan hath a Picklock to enter the House of the soul of man. This made God cause his people to write his Law upon the posts of their house, and upon their gates, Deut. 6.9. that being constantly in their eye, they might not through carelessness be debarred the heart. The Law is a Tree of life to them that lay hold upon it: and by this Word of Christ, even with a scriptum est, we may answer all Satan's temptations, and put to silence all his fleshy Emissaries.     

SECTION V.  
LEt the Word of Christ dwell richly in you, in all wisdom. etc.] Many there be that are often upon the search of the mind of God, and studious to find out his meaning in the dark and hidden mysteries of prophecies and Revelations, and in their thoughts draw from them unlearned and foolish Questions, which do gender strifes. 2 Tim. 2.3. forgetting or neglecting the words of faith or good doctrine. 1 Tim. 4.7. bu● this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all wisdom; then dwells it twice wisely, 

1. When those truths are entertained that have a more proper tendency to the bringing of the soul to the perfect obedience of the Law of Christ: how the grand duties of mortification shall be performed, and what leads unto it, how the Sabbath ought to be kept, how those talents or gifts that God hath given them are to be improved, will profit a man more than the knowledge of the time or fall of Antichrist; and to know which way to appear before Christ without spot or wrinkle, will conduce more to the souls happiness then to study the day or year of the Son of man's coming down to judgement.  
2. When those truths are studied and received that are in their own nature necessary for a man's salvation. Without holiness no man shall see the Lord, Heb 13.14. For a man therefore to discover to himself by the Scripture what holiness is, how to procure it if he want it, preserve it if it be enjoyed, will breed more unspeakable comfort, then to know by the Scriptures What shall this man do?  
3. When those truths are most known that are for the more magnifying and glorifying of God among, and in the sight of the Sons of men, to know how to maintain good works, Tit. 3.8. and to let our light shine before others, will bring more glory to God, then to study what work God was doing before he made the World, or if he will make another when this is finished. 
A clear understanding of these truths, and store of these laid up in the Garner of the soul, will make a man rich in all good works, and wise unto salvation.      

SECT. VI  
LEt the Word of Christ dwell richly in you in all Wisdom, teaching and admonishing one another, etc.] We are not born altogether for ourselves: when men by faith as living stones are united to the body of the Church, others are to be held, fastened and preserved by them; we ought to behold and consider one another, Phil. 2.4. We ought to look on the things of others: there is a public teaching proper to the Gospel Ministry, and there is a private Teaching common to the holy Priesthood. Come Children, harken unto me, and I will teach you the fear of the Lord, is a Saints Dialect. Psal. 34.11. Teaching according to some, is instruction in matters of faith, not done because not known; and admonition hath reference to matter of fact, known but not done; of both these at large afterward we must speak; for the present we may know that these duties are mutual, Teaching and admonishing one another; he that now teacheth, must by and by be a hearer; and he that admonisheth this day, must not be offended if he be reproved by his Brother to morrow.   

SECTION VII.  
LEt the Word of Christ dwell richly in you, in all wisdom, teaching and admonishing one another in Psalms, Hymns and spiritual Songs, etc. There are some that will rise early to follow after Strong-drink; these will hollow and roar over their Cups, they will make a graceless as well as an unseemly noise, and these by singing or rather howling, express their delight in the Acts of drunkenness. Our Apostle would have these believers to express their joy in spiritual singing for their Christian Conferences.  
How these three differ, cannot be easily determined, since there are variety of judgements equally probable; or if they do differ at all, is by many questioned. It shall be left to the choice of the Reader, by laying before him two or three of the chief Opinions.  

1. Some by Psalms understand those Songs or Psalms of David that were sung in the Temple, and played upon by Instruments, as those Psalms that were played upon the Organs, Lute, Harps, Cymbals, or any other Instruments: and Hymns and Songs to be such as were only by voice sung in the Jewish Temple, or in private houses: an instance of the first we have, Ezra 3.10. of the other, Mat. 26.30.  
2. Others by Psalms understand the whole Book of Psalms, whereof David was the principal, if not the only Author, wherein we have an Epitome and an abridgement of the whole Word of God. By Hymns they understand those Songs that were penned by Moses, Deborah, Hezekiah, wherein properly the praises of God are contained, as of his power, mercy, greatness: or in a word, any song in Scripture whereof David was not the Author, but other holy men. By Songs they understand any Godly Religious Song, used or composed by good men, which though not proceeding from the infallible Spirit of God, yet might advance godliness in the hearts of the pious users of them; such as at this day is our Lamentation of a sinner, or the like.  
3. Others there are who understand these three to signify all one and the self-fame thing (viz.) the Psalms of David; Hymns and Spiritual songs being only a variation of the phrase and holding out those Songs that that sweet Psalmist of Israel did compose for the benefit of that Church, over which God had made him a Feeder or a Keeper; where of some are Eucharistical, spending themselves in praises, some Penitential, washing themselves in tears, and some Petionary. The Hebrews give generally those names, and that promiscuously to the whole book of Psalms, as it is Composed in our Bibles.   
But the Apostle is careful that the Psalm, Hymn or Song be well tuned; he would have them sing with grace within their hearts; he would not have them to have any inclination to pride, when they sing, Lord, I am not pusst up in mind. When Mary sung, her soul did magnify the Lord.  
It is known that the Heathens in their meetings, sang and did sing Songs of praises to their Gods and Goddesses, for their supposed goodness and greatness. Here Christians are exhorted to sing, but not to such: we ought to sing, but it's with Grace in our hearts to the Lord; Sursum Corda, to the Lord let us lift them up.  
He gives a particular direction in this place, touching singing of Psalms in a more especial manner then of other duties; but we are to know 

1. That he restrains not all Scripture to Psalms; for there are Precepts, Histories, Prophecies, Epistles in holy Writ, which must be entertained as well as Psalms. Nor  
2. That he would have other parts of Scripture put from their true and proper inheritance which in all ages they have had, as to be looked upon and received as the word of Christ; which other Scripture is as well as the Psalms, But  
3. Because of all Scripture the Psalms are of most general use, as having in them the greatest variety of doctrine, the most fervent and working motives to godliness and piety; and  
4. Because of all the Scripture, they were usually most (if not only) sung; they were in a special way chanted by the Saints, and sung by the holy men under the Law, which (besides the Spirit of God who by David did compose those Psalms, suitable to be sung) was occasioned from those holy raptures that by experience believers felt in themselves in the using of them, arising upon the variety of Doctrine that was naturally perceived to be in them, and flow from them; but of these things more at large, when we come to handle that Ordinance of singing in particular.      

CHAP. III.  
HAving opened the Text, we shall now by the assistance of him whose word is to be spoken of, come to the drawing out of such truths, as shall and may serve for firm pillars whereby the true Christian and sober Saint may stand upright against, and in despite of the storms and blasts of all contrary Doctrine.  
Our purpose is to speak of the nature of, and to defend the Churches practise in those effectual and grand Ordinances, viz. the Word, Sacraments and Prayer, the Conduit Pipes to convey the water of life to the languishing and thirsty soul, though some in this Age (surfeiting through plenty) account them but as puddle, and to be shunned by men. As a foundation and ground to the whole Discourse, we shall therefore handle this point of Doctrine from the words in general: 
That it is a Duty incumbent upon all persons, to have knowledge of, and to be well acquainted with the holy Scriptures.   
The word of Christ is the unum necessarium; that one thing needful for a Christian in this earth, and in his passing or travelling toward heaven indispensably necessary as a guide to direct him, as light to comfort him, and as armour to defend him, Ephes. 6.17. Psal. 119.105. Psal. 19.7.  
In the opening of this doctrine we shall observe this method.  

1. Show what knowledge it is that lies upon all Christians as a Duty.  
2. What it is to be well acquainted with the Scriptures.  
3. Give other Scriptures for the proof of the point.  
4. Demonstrate the truth of it, by reasons drawn from Scripture.  
5. Discover some causes that hinder the knowledge of the word in our days.  
6. Draw some Corollaries.  
7. Resolve some Questions.   
This shall be the Order that we will follow, and the God of Order cause his blessing to go along with it, that it may effectually teach us how to order our Lives aright towards God and towards man, in these irregular days of ours.  

SECTION I.  
When Christ had ascended up on high, and led captivity captive, he gave gifts to men, Ephes. 4.8. which gifts did vary, and were more or less, according to the good pleasure of him that ruleth all things. Every man hath not knowledge alike, and no man knoweth all things; he that knoweth most, knoweth but in part, 1 Cor, 13.12. According to the Order God puts men in, he will give five, two, or but one talon, and no more; some things lie hid from the wisest, and other things God will have the lowest of men find out; he hath given his word universally to all, that by it all may know their duty: and he is a wise man which knoweth that. There are three things that every Christian must indispensably know in Scripture.  

1. All necessary truths: God will be offended, if they know not how to be good Christians; not if we be not good Disputants. We are to know that God is a Spirit, And they that worship him, must worship him in Spirit and in truth, John 4.24. that he is a hater and punisher of sin, Rom. 1.18. that Jesus Christ is the Son of God, and the Saviour of the world, Acts 9.20. Acts 5.31. etc. From the knowledge of these, and the like things, there are none excepted; they are indeed the ground work of all Religion, and God will be angry if men know them not.  
2. All profitable truths: It is necessary for men in health, strength, and wealth, to lay up some comfortable provision against the days come wherein they shall say, I have no pleasure in them. Texts that can mitigate sickness, suppress doubts, and keep off despair, conduce much to a Christians being, and his well being also. The mysteries of Daniel will not afford so much comfort to a drooping soul, as the great mystery of godliness. What time thou art afraid trust in God, Psal. 56.3. Remember, Happy is he (what case soever befalls him) that hath the God of jacob for his help, whose hope is in the Lord his God, Psal. 146.5. God may bring thee through the fire, and refine thee as silver is refined, and try thee as Gold is tried, Zach. 13.9. Meditate therefore upon the Faith and patience of the Saints, Rev. 13.10. and upon the end of the Lord, Jam. 5.11.  
3. All Relative truths, (i.e.) to know those things that God hath given a man in charge in reference to that particular calling or relation that God hath given to him, or put him in. A Father must know his Duty; for he shall answer for his failings in that particular: the Magistrate his: the Minister his: the people theirs. God will punish Eli for his failings as a Father, 1 Sam. 3.13. Saul for his as a Magistrate, 1 Sam. 15.26. Nadab and Abihu for theirs as Priests, Leu. 10.2. The people for theirs, Mal. 3.8, 9, 10. Eonus Civis, sed malus homo: it is one thing to be a good Christian, and another to be a good Father: be both; or if thou be not, thou mayst be saved, yet so as by fire, 1 Cor. 3.15. that is, as a man that hath his house and his goods burned, may yet escape with his life: so thou mayst be brought to heaven, but not in that comfortable and joyful condition which thou mightest, hadst thou filled up all thy Relations, according to the duties enjoined thee by the word.   
But of these there may be, and is a twofold knowledge.  

1. A speculative, or a head knowledge; a knowledge that goeth no further than the brain; old Eli might know w●●t he ought to have done. The word of Christ may be in a man's brain, and there it will speed no better than the seed that was sown in stony ground, Matth. 13.5. wanting depth of earth. A head-knowledge will but increase our guilt, and that will increase our misery: for he that knoweth his Master's will, and doth it not, shall be beaten with many stripes.  
2. An affective or heart-knowledge: Theologia est scientia affectiva, directiva, which goes down to the affections, and causes a man to walk and to do according to that which he knows: Blessed is he that keepeth the sayings of the prophecy of this Book, Rev. 22.7. This is to receive the seed upon good ground: thus to know is only Life eternal: he that thus knoweth, shall no longer be called a Servant, but a Brother, a Sister, and a Mother to Christ jesus, Matth. 12.50.    

SECTION. II.  
THe next thing to be opened, is to discover what it is to be well acquainted with the holy Scriptures: this appears by what hath been already spoken; yet for further demonstration, to be acquainted with the word of Christ; is,  

1. To know it from all other sayings of the world; we are to know the very face of Scripture in the greatest crowd of the wisest Sentences, and know it from all the wisdom of the gravest Fathers: For, 

1. We cannot otherwise reverence it as we ought: we are to tremble at the word of God, Isa. 66.2. There is such a Majesty in the word, that we are to esteem the very feet of him beautiful that brings it: when the voice of God soundeth in our ears, if we cannot discern the Royalty that is in it, we are not like to esteem it as we ought, or as God requires.  
2. We cannot otherwise believe it as we ought; by not knowing it we may be drawn to doubt of the truth of it: in discourses while men are dehorting from this or that vice, or exhorting to this or that duty, and intermingling either threats or promises, the truth of both may be doubted, either to the hardening of men in their sin, or to cool their affections to the duty.    
2. To bear it in our mind above all other things in the world; our hearts must love it above all: see that our thoughts, affections, our desires, our meditations be busied about the nature of it, precepts of it, promises of it; and what ever we forget, let us never forget his precepts, Psal. 119 93. Let us make it our Companion, by meditating upon it all the day, ver. 97.  
3. To make it the Rule of our lives, above all other things; some walk after the ways of jerobuam, others after the counsel of the ungodly; some r●ns with a multitude to do evil, others walk after their own inventions: many walks after the flesh; others according to the Prince of the power of the air, the Spirit that now works in the children of disobedience: But we have a more sure word, whereunto they do well, that take heed, as unto a light in a dark place, until the day dawn, and the daystar arise in your hearts, 2 Pet. 1.19. And as many as walk according to this rule, peace be on them and mercy, Gal. 6.16, make the word therefore a Lamp unto thy feet, and a light unto thy paths, and then thou art acquainted with it.    

SECTION. III.  
WE are now to confirm the Doctrine by other places of Scripture; in the doing we might muster up Legions of Arguments, we shall content ourselves with a few, such as these, viz. Among other warnings given the people of Israel, there is one, Deut. 11.18. to take heed that they served not other Gods: Therefore ye shall lay up these words in your heart (saith the Lord) and in your soul, ●ind them for a sign upon your hand, that they may be as Frontless between your eyes; and ye shall teach them your children; speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up; and thou shalt write them upon the door posts of thine house, and upon thy gates, etc. All which put together, as laying the word up in their heart and soul, teaching it their children, always speaking of them, it will amount to as much, and hold forth the same thing the Doctrine doth.  
We read again, Deut. 31.11, 12. that men, women and children, and the stranger that is in Israel, must be gathered together, That they may bear, and that they may learn, and fear the Lord God, and observe to do all the words of the Law. All sorts of persons must hear the Law, learn it and observe it.  
Also josh. 8.35. There was not a word of all that Moses commanded, which Joshua read not before all the congregation of Israel, with the women and the little ones, and the strangers that were conversant among them. Here the above mentioned Law is put in execution, and performed by joshua, no doubt but for the same end which the Lord commanded by Moses, which was, that they might learn to do accordingly.  
The same did josiah, 2 Kings 23.1, 2. Who sent, and they gathered unto him all the elders of Judah and Jerusalem: And the King went up into the house of the Lord, and all the men of Judah, and all the inhabitants of Jerusalem with him, and all the Priests, and Prophets, and all the people both small and great; and he read in their ears all the words of the book of the Covenant; so did Ezra, Nehem. 8.2, 3.  
It is a great charge in the Gospel to search the Scripture, john 5.39. and all as new born babes are to desire the sincere milk of the word, 1 Per. 2.2. We cannot be ignorant that the man that would be blessed aught to have his delight in the Law of the Lord, and in his Law doth he meditate day and night, Psal. 1.2. Behold I come quickly (saith Christ) Blessed is he that keepeth the sayings of the Prophesse of this Book, Rev. 22.7.  
These Laws and Precepts were never yet revoked, and therefore they st●nd in full force and virtue, signifying that it is the duty of all to have knowledge of, and to be well acquainted with the word of God: the Text itself seems to be Imperative, Imperative praeceptionis. Let nothing, that is, let neither Doctrine, nor person whatsoever, hinder the word of Christ from dwelling in you: what means then the bleating of the sheep, nay rather the lowing of the oxen in our ears, nay, rather the barking of Dogs against this Truth! Beware of Digs, Phil. 2. He that barks against the Scripture, against the whole Scripture, surely denies that Christ is come in the flesh, and therefore is an Antichrist, nay denies that there is a God, and therefore is an Atheist: For, 

1. It was Gods main drift, purpose and intention in sending his Prophets and Ministers, Rising up early and sitting up late, giving precept upon precept, line upon line, Isa. 28.10. to have his people know his word and learn his Law.  
2. It was the end of Christ's Incarnation, and of his dwelling among men, that his words might sink down into the hearts of men, and possess their souls and spirits. To this end was he born, and for this cause he came into the world, that he should bear witness to the truth, Joh. 18.37. and the word of God is truth.  
3. It was the end of the Holy Ghost 〈◊〉 Inspiration, when he inspired the Apostles in preaching and writing: was it not for this that men might be saved by believing and obeying? I write to you little children, (saith the beloved Apostle, etc.) I write to you Fathers, etc. I write to you young men, because you are strong, and the Word of God abideth in you, 1 joh. 2, 14.  
4. It was the end of the Scriptures miraculous preservation; what pains did the Heathens take to have the Bible out of the world? what wonders did God work to preserve it? it was that men might know them, and keep them, that they might live by them.     

SECTION IU.  
THe next thing in Order before us is to demonstrate the truth of the Doctrine, by reason and strength of Argument that having both reason and Scripture for it, we may without delay address ourselves to obedience.  
It is necessary for all persons to know the Scriptures. For 

1. All persons are bound to know God, and worship or serve God. There is a knowledge must be had which all the Creation cannot give: the Creatures in heaven and in the Earth may show that there is a God; but how to know God, they are silent: one of them could say, Deum colit qui novit, but understood he what he said? The wisest of men did worship an unknown God. Act. 17.23. The Scriptures only teach us, and do only show us what God is; that he is a spirit, joh. 4.24. Infinite, Eternal, Immutable, Creator, Preserver of all things; merciful, gracious, long-suffering, a God that heareth prayer, a hater of all sin, one in nature, three in persons. This no book in the World holds out but this; and he that knew most of the nature, and best knew in the secrets of art, had read far and much in the large volume of the Creatures, yet could not know that which is Eternal life, to know him to be the only true God, and jesus Christ he had sent. 
Which the Scripture doth truly, fully and clearly.  
Having known God by the Scriptures, we by that know how to worship. Deum colit qui novit. God will be worshipped in spirit and in truth. Joh. 4.23. By no book can this Question be answered, Wherewith shall I come before the Lord? that is to be accepted. Mi●● 6.6. but by the Scriptures: The whole society of men and Angels cannot answer this one Question, How shall I do to be saved? but by the Scriptures Act. 16.30. The effectual walking after holiness, was never to be seen and read in the starry heaven, but in the Heaven of the Scriptures. Many excellent things, and indeed holy truths may appear and do occur in the reading of Heathens. Seol verbum caro factum est & habitavit in nobis ibi non legi, but not a syllable of the great mystery of godliness Christ, manifested in the flesh.   
2. All persons have need of cleansing against their approaches to God. Man is naturally filthy, being wholly defiled by sin, he is cast out ●n his blood to the loathing of his person. Ez. 16.5. Could he apprehend his own filthiness, he would be more loathsome in his own eyes, than the most infectious Creature could possibly appear. All persons may say with the Leper, Unclean, Unclean. Levit. 13.45. Old and and young, rich and poor, Male and Female want cleansing; therefore had need learn the Word of God which is clean itself. Psal. 19.9. and cleaneth others. Psal. 119.9. It is of a purifying nature, and therefore compared to rain that washeth away filth. Deut. 32.2, to Rivers of Waters, which denotes the purifying nature of this Word of truth; since all persons are impure, they are to entertain this Word of Christ which will make them beautiful. God is said to wash the soul with water. Eze. 16.9. to heal them that are sick, Psal. 107.20. and clean them that are filthy, by his Word. Psalm. 119.9.  
3. All persons may be drawn to believe some great errors against, and some to damnable opinions of God. Paul assures the Elders of Ephesus, Acts 20.29. that after his departure, grievous Wolves should enter among them: commends them to God and to the Word of his grace, which was able to build them up. v. 32. whereby they might stand against the blasts of contrary doctrine. The worshipping of Angels was going to be intruded upon those Colossians. Chap. 2. v. 19 the Word of Christ is recommended to them that by the force and light of that, such doctrine might be excluded from Congregations. Through ignorance of the Scripture, by men's persons, by enticing words, we may be drawn to believe the doctrine of Devils. We must therefore if we would steer our course right for the Haven of happiness, sail by the light given us in the body of the Scriptures. 
Things that have but a show of Scripture, mee●ing with ignorance, doth o●●en pass as having divine Authority; while ●hose that know the Scripture, know that it is Satan transformed into an Angel of light.  
Not a fixed but a wand'ring star. jud. 13. and therefore not to be walked after, lest (as he that follows that Meteor ignis fatuus) we fall in a ditch and perish in the mid way of our error and backsliding.  
The ignorance of many in Scripture, and the mistakes of many touching some places in it, are apparent causes or the Apostasy of many from it in these days of liberty, etc.   
4. No person can perform that duty required, commanded and enjoined them of God. Without the knowledge of, and acquaintance with the Scriptures, the Magistrate will be to seek, the Minister will be at a loss, and the people like sheep without a Shepherd. The Magistrate is to punish sin, which cannot be known but by the Scriptures. Rom. 7.7. The Minister is to preach the Word, and how shall he preach it but by the spirit? and how shall he have the spirit, except he ask it? and how shall he ask except the Scripture direct him? 
How can the people know, to give obedience to the one, and double honour to the other, without acquaintance of this Word of Christ?  
It is that alone that discovers the duties of all relations and by all therefore to be consulted with; lest being found faulty in the least Commandment, we become breakers of all. james 2.10. and be called (for so doing) Lest in the Kingdom of Heaven.  
Therefore all Scripture is given by inspiration of God, and is profitable for Doctrine, for reproof, for correction, for instruction in Righteousness, that the man of God may be perfect, throughly furnished ●●to all good Works, 2 Tim. 3.16, 17.   
5. All Persons will be judged, acquitted or condemned by the Scriptures, at the dreadful appearance of God: we mean by this All those to whom the Scriptures are given; according to conformity of men's lives with this Word, shall God pass that sentence of Come ye Blessed, or, Go ye cursed. If thou cast thy bread upon the waters, give a portion to seven and also to eight. Eccl. 11.22. if thou hast dealt thy bread to the hungry, Isai. 58.6. or hast neglected, and saw thy Brother have need and shut up thy bowels against him. 1 john 3.17. and hast stopped thy ears at the cry of thy poor brother, Prov. ult, 13. thou shalt have thyself condemned and separate for ever from God's presence for this very thing; or for it received into glory. Matth. 25. 
It behoves all therefore that would stand in judgement, to be acquainted with the Scriptures, that what sins their souls are inclined to may be known, and what iniquity their hands have acted may be found out, that they may be repent for, and God may cast them behind his back. And also to know what duties he lays upon them, that performing of them; at that day of trial they may be received into his Kingdom: for this Book will be opened, this R●le presented, and our lives by it measured, and accordingly both soul and body shall eternally be sentenced.   
6. All persons without this may lie under most sad and grievous afflictions, without any dram of comfort from God. An ignorant soul whose root God hath touched as it were to pluck up, and whose heart God hath gripped as it were to condemn, and whom he hath stripped of all comforts, as it were to slay, must either be stupid under that calamity, or desperate in such a case: while he that is acquainted with the Scriptures, will find out some Reason of his trouble and ease of his distemper. Unless thy Law had been my delight, I had perished in mine afflictions, saith David, Psal. 119.92. Every promise that is in Scripture a Saint will apply for his own particular, as if God had sent it down from Heaven immediately for him, assuring him of deliverance in good time. Nubecula ●st, cito transibit; the Momentary afflictions of this life, work for him a more Eternal and exceeding weight of glory. 2 Cor. 4.17. from the Wells of salvation, even from the promises of ●od, can they draw refreshment for themselves and their Companions: the ignorant in the mean time (being like Hagar wand'ring in the Wilderness of Beersheba) dying for thirst, yet a Well of refreshing, comforting, strengthening, nay living water near them. Gen. 21.19.  
7. All the Books of the holy Scriptures were written for the very end and purpose of God. These are wri●ten that ye may believe that jesus is the Christ, the Son of God, and that believing you might have life through his Name. Joh. 20.31. For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures, might have hope. Rom. 15.4. Here is an end both of the Old and New Testament, that men might have comfort in this vale of misery and hope of future glory: and how shall either hope or comfort be drawn from the Word if we know it not? Never can men be rich in hope that have not the Scriptures dwelling richly in them. 
Let God's Word have its end by us, and since it was written for our learning. Let us learn it, yet get it by heart, ●nd both grace and glory shall fill our hearts.   
8. The want of the onowledge of the Sacred Scriptures, is a great da●●ing sin before God: How shall men escape ●f they neglect so great salvation. Herald 2.3. Here is in Scripture, life and de●th, heaven and hell is set before men, blessedness or misery a Crown of gold or a globe of fire; an enlarged Kingdom or a narrow pit, an Eternal Throne or everlasting burnings are proffered to men: if it be received, Heaven and Comunion with God shall be thy por●ion; if neglected, hell and communion with the Devil and his Angels in torment shall be thy reward, which places Moses and the Prophets would deliver thee from. Luke 16.29.     

SECTION V.  
WE are now according to our proposed Method to discover what hinders the Word of Christ from dwelling richly, yea from dwelling at all in the hearts of men, the grounds of it cannot exactly be numbered by any but him that made and knows the heart Yet there are 6▪ things apparently hinder it in these miserable days of ours, as 

1 Curiosity: We have Athenians that give their mind to hearken after some new and curious thing in Religion, that study more the knowledge of such things as God hath locked up in the secret Cabinet of his own bosom, or in the secret place of the Stairs of dark and hidden prophecies, rather than plain and revealed truth, because plain and revealed; picking out of the Scripture some dark passages, and with them storing their brain, conceit themselves to be rich by empty and vain questions, such oftentimes as bring the very entity of God in an Atheistical way into a Question and dispute, and in the mean time go empty away of those truths that conduce to peace and holiness, without which no man shall see the Lord. Heb. 12.14.  
2. covetousness. Mat. 13.22. The Word of God cannot grow nor bring forth fruit, where the thorns and cares of the World are nourished; that fills the heart of man so much, that there is no Room for the knowledge of Sacred Scripture. He that had great possessions, when he was to part with all for Eternal life, went away sorrowful. Mat. 19.22. and we never read he returned. Give him Earth enough any man shall have heaven. Let him be rich in this World's goods, he misses not the knowledge of the riches of God's grace shining through, Jesus Christ in the Word. He knoweth Earth so much, and is acquainted with it so well, and troubleth himself so much about it, he forgets that one thing necessary, and becomes unfruitful in good works.  
3. Sluggishness. Idleness is usually esteemed the mother of all Vice. Ignorance owes both its birth and education to her. Knowledge and acquaintance of the holy Scriptures, is not obtained but by industry and pains: sluggishness will have a man to loiter; therefore he cannot be rich in that. 
Were it possible to see the soul of the Sluggard, as Solomon saw his Vineyard, Prov. 24.31. we should see it without either Order or Fence, and overgrown with all kind of noisome and filthy Weeds. Ignorance like a Wolf feeds herself in the sluggards bosom, and at last will eat up his own heart. The spiritual Manna falls, but he is loath to gather: the Sun of the Gospel shines, but neither the windows nor doors of his soul are open. Christ knocks and puts in his finger at the hole of the lock. Saying, Open to me my Sister, my Love, my Dove, my undifiled. Cant. 5.2. But what says the Sluggard, I have put off my Coat, how shall I put it on? I ●ave washed my feet, how shall I defile them? v. 3. All the fair Words and comfortable expressions, glorious things, precious promises, holy truths, that are in the book of God, are of no account with the Sluggard: but for all the light, for all the knocking, he calls, Yet a slumber, y●t a little folding of the hands. He will not take pains to be saved from hell, nor labour here a little to obtain Eternal rest above. He gives not himself to reading, nor hearing, (but at's conveniency) nor to meditating, nor to discoursing concerning the Scripture, and therefore it is not like to dwell in him.  
The truth is, he desires not its company, for that would set him on work, and he loves not that, though it were to work out his own salvation.   
4. Infidelity. There is a Spirit of unbelief in men, and that mightily opposes and keeps out the Word; Heaven is not so beautiful in the conceits of some, nor Hell ●o hot in the opinion of many as men make them to be they do not believe but that it shall go well with them in the latter days, though they continue in wickedness; they conceit that they shall stand in the Congregation of the Righteous, though they here sit in the Seat of the Scornful, like Lot's sons in Law, Gen. 19.14. The Scripture they think but mocketh when it holds forth Justice against the least sin and transgression: and this makes them regardless of its acquaintance, and careless of the studying of it. They esteem it not as they should, because they believe it not as they ought, nor value it according to its worth.  
5. Wilfulness. The Jews would not come to Christ that they might have life. 
There is a Generation so pure in their own eyes, that they despise prophesying and speak evil of the means of salvation. They will not be gathered together, but separate themselves. The Scripture if we believe these, is unto them no use. They are so pure & perfect that its company they need not its Co●nsels they want not, and for its threatening they care not, being thus resolved they cast it from them as an unnecessary thing and empty shadow. They can read without this Fescue, and write without this Copy, and come to Heaven without the Scripture, etc.   
6. Haughtiness or pride, which is either Natural or Spiritual. 

1. Natural. It is below some to be holy: it stands not with their grandeure to be Religious: their honour lies at the stake, and they must revenge; flesh and blood cannot endure such affronts as he hath cast upon him. Scripture would have him be humble, meek, patient, long-suffering. Gal. 5.22. and this man hates all.  
2. Spiritual. Nothing can be taught this man but what he knows already; he is as wise to salvation to every good already, as all the Preaching of the World can make him: what they know, he knows also; nay possibly the Scripture is a poor dish for him; he can live without that milk, walk without that crutch, swim without those bladders; they leave the Scriptures to bring up the feeble and the tender: they will walk before to meet the Lord by Revelation, and let them go; for I here purpose to part with them.       

SECT. VI  
The Sixth thing we promised in the opening of the Doctrine was to draw some Corolarier which shall be of Information and of Dioection.  

I. Information. And that 

1. Of the necessity of having the sacred Scripture in a known Tongue. It cannot dwell Richly where it is not understood; a strange Language cannot edify the so●l that hears not: how shall the Lord be praised, served and worshipped by him that cannot understand the Lord's meaning. If the Trumpet give an uncertain sound, who shall prepare himself to battle? ● Cor. 14.8. So likewise you, except you utter from the Tongue things easy to be understood, how shall it be known what is spoken? The Scripture ought not to be kept from the people by keeping it in an unknown Language. Sacrilegious, therefore is the Church of Rome for so doing. It ought not so to be. For 

1. The Prophets and Apostles that were the writers of it, writ it in Tongues then known and common to every Nation did they Preach and write in that common vulgar tongue then in use in that Nation.  
2. They are to be the Spiritual weapons for those that receive them. The Scripture is the Armour of a Christian, Ephes. 6.17. his Armour is to be by him, to secure him at all times against his Enemies that are always watching an opportunity against him.  
3. There is a general precept for all Christians to search them, job. 5 29. Deut. 31.11. This command is not only for Scholars, but for the whole company of Believers; every one singularly, and all of them universally are to search the Scriptures; they must therefore be in a Tongue and Language that they can understand.  
4 It is against Common equity and justice. When Modecai wrote Letters to the hundred twenty and seven Provinces, Est. 8.9. He write unto every Province according to the writing thereof, and to every people after their Language; and ought not the mind of God and the gospel of our Lord, be made known to all, according to their several Languages? its but equity that people understand those Laws, they are governed by; especially when their lives are in hazard, as the case was then with the Jews; but most of all when men's souls are in hazard, as the case is now with the Romanists.   
But let me not wrong Rome; she lately consented since necessity drove her to it, to allow Bibles to some in their Vulgar Tongue; yet prayers to be made, Sacraments to be delivered to a people, Church or Congregation in a tongue common, that is in any, save in the Latin, is no less sin at Rome then blasphemy: making the poor people at those Ordinances, p●●take of that that they have no knowledge of.  
From their practice in this dissent the Reformed Churches; and the Church of England, Article 14. the Article itself is this.  
Art. 24. of the Church of England.  
It is a thing plainly repugnant to the word of God, and the custom of the Primitive Church, to have public prayer in the Church, or to minister Sacraments in a tongue not understood of the people.   
2. This informs us with what spirit they are possessed, that contemn or flight the Scriptures, and tread it underfoot as unsavoury salt, counting it an unholy thing. Must the word of Christ dwell richly in all? How is it that many scorn it all? That spirit that is in them sets its face against that Spirit that the Scripture was written by: therefore we may know whence he came: but of these etc.    
2. Direction. 
Seeing how necessary it is that the word of Christ be known and received, it is expedient to direct the Christian to walk in that Road where the word of Christ is to be found, that he may bring salvation to his house.  
The Direction shall be general, to follow or practise four things; which are four Ordinances of God, contemned and slighted in this Age, though they be necessary means of the words indwelling, and the power of God to salvation: the Directions are these; 

1. To read the Scriptures.  
2. To hear the Scriptures.  
3. To confer about the Scriptures.  
4. To sing some part of the Scriptures.    
Which being practised by the watering of his grace that worketh all, the good man shall bring forth of his treasure things new and old; his leaf shall never wither, nor be shaken with the blasts of persecution, nor blusterings of Heretics or Seducers, which is the cause and ground of our undertaking this subject at this time, wherein so many are shaken to and ●ro by every wind of Doctrine; desiring to establish you in that Faith, once given to the Saints, and to confirm you in the doctrine of the holy Catholic Church, to which I presume you were baptised, we shall from this Text maintain several grand truths, in reference to the Word, Sacraments, and Prayer, which may serve you as Antidotes against that poison that hath already slain thousands at our right hand, and ten thousand at our left: but we must first come to the last Section, and see some questions resolved.     

SECTION VII▪ Questions Resolved.  

Quest. 1. Whither the Scripture be the word of God.  
Quest. 2. Whither the Scripture ought to be men's only rule.  
Quest. 3. Whither men may come to a saving knowledge of God without the Scripture.  
Quest. 4. Whither persestion may be attributed to the Scripture.  
Quest. 5. Whither Salvation may be had by the single knowledge of the Scripture.  
Quest. 6. What may persuade one that doubts to believe the truth of the Scripture.  
Quest. 7. How far the Saints may be our rule besides the Scripture  
Quest. 8. Whither the books called Apocrypha be not Scripture.  
Quest. 9 Why would God writ the Scripture.  
Quest. 10. Whether men be bound to believe all that is in the Scripture.   

Quest. 1. Whether the Scripture be the word of God?  
By Scripture here is meant the whole word of God, contained wholly and only in the Canonical books of the old and new Testament; for though the word Scripture, signifies only a writing, or a book, and may be attributed to any book, scroll, or writing in the world; yet use and custom which is the rule of speaking, hath wrought this word Scripture to signify that writing of the Holy Ghost contained in the Book of God, and not any other book.  
1. From the excellency that it hath above all other, it is called the Scripture, that is the Book; as if there were none deserved that name but it; hence the book of Canticles is called the Song of Songs, that is the most excellent of Songs, so this, the Book, that is, the book of books.  
2. From that necessity that lies upon men to have this book, above all other. If all the learning of all the most famous Libraries could be contracted into one book; and that one book digested into one man's Head, yet he would call for thee Book, that book that his life, his comforts, his salvation stood upon; this book was made to mend all other books; and the light that all other Learning could afford, without this, would but make Hell so much the darker: when all Books are shown him, yet as David said of Goliahs' sword; there is no Book like that, 1 Sam. 21.9. or as Rachel said to jacob, Give me that or else I die, Gen. 30.1.  
The like might be said of the word Bible, that signifying also a Book; and properly any Book of the world might be called a Bible; but customarily it's given only to that Book, that contains the word, or that Book written by the Spirit of God.  
Now that the Scripture, or the Books of the old and new Testament, are the words of God, and written by none but God; that they are from heaven, and not of men, may appear by these following reasons.  
1. None but God can be found out to make them: let heaven and earth be searched as with a Candle, and among all the Inhabitants therein, the Author of this Book is not to be found: For, 

1. If he was not the writer of them, either Angels, Beasts, or men must; for Plants and Trees are not to be once suspected for their original: But 

1. Angels made it not; for than it was either made by them altogether, or by some part of them: But 

1. Not by them altogether; for then in some place or other this had been discovered; the Angels would have told the world before this time, that it was composed by them: They would have discovered to the so●s of men by some means or other that they were beholding to them for these comfortable words.  
2. Neither can the Scripture be supposed to be made by one part of them; for then either they m●st be made by the fallen Angels or the confirmed Angels: But 

1. Not by the fallen Angels; the devils are more subtle then to destroy their own Kingdom, to give weapons to overcome themselves: Satan hath more policy then to reveal how men shall avoid his snares, escape his traps, overcome his temptations, prevent his ambushments, frustrate his watchings, and disappoint all his purposes: every line of the Bible tends to the r●ine of his Kingdom; every verse in it is his neck verse: Would he have had himself known by no other name, than a liar, a Serpent, a Dragon, a roaring and devouring Lion, a Deceiver, an Accuser, an unclean Spirit, if he had gone to set himself out into the world: it will follow therefore it was not them.  
2. Neither was it made by the confirmed Angels; for they acknowledge themselves our fellow Servants, Rev. 19.10. & 22.9. being therefore professedly our fellow servants, they could not make Laws to restrain us of our desires, nor enjoin us from performing any thing that our own hearts lusted after, neither would men acknowledge the Angels in this case to be their superiors.      
2. Beasts did not write it. It is to be hoped, that the Reader is so much a man, as to understand Beasts or Fouls composed not that work, their irrationality shows sufficiently their impossibility.  
3. Men did not do it. There is but man to be thought on as the Author of this Book, since Angels are known not to do it. And yet apparent it is, that men had no hand in it; for then either it must be done by men altogether, or by some men: But, 

1. Not by men altogether; where was that meeting, and in what Country is that place, that mankind gathered themselves together, to make L●ws against themselves, to bind their own hands to their own feet; nay to crush their own heart; yea which is more, to doom themselves to the everlasting flames, for doing that, that above all things is most pleasing to themselves? What time of the world was this meeting in? What Histories mentions of it? What Generation was then living, and who called this Assembly together? What makes this Age to tie themselves to those Laws made by their Fathers, since they are dead and fallen asleep?  
2. Neither was it done by men apart; for then those men that composed it, must be either good or bad: But, 

1. Good men would not do it; for than they ought to have been speakers of the truth; they have kept the world in falsehood; for they say that the Scripture is of God made by his finger, spoken by his Spirit: if made by themselves, it's nothing so: yea, the best of men find in themselves disobedience to the Laws therein contained, which costs them much sorrow, many tears, spiritual conflicts, which in their own nature are so unpleasing, and so bitter, that were it only their own Laws, we should see them live more merrily in the world: And what makes after. Ages embrace those Scriptures, though good men should make them, since they are contrary to flesh and blood, and might therefore be rejected? In a word, a good man could not have said, O earth, earth, earth, hear the word of the Lord, Jer. 22 29. if it had been his own Invention.  
2. Bad men did not do it; the liar, the drunkard, the thief, the swearer, would never have made Laws against lying, Drunkenness, stealing, swearing; nor have counselled men to have shunned their company; nor damned themselves eternally for their so doing. Since therefore, neither in heaven, nor in earth can there be found ●ut a Creature to be but probably supposed the Author of the Scriptures, it remains therefore that the Creator must, who is God blessed for ever.        
2. From the testimony of the Scripture itself, it is apparent that God is the Author of it. He that gave the Law, was the same that brought Israel out of Egypt, viz. the Lord God, exod. 20.2. He that commanded john to write to the Churches of Asia, was the first and the last, Rev. 17. Thus saith the Lord, Hear the word of the Lord, is a usual phrase in Scripture, which co●ld not have been said by Men or Angels, had it been their own. It was he that gave Moses the Law, the Statutes and the Judgements for all Israel, Mal. 4.4. It was God that spoke by the mouth of his Holy Prophets, which have been since the world began, Luke 1.70. All the words that are written in that Book are his words, jer. ●0. 2. What Isaiah uttered, it was the Lord that spoke it, Isa. 1.2. what jeremiah spoke, the Lord commanded, jer. 1.7. Nay what ever the holy men of God spoke, it was as they were moved by the Holy Ghost, 2 Pet. 1.21.  
3. From the excellency of the matter contained in the Scripture, it appears to be of God; where it promiseth, it goes above the power, reason or invention of man; as Those that do well shall shine as the stars, and as the firmament, nay as the Sun for ever and ever, Dan. 12.3. and Matth. 13.43. The Incarnation of God, a Virgin bearing a Son, the resurrection of the dead, all without the reach of man; making Laws for the hearts of men, of Kings and Princes, poor and rich, high and low, shows that it is not of man; threatening eternal death, and promising eternal life, both which are without the power of men, and that to soul and body; both which by man, nor the powers of man, cannot be reached unto: It persuades to nothing but what is in itself good, were it not commanded; and dissuades from nothing but what is in itself hurtful, were it not forbidden; and that oftentimes without giving any reason, but the will and authority of the Lawgiver; why must not men swear, steal? etc. The Lord hath forbidden it. The Proem to the Law is, I am the Lord thy God, Exod. 20.2. I am the Lord, is often given, as the only reason of the Law, Leu. 18.  
4. From the effects thereby wrought; the Scripture hath wrought that upon the hearts, souls, and consciences of men, that the writings of men and Angels could never have accomplished; it fills sometimes the very souls of men so full of terror, and other times so full of comfort, that were not God the Author thereof, could not be effected: he that is in love with sin, and dark through sin, it makes him to hate sin, and to be in love with righteousness; it hath brought the hearts and spirits of men to so much certainty, that all the tortures, torments, and pains that men or devils could invent, was not once able to make them doubt of it.  
5. From the scope and final end of the Scriptures, it declares that God is the Author of them: if any creature had been the composer of them, he would in one verse or other have sought something to himself: but the scope of the Scripture is purely for the glory of God, the honour of God, the praise of God, to make men admire God, to have them praise God, to have them pray to God, and to depend upon God, and in their ways to acknowledge God. It debaseth every creature in comparison of God, and puts all things under the feet of God, by which it is demonstrable it is from God.  
6. From the constant consent and declaration of the holy Catholic Church, that in all Ages under and after Moses, before and after the Judges, before and under the Kings, before and after the Captivity, before Christ, and in his time, before the coming of the Holy Ghost, and af●er the Apostles, until this very time, hath in all Ages been consented to, and looked upon as the word of God; the very word of God, the only word of God, the holy word of God; and besides this, the Church hath owned no other.    
The same Teacheth the Reformed Churches of Helvetia, Article 1. of Bohem. Art. 1. of Fra●ce, Art. 2. of Belg. Art. 3. of Wirt. Art. 31. of Scot Art. 17.   

Quest. 2. Whether the Scripture ought to be men's only Rule?  
There are many that pretend to new Revelations, & new lights, walking according to, and going a whoring after their own Inventions; but that the Scriptures are to be our only rule, these following Arguments may declare.  

1. It is the only infallible and unalterable Rule: Many Rules and Laws have there been in the world, which time hath altered, and experience hath made to appear not good; but the Scriptures of God remain the same, no addition to them, no dimunition of them: to Kings and people they are now what they ever were, and they shall be what for the present they are to all generations: For ever, O Lord, thy word is settled in heaven, Psal. 119.89. All other Rules have, and may still deceive, but this hath never deceived nor failed, and is the same for ever and ever.  
2. The Churches of Christ had never any other Rule: the word of God, the Scriptures of God, was ever the Rule of their Doctrine in matters of Faith: The Rule of their lives in matters of fact; Malachy that ends the Old Testament, commands them to Remember the Law of Moses; and john that concludes the new, pronounceth him Blessed that keepeth the Prophecy of the sayings of this Book, Rev. 22.17. And whoever speaks not according to this word, it is because there is no light in them. Christ himself appeals to the Scriptures, to be the Tryers of his Doctrine, john 5.39.  
3. They are written that they might be our Rule: These things are written, that we might believe that jesus is the Christ, and that believing we might have life, John 20.31. We are to take heed unto this doctrine, 1 Tim. 4.16. We have a more sure word of prophecy, unto which we shall do well, if we take heed, 2 Peter 1.29. And as many as walk according to this Rule, peace be on them and mercy, and upon the Israel of God, Gal. 6.16. Hence it is that the Scriptures are called Canonical, because they contain and give a perfect Rule of all things conducing to salvation.  
4. God hath now ceased to repeat any new matter to his Church, or for giving them any other Rule: We must know that God, who at sundry times, and in divers manners, spoke in Times passed unto the Fathers by the Prophets, hath in these last days spoken unto us by his Son, Heb. 1.1. We are to expect nothing now, but to walk according to what his Son hath given us; and to the word his Son hath left us: God hath revealed his mind by his Son to the world, and there stops; his Son at the time appointed will come to Judge according to this Rule that he hath left behind Him.  
5. By this Rule only can the soul be satisfied, and peace secured: when this Rule is left, what Rule can man have to walk by? nay how many Rules shall he presume to settle himself by, when this is laid aside? All other are so full of uncertainties, so loaded with doubtings, so liable to exceptions, so uncomfortable in distresses, so various in their natures, that like Noah's Dove, Gen. 8.9. the creature can get no rest for the feet of its soul, until it pitch upon this again: When he that is builded (that is ruled and fitted to) upon the foundation of the Apostles and Prophets, jesus Christ being the chief corner stone, groweth unto a holy Temple, etc. Ephes. 2.20. being ●●stened, secured, and confirmed, he grows in holiness and purity, and in Christ is quieted and glorified.  
6. The Spirit of God itself, when it acts within us, is to be tried by this Rule: We are not to believe every Spirit, but try whether they are of God, 1 joh. 4.1. And this is one way to see if it speak according to the teaching of Jesus Christ, or not, joh. 14.26. The Doctrine that St. Paul taught, was by the infallible Spirit of God, and yet the Bereans are commended by the same Spirit for searching the Scriptures, to understand whether the things th● were spoken were so or not, Acts 17.13.  
7. We should open a wide door to all impieties and profaneness should we admit another. What Laws might not be baffled by pretence of the Spirit? what murders, thefts, might not be committed under the notion of a Call from God? What man could be secure of his life, or his goods, if men might walk according to their own wills? How often is that in Scriptures, In those days there was no King in Israel, but every man did that which was right in his own eyes! And what villainy was then committed, is clear and obvious.  
8. We have seen sad wander, and dangerous paths since this doctrine of inward Light was known or broached.   
The s●me teacheth the Reformed Churches of France, Art. 2. Belg. Art. 7. Bohem. Art. 1. Helvet. Art. 1. of Ireland Art. 5. and Article 6. of the Church of England: The Article itself is this.  
Art. 6. of the Church of England.  
Holy Scriptures containeth all things necessary for salvation; for whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an Article of Faith, or be thought requisite and necessary to salvation, & c.   

Quest. 3. Whether men may come to a saving knowledge of GOD without the Scripture.  
That there is a natural knowledge of God in the hearts of men, cannot be denied by him that knows his own soul; the Nations never so barbarous, acknowledged ever a superior power, and supreme being, unto whom they called for help in their distress; but a spiritual saving knowledge of the true God is only to be acquired from the Scriptures; but we must distinguish 

1. Between Infants and the Adult: how God works upon Infants in a saving manner to fit them for himself, is a Theme the Scripture is dark in: that Infants may be saved and that some are, is easy to be defended, though they are not capable of knowing God by Scripture: the Question is to be understood of the Adult, and such as are grown in years.  
2. Of the Adult there are two sorts: some that never had the Scriptures, unto whom the knowledge of Christ never came: these we ought not, neither will we judge them, but leave them to rise and fall to their own master and others that have the found of the Gospel unto whom Christ hath been preached, of them only is the Question proposed.  
3. Those that have the sound of the Gospel, are of two kinds. Some of them God hath bereft of the use of sense or understanding; one that is born deaf, another that hath not the u●e and exercise of Reason, we must behold as perpetual Infants, and leave them to the Judge of Israel that will do justly. And others there are unto whom God hath given the benefit of sense, use, exercise and reason; those than who having their understandings open to receive the Gospel, and opportunities of hearing, can have no knowledge that is saving without the Scriptures. For 

1. There was never any other way given by God. The Scriptures since their composing, have been by God given unto men that men might live by them, know him, serve him: in this only is the way to, motives for holiness and piety; here alone can we read of Heaven's glory to stir up zeal, and of eternal life to cause diligence.  
2. There was never any other way known to the Church of Gods The Scriptures are written that ye might have life through his name Joh. 30.31. The Church of Ephesus is recommended to this Word by Paul, it being alone able to build them up, and give them an inheritance among them that are sanctified. Acts 20.31. Blessed is he only that keepeth the sayings of the prophecy of this Book, Rev. 22.7.  
3. We are to shun him, nay cur●e him that w●●ld teach us another way. For though we or an Angel f●●m Heaven preach any other gospel unto you (that is, that holds ou●●noth●r way to be saved then is in the gospel) then that which we hav● 〈◊〉 unto you, let them be accursed. As we said before, so ●ay ● now again: If any man preach unto you any other gospel, let him be accursed. Gal. 1.8, 9 An Angel who is encompassing the Throne of God daily, and whom ●od useth as his Messenger Ordinary, should he as from God reveal another way of salvation, though by his very nature and holiness, he might allure men to this doctrine, but forewarned, forearmed, he were to be Anathema Maranath●.  
4. What need we any further witness? we ourselves have heard him say To the Law, and to the Testimonies. Isai. 8.20. Thou shalt not go aside from any of the Words that I command thee this day, to the Right hand or to the left. Deut. 28.14.       

Quest. 4. Whether Perfection may be attributed to the Scripture?  
This Question arises from the doctrine of the Church of Rome, who teacheth her Members, that the Scriptures are not perfect, that is, that the Word of God contained in the Scriptures, is not of itself sufficient for salvation, and therefore they help it out with their Traditions: yet the Catholic Church in all Ages reputed the word in itself absolutely perfect. For 

1. The Scripture itself acknowledges perfection to be in it. 2 Tim. 3.16. All Scripture is given by inspiration of God, and is profitable for Doctrine, for Reproof▪ for Correction, for instruction in Righteousness, that the man of God may be perfect throughly furnished unto all good works. Now what Spiritual occasion can there be devised, or what Act of Religion can a soul intend; but what in one of these ways the Scripture is profitable, and able to make him perfect of itself without any addition to it. It's profitable for Doctrine, that is for all truths necessary for salvation. For Reproof, that is, for confutations of all errors. For Correction, that is a reprehension of all Vice. For Instruction, that is for exhortation to all virtues. And all this is that the Man of God may be perfect, or that he might be a perfect man of God, throughly furnished unto all good works. This discovers the Scriptures largeness. The Scripture is written that the Soul may be full of joy. The water of tradition need not be mixed with the Wine of the Scripture; it can give fullness of joy without them. 1 joh. 1.4.  
2. They are the Rules whereby the perfection of all other doctrine must be tried; we must bring all other to this Touchstone: we must weigh all weights in this balance: all Rules must be ruled by this, and therefore it ought to be strait itself. Acts 17.11. the truth of Paul's Doctrine appears by its conformity to this. Nay Christ himself in whom was no error appeals to it. john 5.39.  
3. The whole and full will of God touching his Church to the end of the World is contained in it. joh. 14.26. There is no new thing to be done, nor no new truth now to be taught. The Acts of the Spirit are but remembrancers of that Doctrine formerly taught by Christ. He shall bring to your remembrance whatsoever I have said unto you: so that no new thing nor any other thing is to be expected, but what he did speak unto them, even all things that he had heard of his Father, John 15.15. so that the will of God being by the Scriptures fully known, they are to be acknowledged perfect. Put nothing therefore unto his Words, lest he reprove thee, and thou be found a Lya● Prov. 30.6.  
4. There is no truth, doctrine or Act which is necessary for salvation, but is in the Scripture, either by express Text, or may be drawn from it by good, rational and holy consequence; yea, all necessary truths are plain, open and manifest in Scripture.  
5. The Scriptures are called and owned by the Name of God's Testament, Heb. 9 the Old is the first Testament, and the New is the last. v. 15. &c 18. Now the last Will and Testament of a man will not admit of any Addition, nor suffer a diminution; shall God's Will and Testament not be sufficient to bring his Sons and Children to heaven without something put to it by man? It is not therefore his but their Testament, if they must perfect that: which blasphemy let our souls abhor.  
6. The Arguments that the Church of Rome brings, are in themselves frivolous, and indeed prove the perfection of the Scriptures.    
To this agree the Reformed Churches of Helu. Art. 1. Bohem. Art. 1. of Fr. Art. 5. of Belg. Art. 7. of Wirtem. Art. 31. of S●ev. Art. 1. of England, Art. 6. The Article itself was mentioned before.   

Quest. 5. Whether Salvation may be hold by single knowledge of the Scriptures.  
By the single knowledge of the Scriptures we understand the bare knowledge of the History, precepts, counsels and promises of the Bible, abstracted from the spirit of God, which knowledge will never bring a man to Heaven nor happiness. For 

1. Not by grace but by nature might many be saved, contrary to Ephes. 2.8. much reading and a good memory, or once a week to look upon the Bible, might be sufficient to make a man holy, and denominate one a Saint.  
2. Such a knowledge might and doth consist with all wickedness and uncleanness; there are some, Matth. 7.22. that did prophesy in the Name of Christ, which shows that they knew his Law, and yet they knew not his glory, for he never knew them, being workers of iniquity, v. 23.  
3. It is not a knowing only, but a doing also that God requires as a means to obtain Eternal life. james 1.22. But be ye doers of the Word and not hearers only: we are not altogether to know but likewise to walk by the same rule. Phil. 3.16.  
4. A clear, full and true knowledge of the Scriptures can never be had without the spirit ●f God. Man is naturally blind, and cannot see spiritual things, because they are spiritually discerned. 1 Cor. 2. 14. the plainest thing in the Scripture is a mystery to him; he knows not what sin is, he knows no what Christ is; he cannot see sin to be deadly poison, the vomit of a Dog. Neither beholds he the Lord Jesus as the chiefest of ten thousand. It is the unction of the Spirit, by which the Believer knoweth all things, 1 john 2.20. that is, savingly, and as he ought to know.  
5. God threatens severely, such as barely know his Law, Psalm 50.16. His says to the wicked, What hast thou to do to declare my statutes, or that thou shouldest take my Covenant in my mouth? etc. God puts no regard to a sinner that only knows his will on Earth, and shall never Crown him that barely knew his Master's will in Heaven.  
6. If the bare knowledge of the Scriptures were sufficient for salvation: I question whether the Devils should remain in everlasting chains under darkness.    
This is not spoken to put away the use of the Scripture, but that abuse of trusting barely to it; we ought to call for the Spirit, and beg for the Holy ghost to open our eyes, and sanctify our hearts, and renew our natures, that the Word of God might be inwardly taught us, as well as outwardly preached unto us.   

Quest. 6. What may persuade one that doubts to believe the truth of the Scriptures.  
By doubting of the Scriptures here is understood a calling in question out of pure ignorance the very truth of the History of the Bible: he doubts if David King of Israel did compose Psalms; and doubts that the Lord is not round about them that fear him, as the Mountains are about jerusalem: He doubts that the Apostles being ignorant men and by Trade Fishermen most, could convert Nations not a few. In a word, he questions the Books of Moses, of the Psalms, Prophets, Evangelists and Apostles, not all out of prejudice, nor malice, but by simplicity and ignorance.  
By belief is not meant a saving belief, or such a faith as may save him, but to cause him behold the Bible as a true History, not a fiction now this belief may be wrought in such a one by these and the like Argument.  
1 From the Church's tradition, in all ages, and through all generations were the books of Moses received and owned to be his, solomon's to be his, yea they were by the whole consent of the Church owned as the very word of God, spoken in the mouths of men. Now as he believes the books going under the name of Ovid to be his: and of Virgil, to be his, of Cicero to be his because that former generations, yea that age they lived in then gave them down to the next as theirs and they to the next, until it comes to us; so he may be brought to a Historical believing of these books to be true and not Supposititious.  
2 The nature of the men that made it. They were good just and upright in their generation. As Moses Samuel, David, Solomon, Esaiah, etc. who, would not have took pains to have cheated the world, nor deceived men as to write those Histories of Israel's coming out of Egypt etc. Had they not been true.  
3 The miseries that the writers of the Scriptures went through is a proof of some concernment; if men would cheat, it would be for some profit; but what honour or preferment had Paul for his preaching: or for his writing? The Apostles in general might have lived at home in ease, and not go abroad to the hazard of their lives as they did. What could their policy or reason suggest to them by being at so much trouble to themselves purely to cheat others? What needed or what could provoke jeremy to undergo such dangers as he did, purely to cheat the world? We know they were in Jeopardy every hour for writing and preaching of it; Which in reason shows that they had no purpose to delude.  
4 The distance of the place it was written in; if it had been done all in one place, there might have been some cause of suspicion; but what consultation had Moses in Arabia, or in Egypt, with Daniel in Babylon? or what agreement had Paul in Rome with David in jerusalem? several ages they lived in, and no compact had the one with the other, which if they had made, yet what would have been the issue of their undertaking but stripes, death and imprisonment, enough to have diverted their thoughts from such a dangerous enterprise.  
5 The agreement of every part of it with the whole. Nothing that David writ, contradicted Moses, nor nothing that Samuel writ was spoken against by Solomon; no prophet spo●k against another, nor none of the Apostles wrote against them; yea so far were they from that, that they strengthened and confirmed each others doctrine; Had it been of men, there would have been real jangling, and apparent contests, writing so long after one another, and at such a distance from each other.  
6 The submission of the gravest, soberest persons that are now in the world to the practice of it. There are men that will not easily give a credence to what they read or hear, but are careful of their reputation that way. But yet yieldeth and glorieth in that yielding to the truth of what is therein writ and when their glory, wisdom, parts virtues are tried they appear to be the most eminent persons in the world.  
7 From the sincere dealing of the co●posers of it; men that would go about to flatter or allure, wo●●● 〈◊〉 by some arguments at least seemingly pleasing to th●●● 〈◊〉 they would delude; but now the Scriptures are contrary; they will ●a●● men to forsake houses, wives, and land for it; Call upon them ●o forsake that which above all things they love most, plucking out the right eye; hatred, affliction, persecution is that which the Scripture declares men must undergo that come to her. Nothing that is pleasing to flesh and blood throughout the whole Scripture that is promised to, or allowed of unto men.  
8 From the Silence of its greatest and most Implacable enemies. How was Christ hated in the times wherein he lived? And jeremiah and Paul; and yet none durst, nor none did write books, in confutation of those books written by them, nor to persuade the people that it was but a feigned story. The Scribes and pharisees that hated Christ, and did persecute him to death, yet wrote no book in confutation of Matthew or of Luke, which if in the least they could have falsifyed, the gospels should not have come to us without a Salvo.   

Quest. 7. How far the Saints be our Rule besides the Scripture.  
That the Saints lives aught to be a Rule for us, and that we are to walk according to their steps, is Catholic Doctrine. Heb. 6.12. Phil. 3.17. But how far they are to be followed, is the ground of our Question. That the Saints had failings, haltings and miscarriages, is not to be denied; but in such things they are our Examples for evitation, but not for Imitation. Follow the Saints we must, But 

1. So far as they were approved of God; where we can hear God saying, whether in providence or by his presence, Well done good and faithful servant, we may be bold to tread in that step, and to keep in that Road.  
2. So far as their actions tended to the glory of God. What we can see Abraham, jacob, David doing which brings in any revenue to the Exchequer of God's praises, so far may they be our pattern copy and example.  
3. So far as they gave no just cause of offence to the Church of God. Peter that seemed to be a Pillar, yet in this is not to be followed but blamed. Gal. 2 11, 12, 13. In this we must be wary that we tread not in their steps, lest we make the enemies of God to blaspheme, and slay him for whom Christ died.  
4. So far as they had the promise of God; we may safely walk in that way wherein we find God promise to be with them, keep them, bless them and in his favour to protect them.  
5. So far as their own hearts did excuse them before God; where we find them doing, and afterwards their hearts smite them for their so doing, let us by their fall look the better to our own way, and by by that blot seek to mend our hand.    
Always provided. 

1. That be not done by us which was but for a time approved; and to some peculiar persons granted; as was was the Offerings, Washings, and Sacrifices under the Law, and jebu with Elishas going into Ba●ls Temple.  
2. That for which God was silent only for a time, as concerning the Saints Polygamy or plurality of Wives he was, etc.  
3. That which for a season was only granted, that the gospel might not be hindered: as Paul's care in giving of offence, which was in great measure but until the Jews declared their perverseness, as is evident by comparing Acts 16.3. with Gal. 5.2, 3. If there were no limitation in this case of giving offence, there would never be an Heretic; Whom we are to reject after the first and second admonition. Titus 3.10.     

Quest. 8. Whether the Books called Apocrypha, be not Scripture?  
These Books commonly called Apocrypha, are so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abseondo, a thing hid, because the authority of them is not known to the Church: and in testimony of Faith, those Books must not at all be produced. The Church of Rome owns them as part of the Canon, but the Catholic Church did ever exclude their Authority: For, 

1. They were never used by the Jews, neither in their Temples, nor in their Synagogues; the Jews were always God's Library Keepers. To them were committed the Oracles of God, Rom. 3.2. Now these being never used nor committed to them, cannot be Gods Oracles: and by consequence, their authority is not binding.  
2. They never received any countenance from the gospel, they are never mentioned as a Rule, or as Books wherein the will and mind of God was made known to men, which Christ would never have neglected to do had they been so: yea, as he chid the Pharisees for putting false glosses upon the Law; surely he would have upbraided them sharply, for taking away so great a part of the body of the Law. Our Lord Jesus mentions no other parts of the Scriptures than Moses, Psalms, and the Prophets, Luke 24 44, 4●. of which the Apocrypha is no part.  
3. There are many things in those Books false, both in History and in Doctrine; much nonsense, and against both sense, reason and Canonical Scripture are there many passages.  
4. The Author of the second Book of Mac. Mac. 2.2.23. Ingenuously confesses, that that Book was only an abridgement, or compend of those five Books of the Wars of the Jews, writ by one jason a Cyrenean; and great sweat, pains, and labour it cost hi● so to do. This was no fit work for the Spirit of God to abridge the long books writ by jason, that men might have more pleasure in the reading of them. The same Author concludes this History with a Compliment, and also desires to have his errors pardoned, professing his best in composing that book, which also shows it came not professedly from the Spirit of God.    
The same ●each the Reformed Churches of France, Art. 4. of Belgiae, Art. 6. of Ireland, Art. 3. of England, Art. 6.  
Yet the Ch●rch does, and hath used these books, and reads them in their Congregations, though not to confirm doctrine, but to exhort to manners: For these Reasons.  

1. From that Relation and aspect that it bears toward the Scripture, concerning the Jews returning from the Captivity; the Passeover kept by King josiah; the Wisdom (so called) of Solomon, though probably made by Philo the Jew, who flourished, An. C. 90. the sentences, and sayings of the son of Sirach, are so much reflecting upon Sacred Writ, that they are not to be despised. 
john 10.22. We have some account of a Discourse that was held between Christ and the Jews in the Temple; and withal tells us what time this discourse was, viz. At the Feast of the Dedication. Now of this Feast the Scripture nowhere gives us an account; we read of no Laws of it, no Sacrifices for it; no time set apart for it, yet jesus owns it: To know the original and cause of this Feast, we must go to Apocrypha, 1 Mac. 4. ver. 52. to the end. In which place we read that when the jews had defeated the forces of Gorgias, and had regained the Temple and rebuilded the Altar, they offered Sacrifice thereon, and dedicated it for future service, and kept the days of Dedication with gladness, for joy that God had given them again Liberty to worship in their Temple; and ver. 59 it is appointed that that feast be kept every year for eight days, which in our Saviour's time is kept, and he graceth it with his presence: too blame then are they that are offended at Ministers going down to the Apocrypha, citing it for matter of fact: for in this and in some other places, no Minister under heaven can give his hearers any rational account of this Text, without making use of the Apocrypha.   
2. For those excellent, plain, Moral Instructions that lie in many places of it; so full of variety, so plenteous in brevity; particularly those books of Ecclisiasticus, and Wisdom, wherein are excellent documents suited to, nay most of them taken from the word of God.  
3. For those godly and profitable uses, beleivers may make in reading and hearing those great deliverances that God was pleased to give his own people Israel in so wonderful a manner; clothing their enemies with shame, when they were at strongest, and crowning them with glory and honour, when they were at weakest. In a word, to see how God preserved them in the midst of their enemies, keeping to himself still a people; when the Heathen about them had said, Let them be no more a Nation; as is manifest in the history of the Maccabees.   
Yet always care was taken that none of these books, nor nothing in one of those books was ever made use of in matters of Faith or Doctrine, but in matters of fact only, as men will make use of Poets, Chronicles, or moral Authors.  
To this agree the reformed Churches, and the Church of England. Art. 6. the Article itself is this. 
Art 6 of the Church of England,   

He flourished Ann. Chr. 385.  Holy Scripture containeth etc. And the other books (Hierom saith) the Church doth read for example of life, and instruction of manners, but yet doth not apply it to establish any Doctrine, etc.   

Quest. 9 Why would God communicate his will to his Church in writing.  
The meaning of this question is this; Seeing God was pleased to let his will, and his pleasure, or his word be known and communicated to the world from the Creation unto Moses by tradition, or by speaking; why would he have it to be revealed from Moses until the dissolution of the world by writing? might it not have been delivered to succeeding ages by the present, through the Father's delivering it to the Children, and so forward to the end, as well as it was for two thousand years at the beginning of the world? But God would not have it so he would have it given in writing.  
1 Because of the darkeness of man's nature; the candle of the Lord shined darker and darker; as man increased, sin increased; & that lamp of light, that he put in man at first, grew dimmer and dimmer. To prevent a gross darkness from falling upon the deluded sons of men, he would not trust his word always to remain upon the tongues or hands of men, but would have it set in a candlestick, and writ in tables of stone, to remain a perpetual light.  
2 That it might be kept the●freer from corruption, before man grew more stuborn, and as they multiplied they sinned; that word that might have been purely and unsported given to the Father, through negligence, forgetfulness, wilfulness, might not have been delivered entirely, and perfectly to the son; but now in writing, none of these can alter the age that now is, can know if others do corrupt, and those that come after may judge of this, each having copies by them, they are able to discover, or judge of the integrity of another; neither can any one corrupt it in the least, but it may easily be descried by his neighbour, through the copies or writings of it.  
3 That help might be afforded men against those imperfections that attend the best, for through frail nature, cares and troubles of the world, suitable comforts & confirming truths might not suddenly be thought on, now by writing this malady, hath a proper cure, the word being open and before our eyes, we may take up and read such truths as may stay the Soul in her greatest shakings, and comfort her in her languishing distempers.  
4 That men's faith might be the more confirmed in the truth of it: when men see the prophecies that were foretold in the book of Daniel, and in the Revelation, the fulfilings of the threatenings, is against the Jews, etc. To know that these things are done, and to see them foretold so many hundred years before, induceth a man more firmly to believe them, then if it were told him barely from another, that his Father or Grandfather said it should be so, of which he also might have cause to doubt, and the truth of the Speaker even in that particular suspect.   

Quest. 10. Whether men be bound to believe all that is in the Scripture?  
For the dispatching this Question, we must distinguish 

1. Between the Scripture itself, and the persons who writ; it is not necessary to salvation to believe that Matthew writ that Gospel that goes under his Name: nor that Peter writ his: to believe what is spoken or written, is one thing; and to believe that David writ it, is another thing.  
2. Between the writing itself, and the time when, or the place whence it was written. It is one thing to believe the truth of those Epistles of Paul, and another thing to believe that they were written from Corinthus, as that to the Romans; or that from Athens, as that to the Thessalonians; or from Rome, when Paul was brought the second time before Nero, as that last Epistle to Timothy.  
3. Between the Words written, and the meaning, or sense of the thing writ. It is one thing to believe that Paul writ the words of his Epistles, in that order, method, place, as we have them in our Bible's ordered and placed; and another thing, to believe the sense and the meaning of the thing so written; we shall find the writers of the Scriptures, in citing of places deviate from the natural order of the Words given them by the first Author: which shows that we are not bound to believe that. For instance, David declares, Psal. 16.8. I have set the Lord always before me; because he is at my right hand, I shall not be moved: which Text Peter having occasion to use Act. 2.25. reads it thus (viz.) I foresaw the Lord always before my face; he is on my right hand, that I should not be moved. The words being clearly varied, but the sense and meaning being the same, we are tied to the one and not to the other which alteration is evident in many places; particularly the very next verse both of that Psalm and this Chapter.  
4. Between an Historical and a saving faith; we are to believe all that the Scripture contains and set down; that is, the sense and meaning of it to be no other than the very will, purpose, mind and Law of God, which we must believe if we would be saved. And that it was written by David, and sent to the chief Musician: by Matthew, by Paul, and sent to them from Corinthus that the Epistle to Timothy Ordained the first Bishop of the Church of Ephesus, was written from Rome, when Paul was brought the Second time before Nero (as his second Epistle at the close declares) ought to be believed by an Historical faith: that not being written by the infallible spirit of God, but by the Church's Tradition, of whose authority in an Historical way it is but presumption in any man to doubt.       

CHAP. IU. Of Reading.  
We are now come to the prosecuting and enforcing of those directions above named, as necessary Antecedents for the Words indwaking. The first was to read the Scriptures. In the handling of which, we shall 1. Prove it is a duty to read. 2. Direct how to read. 3. Resolve some Questions.  

Sect. 1.  
THat all are to read the Scriptures, is a truth that the Religious Christian will not doubt of, and the Hypocritical dare not deny: yet that all might be left without excuse, we shall prove that all must do it. According to the usual division of Magistrates, Ministers and people, or of Old and young, which comprehendeth all sorts of persons whatsoever.  
1. Magistrates are to read it. God giving Laws concerning the Ruling of his People to him that should be King ●ver them. Commandeth Deut 17: 18. that when he sitteth upon the Throne of his Kingdom, that he shall write him a Copy of this Law in a book out of that which is before the Priests, the Levites, and it shall be with him, and he shall READ therein all the days of his life. The King therefore it not exempted from this duty, though he be Lord of all; notwithstanding all affairs, he must READ therein all the days of his life; And the truth is, he will be the best Ruler that is best acquainted with this word; he will know sin the better which he is to punish. Rom. 13.13. the better he be acquainted with the Scripture. Rom. 7.7. It is the abundance of the sincere milk of the Word that maketh Kings & Queens nursing Fathers and nursing Mothers unto the Church. Isai. 49.23. that all that live under them, may by their knowledge and discipline grow in all godliness, and wax strong to every good work, sucking from their breasts wholesome doctrine springing from good government and Laws, and enjoying the fruit of all in every Act of Justice.  
What God doth in this place require of a King who is Supreme 1 Pet. 2.13. he requires the same of all Magistrates and Officers under him, that are as Kings in their proper places and Domininions, and by the Subjects ought so to be beheld.  

1. That they be not puffed up by conceit of Earthly greatness. Psal. 131: 1, 2.  
2. That they may be impartial in their Sentences. Proverbs 31.5.  
3. That they may uphold and defend the truth of his worship, 2 Kings 23.1, 2, 3, 4.  
4. That they may know whom to encourage and whom to punish. Rom. 13.3.  
5. That every thing may be done by them, as those that must give an account to the King of Kings, and Lord of Lord, for they die like men. Psal. 82.7. and after death cometh judgement. Heb. 9.27.   
2. Ministers must read the Word: St. Paul seriously & pressingly exhorts his Son Timothy to give attendance to Reading. 1 Tim 4.13. It is the Scriptures that he professeth he is come to open; therefore his heart and breast above all men's should not be shut against it. He cannot execute the Office of an Ambassador, that is ignorant of the Nature of his Commission, nor he of a Divine; that is not well read in the Word of truth. God in some sense never gave his Ple●● potentiaries to a Minister, but the Scripture always is proposed for this Rule: he must be therefore an A●ollos, mighty in the Scriptures, Acts 18.24. His calling is to draw men from darkness into light from the power of Satan to the power of God. Act. 26.18 The light therefore of the Scripture ought to be in his hand constantly, and the Gospel which is the power of God, aught to be in himself powerfully.  

1. That he might Preach the Word boldly. 2 Tim. 4.2. Prudently. Eccles. 12.10, 11. Aptly, 1 Tim. 3.2. Savingly. 1 Tim. 4.16.  
2. That he may pray servently. james 5.14, 15, 16, 17.  
3. Administer the Sacraments purely. 1 Cor. 11.23.  
4. Visit the sick comfortably, jam. 5.14.  
5. Convince the gain-sayer strongly, 1 Tit. 9  
6. Reprove and admonish the Offender meekly. 2 Tim. 24, 25.  
7. That he may save himself and all that hear him, Eternally. 1 Tim. 4.16.   
3. All people must read the Word. No person is exempted, of what degree, quality or condition soever, high or low, rich or poor, Male and Female aught to perform this duty. Every one must let the Word of Christ dwell richly in them that would dwell with Christ, enjoying those Riches that shall never fly from them: the truth of this appears from what hath been spoken in the proof of the Doctrine; yet by way of supplement let us add 

1. The rich and high ones of this earth must read the Scriptu●e. 

1. That they may not set their hearts on riches, Psal. 62.10.  
2. That they do good to the poor, 1 Tim. 6.18. especially toward the poor Christian, Gal. 6.10. and that he might do both bountifully not grudgingly, 2 Cor. 9.6, 7.  
3. That they be not highminded, 2 Tim. 6.18.  
4. That as God hath blessed them above others, they might go in holiness and devotion before others, Matth. 5.16.  
5. That their works of charity might be suitable to their plenty, 1 Pet. 4.9, 10.  
6. That they might not oppress the poor, Isaiah 1.17.  
7. That they may render to all their deuce, Rom. 13.7.  
8. That they might be rich toward God, Luke 12.21. Laying up for themselves A good Foundation against the time to come, that they may lay hold on Eternal life, 1 Tim. 6.19.    
2 The poor and low ones of this Earth must read, 1. that they may never distrust God's goodness to themselves and their posterity; Gen. 48.15, 16.2. that in patience they may possess their souls, neither grumbling against God, james 5.10, 11 nor grudging or envying any man, Psal. 37.1. 3. That they might with the stronger faith pour out their desire before God for things they stand in need of. Psal. 42.8. 4 That a Momentary affliction may work for them a more Eternal weight of glory, 2 Cor, 4.17. 5 That they be not false accusers, Incontinent, fierce, despisers of those that are good, Traitors, 2 Tim. 3.3, 4. Again 

1 All the male-kind must read it. 1. For they were made according to God's image, which consisteth in knowledge, righteousness, and true holiness, which the Scripture worketh in men. Ephes. 5.26, 27. 2. That they may admire God's wisdom, goodness, and greatness, in making all creatures for his use. Psal. 8.6. 3. That they may use all those gifts to his glory, which he gives to them. 1 Corinthians, 12.8. 4. That they might not be drawn aside by the flattering tongue of a strange woman. Prov. 6.24. 5. That they might be temperate and sober in the use of all God's creatures. Ephe. 5.18. 6. because the Scriptures were written to them. It's written to Fathers, 1. john 2.13. to young men, to little Children, v. 14. It's written to old men, and young men, therefore they must read it as an Epistle sent to them from God, for the ordering of others, and cleansing and purifying themselves.  
2. All the Female kind must read it; the weakness of woman should be a spur to excite them to the knowledge of the word of truth. I have read of one Catharina Alexandria, who during the persecution of Christian Religion, An. 309. did so rationally refuse the practices of Heathens and Infidels against the faith of Christ, that she caused several of the wisest of them to subscribe to its doctrine, and turn Christian; their most acute reasons being blunted with that divine wisdom which appeared in that virgin's tongue. But to proceed, that sex is to study the Scriptures. 1 That they may continue in Faith, and Charity, and holiness, with sobriety, and be saved by Childbearing, 1 Tim. 2.15. 2. That they may so demean themselves as may give no occasion to any to be enticed or drawn after them. Gen. 14.1, 2.3. That they provoke. not the Lord to anger, through pride. haughtiness, and disdain, Isa. 3.16. 4. That they may keep within those bounds God hath set them, and not exercise authority over the man, as to preach, etc. 1 Cor. 14.34, 1 Tim. 2.11, 12.       

SECT. 2.  
WE are now to give some directions, touching and about Reading; and they shall be 

1. Before Reading.  
2. In Reading.  
3. After Reading.   By these as by three doors the Word of Christ enters in and dwells.  

1. Before Reading. 

1. Pray that God would give knowledge to understand his Word. It was David's Petition, Open thou mine eyes that I may behold wondrous things out of thy Law, Psal. 119.18. the natural man cannot see the things of God. 1 Cor. 2.14. The Spirit of God must make us to understand the things of God. In his Word there are many things hard to be understood; and in them we may easily miscarry: there are also many things plain, and they have a further reach than man can at the first perceive. Let God be called upon therefore that he would open thine eyes, and cause thee to understand the meaning of the Holy Ghost. The Saducees did read, and yet erred in that great doctrine of the Resurrection, not knowing the Scriptures.  
2. Pray that thou mayst profit by the Word. Read not Scriptures to put off time, but to prepare for Eternity: it is best for thee to desire this; if thou profit not by Reading, thou shalt be on the losing hand; if it do thee not a great deal of good it will do thee much hurt; if it dot subdue thy sin, it will increase thy punishment. Study not therefore the Scriptures to fetch thence curious and sinful questions, the forerunner of Heresy. Tit. 3.9 10. but to increase thy spiritual wisdom. Even to know God and his Son jesus Christ, whom to know is life Eternal. Joh. 17.3.  
3. Resolve to practise the Word: what vice thou findest the word to reprove, charge thy own heart not to act; strive not against the Spirit in the Word, but says speak Lord, for thy servant hears. What Act or duty it exhorts unto, stay not but make haste to perform all Righteous Judgements. Make haste, lest hell and damnation overtake thee, left hardness of heart and willfullesse of soul creep upon thee, and God and his grace forsake thee and thou become like those that go down into the pit. What thou ara commanded to do; do it withal thy might; resolve to conf●ss● sin, and forsake Transgression: thou shalt have mercy for sin and for iniquity.  
4. Resolve to believe the Word, and that steadfastly. What God hath declared and purposed in his Word, touching Saints or sinners, in reference to a Temporal or Eternal condition, must be believed if we would be saved. 1 Cor. 15.1, 2. God says that he comes quickly and his Reward is with him, Rev. 22.12. Do not mock saying, Where is the promise of his coming? 2 Pet. 2.3, 4. What h●th passed from the mouth of God, is by man to be believed; if Judgement, it is to be feared: if promises, to be loved. The wicked may presume of his present security, and cry peace, peace; The Righteous may doubt of his present safety, and say One day or other I shall perish; yet say to the Righteous, it shall go well with him, and woe ●nto the wicked, it shall be ill with him, Isai. 3.10, 11. this if thou believe, thou shalt do well.  
5. Resolve to receive the Word and that wholly. It is not the duty, nor suits it with the profession of a Christian to pick out of Scripture, and separate one part of the Gospel from another. Even in this sense these are days of separation, etc. Let not a tittle of the Law or Gospel be by thee slighted: the Word of the Lord is for ever settled in Heaven, & his faithfulness to all Generations Psal. 119.89, 90. though now the Spirit of this World can set the Son against the Father, and the New against the Old Testament; and the Servant against his Master, the Epistles against the Gospel, yet from the beginning it was not so.   
The Christian being thus prepared for reading what David said to his Son when he had instructed him cocerning his building of the Temple, shall be said for him, Now my Son, the Lord be with thee and prosper thee, 1 Chron. 22.11.   
2. In Reading. 

1. Read it Reverendly. It must be read as the Laws of the great mighty and Eternal God upon the performing of which depends the Eternal happiness or misery of thet soul that is at this present within thee: it must not be read as a story. It remains for ever to acquit us or sentence us: this man will I look that trembles at my Word, Isaiah 66. 2. The Laws was delivered with Thunderings, Lightnings and smoke, Exod. 20.18. to create a Reverential fear in the souls of men, left that fire come down and that smoke break out into a flame to consume that spirit that shall contemn the least of those Commandments.  
2. Read it heedfully. What thou readest, let thy Judgement be employed about it: not a word thou readest, but there is something of an everlasting concernment to thyself. Some study the Scripture and observe things without themselves: but these men are not wise. O thou man of God, fly these things and follow after Righteousness, Godliness, Faith, Love, Patience, Meekness, 2 Tim. 6.11. this will profit thee more than to inquire after the State of this or that man, or that will profit thee nothing here, and the other will both here and hereafter.  
3. Read it distinctly. It must not be read as if we were in haste, or could not tarry as Saul for answer from the mouth of the Lord, we ought to ponder every line, as did Ezraes' and his ●ff●ciats when they read the Book of the law of God, they read it, saith the Holy Ghost Distinctly, Nehe. 8.8. he that huddles up this duty▪ but loses his labour, and if it be not done again his own happiness, if it be hastened by the tongue, it is to be feared it will not tarry long at the heart, we ought to say to every verse in Scripture, as jacob to the Angel. Gen. 30.26. I will not let thee go except thou bless me.  
4. Read it affectionately. Arr thou hungry, thou wouldst eat thy meat with gladness and joy of heart. It is the word, when thou hast done all that thou must live by, be saved by; it's called Bread. Ames, 8.11. And that is the staff of man's life. It's the word of eternal life. john, 6.68. It's thd water of life that enlightens the Eyes, and rejoiceth the heart, Psal. 19.8. It feedeth and strengtheneth the Soul. Deut. 8.3. It maketh a man to be born again. 1 Pet. 1.23. It purifieth and cleanseth men. john, 15.3. purifies them from tueir iniquity, and cleanseth tham from sin. Psal, 51.2, 116, 9 And therefore with joy draw thou water out of that well of Salvation. Isa. 12.3.  
5. Read it daily. O how some have loved the Law and made it their meditation all the day. Psal. 119.97. There ought not a day to pass without inspection into this word, the soul of man is in continual reparation, for it is subject unto loss and damages; there is no day wherein Satan assaulteth not, no day but may be our last day, no day wherein man may not see evil, or fall into evil, and therefore no day ought to pass without our guard against evil, and an antidote to cure the evil, the word hath a sovereign quality to cure all our running sores; we ought therefore to have our meditations there upon night and day, but in this two things must be avoided. 

1. Weariness; when thou findest thyself growing weary of reading, (O how frail is man, O bon Jesus) lie close the Book, and go about thy lawful and ordinary occasions. for in that thou must also serve God; as the Scripture commands the. 
Yet in this let me charge thee, by God not to nourish sluggishness, drousiness, or idelness.   
2, Confidence, it is the blessing of God that must make thy daily reading profitable unto thy soul; depend not and trust not therefore upon thy doing; without him thou canst do nothing. In this also, it's not only the hand of the diligent, but the blessing of the Lord maketh rich, Prov. 10.4, 22. that is in the word of Christ.      
3. After reading. 

1. Meditate upon the word, it is meditation that gives a soul to reading. and breaths in it the breath of life; it makes the word to be lively, and o stir in the soul. It wat David's meditation all the day. Psal. 119.97. Nay all the night too. Psal. 16.7. So must every one th● would frame his heart according to God's heart, and have the Scripture thereupon. God would not under the Law have those beasts offered up foe him in sacrifice that did not chew the cud, they were unpured as unclean; those under the Gospel that brings not up again by meditation; what they gathered by reading, shall not be esteemed pure. Meditation puts a boult upon the door; that Satan, that gsand picklock cannot so enter to rob their treasure of knowledge.  
2. Walk suitably to it, When Moses was in the mount with God, his face shined at his coming to the people; when a Christian hath been in, and seen the glory of the Lord in the holy mount of the Scriptures, his conversarion ought to shine in the eyes of the world, he ought to bring forth the fruit of the Scriptures in a holy life; Not lying but speaking the truth. Ephe. 4.25. As much as in us lies, living peaceably with all men. Rom. 12 18. judging no man. Matthew 7.1. Giving honour, to whom honour, tribute, to whom tribute, custom, to whom custom is due. Rom. 13.7. Speaking no evil of dignities, not reviling the Gods, nor cursing the ruler of the people. Levit. 22.28. Judg. 8. etc. Putting away all bitterness▪ and wrath, and anger, and clamour, and evil speaking, with all malice, Ephe. 9.31. But as he who hath known the mind of the Lord. 1 Cor. 2.16. He may honour all men, love Brotherhood fear God, honour the King. 1. Pet. 2.17. Every good act is a watering of that root of grace that is planted in the soul by the word of God, that it may abide and bring forth the fruit of eternal life.  
3. Call upon God again to bless it to the] As thou hast sought him ie his word, where his Saints always found him, through his goodness, so do thou, raise up thy soul and beg that it might make thee perfect in every good work; that he by the abundant pouring forth of the Holy Ghost, might sanctify thee through his word. Ephe. 5.26. But 

1. In this praise him for what thou hast learned.  
2. Repent for what thou hast neglected.  
3. Confesseth and forsake that for which thou hast been reproved.  
4. Remember those who to thee are recommended.    
4 Go about the works of thine ordinary calling cheerfully: it is not the end of God in publishing the Scriptures to make men idle, and loiter in the earth, to neglect their Families, and forsake their callings, as etc. Follow then thy calling; it is a part of his service: and leave him to bring to perfection that good work which he hath begun: But never forget to remember that the Scriptures are as necessary as thy daily food.      

SECTION III. Question Resolved.  

Quest. 1. Whether there be a God as it declared in Scripture?  
Quest. 2. Whether God be a Spirit?  
Quest. 3. Whether there be but one God?  
Quest. 4. Whether there be three Persons in the Godhead, and how these Persons do agree?  
Quest. 5. Why are Kings and Magistrates called Gods, and Rebellion to be like witch craft, in Scripture?  
Quest. 6. What was that image wherein God made man, and why was man created naked?  
Quest. 7. Whether the reading of the Ceremonial Law be profitable to a Believer? And whether any part of that Law be established under the Gospel?  
Quest. 8. Why would God suffer his dearest Saints to lie under such sad afflictions as are mentioned in Scripture? und whether the book of Job, be a real history?  
Quest. 9 Whether there be a difference between the old and new Testament? and why the Scriptures are called a Testament?  
Quest. 10. Why are there some things on Scripture hard to be understood? and whether the Scripture can dwell richly in those that cannot read?   

Quest. 1. Whether there be a God as is declared in Scripture.  
It hath been proved that all are to read the Scripture, that being the will of God revealed and published to man, for the right ordering of his life: yet in reading some fool might say in his heart There is not a GOD; and throw all aside; but that there is a God appears, 

1. The Creation or Fabric of the world by such a glorious building as this wherein we live, such a goodly frame as our eyes, behold, could not but have been form by some or other: if by a creature, why cannot a creature do the like? now why cannot they that are displeased with this, remove it, and give us another? who made the starry Heavens, and the vaulted Roof of the whole Earth to shine with such glorious light, by night and by day; what is his name, and what is his Son's name? Who hath laid the measures thereof, if thou knowest who hath stretched the line upon it? whereupon are the foundations thereof fastened, or who lay the corner Store; name another besides God, & eris mihi magnus Apollo. I shall take thee to be some great one: see Rom. 1.19, 20.  
2. From the order that is in all the world; this world is of an uniform nature; this world, is not a confused, and disorderly heap, but in all things ordered and sure: were there not a God to keep all in order, the Sun might often stray, the Moon might withdraw her shining, or get above the Stars: the Stars forget their path, and shine below the Moon, the Heavens might not always go directly ro●nd, by ehance they might slip aside, and smother men, and cover the whole Earth, or the beast might break out upon man, and the Horse not know his Rider; the Servant rebel against his Master, and he that had a House might live in fear: by chance harvest might fall in the spring, and the spring not make haste by reason of the cold. yea the Sun by some means or other might not hasten his going down; The universal and constant order that we see in the world makes manifest, they are acted by some superior being, which is and can be only God.  
3 From the variety that is in that Order; we see not only a sweet and orderly Harmony in the Creatures, but a delightful and pleasant variety: there are Stars of different magnitudes, and each Star differs from another in glory, there are greater and lesser lights, lighter and heavier, darker and brighter Clouds. It is a goodly sight to see the Sun like a Bridegroom coming out of his Chamber in the East: to see Flowers. Herbs, Grass, Plants, stores of rare qualities, and inimitable variety to see the Earth shining with Flowers, and Heaven with Stars, with the souls of the one, and Beast's of the other, sporting in the beautiful Air; and playing in the delightful Rivers, without the study or art of man; or any other creature doth plainly show there is a God. The wonderful symmetry and proportion that is in the face of man▪ the placing of its parts; the hanging of his Tongue, the guard of the Teeth, how uniform are they in all! yet the variety that is in those Faces; the diversity that is in those Sounds doth evidence a Deity.  
4. From the testimony of all Nations in the world: no People so Savage, no Kingdom so Atheistical, no Nation so Ignorant; no part of the Halitable world so Barbarous, but acknowledged a Deity, and ownud a ●od: some superior power they had to call to in distress: something though it were but an Onion, did they bow to the Knee to, and adore. Those barbarous inhabitants of Matta of Melita, seeing a Viper come upon Paul's hand, conclude. Acts, 28.9. that he was a murderer, whom though he had escaped the Seat yet VENGEANCE suffereth him not to live. He had escaped drowning; yet he will not scape dying: some God or other, Nemesis po●sibily will not have him live; this was a dark acknowledgement of a God.  
5. From the Testimony of the consciences of men: Who is he that can put to silence that tell-tale called Conscience, which makes men afraid, and tremble, even when for all the world they might spend their days in mirth; what made these Barbarians to think murder a sin, a sin that deserved death? even this testimony of conscience, which (though they know not the cause) did so sharply reprove them, fright them, when evil committed, that never could they fully nor freely act according to their own desire. Suppose one of those in a▪ wilderness meets a passenger loaded with treasure that may be profitable for him, he dare not take his goods, he dare not take his life; why he is afraid of VENGEANCE: where doth that dwell? when did you see it? is it not a great way of? yet for all this he is afraid; that if he do so, some time, in some place, some way, VENGEANCE will not suffer him to live; this is a dark, yet a conscionable demonstration of the being of a God.  
6. From that restraint that is put upon wicked men in the world. If their were but a Bridle in the jaws of the wicked, such as they could not shake off, how long should the world endure, what face of Religion, what beauty of Holiness, what acts of Righteousness, what deeds of Justice, nay what natural maintenance would be either for good or bad, if the wicked of the world could have there full swing in iniquity, their are stops put to them by conscience; they are afraid of VENGEANCE; they are held in by Providence. God beats out the Teeth of these Lions, and the cheeh Teeth of those young Lions, and oft times brings their wickedness and their wicked lives to an end together. They roar sometimes; but as to the Sea, he hath made them Banks; and though they lift up themselves, yet can they not pass over.  
7. From the Testimony of the Scriptures; in this the being, natures, properties, works of God are so fully held out, and in all points necessary; so clearly. that h● that runs may read it; of whose authority if any doubt, see Quest. 1. and 6. of the third Chapter.     

Quest. 2. Whether God be a Spirit?  
In reading of the Scripturee we read of the hands of God, the Ears, the Eyes, the Nose, the Back, the Face, the Mouth, the Feet of God; his Heart, his Breath, his Throne, his Age; which gave formerly, and at this day doth give occasion to some to conceit God a corporal and bodily substance. A Spirit therefore we defend him to be (excepting the body of Christ, which in fullness of time he took upon him.  

1. From the Scripture, joh. 4.24. God is a Spirit; saith he who was well acquainted with his nature, and Paul who was wrapped up into the third Heavens, charges the Heathen, for changing the glory of the incorruptible God into an Image like unto corruptible man, Rom. 1.23. If God had a bodily shape, there was no ground for this reproof.  
2. From his nature: as 

1. From his Infinity, were he in the shape of man, that is of a bodily substance, he could not be infinite; every body is confined to its own proper place, but God is in all places at once, filleth all, yet confined to none, of old did he declare of himself that he filled both Heaven and Earth. jer. 23, 24. It was long before that, that it was the ground of Solomns admiration, that God would dwell on Earth, when behold the Heaven, and the Heaven of Heavens could not contain him. 1. Kings, 8.2. And before that it was the subject of David's praise; that he could not flee upon Earth from his presence and if he went up to Heaven he was there, and if he went to Hell he was there; Psal. 139.7 All which could not have been true, had he been circumscribed with a body. Christ himself; as man is not infinite but sits at the right hand of God according to the 6. Art of our Creed.  
2. From his invisibility. Were the Son of God again upon the Earth he would be seen because of his body: now whoever saw him? he is an invisible King, 1 Cor. 1.17. A Spirit hath not flesh and bones as you see me have, says Christ to his timorous Apostles. Luke 24.39. Now God is a spirit, joh. 4, 24.  
3. From his Eternity. He was for ever, and to everlasting shall remain with him is no variableness, no shadow of changing. Now all flesh is grass, and all the goodliness thereof as the flower of the field, that is natural of itself: which shows if God were a fleshly substance, he must in a great measure have a shadow of imperfection.    
3. Another Argument against that gross conceit, may be drawn from those prohibitions, so often urged by Moses against the Israelites, making any Image of God. Deut. 1.12. Ye heard the voice of the Words, but saw no similitude, only ye heard a voice. And again, v. 15. Take ye therefore good heed unto yourselves (for ye saw no manner of similitude on the day that the Lord spoke to you in Horeb, out of the midst of the fire) lest you corrupt yourselves, and make you a graven Image: the likeness of Male or Female. If our Authropomorphites had heard this Law, the Argument had not been strong enough to keep away Images: they themselves being made after God's Image, and by their Logic the Picture of a man might have been a sufficient representation of God. Since in outward appearance he is all one with them and they with him.   
We must note that those Scriptures that hold out God to have a heart or hand, etc. are but spoken to our capacity, that knowing the use of those parts, we may be brought to know the better what he is The Holy Ghost speaking to us as Nurses to their Children in that childish Language best understood by them.  
By the eyes of God therefore we must understand his watchful care and providence over men. By his ears his infinite knowledge; by his mouth the Word he hath revealed; by his Nose his fury kindled: by his heart his Eternal decree, or his his good liking: by his arm the greatness of his Power: by his hand his effectual purpose to bring all things to pass: by his right hand his honour, glory and Majesty: by his finger the holy Spirit: by his love the content he takes in men: by his hatred a detestation of things done; by his feet is signified the power, strength, speed or presence of God: by his back parts an imperfect Image of his glory, etc. these things being in Scripture in a Metaphorical way to help our infirmities.   

Quest. 3. Whether there be but one God?  
1. That there is but one God; the Scripture in no point is more clear. For instance, Thus saith the Lord the King of Israel, and his Redeemer, the Lord of Hosts; I am the first and I am the last, and besides me there is no God, Isai. 44.6. And I am the Lord, and oheré is none else, there is no God besides me, Isai. 45.5. so Deut. 32.39. 1 Cor. 8.4, 5, 6. Deut. 6.4.  
2. There can be but one Omnipotent. Omnipotency is to have all power, might and strength: there is power, and there is Omnipotency. Power may do much, but Omnipotency can do all: power may be suppressed by a greater power, but Omnipotency knows no opposition. It hath no difficulties nor Lets: it works freely and perfectly without co-workers or Materials: if at any time it uses any, it at no time needs either, Gen. 17.1. I am God Almighty, therefore there can be no other God but he. For suppose another, there must follow a Contest who should be most worshipped, most feared, most magnified; one must yield to the other, which denotes impotency, which is a denying of a deity.  
3. There can be but one Infinite. To be Infinite, is to be fully, constantly in all places. It is to be without bounds to be unmeasurable, to exceed reason or capacity: it hath respect to time, place, power, wisdom, Justice, mercy. God is infinite in time, being Eternal, Infinite in place, filling Heaven and Earth in power: he do all things in wisdom: he knows all things past, present and to come. In Justice: who can dwell with everlasting burnings? in mercy, for the Righteous go into life Eternal. Do not I fill Heaven and Earth, saith the Lord. Jer. 23.24. There is therefore no place, no time left for another God. Suppose one & you must at the same instant give him a Vacuum to Reign in, which to affirm would but argue emptiness of Wisdom, and shallowness of understanding.  
4. There can be but one recipient. We are commanded to love God with all our strength, soul and mind. Deut. 6.4, 5. there is no part of our love, service, fear, worship to be given to any other than one: therefore there is but one.  
5. Therre can be but one Efficient. There are many things in the World depending upon each other, as the links of a chains: which if we measure and count, we shall come to the first, which is the preserver of all: the greatest number hath its Original from a Unite. Trace every Creature in its steps upward, and we shall fall upon one that is the Original of all. He is before all things and by him all things consist, Col. 1.17. To suppose another God, were to suppose a being without acting, which is an irrational conceit.  
Yet three are in Scripture that are called Gods besides the Lord: of which afterwards.   

Quest. 4. Whether there be three Persons in the God▪ head: and how these persons do agree.  
These things are by many of this age denied, and therefore must be proved, and though they may be thought to be needless in regard that by many they are believed, yet this may give to many an enlightening into the truths that possibly upon trust only are received.  
Before we come to prove the question, its proper to premise; 

1. We must know that this mystery is a great mystery, and is indeed above Reason. It is to be rather the subject of our admiration then inquisition: it's to be feared that many reason themselves out of Heaven, by endeavouring to apprehend the depth and rationality of this.  
2. That though it be above reason, yet it's necessary for salvation i e. to such as are of years of discretion: Upon this Principle stands the Fabric of all Religion, to quit this is to quit with Christianity.  
3. That though the word Trinity be not found to be in Scripture, yet the thing that we would express by that word is in it. 1 john 5.7. which holds out that one is three, and that three is one, which is expressed significantly enough by the Church under the word Trinity.  
4. That the three Persons in the Godhead are distinguished by these Names. The first person is called the Father; the second is called the Son, or the Word; the third is called the Holy ghost or the Spirit: yet they make not three but one God. There are three that hear Record in Heaven, the Father, the Word and the Holy ghost, and these three are one▪ the other three that follow, viz. the Spirit, Water and blood are said to agree in one: but these three are said to be one, 1 John 5.7. that is essentially and naturally. These three differs three ways, 

1. The Father begets, Psal. 2.7. Thou art my Son this day have I begotten thee. He begets Christ by Eternal generation, and believers by spiritual adoption; in reference to both these is he called Father. joh. 20.17.  
2. The Son is begotten, he is called a Son, Prov. 30.4. jesus is the Christ, and is born of God. 1 John 5.1.  
3. The Holy ghost proceedeth from these two, joh. 15.26. As a man when he looks in a glass, if he smile, his image smileth also: and if he take delight in it, it taketh delight in him: the face is one being: suppose that the Father: the Image of the face in the glass is another being: suppose this the Son begotten of the Father, and the smiling of them both is a third thing proceeding from the two former: suppose this, that the spirit that procoeds from the Father and the Son. All these a man knowing to be but one face, and of one face may know that these three are but of one ●od.      
That they are personally distinct from each other appears by many Texts, chiefly these, Prov. 8.25. The Son speaking of himself, shows us, that when there was no depths I were brought forth, when there were no Fountain abounding with water, before the Mountains were settled, before the Hills was I brought forth, etc. When he prepared the Heavens, I was there; when he established the clouds above, when he gave to the Sea his decree, than was I by him, as one brought up with him, etc. In which speech it appears, that he that was begotten by the Father was a distinct person from him that established the clouds, which was the Lord Gen. 1.  
Again, Psal. 33.6. we read, that by the word of the Lord, were the Heavens made, and all the Hosts of them by the breath of his Mouth. Here are the three persons differenced, Christ the word, the Lord God, the Breath of his mouth, the Spirit, which appears by comparing this Text with. john 1.1. and Gen. 1.2.  
Also, Gen. 1.26. One says Let us make Man in our image, after our likeness, he that says these words, must be one that can create and make Man; to whom are these words spoken, not to a Creature, not to an Angel, for man was not made after the image of an Angel, (as some that denies this truth, makes Christ to be) it must be God. Why is it said let us? note that there are more Gods, as hath been before proved; but the word Us, denotes the plurality of Persons, for the next words show God created man in his own Image. It must be therefore God the Father, that says to the other persons the same God with him, let us make man in our own image, that is in the image of God. not of any created, being moreover. Matth. 3.16, We find jesus the second Person in the water, the Spirit of God descending like a Dove upon him, and the Father calling down from Heaven, this is my well beloved Son, etc. where we clearly see the three Persons, in different places, doing different acts, which proves that they are different persons, which place being clear for the distinguishing of three, we may say to our new Atrians, or Antiteinitarians, what I read Athamasius said to the old ones, who denied the three Persons, Abi ad jordanem & vibebis, go to the River of Jordan, and thou should see the truth of it.  
Though they be different in persons, as is so clear in Scripture, that it is to be wondered what impudent devil possesseth so many in our days to deny it; yet it is not to be concluded there; there are three Gods, for these three personally make but one God essentially, 1 john 5.7 which brings us to the second part of the question; how these three persons do agree,  
This being such a mystery, if any be too curious about this point, let them show me how they are framed, figured in the womb, how they grow upon Earth, how their own Soul animates their Body; and by that time something more may be thought on for the further clearing of these insearchable mysteries, (viz.) the begetting of the Son, and proceeding of the Spirit; yet that the one is begotten, and the other doth proceed, from Scripture is apparent, but the manner of his begetting, and of the other is proceeding, God hath clouded. And it is not good to be wise above what is written but to the point.  
The three persons, agree and ate one in Eternity, in Dignity, in Deity, in Operating, and in Willing.  

1. In Eternity, there was none of them before another; each of them have had, and shall have as long continuance as another; all of them hath been from everlasting, and all of them shall be to everlasting. jesus Christ is the same Yesterday, to Day, and the same for ever. Heb. 13.8, I was set up from everlasting, from the beginning or ever the Earth was. Prov. 8.23. In the beginning was the word, and the word was with God. john 1.1. and Gen. 1.26. 
To suppose now the Father, and the Son to be one from Eternity, and not also the Spirit; is to suppose that God was without his Spirit; which were Blasphemy in Divinity, since he was always a living God; and absurd in reason, yea equally ridiculous, as to imagine a man to live, move, and have a being without a Soul. The Father, the Son, and the Spirit, are therefore coeternal, that is, one in eternity.   
2. In Dignity, that is, one hath as great excellency, & majesty, as the other; they are in one and the same state, Honour, and Glory ● none of them is greater than another, none of them to be worshipped, called upon more than another, nor to be worshipped less than another, the same glory that we give to the Father, we are to give the Son, and the same to the Holy Ghost; and what we give to the Son, the same we are to give to the Father, and the Spirit; Holy Holy Holy is the Lord of Hosts; cried the Angels Isa. 6.3. a dark representation of the Trinity in Unity, so john 5.18. Gen. 1.26. john 5.23. All men should honour the Son, even as they honour the Father, and Revela. 5.12, 13: Blessing, Honour, Glory, and Power be to him that sitteth upon the throne, and to the lamb for ever. 
We cannot give nor ascribe these to him that sitteth on the Throne, and to the Lamb, but we must give them also to the Spirit of him that sitteth on the Throne, and of the Lamb. The Father, the Son, and the Spirit, are therefore coequal, that is one in Dignity.   
3. In Deity; that is, one is equal, and as much God as the other, the Father is very God, the Son is very God, and the Holy Spirit is very God; and yet there are not three but one God, the self same God that the Father is, the self same is God the Son, and that very God that the Father and the Son is, the self same God is the Holy Ghost, (Trinitatem omnipotentem quis intelligit, & quis non loquitur eam, si tamen eam? Rara anima quae dum de illa loquitur scit, quid loquitur. Lord I believe, help my unbelief.] I believe that the Father is not the Son, nor the son the Spirit, and also that the Son is not the Father, nor the Spirit; and also that the Spirit is neither Father nor Son: yet I believe that the Father, the Son and the Spirit is ONE.   

A TABLE Demonstrating this.  
In his igitur tribus quam sit inseparabilis vita & Unae essentia, quam inseparabilis distinctio, & tamen distinctio, videat qui potest: certe coram se est,  Aug. lib. Con. 13. c. 11. 
Haec est enim sides vera, veniens de sana doctrina: haec certe est Fides Catholica, & Orthodoxa quam me docuit Deus in sinu matris Ecclesia gratiâ suâ,  Aug. 1. med. 30. 
This shall appear by a distinct proving each person to be God. And 

1. That the Father is God, appears by the Scriptures, and reason. 

1. By the Scriptures. Thes. 3.11. Now God himself and our Father, and our Lord jesus Christ, direct our way unto you: here God Almighty is called upon distinctly with the Son, under the notion of our Father: for so he is by adopting us his children as before was spoken: and so v. 13. Before God even our Father, so 2 Thes. 1.1, 2. Paul, etc. Unto the Church of the Thessalonians, in God our Father, and Chap. 2.16. Now our Lord jesus Christ himself, and God even our Father: & so Ephes. 1.3. Blessed be the God, & Father of our Lord jesus Christ; He that is his Father, is our Father, is God blessed for ever. Heb. 1.1, 8. God who at sundry times, and in divers manners, spoke in time past, unto the Fathers by the Prophets, hath in these last day, spoken to us by his Son: The same God that spoke to the Prophets hath a Son; therefore he is his Father, whose Son now is Christ: His, who spoke in divers manners to the Prophets, and he is God. And again, I will be to him a Father, and he shall be to me a Son, v. 5. Who says these words? he that begot him; Who begot him? He, whose Son he is? Who is that Son? Christ that purged our sins, and sat down on the Right hand of the Majesty on high, v. 3. Whose Son is he? He that spoke unto our Fathers by the Prophets: and he was God, v. 1. Moreover, Prov. 8.22. The Son himself says, The Lord possessed me in the beginning of his way, etc. when there was no depths, I was brought forth, before the Hills was I brought forth. Who brought him forth? he that made the Earth: and who made the Earth? God. Geu. 1.9, 10. Many other places might be brought for this truth, as joh. 17.3. joh. 20.17. Rom. 1.7. but we forbear in regard that those against whom the question is raised, deny not the divinity of the Father, but of the other person,  
2. By reason drawn from Scripture or scripture reason, it appears that the Father is God. for 

1. Prayer must be made to him: Pray to the Father which is in secret, Matth. 6.6. Pray. Our Father which art in Heaven; now we are to pray to none but to God. Isa. 42. ●.  
2. It is he that revealeth hidden mysteries Luke 10.8. This none can do but God. Isa. 41.8.22, 23.  
3. It is he that maketh the Sun to shine, and the Stars to give light to the Earth. Matth. 5.15. The Sun is his, for he made it: he made the Stars also. Gen- 1.16. This shows that he is God. Isa. 40.26.  
4. It is he that maketh the Rain to fall. Matth. 5.45. This none can do that but God. Jerei 14.22.      
2. That the Son is God, appears by Scripture, and Scripture reason: 

1. By scripture, John 5.20, And we know that the son of God is come, etc. And we are in him that is true, even in his Son jesus Christ; this is the true God and Eternal life. Heb. 1. ●. But to the Son he sayeth, Thy Throne O God is for ever and ever. Rom. 9.5. whose are the Fathers, and of whom as concerning the flesh Christ, came, who is over all God blessed for ever. Isa. 9.6. Unto us a child is born, unto us a Son is given, etc. his name shall be called wonderful, Counsellor, the mighty God; so John, 1.1. The word was God. John, 20.28. Psal. 68.18, with Ephe. 8.8. Psal. 95.6. compared with 1 Cor. 10.9. Isa. 41.4. with Revela. 8 6. Isa. 25.9. Zacha. 2 9 Isa. 7.14. Phil. 16. Phillip 2.6 Acts 7.59. Tit. 2.13. 1 Tim. 3.16. What ●e●d we oppose those blasphemous Arians any longer? h●ve we not heard himself say, I and the Father are one? John 10. ●0. 
Reader, these things are written that thou mightest believe that Jesus is the Christ, the Son of God, and that believing thou mightest have life through his Name. joh. 20.31. And this is eternal life to know him to be the only true God, and jesus Christ whom he hath sent, (viz) to be the true God also, john 17.3.   
2. By Scripture reason, or reason drawn from Scripture; 'tis clear that the Son is God. 

1. He made and created the world. john 13 this none did but God. Gen. 1.1. or could do. Isa. 44.24.  
2. He can and doth forgive sins. Luke 7.48. this none can do but God. Luke 5.8.  
3. He gives the holy Ghost. joh. 20.22. this none can do but God Isai. 44.3.  
4. He preserveth his Church. Matth. 16.18. this none can do but God.  
5. His Name is preached up, Phil. 1.18, this ought not to be done, were he not God.  
6. He is Omnipresent, he is in Heaven and Earth at once. john, 3.13. this could not be, were he not God.  
7. He knows the thoughts of man. Matt. 9.4. this he could not do, where he not God.  
8. He is Eternal. Revel. 1.8. this he could not be, were he not God.  
9 He is Almighty. Revel. 1.8. this he could not be, were he not God.  
10. Men are baptzed in his Name. Mat. 28 19 this ought not to be done were he not God.      
3. That the holy Spirit is God, appears by Scripture, and Scripture Reason. 

1. From Scripture. Act. 5.3. Why hath Satan filled thy heart to lie against the Holy ghost, etc. Thou hast not lied unto man, but unto God. Isaiah 6.9. The Prophet heard the Lord say, Go and tell this people, hear ye indeed but understand not, etc. The Holy ghost is said to speak the Words, Acts 28.25, 26. By which two places, it appears, the Holy ghost is God. And so, 1 Cor. 12.6. there are diversities of Operations, but it is the same God, which worketh all in all, etc. To one is given by the Spirit the word of Wisdom; to another the gift of knowledge by the same Spirit; to another the gift of Faith by the same Spirit. 
Quest. What Spirit is it that giveth these diversities of guilts?  
Answ. It is the same God that worketh all in all, and the same Lord, v. 5, 6.  
Also we read, Deut. 12.6, If there be a Prophet among you, I the Lord will make myself known in a vision, unto him, and will speak to him in a dream: now Prophets spoke as they were moved by the Holy ghost. 1 Pet. 1 21.   
2. By Scripture Reason, or Reason from Scripture, It appears that the Holy ghost is God. 

1. He is Eternal, Heb 9.14. this he could not be were he not God.  
2. He is Omnipresent. Rom. 8.9, He is in all the faithful wherever they be; therefore he must be God, Psal. 139.7  
3. He is Omniscient. 1 Cor 2 10. therefore he must be God.  
4. He created the World, Psal 23.6. this he could not do, were he not God, Gen. 1.2. Job. 26.13.  
5. He gives the gifts of miracles. etc. 1 Cor. 12.10 therefore he must be God.  
6. He calls men to be Apostles: Acts 13.2. therefore he must be God.  
7. Because the sin against him is unpardonable, Matth. 12 31, therefore he must be God.  
8. He knows the souls and consciences of men, Rom. 9.1. therefore he must be God  
9 He hath a Temple, 1 Cor. 6.19. therefore he is the living God. 2 Cor 6.16.  
10. Men are baptised in his Name, Matth 28.19. therefore he must be God.     
Thus it appears, that the Father, the Son and the Spirit are one essentially, that is one in Deity.     
The other two parts in which they are one a (viz.) in Operating and in willing, may be dispatched in Word.  

1. For Operation, they work all one and the self same thing together, Joh. 5.17. Gen. 1 26 And  
2. For willing, they will all one and the self thing, without opposing, crossing, or contradicting each other. Joh. 8.29. I do always those things that please him (viz. the Father) saith the Son: by consequence the Spirit of the Son must please him, which is the holy Ghost, Rom. 8.9. and the spirit of the Father must please the Son, which ●sthe Holy Ghost Isaiah 48.16.   
The Church of Christ hath in all ages held this truth, giving the same glory, honour, worship to all the three persons, which they gave to each of them singly. How often the Church of England sings, glory be to the Father, and to the Son, etc. is known.  
It is the Catholic Doctrine taught by all Reformed Churches; both of the late and the former Council of Helu. Art. 6. Art. 3 of Bas. Art. 1. of Bohem. Art, 3 of Fr. Art. 1 of Belg. Art. 2 of Ausp. Art. 1 of Wirt. Art. 1, 2, 3 of Scot Art. 1. of England Art. 1.  
The Article itself is this;  
There is but one living and true God, everlasting, without body parts or passions, of infinite power, wisdom and goodness; the maker and preserver of all things, both visible and invisible. And in Unity of this Godhead there be three Persons of one substance power and eternity. The Father, the Son, and the holy Ghost.    

Quest. 5. Why are Kings and Magistrates called Gods, and rebellion said to be like witchcraft in Scripture?  
1. This Question ariseth from what hath been before spoken: for if there be but one God, how come the rulers of the Earth to be called Gods? Ex. 7.1. Ex. 22.28. Psal. 82.1. john 10.34, 35.  

1. Gods they are called to teach that such aught to excel others in Godliness, and such only are to be chosen, that for religion are like Gods among men.  
2. To encourage them, that they ought no more to fear the faces, or regard the person of men, or to punish the wicked among men, than God doth.  
3. To draw them to his honour, he hath given them his own name: they are Gods, and therefore they ought not to serve the Devil or the world, but execute true judegement as God doth.  
4. To teach their Subject's Obedience: there ought to be no grumbling nor murmuring nor rising up against God. In distress one may petition to him, but further we ought not to go: he hath in the hearing of their Subjects given them his own name, and therefore they are to honour them: accordingly beg, petition of him, but no further.  
5. Let us of these nation add one comparison not known to the ancients: our British god, (whom the Heavenly God make in peace glorious and in war victorious) hath only as God, one unpardonable sin, but one sin which he will never forgive, one sin which is unto death; he doth not say that we shall pray for it.   
There are some that are thought to sin against the holy Ghost, yet possibly do not. I am prone to think that Spira sinned not that sin, though he charged it upon himself; some poor souls through Saul's persecution did blaspheme Christ, for whom God might have a pardon. Saul might not be guilty of that sin of Regicide so high as to make it a sin unto death; for them our King hath mercy. Fear might make them to blaspheme majesty, repentance may procure them a pardon; the others like Witches, though repent, must die, whence flows the second part of the question.  
Rebellon is either against God, Num. 14.9, or his Word, Psal. 108.28. of against a King, 1 Kings 12.19. Yet when ever it is, in nature it is as witchcraft, 1 Sam. 15. ●3. We shall consider it in that part, that is against Lawful Kings and Governors; the Similitude may stand thus, (viz.) 

1 Witchcraft is a direct opposing of the order, laws and Statutes that have been enacted by him who is the God of Heaven. Rebellion is of his who is a God on earth. Witchcraft throws off God, and is not afraid of his Majesty; Rebellion throws off a lawful Prince, and is not careful of his honour.  
2 witchcraft is usually entered upon by a League, Compact, or Covenant, which according to Authors is sometimes privately and sometime visible made with the Devil. So Rebellion seldom or never goes without one or both these.  
3 Witchcraft (as we read) draws the party to deny that oath that he made with God in Baptism. Rebels, if not formally, yet virtually renounce those obligations which they made to their King and Sovereign.  
4 Witchcraft arises often from Malice; Envy, Discontentedness; if God anser nor their minds, or revenge their quarrel, they will endeavour to do it by Satan's assistance; if Royal bounty flow not upon the Subject, as he would have it, he grows angry and will take by Rebellion.  
5 Witchcraft sometime is followed by pride or curiosity to do some secret and hidden work, and to receive some kind of reputation among men. Some will turn Conjurers, Negromancers, and Witches; by the same, subjects will turn● Rebels, and Traitors.  
6 Witchcraft is followed by some through poverty, or covetousness; to get a poor living, and to help their necessity they will bargain with Satan; Subjects to better their estates, & purchase wealth, will often break out into Rebellion.  
7 Witches, what through Justice, guilt, fear, as we read, seldom or never repent; some sorrow they may have when they are in the hand of Justice; for the same reason, Rebels seldom or never repent, except, or until they fall in the hands of the Officer; and as Witches, seldom then.  
8 Witches first or last, meet with judgement; much trouble and evil may be made and done by them, but at length, here or hereafter they are brought to trial; they that rebel, first or last receive to themselves damnation, Rom. 13.2. I will not judge of their eternal estate, but fire on earth is usually prepared for them both.    
In Scripture Satan is called a god, 2 Cor. 4.4. because of that power given him over the wicked, whom God hath not called out of the World.  
The Belly is called a god, Phil. 3.9. men spending their time, strength, parts, for its service.  
Idols are called gods, not that they are so at all, but because Jdolaters have such an opinion of them.   

Quest. 6 What was that Image wherein God made man, and why was man created naked?  
God having made man according to his own Image, and yet God not being a corporal substance as man; how is man made in his Image? The likeness of God wherein man was made, is Internal, or external.  

1 Internal, that is in his soul, where he was like God 

1 In knowledge; he knew God, himself, the Creatures, his own happiness, distinctly, clearly, fully, that is, as a creature was capable of, Gen. 2.20, 23. 1 Rom. 19.20.  
2 In holiness. In him was no sin, as in God is no darkness. In him there was an ability to have cleaved only to good, and exactly to perform what by God was commanded; his affections were holy and pure without disorder, and without stain, and subject perfectly to the rule of right reason.  
3 In righteousness. God could behold nothing in him but what was very good, Gen. 1.31. no crookedness, but a total and universal conformity to his own nature, purpose, and desire, law and precept; there needed no Mediator between God and man, he being upright before him. All these three to be inwardly the Image of God appears, Ephes. 4.23, 24. Col. 3.10.    
2 External, that is in body, where he was like God. 

1 In Immortality. Death was to have no dominion over him; dissolution he was not to know; God is Immortal, and man in Immortality was like him.  
2 In Dominion over the creatures, God gave man half his Empire to rule over, Gen. 1.28. The furious Lion, the Kingly Eagle, and the great Leviathan, man stood in no awe of, they all submitted to his Sceptre: The whole Creation of Beasts and Fowl was, brought before him, and though he was naked, he feared them not, and they disobeyed not him, Gen. 2.20. This ushers in the second part of the question, why man was created Naked? For answer to which we make this brief reply. 

1 That but for sin, this would be no more a question, than it is now why men cover not their faces; that was a piece or part of that perfection wherein God created him; clothing is but a cumber, a toil, a labour, a trouble; and God made him perfectly happy.  
2 To admonish him of his sociable and peaceable life with his kind. God created other creatures with weapons, strength to defend themselves against each other, to some he gives swiftness, to others craftiness, to others strong and hard hides, to others hard hooves, to some prickels, to some sharp claws to others stings and poison; but only man is naked, exposed, open and free: so that we see when men go to make war one upon another, they deform themselves, and look liker monsters than men. God therefore would teach him, by his being naked, to live peaceably and sociably in the world.  
3 To Admonish him of his diligence and industry. He hath given man little without him besides his skin: yet Enriched the World for his use, and that he might Employ himself in some refreshing labour, without trouble, and do those things in the World, most pleasing to himself, what ever they were, with the greater facility. God created him naked.  
4 To discover the excellency of Adam's perfection. God did not make so beautiful a Creature, to hide it in the cloud of a woollen, Silken, or Linen garment; he was the most beautiful of all creatures, and God would have his beauty discovered. As Eva was the Mother of all living, I am prone to suppose she was the fairest of all her Daughters that lived, and God would have her favour seen. What needed clothes to either, since both were perfectly holy? It was their holiness that made them not ashamod of their being naked, Gen. 2.25.        

Quest. 7. Whether the reading of the Ceremonial Law be profitable to a Believer? Or whether any part of that Law be established under the Gospel?  
The Law Ceremonial, which consists of Types and Shadows, as Washings, Shave, and Offerings, of Sacrifices, Shedding of blood, Sprinkling, etc. some may think to be needless under the Gospel; but they err, a Believer may reap much profit by them.  
1 They may serve to confirm his faith in the truth of the Word, by his seeing the Types fulfilled by Christ, he is the Lamb of the Male kind, that must be Offered for the sins of the World. He is the scape-goat that taketh the sins of men into the Wilderness of Oblivion.  
2. By them we may take notice of God's offence at sin he will have the blood of man or of beasts, to satisfy his Justice in respect of sin, willing to spare men, until the Son of man come, the blood of Bulls and goats shall serve to the purifying of the flesh.  
3. By them believers may be excited to love Christ the more for freeing them from the burden of that Law. It was a yoke that the Jews were not able to bear. Acts 15.10. By Christ, the Believer is freed from it: he is not now tied to jerusalem, he needs not go there to worship: neither need he kill his beast for Sacrifice: but offering pure hands without wrath and doubring makes him accepted in the beloved.  
4. By that Law we see that there is but one Saviour for Jew and Gentile which may be the ground of many a fervent prayer for the Jews Conversion, that they might effectually have the blood upon their hearts for the pardon of their sins, whose blood typically they shed for the remmitting of their offences. Poor souls whose Fathers saw his blood in the kill of their beasts, & yet their seed to be killed through their not believing in his blood now that it is poured forth. Return O Lord to thee many thousands of Israel.  
5. Believers by that may see how careful God is of his Worship: in his making such strict Laws, Statues and Judgements, and the least of them to be fulfilled under the pain of being cut off.  
6. They may fear to sin the more against the gospel, if it was dangerous under so dark a Ministration, what now? if it was death to break the Law delivered by Moses, what then to sin against the Law given by Christ? if these escaped not that broke the Law, because they were delivered from Egypt's thraldom. How shall we escape if we neglect so great salvation. Heb. 10.2, 3. Let us not sin the more because the yoke is took from us, but rejoice always in God that made us free in Christ: which calls upon us to see if by Christ we are freed from any part of that Law or from all of it, which is the second part of the Question.  
The ground of it, is the determination of that first and famous Counsel of the Church. Acts 15. In which it was appointed. v. 29: that the converted Gentiles should abstain from meats offered to Idols, and from blood, etc. By reason of which precept some conclude this part of the Law to be confirmed under the gospel, and by Christians to be observed. But these men err, not knowing the Scriptures. 
An upstart Preacher in the audience of some of the Author's Parish defending the Contra●y Doctrine, did occasion the starting of this Question next Sabbath, and showing it to be the Doctrine of Devils one gave the Author freely hish and never to hear such Teachers more. It is wished the Reader reap the like profit.  For the detecting of which error, we shall promise a few things, touching the institution of the Law, and the reason of the Law.  

1. Of the Institution. When God had preserved himself a very small remnant in the Earth by Noah's Ark, he gave to Noah and to his Sons, every moving thing that liveth for meat, Gen. 9.3. But flesh with the blood thereof; which is the life thereof, these they must not eat, that is flesh with the blood in it, or raw, or not thoroughly boiled, or not throughly blooded, or not throughly dressed, as for haste the Israelites did, 1 Sam. 14.32, 33. Afterwards in the time of Moses this Law was enlarged. Levit. 17.1. Prohibiting not only the eating of flesh with the blood, but the blood of any manner of flesh, v. 10. v. 14. so that until Moses, the not eating of blood divided from the flesh is not expressly forbidden; though it might not by holy men be eaten, for a reason hereafter to be shown.  
2. Of the reason of this Law, and that is three fold, Either 

1. Physical.  
2. Moral.  
Or, 3. Mystical.   
1. Physical. The blood of beasts divided from the flesh, eaten alone; or the blood of beasts eaten with the flesh might and doth breed bad and unwholesome humours in the body, of which Noah might have been ignorant: or at least would caution him against it: and the Israelites we know are most of all forbidden those beasts and fouls and fishes that in their own natures do breed no good nor wholesome nourishment to the body: whatever the matter was, above other Countries, Israel had most Lepers. God suited their fare according to the nature possibly of their foil; forbidding in itself what might harm their healthy constitution, and among other things forbid them blood, or to eat flesh with the blood, or flesh not well blooded, as being gross food and tending to the hurt or detriment of man.  
2. Moral, blood might be forbidden to the Jews, 

1. To separate them and keep them from the practice of the Gentiles, who eat and drank the blood of those: Creatures they offered in Sacrifice to their false gods. That Israel was a people prone to Idolatry, it is known no Nation was more; they might quickly learn this piece of Gentilism: which to prevent, this Law might be enjoined them.  
2. To dehort or keep them from cruelty, to teach them by prohibiting the eating of the blood of any not greedily to thirst after the life of any Creature, or of their own kind: that the Jews naturally are a cruel, merciless and hard hearted people, is known by a proverb: to teach them therefore to be tender of the blood (wherein is the life) of all Creatures, how strictly doth God give a Law, concerning little Birds. Deut. 2.26. that they shall not take the young ones with the Dam, but to let her go. So they are not to seethe a Kid in his Mother's milk, Deut. 23.19. (which literally to understand is not absurd (which shows how far God would have his people from the very appearance of cruelty.    
3. Mystical: and to the Author this is Instar omnium,: God would have the blood not to be eaten, because he would have it sprinkled and poured out upon his Altar, signifying that man for his Rebeliion, had forfeited his lifeto the hands of Justice, for it is said Levit. 17.11. And I have given it to you an Atonement for your souls; For it is the blood that maketh an Atonemen for the soul. This is the mystery that is included in the prohibiting of blood, it it makes attoneme●t, and God would have it not put to any use, for food of the ●o'y, for he intended to be for the use, even the Atonement of the soul, which might by inspiration be known even to Noah and to the Fathers before Moses, since the eating purely, was not expressly forbidden till now    
Since Christ by his blood hath made an Atonement for the souls of men, there is no use to be made of blood now in Sacrifice: neither is it a Creature can be used any other way then for food: it must therefore be eaten or thrown away, that is upon the account o● conscience: to throw it away ha●h an appearance of sin, nay is a sin, since there is a Rule in the gospel to make all things edible good for man: to be eaten some say is a sin, since it is forbidden in the gospel at a Council of the Apostles and Elders, Act. 15. In that Epistle written to the Churches of Antioch: but this Scripture is also wrested; which to demonstrate, we shall briefly view the occasion of that Epistles writing. The parties written & the thing written of.  

1. The occasion of that Epistles writing. A Church being planted in Antioch, by the conversion of many Gentiles to the Christian faith, some Jewish Preachers, yet believers, taught unto them the necessity of keeping the Law of Moses, Act. 15.1. if they would be saved▪ and v. 5. this discouraged the Gentiles much, from, or in believing in Christ: the Law being to the jews themselves an unsupportable bur●hen as is employed v. 31. Paul and Barnabas dissented from such teaching, maintaining that Believers were not at all tied to Moses Law. Now the Houses, Churches and Pulpits of Antioch were full of dispute and arguings: the jewish Doctors teaching one thing, and Paul another. No small dissension was among them v. 2. At length they think of an agreement: Paul and Barnabas and others; some of both opinions are sent to the Church of jerusalem, to know their minds, vers. 2. At their arrival there is a Council called: great controversy and much disputing there was the law of Moses must be kept, if they would be saved, ver. 5.6.7. Peter riseth, (so great is the difference) Appeals to the Council if among them whom God appointed to Preach, he had not made choice of him, to Preach to the Gentiles, the gospel of Christ that they might be saved, from whom as if he had said I received no such commission; as to preach the Law of Moses, as circumcision or the like: Takes God to witness that all times, God had testified of his content sufficiently; and was satisfied in the Gentiles believing, without their keeping of the Law of Moses, by giving them faith and the holy Ghost, vers. 7.8.9. Maintains further that they tempt God that reach the contrary doctrine, and hinder or may hinder the progress of the Gospel, by putting on that yoke (viz of the Ceremonial Law of Moses) on the necks of the Disciples, which neither we nor our Fathers were able to bear by which he holds forth that the law of Moses obligeth not the Church under the Gospel, And therefore is to be taught by none and is any do, they tempt God. 
At this Argument the mouths of all opponents are stopped. Peter had been an eye witness of our Lord's death and resurrection. He got a special tripled commission to feed the sheep of Christ; And at God's Appointment did preach to the Gentiles the gospel, and not the Law; that God had blessed his preaching by giving the Gentiles Faith and the holy Ghost. Though the Law was never taught nor observed, their conscience now tells them this their doctrine is not of God: they remained silent, no disputing, no arguing more, vers. 10, 11.12.  
Paul and Barnabas, takeing occasion by this argument of Peter's, declares unto the Council, what works God had done by their preaching among the Gentiles, without the observance of the Law, making the same conclusion Implicitely, that Peter made from the same Premises. (viz) God owning their Preaching by faith and miracles, and therefore as they taught at Antioch, so they teach now (being both here and there guided by the infalliable Spirit of God) that the Law of Moses was not to be Preached; was not to be kept: in the mouth of these three Witnesses guided by the Holy ghost: let this truth be justified, that no part of the Ceremonial Law is to be taught, obliging now, and by consequence, eating of blood is no gospel precept, v. 12.  
Again, there is silence, the whole Council being convinced of the truth of the Arguments urged by Peter, confirmed by Paul and Barnabas.  
However being met, something must and aught to be done for the peace of the Church, yet nothing contrary to the meaning of the Holy ghost. It is a sin and a high one, to think that either Peter or Paul or Barnabas in this taught false Doctrine, which must be granted if any part of the ceremonial Law be obliging. james therefore (who was Bishop of jerusalem) demands attention: maintains that to be true which Peter, Paul and Barnabas had said: confirms it from the Words of the Prophet Amos, Am. 9.11, 12. So that by james also, (This is a fourth witness) guided by the Spirit of God, the Ceremonial Law it not now obliging. james by Peter's Argument seems to apply, that the teaching of it might hinder the gospel, v. 19 and gives it as his sentence; so that still even by these eating of blood is not forbidden under the gospel, being a part of that Law which they all consent not to be binding.  
james also declares that the Church ought to be satisfied in matters of salvation, when God is satisfied; and since he requires not that Law, none is to introduce it: However▪ Authoritatively appoints, that the Gentiles be written to, that they may abstain from pollutions of Idols, from Fornication, from things strangled, and from Blood, his reason is (and let his reason be noted; for the not observing of that is the ground of the error) for Moses of old time hath in every City them that Preach him, being read in the Synagogues every Sabbath day. vers. 19.20, 21. Which determination pleased all parties; the controversy ceaseth; the council writes these Letters to the Churches of Syria, Cilicia, and of Antioch.  
Before 
* Discessuri ab invicem Apostoli normam praedicationis in common constitu unt Cyp. ex Alst. Chi Symo. etc.  the breaking up of this council, that Creed called the Apostles Creed, is supposed to be made as a Standart of Doctrine now we come to   
2. The parties written to; the direction of the Decrees or Cannons of this Council runs thus, The Apostles Elders and Brethren send greeting unto the Brethren which are of the Gentiles, in Antioch, Syria, and Cilicia, etc. 
Now we must note that in all these Countries, the Jews were mingled among the Gentiles, and had their Synagogues (in many places at this day,) and the Law read therein: and in them such as preached Moses; God yet permitting in some sort the Jewish ceremonies to live in the World; the Temple, of jerusalem yet standing; this gave great occasion of quarrelling; and caused conte●●●: the Jews were angry that the Gentiles were not circumcised; that they eat blood, that they eat in Idol▪ Temples; or any part of that that had been sacrificed to Idols; a thing in itself indifferent 1 Cor. 8. they wonder that the Gentiles will not abstain from fornication, an act much practised among the Gentiles & held by many indifferent and consistent with Religion, 1 Cor. 5.8. and Chap. 9 The Gentiles again wonder, and proved that they were not obliged to circumcision, nor tied to worship at Jerus●lem: nor to observe the distinction of clean and uncle in Beasts, Foul or fish; wondered they would abstain from blood since Christ's was shed, and proves and disputes, that it is no sin to abstain from things strangled. There is no discourse in Antioch, but his every Meeting, every Sabbath, may every House is divided in the truth of these Doctrines: some for one, some for another; Paul and Barnabas are for the Gentiles; some of the Sects of the pharisees are for the jews; there is meeting after meeting ●bout it, no small division Moses; being read and taught in the Synagogue every Sabbath day, confirms the Jews in his opinions; Paul and Barnabas' teaching confirms the Gentile in his judgement. Paul indeed brings good arguments from Christ's death; but the other brings stronger from Moses writings: shall Moses that was but a servant in the house have his Laws kept, now the Son is come? calls one; and shall the Laws and customs that God himself commanded be s●●gh●d? says another. In th' is garhoil the Gospel is hindered; the new plants of the Christian Religion are discouraged. Paul thereto ●●akes great care for them; Barnabas and he maintain that the Law is not to be urged; so says Peter, so says james in the Counsel, yet that this rock of offence might be removed, the Holy Ghost puts it in the mind of james to decree that the Gentiles should abstain from Fornication, and from Blood, at which the jews were offended. And that the jews should not teach circumcision, washings, etc. at which the Gentiles were offended and discouraged; the reason of both is, Moses is read every Sabbath day, and by this decree some part of the Law is kept, by which the Jews might be pleased; and yet not all the Law; by which the Gentiles might be encouraged, and that which is commanded, is one of the easiest parts of the Law; that the Jews might not boast; and yet what is commanded is in the Law, that the Gentiles might not brag: for Moses is read etc. and happily this determination did agree them. Yet still remember, that Paul, Peter and james, maintained that the Ceremonial Law was not to be taught as obliging; and that yoke ought not to be put upon the disciples: for the peace of the Church therefore rather than for any necessity of Salvation, is that part of the Law Ceremonial here enjoined. But this leads us to the   
3. Thing written of, or determination of the Council itself with the grounds of it; the Canon or decree, itself is this with its preface. For it seemed good to the Holy Ghost and to us, to lay upon you no greater burden than these necessary things, that ye abstain from meats offered to Idols, and from blood, and from things strangled, and from Fornication. It is observable that in this Epistle the Council gives the Gentiles information, that they had heard that some preached to them Circumcision, and the keeping of the Law, unto whom (says the Council) we gave no such Commandment v. 24 Where know, if it had been sin for the Gentiles to have eaten blood, then without question they had been commanded to have preached it down.   
This decree of the Council hath 3 parts: 

1. Something Ceremonial, as to abstain from things strangled, and from blood. Here call to mind the Reasons given above for the prohibiting of blood; things strangled may have some relation to them, the blood not being out of them, and therefore that sort of meat might be unhealthy: and if this were a sin (viz.) to eat blood it behoved every man to assure himself of a good Cook: Nay we question whether ever he would eat meat. We are sure the Mystical use of blood is gone viz. to make an Atonement for the soul: what use it is prohibited now for hath not yet been discovered.  
2. Something there is indifferent (viz.) to abstain from meats sacrificed to Idols, now we know that is not in itself unlawful, for an Idol is nothing. 1 Cor. 8. The Apostle there speaking of it, condemns it not as a sin, but only if weak Brothers be offended at it, it is forborn, for the peace of the Church; if it were absolutely necessary here: it would never be indifferent there.  
3. Something is moral, necessary and binding (viz.) to abstain from Fornication, looked upon among the Gentiles as a thing of no great concernment: the Corinthians though called, were very guilty of it, and one in a high measure. 1 Cor. 5. & 6.    
Now says the Canon. It seemed good unto the Holy Ghost and to us. The Holy ghost of old and new, commands to abstain from fornication, and it seems good to us gathered together by the Holy ghost filled and guided by the Holy ghost (viz.) Us Apostles, Elders etc. that you should abstain from meats sacrificed to Idols, and from blood, etc. for no otherwise are we to read the words, when we consider that Peter, Paul & Barnabas did oppose every part of the Cenial Law, yet in regard that Moses is read, etc. it seems good to us that these things be done.  
They are called necessary things. For 

1. Fornication is necessary to be abstained. 1 Cor. 6.9.  
And 2. That of Idols, if it be taken for pollution with Idols, as james sentence is. Act. 15.20. than it is absolutely necessary, if it be taken for eating meats offered to Idols, as the Canon of the Council is, than it is necessary secundum quid only, as abstaining from blood and strangled, that is, they are necessary now in respect of procuring peace to the Church, for the taking away of the cause of offence; for again remember that three Apostles opposed every part of that Law that was given by Moses.    
james found out the Medium, and abstaining from things strangled and from blood, is no more necessary by this Canon, than not eating of meat sacrificed to Idols, & that that is not necessary, but may be lawfully done, where no offence is taken 〈◊〉 as if it were written with a Sunbeam, from 1 Cor. 8. 〈◊〉 any of these three last been necessary for salvation, 〈◊〉 been much dispute against them by Paul, would 〈◊〉 been against it? would james have confirmed 〈…〉 nay would not Paul here have opposed him to his 〈…〉 Paul ever have made it a thing indifferent, if the Holy Ghost had made it absolutely necessary? for the prese●● 〈◊〉 it was judged by the Apostles so to be in regard of Moses being 〈◊〉 no further obliging.  
There is a remarkable instance for this, after the breaking up of the Council Paul; preaching the gospel, found and took one Timotheus, Acts 16.1, 2, 3. and circumcised him, which act he strongly opposed at Antioch, yet did it in 〈◊〉, not that Paul changed his judgement; ●e circumcised him, says the 〈◊〉, because of the Jews which were in those quarters, verse 4. that all occasion of offence might be taken from them; when, had that determination of the Council been literally looked after, Paul sinned grossly in laying a greater burden upon the believers than any was mentioned in the Apostles cannons; this declares that in regard of the jews at that time there was a necessity in some things to eye the Law, but never holding nor teaching it as necessary, yet holding it in some places, and at some times convenient, in some part necessary for the peace of the Church, particularly that no offence might be given to the jews; so desirous were they of their salvation; but when the jews remained constantly in their keeping the Law, and out of stubernness still would have it observed, the Apostles then, and Christians at this day, stood and do stand to their Christian liberty; Paul will circumcise no man, be offended who will, Gal. 5.1, 2. and Gal. 3.1. the whole body of the Ceremonial Law is preached down, written down, which shows that those Ceremonial decrees▪ in the Canon of the Apostolic Council, was never ordained for a standing or an eternal rule in the Church; the Temple is now gone, Christianity is established. Peter, Paul, Barnabas and james know that God is satisfied with our believing; and though for a time it seemed good to them, gathered together by the Holy Ghost, to keep a few of those Laws for the peace of the Church and for the ingathering of the jews; yet since they still remain offended, let them so remain, and for all their offence taking, let us now stand fast in the liberty where with Christ hath made us free.  
The Law is not now read; the Apostles lived to see the Jews once a glorious people, a royal priesthood, and a holy nation, rejected of God, unchurched of him, and they see her ceremonies all buried; hear what is written by the Holy Ghost, since the jews weakness is turned to stubbernness, if Peter now take part with the jews for offending, he must and is reproved before the whole Assembly, and that in Antioch too Gal. 2.12 See Gal. 5.2.  
Behold I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. Now he speaks out, seeing the jews are not the better for that indulgence given. For I testify again to every man that is circumcised that he is debtor to do the whole Law; by Christ we are debtors to no part of the Law, nay not to abstain from eating of blood.  
Was it not Paul's Caution to the Collossians, Col. 2.16. Let no man therefore judge you in meat and in drink, or in respect of an holy day or of the new Moon; what ever you eat, or what ever you drink, let no man judge you, that is, condemn you, though it it be not according to the Law; for they were a shadow of things to come, but the body is of Christ; blood was to be poured on the altar to make an atonement for sin; but the blood of Christ is now poured forth, and there ought to be no other offering for sin; to be brief, that blood may be eaten now under the gospel, or that that decree of the Council is not binding to us in these days, appears, 

1 From the rule of proportion between it and things sacrificed to idols according to the Canons of the Council, they are alike unlawful they are alike necessary, they alike binding, they were enjoined by one and the self same authority; but now S. Paul 1 Cor. 8. speaking of things sacrificed of idols, which was one of the questions the Corinthians desired to be satisfied in from that Apostle, in regard that some did eat of that meat, upon their knowledge that an idol was nothing in the the world, and some did not eat, fearing it might be something, the Apostle yields, that though an idol be nothing in regard there is but one God; and though men might eat of that meat, sacrificed to them, for anything was in it; for neither if we eat, are we the better, neither if we eat not are we the worse; a plain demonstration that that Law is not obliging; yet he would have them to abstain, not as from the Law, but for the conscience of him that was offended; so that only in respect of giving cause of offence to others, is things sacrificed to idols not to be eaten; and by consequence eating of blood is no more necessary, the cause therefore of that forbearance being removed (viz.) the reading of Moses Law; and the tenderness or ignorance of new converted jews, through the establishment of the gospel being also taken away, that the consciences of few or none that are Christians are wounded for useing our liberty in that particular, we may without sinning against our own souls, eat blood, as safely as ever the Corinthians might eat things sacrificed to idols, or in an idols Temple; since both these by the Canon of the Council were esteemed necessary, not in themselves, but in respect of weak consciences & peace of the Church, which now in these two particulars, is in no danger for had things sacrificed to idols been in itself necessary to prevent sinning against a man's own soul, than meat had commended us unto God, which it doth not, 1 Cor. 8.8. Nay our Apostle would have urged it, and pressed the not doing of it, upon that account; but contrary he yields, and would have them to abstain for the consciences of their weak brethren only, without once mentioning any other cause.  
2. From the holy Apostles attestation, speaking of things indifferent, and of meats. Rom. 14.2, 3. Commands that be that eateth meats (forbidden in the Law) despise not him that eateth not. (viz., for conscience of the Law.) Every man living not to himself only, aught to have a care of his Brother, or not judge him, Or put no stumbling block in his Brother's way, v. 13. But why must not one judge another, in eating or not eating meats forbidden in the Law? the Reason he gives, v. 14. I know and am persuaded by the Lord jesus, that there is nothing unclean of itself, but to him that estesmeth any thing to be unclean, to him it is unclean; the Apostle is speaking of meats, of which not by Moses, but by the Lord jesus, he knows none unclean in itself, therefore not blood; but if a man be conceited through ignorance, or conscience, to that man any thing, were it bread, it is unclean: He persuades therefore that though men by Christ may eat any thing yet if any Brother be grieved, for his eating any meat forbidden by the Law, he would not have him cause his Brother to sin. For the kingdom of God is not in meat and drink, but righteousness, peace, and joy in the Holy Ghost. For he that in these things serveth Christ, is acceptable to God and approved by him. Now if it were so that that Law touching eating of blood were necessary, than a part of the kingdom of God should consist in meat; and though we followed after peace & righteousness, yet could we not, neither should we be acceptable to God without abstaining from meats, or something that were in itself edible: for what is such, is meat. What ever therefore is forbidden as eating of blood is not to be forborn upon any account, but only upon the weak consciences of our brethren, and in eating or forbearing none ought to judge the other, for God hath received both him that eats: and him that eateth not, vers. 3. Which God would not do, if abstaining from, or eating things edible, had in itself been either a grace or duty.  
3 From the Apostles unlimited proposition, 1 Tim. 4. where warning Timothy of some that in the latter days should fall from the faith and teach the doctrine of Devils, Forbidding to marry, and commanding to abstain from meats which God hath created to be received with thanksgiving, of them which believe and know th● truth, v. 3. Blood is a creature that God hath created for the use and service of man, is in itself edible, and therefore meat. God was pleased for a time, to forbid the eating of blood, having appointed it for his own Altar, to make an atonement for the sin of the soul; but now Christ being come, and his blood shed, which was Typified by that, No man is now to judge us in respect of meat, Col. 2.16. The time is expired: and he that under the Gospel preacheth up the use of forbearing meat, as a point of Doctrine, binding the consciences of men, under what seeming purity soever, is but a messenger of Satan, and his doctrine the doctrine of Devils, etc. To prevent an Objection which might have been raised against that which the Apostle is asserting, suppose blood eating, he affirms that every creature of God is good, and nothing to be refused, if it be received with thanksgiving, v. 14. But are there not some creatures that are in themselves good, yet for us to eat them, it is a sin, and a part of unholiness? No says the Apostle, Every creaturo is good, & none is to be refused, for it is sanctified by the Word of God and Prayer, v. 5. Suppose S. Paul to have blood before him, he is not afraid to eat: he hath craved a blessing, by which it is Sanctified, and he will eat: for no creature is to be refused: and these things if Timothy teach, he shall be a good Minister of jesus Christ, v. 6. He is not a Minister of the Law, and therefore he is not to look to that, but of Christ, and what the Word of God and Prayer hath sanctified, (and they sanctify every creature,) let no man call it impure unlawful, and if they do (as what will not some men do) we are to avoid them, they are seducing Spirits, and teachers of lies: not apprehending the Law of the Counsel, and the reason of that Law, nor comparing it also with other Scriptures, makes the ignorant and unlearned wrest this, as well as other Scriptures to their own hurt and the Church's disturbance, making this not eating blood to be a standing law in the Gospel, upon the account of sin, when by the Apostles themselves, it is made no more necessary, then that of not eating what was Sacrificed to Idols, a thing by that faithful Labourer in the Gospel, Saint Paul, in itself lawful enough to be done, but to be forhorn, for the sake of the consciences of others; and yet that very forbearance but for a time, till ignorance did turn to perverseness, and the jiws weakness became stubornness, than other doctrine was taught. but still having a regard to the peace of the Church, the ground of james his determination, which otherwise in point of Doctrine, did agree to Paul and Peter, in opposing every part of the Ceremonial Law, yet it seemed good in regard the jews, in a great measure were not yet unchurched, nor wholly cast off, for their sakes to forbear meats in themselves lawful enough, as blood was since Christ's was shed. But to teach now as a matter of faith, the forbearance of any thing edible▪ particularly blood, the jews being wholly unchurched, and the Gospel confirmed, is not of God but of Satan. For every creature, and therefore this is Sanctified, by the Word of God and Prayer, and by the Lord Jesus, we know now that nothing is ●nclean of itself. And that the Kingdom of God consists in no part of it in meat, & that God hath accepted us whether we eat or not. And he that teacheth so is a Minister of Christ, and he that teacheth otherwise, a messenger of the Devil, 1 Tim. 4.1. and 6.     

Quest. 8 Why would God suffer his dearest Saints, to lie under such sad afflictions as are mentioned in Scripture, and whether the book of Job be a real History.  
That God's people groaned under National grievances and under personal troubles, is known to all that can but read; the causes possibly are not so well known; we shall for their information discover some.  

1 To punish them for their sin. Thus were the Israelites pressed under the Heathen Princes so often in the Book of judges. This made Absalon rebel against David, and brought jerusalem itself to ruin.  
2 To prevent their sin. God's afflictions and his scourges kept them from settling on the lees; it kept the rust from them; he would teach them experience by suffering, he would frame them according to his own heart. David's afflictions before he came to the Throne, made him the holier in it.  
3 That the wicked might fill up the measure of their sin; the godly may be crushed, that the wicked may triumph, that he may sport and take delight in mischief, when he brings his wicked devices to pass, Psal. 73.18.  
4 That the graces of God might be exercised in them; None but hath a talon, and all that have, must improve it. Grace if not scoured by affliction, will rust in the most heavenly heart. 
Where God hath given beauty, he will have it seen; and where he hath given gifts, he will have them used. Abraham's Faith, Noah's Obedience, Joseph's Fear, Paul's Sincerity, jobs Patience, Naomies' Constancy, ruth's Affection, and David's Trust, God will put to the touchstone.   
5 That the Name of God might be glorified by them. God hath brought in a great revenue of praise, to the Exchequr of his own glory, by casting his people into many difficulties, and when they have called upon his Name, by delivering them out of them all. David had not sung possibly so sweetly in the Palace of jerusalem, had he not mourned in the Wilderness of judah; God loves to hear his children pray, and also to praise his Name, and to attain both, he uses the rod of affliction.  
9 To make them examples to the Saints that shall follow after them. David's afflictions, doth the present age good: for by them, they learn to keep the law of God. Jacob's hard lodging, shows us, that God will be with them that wait upon him in the poorest condition. The troubles of job, the patience of job, and the issue of job, is a sovereign remedy and antidote against despair, in any or the greatest calamity; but this brings us to a second part of the question, Whether job be a real History?   
There are that would have that book only what job says himself is, (viz.) A shadow, Job. 17.7. They would have it to be no more real, than the Parable of the Rich man and L●zarus. They suppose that such troubles could not really fall upon a man, but they must sink him, such crosses would have broke a man's heart, much more his patience. It is true indeed, that jobs History is ushered in by a Parable drawn from Kings and Princes courts, where in matters of concernments, all parties, as well accusers as defendants, meet together, in those words; Now there was a day when the Sons of God came to present themselves before the Lord, and Satan came also among them, denoting the readiness of Angels, either to give an acount of what they had done, or to receive a Commission for something to be done; and to discover the malice or envy of Satan, watching all opportunities for the destruction of man; But of the History, that is, the man job; of the Country he lived in, of the Children, and riches that he had, of the troubles that befell him, and of the glory that he afterward received, we have no more reason to doubt of, then of the history of Noah, of Abraham, of Moses, of David, or of any other of the Patriarches.  
For, 

1 Here are real names, real countries, and kindreds described; no such thing is ever done in Parables. we have no account of the Prodigals name nor of his Fathers, nor what Country he dwelled in, as here. In that Parable, Luk. 16. We have the Beggar named Lazarus, which might be a common name as well as a proper, signifying the help of God, or one helped of God; but now in this History we have proper: The land of Us, or Edom, Lam. 4.21. job was a man of that Land, probably the same that is called jobab the son of Zerah, that was King of Edom, Gen. 36.33. differing only as jacob and Israel, or as Saul and Paul. Here is Eliphaz the Temanite, a son of Esau's, the Fathes of the Edomites, Gen. 36. 10, 11. Bildad the Shuhite, Abraham's son by Keturah, Gen. 25.2. Zophar the Naamathite, not improbably of the City of Naamab, a City in judah, towards the Coast of Edom, josh. 15.21, 41. Though in other Authors than the Scripture we read that Ninensis was the rich man's name at whose door Lazarus begged; yet there is in that parable, that which will not permit it to be any other than a parable; and to say it was Herod and john the Baptist, as some do, is but a declaration that they have neither studied the Parable well, nor the history of the Baptist exactly; but now in job, there is no more reason to suspect the name then to suspect David's, or his friend Husha● the Archites: neither is there any thing in the story that may not stand with truth; they are living rational learned men; and for them to speak together is no wonder. There are such timely descriptions of persons, of cattle, of countries, of kindred, of places, as cencurs in no parable whatsoever, but in all circumstances holds out a true history.  
2 The Holy Ghost numbers the man job among such as were really and in nature existent, speaking of Israel, Eze. 14.14. Though these three men, Noah Daniel and job were in it, they should deliver but their own souls. Let no man say that Ilb is but a shadow, since God said he was a man, had a soul and a righteous soul; and seeing we doubt not but there were such men as Noah, and Daniel, why should we doubt of job? job indeed wished that his birth day might not be inserted in the Calendar: but these men would blot him out of the book of the Nativities, to give him no Mother but a man's brain: yet since God hath numbered him among real Saints, he shall pass for a man, a righteous man with the Author, until such time at he sees him a man, as job knew he should see his Redeemer.  
3 The Holy Ghost holds forth both sides of job as a double motive unto perseverance, a circumstance no Parable is at tended with so long after the Parable made: how often do we hear repeated the story of the rich glutton? where or in what place do we hear the story of the prodigal urged in the Epistles? Now job being alive, and his Tragicomedy upon the stage, 
job is said to have flourished Anno 2330. Moses brought the people 〈◊〉 of Egypt, An. 2453.  before or in the time of Moses, which must be the time of jobs living, in regard job sacrificed in his own land, which he ought not to have done: neither would God either before, or at that time, have accepted any sacrifice but in jerulalem, neither ought job to have sacrificed at all, whether there or in jerusalem: since he was no priest: besides in those passages of God's dispensations towards men, used much in this book, something would have been spoken of those wonders of those Laws that God showed and gave his people Israel, of which there is not one syllable: for james then to bring job as a pattern of patience, ●o long after the troubles of job, is a clear demonstration of its verity. The words of the Apostle, are these james 5▪ 10.11. Take my Brethren, the Prophets who have spoken in the name of the Lord, for an example of suffering affliction and of patience; behold we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord, that the Lord is very pitiful, and of tender mercy: shall we imagine that the Apostle would be so far forgetful of the evil consequences of this argument, as to urge it if it had not been without exception? For persuading them to give heed to the Prophets who suffered, and make them our example, and in naming of them who had suffered really, to hold up one who was a mere shadow, a feigned history, a job, and tell the world how he suffered, and how he endured, because might the people say, he never felt, do we think that he would have let p●ss all those that truly were afflicted, and hold up one that never was? But why would he say that they had seen the end of the Lord, as concerning job, when they might answer, job had never a beginning? Nay he concludes that they by job might see that the Lord was very pitiful and of tender mercy, which had been a very mocking of God, had not that history been real. For what object could that Chimaera be of pity, what provocation for the Almighty to be tender of that man who was never born, never breathed?  
4 It hath been looked upon as real history and no Parallel, in all the Churches of God: the jews in their generations, looked upon it as a true history and not a fiction: 
He came out of his afflictions, An. 2332.  the Church of Christ in the times of the Apostles eyed it never as a Parable: and therefore in this age we should reverence it as a truth, and esteem job for a Holy Saint and patient sufferer.     

Quest. 9 Whether there be any difference between the old and new Testament, and why the Scriptures are called a Testament?  
In Scripture the Old and the New Testament are often opposed the one to the other, the Old sometimes signifying that covenant of works, or that of the Law, as jer. 31.31. and sometimes again that covenant of grace made with Abraham, and in him to all his seed. In this sense doth the Question take the Old Testament; and by the New that covenant of grace which God in Christ made with believers, is signified: now these two insubstance are one and the same: agreeing. 

1 In their Author, they were both made by one and the self same God: he that was the Lord God of the Hebrews, is Lord God of the Christians.  
2. In their Mediator, the same Christ that we believe in, they believed in; the same Lord Jesus by whose blood men are reconciled to God, was spoken of by the Prophets, 1 Pet. 1.10.  
3. In the parties; the Old Testament was made with Gods own people, his chosen ones, this New is made with his people now.  
4. In the issue or end: Eternal life was the Reward then, so it is now: glory and the enjoyment of God, peace and safety in Abraham's bosom than was the reward of a Righteous life: the same now: the same Heaven for duration, for happiness, was proposed to believers, which is now. In these substantial things no difference between the Old and the New Testament, but they are one and the same to all intends and purposes, and are not divided in the substance, but in the manner of the Administration of the same they are different. As, 

1. In their extension: the old Covenant or Testament was made with one single man, family or Nation. At most it was confined in the borders of Israel. They only were the people of God: but now the New is enlarged over all. It is taught to all-Nations. Act. 13.47.  
2. In the clearness: the Old Testament held out a Mediator and eternal life, under typs, as offerings and washings, and divers sorts of cleansings; now the New Testament holds out Christ the sanctifier and purifier of the soul clearly and fully, and eternal life most evident and plain.  
3. In their Seals; the seals of the Old was circumcision▪ and the Paschal Lamb: he that would have eat of the Passeover, must first be circumcised. The Seals of the new are baptism and the Lords Supper: and he that would eat of our bread, and drink of our cup, must first be washed with our water.  
4. In their easiness: the Law was full of Cermonies; yea so full that it is called a yoke which was not able to be born. Act. 15.10. they were to do so much duty, put to so many journeys, three times every year to jerusalem from all parts of judea: they were at so great charges, that the Church might very well be said to be in bondage. Gal. 4.25. Now the yoke of the Gospel is light and easy. Matth, 11.30.  
5. In their duration. Many of those Laws that God gave his people, were to pass away, being only for a time, but the Laws of the New are all binding, and can admit of no alteration, until all things shall be dissolved.      
But let us come to the second Part of the Question, Why the Scriptures are called a Testament?  
That the Scripture is called a Testament, is clear, Heb. 9.15. with this difference, that the Law is called the first Testament, and the Gospel the New; not that it is of a distinct nature from the Old or the first; it is called only new in regard of the publication of it to believers, being delivered and taught in another way, and by other means then the first, as without shadows and dark types, by Christ a Son, not by Moses a servant. It was writ upon tables of Stone, this upon the tables of the heart, which makes it look as it were a new thing, when for substance it is the same with the other: It's called a Testament 

1. In respect that it is the last will of God, touching those blessings that he will give his children, and a full of Will God, wherein are all the duties he requires of his people, recorded and inserted.  
2. In respect it was confirmed by the death and sufferings of Christ: he was the Lamb slain before the beginning of the World. Revel. 8.31. Matth. 26.28. For this is my blood of the new Testament, etc. For where a Testament is, there must also be a Testator. Heb. 9.17. Having therefore the blood of Christ sealing this his last will, it is called a Testament.  
3. In respect there is no addition to, nor no diminution o●ght to be made of it. When the Testator is dead there is nothing o●ght to be took from his Will, nor nothing put to his Will. Now Christ having fulfilled both Law and Prophets with his blood, h●th sealed them by his death, and hath threatened them that add to or take from it, Rev. 22.18.19. it is called, and that fitly, a Testament.     

Quest. 10. Why are there some things in Scripture hard ●o be understood and whether the Scripture can dwell richly in those that cannot read?  
That there are in Scripture some things hard to be understood, is both arrested by S. Peter, 2 Pet. 2.3.16 and known by the experience of the Saints, who daily pray that their eyes may be opened, to behold the wondrous things therein written, Psal. 119.18. which yet sufficeth not to maintain as the Church of Rome, the imperfection of the Scriptures. For 

1. It is but some things; it is not all hard to be understood: we easily understand the whole meaning of the Law and Prophets. In loving the Lord our God with all our heart, and with all our soul, and our neighbour as ourselves, Matth. 22.37.  
2. Every thing that is necessary for salvation, is most easy, it is plain before us. This commandment which I command thee this day, it is not to hide from thee, says God, Deut. 30.11. And who dare say it is otherwise? but observe, when any thing is said to be hard in Scripture, or obscure, as the doctrine of the Trinity, of the incarnation, or the resurrection, it is to be understood either in the m●st●ry itself, or in the manner of its delivery; now the mystery is in itself inscrutable, cannot be understood nor fathomed by the wit of man; we are not able throughly to apprehend the gr●at mystery of the three persons, the glory of heaven, the proceeding of the Holy Ghost, the nature of Angel, the eternal decrees; but the manner of their handling, that is, that these things are so, is clear and manifest, and held out to us for to believe; which last is necessary to salvation not, the other; we may be happy though we cannot comprehend the nature of the Trinity, yet we must believe it. The resurrection is an Article of our Creed, that is, we believe it, and the ground of our belief is clear in Scripture, though the thing itself be above our ●●prehension.  
3. We ought to expect some hard things in Scripture; it is no wonder to hear God speaking like himself, he is delivering his own mind; and sometimes he will speak according to his own conception; yet that makes the Scripture no more imperfect than a man who knows not how the souls acts, his bones grow, nor how the watery humour of his eyes keeps a fixed place, moveth, and how his soul by that humour discerns colours, how the soul by the self same ea● judge's of diversity of sounds, is to be judged not a perfect man. There are in nature many hidden mysteries: and shall men wonder to find some in the book of God? to come to the Question, he purposely in his Scriptures conceals something from us, and speaks so●e thing therein which is hard to be understood, 

1. To keep us humble; knowledge is often times a cause of puffing up. God foresees that men would be apt to be conceited and raised up, should they comprehend his meaning: therefore in divine things he wisely orders, that all shall not be understood, to keep down pride, and bridle arrogance.  
2. To stir us up to diligence: by this doing God intends to set us a working, that by searching and praying for the spirit, we might the better be brought to know what God would have us to do.  
3. To hold up the dignity of his word: were it plain, men would quickly contemn it: Ministers would be slighted whose office is to open it: to save his word therefore from being vilified, he is pleased to wrap, up some of it in the clouds of prophecies, dark sentences, visions, that we may set the greater value upon it, and men in their reading may have the more reverend thoughts of it, which brings us to the second part of the Question, whether it may dwell richly, etc. Which we shall answer briefly.      
There are four ways by which Christians may come to the knowledge of Scripture: that is, by reading, by hearing, by remembering, by discourseing; he that cannot read, may have the Scriptures dwelling richly in him to salvation, by the o●her three means. Yet 

1 Whose fault is it thou canst not read? thy unwillingness, or crossness, or thy parents neglect or carelesseness? if thyself be in the fault, the greater is thy sin; be the more earnest unto God in acts of contrition and repentance.  
2. Hast thou not spent as much time in toys, and in sin, as thou mightest have learned to read in, supposing thou wert brought up in ignorance? if so, redeem the time by a double diligence.  
3. Be more humble before God: the less help thou hast of thyself, call to God for more; those that read, must have God's blessing before they profit, and grace before they be righteous. Thou shalt have grace if thou be'st humble, james 4.6.  
4 Be more diligent in other Ordinances; if thou hast not skill to read, yet hast thou ears to hear? Faith comes by hearing Rom. 10, 17. and by hearing of the word, it may dwell richly in the salvation; 1 Cor. 15.2. But this brings us to the second direction above proposed for the Words in dwelling, viz.    
Of hearing the Scriptures, that is, to suffer ourselves to receive the knowledge of the Scripture, by its being opened, taught or expounded; this is done two ways. 1. Authoritatively and publicly, proper to the Gospel Ministry, which is commonly called preaching. 2. Charitably and privately, common to all believers, called in the Text teaching; we shall first speak of the public, proper to the ordained Ministers of the Gospel, and in Order to it, handle three Ordinances contemned in this age, which are as adjuncts or circumstances to this Authoritative way of teaching: these are 

1. The time of preaching.  
2. The place of preaching.  
3. The party that preacheth.    
The party that doth or should teach, is the Minister of the Gospel, appointed and separated thereunto, by Apostolical Ordination: the place of teaching is that which commonly and authoritatively is called the Church; we shall speak of these in Order, beginning with the time of teaching, which is either Ordinary, as the sabbath, or extraordinary as the times of fasting and feasting appointed by the Church, of all which we shall discourse somewhat, and something briefly, beginning with the ordinary time of teaching, (viz.) the sabbath.     

CHAP. V. Of the sabbath.  
TO every thing there is a season, and a time to every purpose under heaven, saith the kingly preacher, Eccl. 3.1. At all times God is to be worshipped and served by the sons of men; but the sabbath is the special time wherein those that fear him, singularly serve him. When that beginneth, then begin they, as men in the days of Enoch, Gen. 4.26. to call upon the name of the Lord, more solemnly, fervently, orderly and publicly, in obedience to his Law. In prosecution of this Ordinance we shall let pass many distinctions made of sabbaths; and particularly handle these points. 1. What a sabbath is. 2. How the sabbath is to be kept. 3. Why God would have it kept. 4. What sabbath it is, that men now under the Gospel are bound to keep. 5. Resolve some Questions.  

SECT. I.  
1. A sabbath may be thus described; It is one whole day in seven. 2. Separated from other days. 3. Wherein a man resteth. 4. From all other works. 5. And recreations. 6. In a holy and spiritual manner. 7. To serve and worship the living God, in a public solemn way.  
1. It is one whole day in seven] a full day consisting of 24 hours; beginning at the midnight before, and continuing until the midnight after; other days are of that length, and the sabbath ought not to be shorte●, Acts 20.17. Paul continued preaching on the first day of the week until midnight. The jews had a time of preparation for the sabbath, Luke 23.54. which begun about three of the clock the day before the sabbath, wherein all work was laid aside, and all Artificers prohibited work saving Shoemakers, and Tailors; and they had only but half the time of preparation allowed them▪ in this it were to be wished that Christians were jews, etc.  
2. Separated from other days] the sabbath is distinguished from other days; it is holy, it is set a part by God for his own use and service; she is Queen of all other days, and Lady of the week: the rest are attending her but as concubines and handmaids.  
3. Wherein a man resteth] by this particle man is included all th●t is his ●he is head of his Wife, Father of his Children, Lord of his servants, and Master of his beasts: when he rests, he is to see th●t all about him rest also: from this day, the day is named. Sabbath signifieth rest, and judgement shall rest on him that will not rest with all that belongs unto him.  
4. F●om all other works] what ever trade or occupation he be of; and what ever work he follow at other times, must be laid aside at this time: no servile work is to be done now, without sinning against God: and he that doth so, sinneth against his own soul: no bu●ing nor selling of Merchant ware, no dealing in husbandry, N b. 13.15. no carrying of burdens, jer. 17.22. no outward servile bodily labour m●st be performed: it would distract the soul and keep it from doing that for which this day was consecrated.  
5. And recreations] This is a time wherein there is no time for sports and recreations; that God that would not have us work, never made the sabbath for us to play: these distract the soul much therefore we are not to touch them; it may be lawful with Samson to propose riddles at another time, but not now: for it is the sabbath of the Lord thy God, Isa. 58.13.  
6. In a holy and spiritual manner] The Law is spiritual, and therefore birds the souls of men: an outward resting from work, is but Sabbatum Asinorum; there ought to be a difference between the resting of a man and the resting of his Ox: we must therefore rest from our works of sin; but of this hereafter.  
7. To serve and worship the living God in a public solemn way] when God had made man, he rested from all his works, to show that man was to be eternal, and he instituted the sabbath, as a type of that eternal test wherein man was to worship him for ever. God ought to be, must be served every day, but in the sabbath more publicly if it can be; or more solemnly, if otherwise, Acts 13 14, 15, 16.44. Acts 16.23. and john 20.19.   

SECT. II.  
The sabbath being known, we are to inquire how this holy day is to be kept. God will not have his sabbath polluted, Is. 56.6. Other days, by the Hebrews were called profane, this being by God made holy, holding it unlawful to roast an apple, to pluck an herb, nay to defend themselves when they were assaulted by their enemies, by which a thousand of them were slain, 1 Macch 2.38.  
The sabbath must be kept; and our rest is only sanctified and approved of God, when we use the means, and do the works of sanctification; our resting must not be an idleness▪ but in doing the work of God which is our sanctification, Ex. 20.20.  
1. By using the means, as hearing the word 4 Luke 20. praying to God, Acts 16.3. receiving the Sacraments of Christ, Acts 20.7. and all Acts that may conduce to the strengthening of grace, confirming in faith.  
2. By doing good works, as relieving the poor, 1 Cor. 16.2. teaching the ignorant, Acts 18.26. reclaiming the erroneous, Acts 17.1, 2 3 and all other Acts that have an immediate tendency to the edifying of the Church; and these things must be done both privately and publicly.  

1. Privately, as Meditation upon the Word, and inward application of it to a man's soul.  
2. Publicly; conferring with others, ●●●ing the sick, praying for them, or if it may be, singing some comfortable Psalm with them; and that all these may be the better done, we must prepare ourselves 

1. By removing all hindrances the night before; overmuch business may and will distract the soul, and keep a man, either from all or from part of God's worship: the first burning of our Christian incense may be sweetest: the first prayer may do us most good, etc.  
2. By putting our souls in a holy frame some time before. Meditate upon. Eccles. 5.1.28. Gen. 17.10. Numb. 3.1. Mar. 35. Isa. 2.56. Which may compose and put the spirit of man in a sanctified frame of heart, to join in affection to the prayers of the Church, and cause him to heed with affection the Word of Christ, and that both Forenoon and Afternoon, Eccles. 11.6. or then so far as in thee lies, thou robbest God of half his due, the whole day being his: that this may be done. 

1 Prevent or quash all domestical or house-troubles. Levit. 19 3. Discords, contentions and heart-burnings are but as water to quench the ●re of holiness: and may extend to the profaning of God's Sabbaths: beware of coming before God with this strange fire, lest he consume thee.  
2. By meditating of our wants: bethinking while thou art fitting thyself, to go to God's house, what mercies thou wantest, what grace thou lackest; if patience, trust, hope, faith, knowledge, ask accordingly &c.  
3. By calling to mind thy particular sins, and sacrifice them in thy Closet, or at least bind them hand and foot, and let them be slain in public: never spare for their crying.  
4. Know that thou art to do nothing else; lose not thy labour, by a careless performing of duty, seeing God hath called thee from thy ordinary employment; and to be outwardly in his work only, may make thee lose the reward of all. Follow therefore that, since thou art allowed no work besides these following. 

1. What is for comeliness, decency, and honesty, as putting on of neat and cleanly apparel.  
2 What is for necessity, as milking of beasts, dressing of meat, foddering of Cattle, Matth. 12.1.5. 11.  
3. What is for charity: so Physicians and Midwives may work.         
In those cases man is not made for the Sabbath, but the Sabbath was made for man. People may walk a journey to God's service, and Ring Bells for God's people. Numb. 10.2, 3. Nay watch and Ward, nay be set to secure God's people. Neh. 13.19. All these rending to the great end of keeping the Law, and sanctifying God's name.   

SECT. III.  
God is pleased though he be a Lord of all, to give his people a reason why he would have them keep this day holy to himself; let us see why it was instituted, and why it is continued.  

1. It is Gods own property from the beginning. It was his own from the first and it shall and must be his until the last. Until the time come that the whole Church celebrates an Eternal Sabbath with himself, this Sabbath shall be kept for himself.  
2. It is a Type of man's happiness to everlasting. Six days God gives man to work in, but in the Seventh he must not work; he must not think his own thoughts: he must rest from sin, and labour for his God; shadowing out that rest that man shall enjoy from all his labour and from all sin, in the new jerusalem.  
3. It is beneficial to the creatures: while they have a being, the beasts of the earth are preserved in it; and by reason of sin, servants are continued to till the ground: by this precept God provides well for beasts, and servants, that they should not be oppressed by harsh, cruel, or covetous master's.  
4. It is continued that men might keep the doctrine of the Creation more firm in their memory; God having created the world and the creatures therein, men might contemplate and behold the wonderful works of God, and read therein Lectures of his power; he beheld all his works and he saw them good when he had been six days in making of them, he will therefore have men to see the same, when they have been six days making use of them.  
5. Because of that blessing which he gave the sabbath at its first instituting: he blessed the Earth, and by virtue of that blessing at this day it brings forth herbs yielding seed, by which man is preserved; he blessed the sabbath, yea and it shall be blessed: that is, be a means whereby man may receive by Holy Duties, saving graces, that he may be happy: he ordained it for no good it could do himself; neither is it Holy, through any holiness in it, but it is a time designed for the service of a Holy God, in whose service only men are blessed; and by sanctifying his name this day, by setting themselves apart from the world, for the duties of it, God sanctifies their hearts by setting them apart from the wicked by his word, for the glorifying of them.    

SECT. IV.  
We have them amongst us that are for no sabbath at all: we have those that are only for the Jewish: let us therefore see what sabbath that is, which day of the seven, we are under the Gospel bound to keep, and sanctify by a Holy resting from our ordinary employment. That a sabbath or one day in seven is to be kept, the Scripture is clear: that that sabbath kept by the jews was the sixth day from the Creation, is more than probable: that the sabbath of the Christian Church, is the first day of the week, is easy to be defended, the Jewish sabbath being changed. In which defence we shall distinctly speak to these three things. And 

1. See that there is such a change.  
2. The Authors of that change.  
3. The reason of that change.    
We read in several places of the Apostles going into the jewish Synagogues on the sabbath day, to preach the word of God unto the people; they bearing for a time with the infirmity of the jews, kept in a public manner both their sabbaths and their feasts, Acts 13.15. Acts 20.16. yet so that they always Implied some freedom gotten by Christ, and therefore daily met. But when as the jews grew perverse, and urged a necessity of those things, than the Apostles stood to their liberty, and changed the day quite and clean, and wrote to the Churches not to heed the sabbath, that is, the seventh day from the creation; for instance, Col. 2.16. Let no man therefore judge you in meat or in drink, or in respect of an holy day, or of the New-Mooner of the sabbath days? every thing here is Jewish, which the Colossians being pressed by some to observe, the Apostle would not have them be startled for meat or drink, or New-Moons or sabbath days; for since Christ is come, these are not to be observed. At the difference of meats is taken away by Christ, so is the sabbaths; for you must note in all the Gospel the Christains day of rest is never called the sabbath, and therefore not now to be observed by them, or taught unto them.  
It is to be observed that in the body of the fourth Commandment, which is only binding in respect of its being moral (for all those after Laws, as not kindling fires, were not written upon the mount with the finger of God on tables of stone) God commands simply the seventh day to be observed, speaks not of the seventhday from the creation, but gives and allows men six, and the seventh to be his; which is done even in the Gospel, by setting apart for his service one day in seven, the moral Law requiring no more, which seventh day the jews in their worship make the last day of the week and by it keep the Law: the Christians in their worship make it the first day of the week not contradicted by the Law, God leaving himself a power to alter or not alter the day as he saw good, without infringing any of those Laws which he appointed should be binding: the same God therefore that spoke to the jews on Mount Sinai, for keeping of the seventh or sabbath day, indifferently forbids the Colossians to observe the sabbath the seven●h day from the creation stricty.  
But shall the Colossians keep no day for the service of God? shall they rest from their labours no time? without question our Apostle had taught that Church to keep one day in seven; he was a wise master-builder, and could not 〈◊〉 in so necessary a point to give them his judgement; we conclude therefore that that day that was kept by the Apostles and the Churches where they were, was taught also to the Churches where they were not; which caused the Collossians to be judged in not keeping the Jewish sabbath: and that made the Apostle write to them so punctually against sabbaths. Now the day that the Apostles kept, and the Church with them, is generally called the first day of the week (never the sa●bbath) of which we have these remarkable passag●●, holding forth a change.  

1. Our Saviour's resurrection, Mat. 28. he sleeped in the grave the Jewish sabbath, & left it behind him wrapped in the grave clothes; as he had by his death & burial put an end to all Ceremonial Laws, so to the Ceremony of the sabbaths being precisely the seventh day from the Creation. 2 Col. 16. on only day in seven being moral, we have this shadowed out untosis more clearly than that idle Romanist Paleatus, who took great pains to write about the shape or shadow of our Saviour's body in the linen cloth wherein he was buried; we are sure that the Jewish sabbath was but a type or shadow of that day of rest, that even on earth was to be kept.  
2. Our Saviour's apparition, john 20.19 the same day at evening being the first day of the week, he appeared to all his Disciples vers. 19 And after eight days; he appeared again: which must be the same day of the week. On the Jewish sabbath, if the Disciples should be gathered together to worship God, yet they behold not Christ, but being gathered together on the first day of the week, Christ comes and preaches to them, & confirms their faith in that he is the Son of God, and so declared by his rising from the dead.  
3. The Spirits descension, Acts 2.1. the Holy Ghost did choose this day to baptise the Apostles: And when the day of Pentecost was fully come, there were al● wi●● one accord in one place, etc. And there appeared ● even 〈◊〉 as of Fire, etc. That this was no other than the f●rst day of the week, may easily be proved: for that our Saviour was crucified at the feast of the Passeover, is clear in Scripture; and that the day after our Saviour's death, was the Paschal sabbath feast, on which the jews rested, Luke 23.5.6. Now from the keeping of the passover, or from the Paschal sabbath feast, (for at our Saviour's death that feast happened on the sabbath & the preparation was not so much in regard of it, as in regard of the sabbath, as, joh. 19.14. compared with Luke 23.5, 6. and Mark 15.42.) is just fifty days, the fiftieth day from the passover must be the feast of Pentecost, Levit. 23.15, 16. which feast shall fall on the sabbath. Now the day of Pentecost was fully come before the Spirit descended, that is, the day or first day of that feast, he came not down in the beginning of it, not in the middle, but when it was fully come, that is the day fully finished, at its completing the Apostles were gathered together with one accord, that is, in the beginning of the day after, betimes they were met according to agreement without doubt to worship God; for the spirit came, and the multitude was gathered, and all before the third hour of the day, which is our nine of the clock. An argument made use of by Peter to prove that neither he nor his fellow Apostles were drunk as was supposed; many such circumstances fully show that the sabbath was passed, and the day of the feast fully come, that is, completed and ended. 
God therefore choosing this day to inspire his servants with his own spirit, to embolden them in the preaching of his word; and they preaching upon that day, baptising upon that day, taking no notice of the Jewish sabbath, is an argument of its change God giving them the spirit of doctrine, not on the Jewish resting day, but on the first day of the week: in regard that not that but this was the day wherein God appointed men should be taught in a more solemn way the wonderful works of God, of Christ's resurrection from the dead, and of salvation to all those that believe in his name.   
4. The Sacraments Administration, Acts 20.7. it is thus written, And upon the first day of the week when the Disciples ea●● together to break bread, Paul preached; the Jewish sabbath was kept by the jews immediately before; at the close of it, and beginning of the next day the Disciples came together; that is, believers or Christians, as if it had been customary, and they came to hear the word and receive the Sacraments, to break bread, etc. And Paul preached until midnight, which is the close of the sabbath. Now why should the Christians design and appoint meetings, forbear working, spend the day in Ordinances, continue at that so long, except the time of rest had been changed? they would rather have done it on the sabbath day that was immediately gone before, then on this, if there had not been a change made.  
5. The poors collection: The Apostles 1 Cor. 16.1, orders the Members of that Church, that upon the first day of the week every one lay by him in store as God hath prospered him, concerning collections for the Saints. Now why should this office of Charity of setting apart some small piece of money for the use of the poor be done upon the first day of the week, but because of this that that day being the day set apart for the serving and worshipping of God, they should set apart some of their goods for the poor Saints of God; charity being always a work accompanying the sabbath? and he informs them also, that he had given the same Order to the Churches of Galatia, vers. 1. The first day of the week they must also Remember the poor, and not on the seventh.  
6. The Divine Revelation; what time was it that God was pleased to make known to his servant john the things that were to be hereafter? it was on the Lord's day, Rev. 1.10. as we call it the Lords Supper, because of his institution; and his Church, because of his presence there in an especial way; so there can no o●her reason be given, why any day should be called the Lords day more than another, (for it is manifest that john is speaking of some particular time) but in respect either of his institution, or some special Act that was done, or day that was dedicated for the Lords service in a particular manner above or more than other days: And without doubt this day at or before that time was commonly called the Lords day, for we read it was a common question among Christians, Servasti Dominicum, keep'st or hast thou kept the Lords day? the answer was, Christianus sum, intermittere non possum. I am a Christian, I must keep it: and that day being commonly so called, Saint John calls it so likewise, as either set apart for him or instituted of him; which brings us to the next thing to be considered (vi●)   
2. The Authors of that change.  
The keeping of the Christian sabbath, or the observing of the first day of the week for the day of rest in the Church of Christ, whence was it? from heaven or of men? it is answered, from heaven; by Heavens great Trumpeter we are freed from any duty to the Jewish feasts or sabbaths: from Heaven therefore doth our liberty come: but whether first appointed by God's Son, or by Christ's Apostles, the Scripture is silent: but that it was done by the spirit of God in one of them, is certain.  
We read that Christ carried forty days with his Disciples after his resurrection, speaking of the things pertaining to the Kingdom of God. What things conduced to the honour and glory of God; how the Church should be ruled, ordered and guided, did our Saviour without question speak of: there is written enough for us to believe: but all that he spoke, is not written, john 20.30. Now among those things this circumstance of time for public worship might be treated on and spoken off. Christ is Lord of the sabbath, and he might remove it from the last unto the first day of the week.  
If not changed by him, then without doubt by his Apostles who were in points of such high concernment guided by the infallible spirit of God: they durst not of their own accord teach any thing to any nation, but what he gave them a commandment for, Math. 28.18. And in this case, what he spoke to them in the closet, they might reveal on the house top: and by their preaching, administering the sacraments, Laws touching gathering of collections upon the first day, we are to conclude; that that spirit that led them into all truth, led them also to this practice: and according to them in this hath the Church of Christ directly, constantly, holily set apart the first day of the week for the worship, not by its own authority, it being not in the power of the Church, Men or Angels to alter the day, but in him only who is Lord of it, or them who are immediately and infallibly guided by the spirit sent from him; but by example & from the practice of the Holy Apostles this day (viz.) the first of the week is kept for the Lords service, and because of that not unfitly called now, as it was of old, the Lords day, as instituted by him, or by his Disciples. It is time to see the third thing (viz.)  
3. The reason of the change.  
Go● n●ver changes his will, but he of●en wills a change; darkly it seems to be his will that a change be made in some time of the world; of the circumstance of time required for his own worship. in giving the Law; but to come to the reason of that change from the last to the first day of the week, it might be made 

1. From the indifferency of the Law; at the Creation God blessed the seventh day and hallowed it: now while the people were in bondage, it may be questioned, whether the Egyptians would suffer them to rest, since they were denied three days to sacrifice. God at the establishing of his Law upon the Mount, Exo. 20.2453. years after the Creation, before which time the doctrine of the sabbath was never written. God in the Law makes it moral that men shall for ever work six days, and the seventh day they shall rest; says not precisely the seventh from the Creation, but in general one day in seventh: now by this the time might be changed, and the Law not at all altered, since m●n even under the Gospel gives God one in seven, which is that only the Law requires.  
2. From the proportion of the Law: the Law of the sabbath is because God rested from his work of Creation; the change might be because God the Son rested from his work of redemption, God the Father sanctified the beginning of the seventh day because he then ceased working: God the Son might have the d●wning of the first day sanctified, because he then ceased suffering. This is by some tho●ght to be darkly mean by that Text, H●b. 47.8.9. The work of redemption was greater than that of Creation, being done by the blood of God: and the sabbath day being not precisely commanded on the seventh from the Creaation, he that is Lord of the sabbath, might command it to be kept in memorial of his resurrection (which is ● new Creation unto Holiness and good works) whence it might be called the Lords day.  
3. From the power that the Lord hath over the 〈◊〉. This might be done that we might know the Son of Man is Lord also of the sabsath, Mark 2.28. He hath power over, and he can say to the seventh day from the Creation, Go and it goes: and he can say to the first day of the week Come, and it comes; if the sabbath hasten to come abroad the seventh day, showing itself to be a day to be rested in, he hath power to forbid its out going until to morrow: he spoke to his Disciples of things pertaining to the kingdom of God, which are not written: and the change of this might be one: however the Spirit that guided the Church by the Apostles, did not err: Christ having all power given unto him, he gave them a power, to change the day: none durst presume to have altered a sabbath that had been instituted of God. Laws made by him, can only be altered by him: a change there was we know. It must be by some that had power given them, and that was the Apostles who had not the power of themselves, but it was given them by one that had all power, and was Lord particularly of the sabbath, who bound it up in the Napkin that was about his head, with the sacrifices that did attend it, and left them both in a place by themselves in his sepulchre, Col. 2.16, 17.  
4. From the change of that outward worship enjoined by the Law: the old sabbath had oblations, circumcisions, sacrifices, washings, etc. All which were now to be abolished as to their outward act: no circumcision now but that of the heart: no sacrifice but that of prayer and praise: these things being these things being removed, God would also have the day removed; they might dote upon those things still, and to wean them from it, another day is appointed and a new time set for that worship now to be per form for though some of those parts of worship were continued after Christ's death; yet they were languishing, dying and giving up the Ghost, and in a few days were quite buried: which though, some amongst us would breathe life into again, and make them rise and appear in the Holy City) shall never be seen to live more, since the Church is founded on a rock, and neither jew nor Greek, T●ik, nor Infidel, shall be able to prevail against her, etc.  
5. For the greater honour foe the Lord jesus Christ: the jews kept the Law that was given by Moses but behold one greater than Moses is here, who hath altered the day, by which there is more inquiry made of him, his power, his person, who thus altars the Law, who thus changeth the sabbath: had the Gentiles come in to the jewis sabbath, Christ had not been so much magnified by it, as he is when both jew and Gentile come into a sabbath never known before, and that upon the authority of Christ: it tends to his honour much, and respect among the people of both sorts.    
It follows therefore that we in this age are to keep that sabbath kept by the Apostles inspired thereunto by the Spirit of God, and approved of by the Prophets and people of GOd that then were, and blessed by God in all ages of the Church, that hath been since, what ever ignornant, factious Spirits say to the contrary, etc.   

SECT. V. Questions resolved.  

Quest. 1. Whether the keeping of a sabbath be a Ceremony, and so abolished by Christ?  
Quest. 2. Whether it be lawful to make feasts on the sabbath?  
Quest. 3. Whether sporting or gaming are to be done upon the sabbath?  
Quest. 4. Why did God give charge concerning the resting of beasts upon the sabbath?  
Quest. 5. Why did not God give charge concerning a wife's resting upon the sabbath?  
Quest. 6. Why is not the change of the sabbath mentioned in Scripture?  
Quest. 7. Whether the Church may command any other day to be rested on beside the sabbath?  
Quest. 8. Why doth God put a Remember before the commandment of the sabbath?  
Quest. 9 Whether the first day of the week may be termed ●●●bath or sunday?  
Quest. 10. Why is the sabbath called Holy?   

Quest. 1. Whether the keeping of a Sabbath be a Ceremony and so abolished by Christ.  
This age fruitful in nothing more than in false doctrine, hath brought forth them that affirm it is purely jewish to keep a sabbath at all, it being a pure Ceremony abolished by Christ; since whose death every day is Holy and to be kept alike; but we have no such custom, neither the Churches of God, the keeping of a sabbath being moral, and for ever binding, and therefore not ceremonial. For 

1. It was instituted and appointed before sin●it came not upon, neither was it imposed to man by reason of transgression; therefore was no bondage that he should be freed from it by Christ: fin never brought, it on, for which he wanted no Redeemer to take it off.  
2. It is one of the ten Commandments, written in Tables of stone, it is equally moral with the Law against Idolatry, with the Law against Adultery; they were equally pronounced from the mouth of God, Deut. 4.13, 14. Now Ceremonies were all of them instituted by Moses as sent of God.  
3. It is not a Ceremony; for it was established or ratified by Christ, which no Ceremony was: for Matth. 24.20. speaking of jerusalem's visitation, he bids them Pray that their flight be not on the sabbath day, so that there must needs be a sabbath that is a day of rest after Christ's death.  
4. Ceremonies were as a partition wall between jews and Gentile, to difference the one from the other: but now in this there is no difference, but equally binding all, as is manifest in the Particle Thou, in all the Commandments.  
5. Ceremonies were abrogated not changed: but now this Law of the sabbath is changed only, nor abrogated: for what we find the people of God under the Law doing, or what they ought to have done by virtue of that Law given upon the Mount upon the seventh day, we find the people of God doing under the Gospel, by virtue of that Law given either by Christ, or by his Apostles through the Spirit upon the first day of the week; so there is no abrogation but a change, which is to be seen in no pure Ceremony.     

Quest. 2. Whether it be Lawful to make feasts on the sabbath.  
The Disciples going through corn fields upon the sabbath day, being hungry, rubbed some of the corn and did eat, Matth. 12.2. if they could have dined better they would, and it is hard to say that a man is only to supply the necessities of nature: since the day is Holy to the Lord, he may eat of the fat and drink of the sweet: he may refresh himself.  
1. With the society of good and godly people: he may be in that multitude at the Table, as well as go with that multitude that keeps Holy day, Psal. 42.4.  
2. With a more enlarged receiving of the creature comforts, God gave man wine which makes glad his heart, oil to make his face shine, and bread to strengthen his heart, Psal. 104.15. He may therefore daily drink that wine, eat that bread: that new kind of religion that holds the necessity fasting upon the sabbath in our days; hath no ground in Scripture: in spite yea rather in sight of these may the Christian spread his Table: he is this day to meditate upon the works of God, cheerfully to praise him: the comforts of the choicest food may be therefore used of him; if he see his cup run over, let him abound in thankfulness, the 92 Psalm is a Psalm or song for the sabbath, and in a natural way it is no heresy to say Thou Lord hast made me glad through thy work, I will triumph in the work of thy hands, vers. 4. yet never use the creature so. As 

1. To be hindered from any part of worship; set not the length of thy feast, keep thy seat empty in the house of God.  
2. To be indisposed in any act of devotion; wine was made to make the heart of man'glad, but not to make him lumpish; beware then of drowsiness through immoderate feasting, Remember that of Solomon, hast thou found honey? eat so much as is sufficient.  
3. To forget any act of charity: when thou ar● faring well, remember poor Lazarus at thy door when he calls: know thou hast good things which he wants: eat not therefore thy morsel alone. It is a day wherein God hath blessed thee by thy charity: bless thou him; it is good husbandry and not impiety this day to cast thy seed upon the furrows of the faces of the poor, that with the fields of the earth, they may clap their hands, shout, yea also sing.     

Quest. 3. Whether sporting or gaming is to be followed upon the sabbath?  
The sabbath is appointed for the service of God, and not for the pleasuring of men: by denying sports is not here meant, that men should be sour, sullen or peevish; but whether or no plays, wrestling bowling, fouling, or fishing and the like be to be used this day, or any thing in the like nature it is, denied it is unlawful so to do. For. 

1. The Scripture forbids, all manner of works, in regard that working distracts the soul, and will not suffer the heart of man to close in a spiritual way to bless and praise the Lord; now who knows not carding, dicing, bowling, cocking, stageplayss, may-games, wakes do wholly pull back the soul? and indeed who follows those things, cannot be said to rest so much as his horse.  
2. The very end of instituting the sabbath is against these things: that men might in a public solemn way entertain Communion with God, that they might meditate in his word, read on his Scriptures, that they might be Holy is the sabbath designed: now these sports and their attendants, are so far from conducing to this end, that many of them that so do appear: rather to have Communion and fellowship with Satan, then with the Father & the Son lying swearing, coveting, quarrelling and often times murdering, is the issue of some of them, and snares, traps and temptations to sins are in the bowels of them all.  
3. Some of these sports in their own nature seem to many knowing men, to be unlawful at any time; particularly that brutish, and undelightful spectacle of cockfighting; for man who is a rational creature to sit and behold, (more usually for covetousness then for delight) these poor creatures destroy one another, through that enmity which he put in them, is unworthy; but possibly the young Gentleman is of another judgement: his conscience assures him it is no sin to behold that spectale. I will not question his judgement, but doing it that day, makes it clear he hath no conscience. For  
4. It lays a platform and foundation for future profaneness: the young usually are the persons subject to those extravagant vanities: and he that follows them in this tender years may rather surfeit of them, then willingly lay them down in age; these pleasures may leave him, not he them: for pleasure is always upon its young legs, and desires to be sporting. It loves not the company of old men, so well as of their Sons. Now by this there is a root of profaneness planted, and it may go from generation to generation; he that is allowed or can allow himself any part of the sabbath to sport in, may in time take half the day, and afterward the whole Day, he may not value the fourth Commandment, and that may make him break the third, which may provoke him to break the sixth, and by a strange progression, doibling his sins, he may grow a Devil incarnate. 
It is easy to be observed that the Apostasy of this age usually begins at the sabbath: they often quarrel with this first, doubting of its Authority; they are in time resolved: then they doubt of the Assembly, then of the place of worship, then of the parts of worship; then of the God who is worshipped, etc. Let us therefore of our spending the sabbath have care, and serious thoughts, that sin and iniquity grow not upon us, and the root of profaneness overspread not our families.   
5. It put ● a reproach upon Christ and casts a scandal upon that Religion we profess. There are but two Religions that keep a sabbath beside the Christian; that is, the Turk and jew; the former keeping Friday, the other keeping. Saturnday for set times of worship, who are most precise and strict in their service; refusing to do many things wherein even necessity might excuse them: Shall the Christian therefore that would be thought to serve God after a more true manner, and pretends his sabbath is more Holy than theirs (as it is) give himself to those pleasures and vanities upon his time of worship? this must needs make those Infidels to deride Christ, and by such practices to abhor our profession, and mock at all the other parts of our religion.     

Quest. 4. Why did God give charge concerning the resting of beasts upon the sabbath?  
God takes care for Oxen, we may in some sense affirm, since in his own Law out of his mouth he gives charge concerning them: the reasons may be such as these.  

1. From that tender care that he bears to all his creatures: the Ox and the Ass, creatures that man useth, are in some sort looked after by God for that life that they lead they have it from him; and he would have their lifes as comfortable to them, as their nature and being is capable of: he hears the young, ravens that cry, Psal. 147.9. and therefore the Ox when he lows for need, or the Ass when he groans underneath his burden.  
2. From that tender care that God would have us bear towards the creatures. He would have us to regard the life of our beast, Prov. 12.10. God provides food for the beasts, and gives them life. and gives them to us as our servants, and we are not cruelly to use them to teach us to pitey that poor Creature that only in groans calls to its maker God put the 〈◊〉 the number of his Commandments whereby we ought to let them rest, for their refreshment and comfort.  
3. From that power and authority that God had given man over the creatures: he hath dominion over them, and by virtue of that, might in violating the Law itself, Command his beast to do so to, which this precept prevents, and will not have his beast to work; he therefore that labours commits a double sin in forcing the beast and working himself, yet the poor creature being forced against its will, and against the Law, man must at the bar of Justice Answer for the offence; yea he may fear that his beast, though no body should know it, should rise up in judgement against him and condemn him, for violating the Law himself, and compelling it to do so likewise: to send therefore Horse and Cart to and fro upon the Lord's Day, is a most wicked custom, and will have a smarting recompense in the end.  
4. From that type the sabbath bears of that eternal rest wherein bondage shall be taken from every creature. The whole Creation groaneth under that bondage of corruption which lies upon ●it, Rm. 8.20, 21, 22. and it longs to be delivered, that it may be at liberty; now as a type of that rest which it shall enjoy after the resurrection, God will have the creatures rest on the weekly sabbath, as well as man.    

Quest. 5. Why did not God give charge concerning a wife's resting upon the Sabbath.  
The Person that is spoken to in the fourth Commandment especially, is spoken unto in a triple capacity, first, as a Father, and so there is mention made of his Son and or his Daughter: secondly, as a Master, and so there is mention of his man servant and maid-servant, and his Cattle, thirdly, as a Magistrate, and so there is mention made of the stranger within his gates; no mention made at all of his relation as a husband, or of any care that he hath to see his wife if he have one, keep the sabbath, the reasons may be such as these.  

1. The party spoken to may be a wife, and she is to take care of her Sons and Daughters, her manservant, her maid-servant, and the stranger within her gates, or within her roof.  
2. To show the mutual love and care that ought to be in all governor's of families, the precept of keeping this Law is not given to one single, but to every one alike; the wife is charged as much as the husband, and the husband no less than the wife, with looking well to their families touching the worship and Law of God.  
3. The parties here to be cared for, are the parties usually most apt to break our; the Son, the Daughter, etc. Marriage is honourable, and that in all, and God in this precept so far honours the married woman, that he will not suppose her to transgress; he takes it as it were for granted that she needs not be looked after in that particular. She hath been brought up and looked after by her Father and her Mother, when she was a Daughter, and now she being a wife, she will walk according to her education, and the heart of her husband trusts safely in her.  
4. From that oneness that is between a man and his wife: God after he had made two, made these two one again; and whom he had joined together in marriage, he will not disjoin in a precept: the husband is the head, the wife therefore must be the body. What is spoken to the head as a duty, nature teacheth the Members are to be employed to perfom. Let thou be said to a husband, yet the man and his wife being but one flesh, the same is spoken to her.    

Quest. 6. Why is not the change of the Sabbath in Scripture mentioned?  
That the Sabbath is changed, is apparent; why it is changed, and that change not recorded or spoken of, is not made manifest; it might not be mentioned; 

1. Because not publicly taught by Christ; he spoke many things in private to his Apostles, Paul entreats the Elders of Ephesus, Acts 20.35. to remember the words of the Lord jesus how he said, it is more blessed to give then to receive; which words we find not in the history of our Saviour's life. The doctrine of the change might be taught among those that pertained to the kingdom of God, of which the Scripture gives us no account Acts 1.3. If it had been publicly delivered before his death, it had been recorded in the Evangelists.  
2. Because the publication of it might have been a great stumbling block to the jews; God is pleased to bring his people on by degrees. After our Savirour came to preach, and after he was ascended, the sacrifices of the Law were not forbidden: he never opposed circumcision, the Temple standing, things in some sort went on as before; to have dashed the sabbath in pieces by a public Law, might have made the people to scruple at Christianity: the Apostles wisely take their liberty to keep the first day of the week, according to the private precept, or in word, instinct of Christ and the Spirit; prohibit not the jews their meeting, that the Gospel of Christ might not be hindered, knowing that time and knowledge might make them leave those things, and of their own accord comform to their practice.  
3. Because it was not publicly opposed: things that were much struck at, as the necessity of circumcision, justification not to be by the works of the Law: that Jesus was the Christ, the Saviour of the world: these were the grand controversies in the Apostles days, and these we have fully maintained; now this of the Christians first day little or nothing meddled withal, since by the decrees of the Council the Christians were freed from circumcision, sacrifices; and the converted jews might be indifferent also, as touching the Sabbath; they see the first day kept Holy unto the Lord God of the Hebrews, and the converted Gentiles see one day in seven kept to the honour of Christ, one party no● opposing the other; the Question is not much, disputed, and the 〈◊〉 therefore not recorded: that caution given to the Col. 〈◊〉. 2.16. doth exhort the Christians to their liberty, in regard Chr●●● is dead, says nothing to the jews by way of reproof, still hoping 〈◊〉 time they might be brought to the observing of the Lords 〈◊〉 Being therefore not publicly opposed, at least in those places 〈◊〉 which the Apostles writ, it is passed over in silence, their dispu● being generally about things then and in that age called in question.     

Quest. 7. Whether the Church may Command any other day to be rested on besides the Sabbath?  
God Commanding the seventh day to be kept Holy, and giving six days for man to work, some conclude it unlawful to set apart one day or more for God's public worship than he did; but it is otherwise; the Church may set apart one day, or two or more, for the public worship. For 

1. Because the Commandment is not preceptive, but permissive; when we are allowed six days to work the meaning is not that we shall fill up all those days by working, as if it were unlawful for men to do any thing but work; shall God never be served in those six days? must we do nothing but work? the meaning therefore is, that when we have six days before us, we shall do all our work (not spend them all in working) but upon the seventh day we shall do no work at all: nothing hinders but that the Church may set apart a day for God's service, there being nothing in this Law that contradict● it.  
2. Because the Church of the jews unto whom this Law was given, did use such a liberty. God gave the children of Is●a●l three feasts in the year: each of them seven days long, and commanded them to be strictly observed, Levit. 23. Good Merdecai added a fourth in the Canon of the Scripture, Est. 9.26, 27. to be kept every year two days for the mercies shown the jews in their deliverance from Haman. Holy Hezekiah added seven days more to the feast of Passeover then God did; 2 Chro. 30 23. Valiant judas added a fifth feast in the book of the Apocrypha, 1 Macha. 4.59. to be kept seven days also, at which feast our Saviour himself was present, and never reproved it. john 10.22. Sure if this was done under the Pedagogy of the Law, it may be done under the liberty of the Gospel.  
3. Because the frailties and imperfections of men require it; it is often urged against the set times of the Church, that if the Sabbath, the day set apart by the Lord be kept, it is no matter whether other days be kept or no; but it would be asked if ever they kept a Sabbath; men's frailties, failings, nay crosses may be much helped, sanctified, pardoned by their diligent worship in other days besides the Sabbath. It is strange to hear, to read how men will preach that ordinary Lectures ought to be kept and observed by people, and yet at another time tell them it is sufficient to keep the Sabbath, (Ridiculum ●apus) purely to oppose the Law of the Church.  

* April 6. Anno 1654. There was a solemn fast kept at Oxon, for rain, there being none for a long time together, whereby the corn was much in danger; before the Churches broke up, there was a great and a plentiful shower and moderate rain a great while after, whereby the fields did laugh and sing.  4. Because God hath been pleased to bless his people, for serving him in other days; to let pass his approbation of that day set apart by the King of Nineveh for fasting; jona 2.10, the Israelites in captivity, Zach. 8.19. set apart a fast on the fourth month, another on the fifth, another on the seventh, another on the tenth: All which God would turn to ●oy and gladness and cheerful feasts; it is known that it hath pleased God to refresh his servants with his comfortable presence in these days: from such accidents as these did the Church of old institute those days that are called Rogation, An. Ch. 450, wherein by prayers and tears, and fasting and supplication, the Church obtained great mercies, etc. And most of those days that are kept by the Church of England are owned by Reformed Churches, and have been established for above a thousand years; but of these afterward.  
5. Because of that encouragement and freedom that the use of those days gives to servants, Prentices and others, whereby the religious may have occasion to pour out their soul before God, to read and study his word; prepare themselves for his Holy Sacraments: if any do abuse the use of these days, ●●it were a pity that those that serve God the more cheerfully of them, should be suppressed for the others profaneness.  
6. Because we see none speak against them, but those that in other points are against all order, and could willingly see that all Discipline were laid asleep: we may behold them to be factious, turbulent, hypocrites, stumbling at straws, Apostates, what not?     

Quest. 8. Why doth God put a Remember before the Commandment of the Sabbath only?  
This word Remember is put in Scripture usually before nothing but what is matter of Moment, as thy Creator, Eccles. 12.1. From whence thou art fallen, Revel. 2.5. Lot's wife, Luke 17.32. that ye being in time passed Gentiles, Ephes. 2.11. etc. And the Sabbath day to keep it Holy, Exod. 20.8. The reasons may be; 

1. Upon the Holy keeping of that depends in a great measure the observing of all the other nine Commandments; how to cleave to God only, to worship him truly, to use his name reverendly, depends much upon this day's observation, and Holy keeping.  
2. There is less in nature to teach us the keeping of this precept, then in any other of the Commandments: nature teacheth us that there is a God, to worship this God, to honour the name of that God whom we worship, to honour parents; and though the Barbarian know no body seeth him, none can accuse him, none can judge him, though he escape dangers by sea, and perils by land, yet he dare not murder for fear of VENGEANCE, etc. But to set aside one whole day in seven, precisely one in seven, and that not a part, but the whole of a day, and this not for, thyself alone, but thy cattle and thy servants must rest as much as thyself, as long as thyself, and that not at thy conveniency or times of leisure, but in the thickest of thy employments, and not at thy pleasure, but still one day in seven; of this we say nature teacheth nothing, and therefore there is a special memento put upon it.  
3. There is more in nature that may allure us to the breach of this precept, than there is to the breaking of any other of the Commandments. It is only the Fool that will say there is no God: and if he do, it is but in his heart; every man hath something of that natural principle to do as he would be done by: but the Sabbaths being God's property, we are apt to catch hold of some part of it through the ignorance of God that is in us: the day is clear, and the streets are clean, and such a thing is doing, or may be done, and profit will follow, we shall gain by it, etc. All this might tend to the profanation of the Sabbath, and therefore God gives a strict charge particularly for that.  
4. They might in Egypt have small or no regard unto the Sabbath if they had opportunity. The people had been long in bondage, and might forget at least in their observance, that God had hallowed the seventh day, or through bondage not have time to keep it, which in time might blot or score the fourth Commandment out of their hearts, forget to teach it to their Children, which God by this remembrance brings back to their minds again: and though they forgot to keep it Holy in Egypt, yet they must Remember it in Canaan.    
It is by some probably conceived that in the latter captivity of the jews in Babylon, Akasuerus making a feast, Est. 1.5. for the inhabitants of Shushan, which continued seven days, one of which must necessarily be on a Sabbath day, which by reason of that feast that had been held a hundred and fourscore days to the Princes of Persia, in which several Sabbaths had fallen, and that one feast, the Sabbath if not for many days, yet for one was by the jews neglected; to punish which forget fullness, God stirred up Haman to root them out, and for that one day's feast, they keep a three days fast, with their nights, Est. 4.16. and by that got mercy, yet by that might receive instruction, the next feast that came, and Remember to keep Holy the Sabbath day.   

Quest. 9 Whether the first day of the week, may be termed Sabbath or Sunday?  
This is a Question in itself scarce deserving an Answer, but by a Pharisaical generation of the sect of the Libertines, being counted a piece of profaneness so to call it, and a part of Religion to call it otherwise, we shall spend a few drops of Ink to Answer it: in brief it may be called Sabbath; 

1. From the sense and signification of the word, it is their foolish mistake, that because it was on Saturday, therefore it was so called: whereas if it had been upon a Wednesday, so long as men rested upon it, it might have been called Sabbaths, that being the Hebrew word for rest. A Sabbath day is no more than a day of rest. Christians therefore resting from all their employments, and doing no manner of work, they nor their Sons, nor their Daughters, nor their man-servants nor their maidservants, etc. upon this day, may lawfully call it a Sabbath day.  
2. From the equality of the Christian Churches practice with the Church of the jews. That day that was held Holy by the people of God, under the Law, wherein they ceased from working, and therein did read upon the word of God, repaired to the Temple or Synagogues, and heard it taught, was called the Sabbath: the day therefore that is held Holy by the people of God under the Gospel, and wherein they cease from working, and therein read upon the word of God, etc. may receive the same denomination.  
3. From the morality of the Law: the Law is moral, requiring one day in seven to be kept Holy to the Lord, which day God himself calls a Sabbath; wherever therefore one day in seven is kept Holy, it may from the morality of the Law be named a Sabbath, providing it to be the Sabbath of the Lord God, that is, a day set apar● by him for his own service, by which we conclude that the seventh day kept by the jew, or the seventh day kept by the Turk, though they work not, are not morally Sabbaths, the Lord never choosing the one, and rejecting the other, constituting the first day of the week to be since Christ's Resurrection a perpetual Sabbath to himself.    
B●t what is all this to Sunday, this being a profane name drawn from the Heathens? It is to be wondered at to see what canting language is in the mouths of men, and how mystically they will speak to avoid ordinary expressions; in time our dip pers may new dip doublets, gloves, and give them new names, and by consequence set us all to school again, that we may learn to forget ourselves to be men, and with authority pronounce all our Ancestors fools, being they could not tell how to speak. The Heathens, it is true, named the days of the week according to some feigned Gods & real planets: one among the rest was called Dies Solis, the day of the Sun, the self same day that is our Christian Sabbath, naming or dedicating that day to that planet; if the day had been dipped in the fountain of the Sun, all had been well enough; tamen non ●bstante, we may call the first day of the week Sunday, any thing in this argument to the contrary notwithstanding.  
1. From the practice of an Holy Evangelist; he that was in labours more abundantly for the Gospel, than any now can pretend to be, that is not past shame, was not so scrupulous as these men would seem to be (for it is but a seeming) be in his History of the Acts, Acts 28. giving us an account of Paul's dangerous voyage to Rome, shows us vers. 11. That they (viz. Paul and his company, whereof Luke who wrote this History was one) after three months departed in a Ship of Alexandria, which had wintered in the Isle, whose sign was CASTOR and POLLUX; the Spirit of God made no scruple at these heathenish names, but writ them, and they stand in the Scripture, and no reproof is given to the users of them, and yet in their own natures they are to be more stumbled at, then D●s Solis or Sunday either.  
We shall interpret and open this story that these men's folly may appear: you must know that the great Heathen God who ruled all was called jupiter: he was born at Crete, and when he came to be of age, he threw his Father Saturn out of his kingdom: having three Brothers, he gave the government of Hell to Pluto, the government of the Sea to Neptune, and kept the government of Heaven and Earth to himself. 
Charity here begun at home.  This jupiter according to Heathen Poets and Fables, would come oftentimes out of Heaven and play pretty pranks upon Earth, one of which was this. One Tyndarus had a handsome wife called L●da; she being with child to her own husband, jupiter in a merry pin turned her into a milk white Swan, and in that shape he being a God (a pretty one) got her with child likewise; she grew mighty big, her hour of travel comes, she is delivered of two Sons, well shaped boys they were. One of them is named CASTOR, the other POLLUX; the lads grew, and when they came to be of age, their coasts being pestered with Pirates, they got Ships, and destroyed the Pirates, in a short time they rid the Sea of them: for this they are worshipped as Gods of the Sea, and where they are together, it is a sign of a fortunate voyage: this is the reason that that Ship wherein Luke and Paul was, had the sign of Castor and Pollux upon Their stern; as some English Ships have Saint George: this Ship therefore being at her outrigging named by Castor and Pollux, foolish and heathenish Gods which had such a filthyoriginals this name being used by the Spirit of God, and that without a check, we may use the name Sunday though used by the Heathens (by a more rational cause then the other) and not to be reproved, by any whimsical, saucy, or Hypocritical rebel whatsoever, whose conscences in matter of sin we have no cause to suppose tender.  

* Witness their rebellion and murdeder at London, for though they have different faces, yet they are all one blood.  2. From the innocency and harmlesness that is in the using of it; there are some customs originally heathenish, used too often, that are attended with sin; and whose being aught to be removed because of transgression, as may-games particularly, which always is accompanied with sinful, and by relation shameful Acts, and once in seven year, a great occasion of the polluting of that day of which we are now speaking. But this word Sunday hath nothing in it that savours of evil, or that can be said to border upon that which is not right.  
3. From the happy event, that God hath been pleased to give this name The Heathens gave one day to Mercury, another to Venus, one thought a thief, and the other a whore; the first day of the week to Apollo or the Sun; Apollo they thought a God well skilled in Physic, Excellent in Music, good to open Prophecies, always young; to such a one was this day dedicated, and after him named, he carrying about the Sun it was called Sunday; now this hath fallen out so well, as it deserves to be remembered. Christ is Sol justisiae, the Sun of Righteousness, Mal. 4.2. this day did the Sun of our souls break through the clouds of his winding sheet, and triumphed over darkness, this day did he come out of the Chamber of his sepulchre, and rejoiced as a bridegroom to run his race, he came with healing under his wings to cure our souls, he brought the sweet Music of the Gospel of reconciliation: I ascend (said he, john 20.27.) Unto my Father and your Father, to my God and your God; he is the true explainer of the Prophets: by this Sun● rising we see what was meant by jenas lying in the Whale's belly: he comes out of his grave, like a R●e or a young heart, Cant. 8.14. In a word he is the light that enlightens every one that comes into the world: our Sun the Son of God is risen, by him we see Heaven, by him we receive the fruits of the Earth; this is his day dedicated to him by the Spirit, set apart by himself; never be baffled therefore, but if thou so please, call it Sunday it hath fallen out well that this day; was by them that knew not God dedicated to the Sun and not to any other, since in many points, it can quadrate with our Sun of righteousness, which with others it could not so well have done.   

Quest. 10. Why is the Sabbath called Holy?  
We shall have occasion to speak to this more at large hereafter: for the present the Sabbath may be called Holy: 

1. In regard of the author of it: it was instituted by him who is altogether Holy: it is not of an Earthly extraction: neither was its original from the Creatures breast, but the Creators will.  
2. In regard of the end of it; it was set apart for Holy uses and purposes. It was designed for the time of Holy worship, and to be a day for Holy Assemblies and congregations.  
3. In regard of the Holy observers of it: Holy men observed it: nothing was done by them but was Holy; they prayed, they read, they sacrificed, they heard, they received the Holy Sacraments, they meditated, they did Holy things in private, Holy things in public, whence deservedly it is called the Holy Sabbath-day, and is the ordinary time of hearing the word taught. The extraordinary now follows.       

CHAP. VI Of a Fast.  
WHen jesurun waxed fat, than she rebelled, Deut. 32.15. that the Church might keep her Children from sinful wantonness, she appoints days of fasting which are as days of Physic, wherein she herself as clothed with sackcloth, sacrifices with job for herself and her Children, lest in their feasting they should sin against God.  
To let pass many distinctions, a fast is either private or public.  

1. Private, Matth. 6.16. Then the Church goes into her closet; if you mark her narrowly, you may with Eli see her lips to move. To this private fa●● is joined reading of the word.  
2. Public, joel 2.15. than the Church blows her trumpet, and invites her people to bear her company; every preacher ought to be a Mordicas to give intimation to all God's people: to this is joined Preaching of the word: we shall speak of this kind of fa●●; yet so as not excluding the other.   
This Public fa●● is either Occasional, or Annual.  

1. Occasion, Ester 4.16. when some imminent judgement is to be removed, or some great suit to be made, than the Church sends up strong cries and supplications for deliverance and acceptance.  
2. Annual; Leu. 23.29. she hath days which at the return of the year she usually observes in mourning habit, having for that purpose fervent and suitable prayers lying by her. The Principal whereof is that solemn Fast of Lent, in which by a moderate abstinence, joined with prayer, she obtains a victory over corruption: This large fast hath an Ash-wednesday for dawning, and a Good-friday for its twilight; which two, like a goodly porch and a pleasant garden, cast a glory upon the whole building of her Lent devotions.   
If the Church be overseen in these, or any of her family fa●● in point of duty, she hath her Ember weeks, sanctifying every quarter of her year by a holy mortification, craving a blessing upon that part which is to come, and begging a pardon for her offences in that portion which is past: yet knowing that she daily offends, and therefore fearing the worst, she casts in Wednesday and Friday to help her drooping spirits to enbosome herself before the Lord for her weekly offences; not omitting her morning and evening sacrifice-duty performed, for the sins of the night and of the day, in which inwardly she is clothed with Sackcloth by repentance, and outwardly she is abstemious, craving only for her daily bread.  
Before the fall, the Church's garments were purely white, and her service was only gratulatory; but since she is possessed with an evil spirit, which goeth not out but with prayer and fasting, unto which sackcloth with ashes is proper clothing. In Paradise by eating she caught a surfeit, through which for above five thousand years she hath been in a feverish distemper; and to prevent it from being deadly, she is often in this duty of fasting: touching which we shall run over these particulars and see, 

1 The nature of it.  
2 The Ends of it.  
3 The time of it.  
4 The manner of it.  
5 Resolve some questions concerning it.    

SECT. I. 1 The nature of it.  
1 It is an holy and religious abstinence. 2 From the exercises and comforts of this ontward life. 3 To witness the humiliation of the body. And, 4. Fitting of the soul for more fervency in prayer.  
It is an holy and religious abstinence; there is a natural abstinence or fast for the health of the body prescribed often by Physicians; there is a civil abstinence or fast for the good of the Commonwealth prescribed sometime by the civil Magistrate: but the fast that we are to behold is holy and religious, prescribed by the Church for the good of the soul.  
Not that fasting in itself considered, or abstinence abstractedly taken, is holy, or any essential part of religion, but as a means or way to make the soul holy or religious, that conducing to the ends hereafter to be mentioned. It hath holiness in its eye, and holiness in its desire, and therefore may be called a holy abstinence.  
2. From the exercises and comforts of this outward life; these are the things we must abstain from in the time of our fast: (always having a respect to decency and frailty.) as 

1. From bodily labour, Levit. 23. 30. this is properly for that fast that is appointed for a certain day, joel 1. 14.  
2. From food, jonah 3.7. this is sometimes total, as abstaining from God altogether, 2 Sam. 3.35. and sometimes partial, abstaining from pleasant or delightful feeding, according to the length of the fast, Dan. 10.2, 3. David there will eat nothing till the Sun go down, and Daniel here will eat no pleasant bread for three weeks.  
From sleep, 2 Sam. 12.16. The body even in this may be afflicted, for it's frequent sinning in that passion.  
4. From attire, Exod. 33. this came into the world by sin, and therefore aught to be laid aside, yet herein all apparel is not to be put aside, nor in the other is all sleep to be forborn, we must in these have respect to frailty, and necessity: David in the one place, Will lie all night upon the earth and the Israelites for that day, (in the other place) will not put on their ornaments, so the King of Nineveh put off his robe, Jonah 3.6.  
5. From the marriagebed, joel 2.16. 1 Cor. 7. 8.  
6. From sports and recreations, Levit. 23. 39 A fast is a Sabbath, a day of rest, and therefore what is required for the one, is to be performed on the other▪ Isa. 38.13, 19    
3. To witness the humiliation of the body: here is one end of fasting. But what shall we appear unto men to fast? this rather hath an eye to public then to private abstinence, and deserves rather to have God for a witness then man; he knows the body sinned; the heart hath been lifted up, and the eyes lofty; the tongue hath spoken proud things in its hea●ing, and the hands of man are not clean in his sight. Man is defiled by that which befalls him in the night, and his ears are made impure by what he hears in the day; Let God therefore that knows thou hast sinned by eating, and by strange apparel, see that thou art humble for it, either by thy fasting or more sober diet, spare not thy stomach for its crying, and let thy pride know that this day is not for ornaments, but for courser or plainer apparel, jonah 3. 6. Pity not thy back, if it have to supply necessity.  
4. For the fitting of the soul for more fervency in prayer, this is the special end we are to have in this day of fasting, unto which all the other doth but conduce, the rest are but servants waiting upon this:  
Fasting hath in all ages of the Church been used to, or for three great duties, as 

1. For Repentance, and so it looks backwards; and this in reason calls for an abstinence from all carnal delights▪ being a part of that holy revenge the soul taketh upon itself, for sinning against the Almighty in the using of those sports whether in measure or in nature unlawful, 2 Cor. 7.11. Quem poenitet peccasse, poene est innocens.  
2. For mortification, and so it looks forward; to this we must come only by degrees. He that would subdue lusts, must not fast long nor much; a long fast will but make him eat the more the next meal, and those vessels of sin will be filled as so on as any other parts of the body: this devil of conscience will not be cast out by an act, but by a state of abstinence, a die ● of fasting, a daily lessening our portion and of meat and drink, but this alone will not cast out those legions of lusts, and therefore fasting is used  
3. For prayer, and so it hath reference to the present time, this may be short and true, as the misseing of a meal or two, when men are not overcharged with surfeiting and drunkenness, they are then in fit case and condition to watch and pray. The Jews are said to eat nothing upon the Sabbath day until they had performed their devotion, which was about the sixth hour, which began at nine of the clock. We find also and know that many godly people will neither eat nor drink upon the Sabbath day morning, finding meat an hindrance to that inten siveness of devotion, that they desire to be acted by, and also many will take the holy communion fasting. At which ordinance, as God requires pure hearts and hands, they endeavour to come with clear heads and empty stomaches, that they may so much the more be like the Angels of God, quitted from the loads and burdens; I had almost said bonds of the flesh.    
But this intrencheth upon the ends of fasting, which according to our method we come now in some sort to discover.   

SECT. II. 2 The ends of it.  
Every act of nature hath an end to which it tends, and every act of Religion hath an object which it eyes: Fasting hath these  
1 The subduing of wanton lusts, no sooner have we got our daily bread, but we had need pray, forgive us our sins, our food even through corruption, becoming instruments of death to subdue those extravagant motions that rise in the soul; fasting is known a proper remedy: the tears of contrition poured out by fasting, are most effectual to quench the fire of lust, lest the flame burn up the ungodly.  
2 That we may more devoutly contemplate the nature of God, he is in heaven, when we come before him we ought to be lifted up from earth: Now the Christian in meditation can go many cubit's higher towards heaven in the time of holy abstinence then otherwise. Peter about the sixth hour grew hungry, and saw heaven opened, Acts 10.9, 10. Cornelius was fasting, and at prayer an Angel of God stood before him in bright clothing, Acts 10. v. 31. & 30. And upon this ground it is that most Christians and devour people receive the Sacrament of the Lords Supper fasting.  
3 That we may the more readily obtain some eminent favour from God, this occasioned the great fast of Queen Ester, Ester 4.16. and of the King of Nineveh. We shall see the Saints when standing in need of some special mercy, take themselves in all ages unto this duty; and as God suffers no man to kindle a fire upon his Altar for nothing; we shall seldom see the Church fasting; but He satisfies her desires, and fills her with his mercy, in reference to things especially then required.   

SECT. III. 3 The time of it.  
This hath chiefly reference to the occasional fast, whose time cannot punctually be determined, yet if the practice of the Saints may be allowed of this age for a rule, a Fast is to be proclaimed.  
1 When sin and iniquity abounds, Deut. 9 18. When transgression reigns, and iniquity is not ashamed, than every true Christian with Lot afflicts his soul, that at least he may save himself, and upon the waters of his broken heart, preserus the ark of his soul wherein his graces are, until that sin, that aboundeth be abated.  
2 When judgement is threatened or feared, jonah 3.4, 5. josh. 7.6. When heaven begins to look black, than every good Christian with josiah hath paleness on his face, and all loins begin to shake, but when it thunders in the clouds, than a trumpet is blown in Zion, and the Priests, the Ministers of the Lord, call, Spare thy people, O Lord.  
3 When judgement is entered or set, 2 Sam. 12. 16. When the Lord says, smite then the Church as David in Sackcloth falls down at the sight of the Angel before the Lord upon her face, and weeps sore, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let this cup pass from me, with great earnestness she desires: she than cries with Hezekiah, Undertake for me, O Lord, for I am oppressed, Isa. 38.15.  
4 When the Church is in danger or persecuted, Ester 4.16. When Gebal, and Edom, and Ameleck, the Philistines, with the Inhabitants of Tyre, conspire together against jerusalem, to destroy her, than prayer is made without ceasing, than the Lord gets no rest, (for his Church will take none) until he make jerusalem a praise in the whole earth.  
5 When a reformation is sought after and designed, 1 Sam. 7.6. Every thing is sanctified by the word of God and prayer, and to have God at the beginning of a reformation, is every josiahs and Hezekiahs' desire; if men go to build, and consult not with God, God will come down and destroy the building.  
6 When an enemy is in arms, and coming to invade, 2 Chro. 20.1, 2, 3. When the enemies of the Church, whether general or national, covers the mountains like Grasshoppers, than that little flock puts forth strong cries, saying, Rebuke the company of spear men, the multitude of the bulls, with the calves of the people; scatter thou the people that delight in war.  
7 When an Army is routed, and their Captain killed or foiled, 1 Sam. 31.13. When the mighty are fallen in the high places, and when great men fall in Israel, then there is a proper season for prayer and fasting, when the Church turns her back before her enemies; what can her people say, but lie until Even in sackcloth; this teacheth them the use of the bow, and gives their bleeding hearts fresh courage to fight against their sins; like men ready to drown or desperate; they are strong to wrestle even with God himself.  
8 When there is any great undertaking that it may prosper, Ezra 3.10, 11. It is a good thing to ask direction of God in the way wherein we purpose to walk. All things are in his hand, and according to his power and will so cometh things to pass, to fast therefore that God would bless us, and prosper the work of our hands, is acceptable sacrifice.   

SECT. IV. 4 The manner of it.  
This Fast as a Sabbath is two ways to be performed; outwardly and inwardly.  
1 Outwardly, as hath been before declared, in abstaining from bodily labour, (for a fast day is a Sabbath day, Leu. 23. 33.) food, etc. and that the whole day for it must be no shorte● then other days, always provided that nothing be done to the prejudice of health. In that case, as in the Sabbath God will have mercy, and not sacrifice; yet as bodily labour profiteth but little, 1 Tim. 4.8. so outward resting in itself is not of great value, except unto it there be joined, fasting or resting.  
2 Inwardly, he that worketh, and he whose soul is not afflicted upon a fast are both in danger, Levit. 23.29, 30. This inward fast consists, 

1 In a diligent examination of the soul to find out sin: this is a day wherein the soul is specially invited to be reconciled to God, the heart must now be searched, and the beloved sins must be found, that as Samuel slew Agag, we may h●w them in pieces before the Lord, 1 Sam. 15.33.  
2 In an unfeigned humiliation before the Lord for sin: it is not sufficient to acknowledge that we have offended; if we would be accepted, we must be penitent, Zac. 12.10.  
3 In an undoubted faith in Christ for a pardon of sin: this is a time of prayer and repentance that our sins might be blotted, whether private to ourselves, or common to the kingdom wherein we live. Now he that prays, Let him ask in faith, james 1.6.  
4. In a steadfast resolution through the spirit to oppose sin: In this repentance must we continue, it must appear in the fruit of practice, to be real in the root. Days of fasting are days of atonement, therefore sin must be parted withal, they are days of Physic, therefore we are to abstain from delighting in that which would offend us.  
5 In a serious meditation of the good word of God if the Fast be private: and a diligent attention to it, if the Fast be public. It is the word that discovers God's judgement of this or that kind (as famine, pestilence, sickness, unseasonable weather) to this or that sin, (as perjury, Sabbath-breaking, profane or common swearing, stealing, etc. which enlightens the soul much in the holy and orderly performance of this duty.     

SECT. 5. Questions Resolved.  

Quest. 1. Whether the Fasts of the Church of Rome differ from those of the Church Catholic.  
Quest. 2. Whether Fasting be not a jewish Ceremonial or Jewish rite.  
Quest. 3. Why is the Fast of Lent observed by the Christian Church.  
Quest. 4. Why are the Fasts of the Weeks of Ember observed by the Church.  
Quest. 5. Whether it would bring advantage to the Church, now to have those days again observed.  
Quest. 6. Whether it might not be an acceptable service to have an annual Fast, for the crimes lately acted in England.   

Quest. 1. Whether the Fasts of the Church of Rome differ from those of the Church Catholic?  
The Church Catholic differs not from that of Rome either in the act or ends of Fasting, yet toto coelo differ in these following respects.  
1 The Church of Rome makes fasting to be meritorious: they suppose they merit something at the hand of God for their abstinence, that is deserve something at his hands, not so the Catholic Church, she teacheth that when we have done all, we are to acknowledge ourselves unprofitable servants.  
2 They prescribe certain times as necessary to be kept upon the account of salvation, what ever days the Church appoints for annual Fasts it is necessary if they would be save to observe them accordingly, hence it is that the neglectd of it as a breach of the third (though according to God of the fourth,) commandment must of necessity be confessed, to the priest, that such penance may be enjoined as is suitable to that high offence for the expiation of its guilt. Now the Church Catholic, appoints, neither knows she any time to be observed as necessary but what God and his Son appointed in his word.  
3. They abstain from meals of this or that fort, as being for the time (prescribed for the fast) altogether unclean, their consciences will be defiled if they should eat them, that is without authority. Now the Catholic Church though she enjoin a fast, yet by the Lord Jesus she knows no meat unclean of itself, and he that teacheth otherwise is not of God but of Satan, 1 Tim. 43.  
4 The Church of Rome looks upon her fasting as a part of God's worship, her very abstaining from meat or from this or that meat, is taught to be points of worship, the Church Catholic teacheth that Fasting in itself is of no use, nor no part of worship, But as a fit means and as it serves to the uses aforesaid, so she requires it, not otherwise.  
5. That some fast, particularly lent, is of Apostlical institution, and out of religion and conscience to be observed, the Catholic Church knows no such law, and therefore she keeps not lent, upon that account, but for other ends and other causes, as shall by and by be shown.  
6. That outward Fasting is of itself sufficient without the inward, and indeed if fasting that is abstaining from meats or meals be of itself a point or part of worship it may be so: but the Catholic Church pleads for an Inward fasting or abstaining from sin, and for a soul to afflict itself for transgression, without which the outward fasting is not regarded.  
7. They are foully belied by many Authors if good Christians would not take the Fasts of the Church of Rome to be great feasts, through the variety of dainties, and plenty of wines therein fed upon, by which it is not to be called a fast, which makes us that for the present we need not show the difference between this and the Fast of the Church Catholic.   

Quest. 2. Whether Fasting be not a Ceremonial or jewish rite.  
Who are those among us and about us, who teach that fasting in its own nature is not a Gospel but a legal exercise, and not to be observed in the Church of Christ but fasely, for, 

1 The ground or end, or cause of our religious fasting is moral, for the subduing of corruption, and exercising ourselves in the duties of repentance, and mortification, unto which by experience fasting is known to be an apt means, and suitable help.  
2 Christ prophesied, or rather commanded Fasting after his own death, Luke 5.53. But the days will come when the bridegroom shall be taken from them, and then shall they fast. this is a duty not for every novice in religion, there is great strength required to bear this exercise of fasting, and therefore during the Apostles ignorance, or weakness our Saviour would not impose it upon them lest it should prove like a new piece of cloth upon an old garment: but when he the bridegroom was taken than they should fast, for by that spirit, he was then to give, they were made as new bottles, able to hold and stand under the practice of abstinence, which before they were not able to do. By several circumstances in this text it might be shown Fasting was to be performed by the Apostles, and if necessary for them, how much more profitable is it for us now.  
3 The Church in the time of the Apostles was frequent in this exercise, Acts. 10.30. Act. 13.1, 2. Though the kingdom of heaven consisteth not in meat and drink whether used or forborn, Rom. 14.17. Yet fasting as an extraordinary help unto the chief exercises of piety, hath the warrant and weight of a duty both in the old and new testament, when either God in his providence, or our own necessities call us thereunto; always remembering that when we fast out of religion; we forget not them whose bowels are empty through poverty and want, 58 Isa. 5 6.7.    
It is true that to fast upon the tenth day of the seventh month. Leu. 23, 27. was a Ceremony, yet a fast or a yearly fast upon that account is no more a ceremony then to rest once in seven days, etc.   

Quest. 3. Why is the Fast of Lent observed by the Christian Church.  
This most solemn fast is of very great antiquity, and of old it was a time of renown; Lent is the Saxon word for the Spring, but when it begun to spring is not certainly known, but yet the fruit of it hath been sweet to the Christian palate, for many generations. 
It was first appointed in England by ercombart a kentish King (who destroyed the of the heathen gods Ac. 641.  It hath overflowed the whole Christian world like Nilus once a year, and made it fruitful, yet like the same river is the head of it unknown, howbeit Tel●sphorus the eight Bishop of Rome from Peter is supposed to have instituted this Fast, An. Ch. 142. and his next successor save one (viz. Pius) to have instituted Easter and since they have both been observed with great devotion, In all the Churches of the Saints though this blocked age of ours, will have nothing pass for religion, but what is framed upon addle heads, ordered by sacrilegious persons, and loved by notorious sinners.  
Some make a threefold distinction of it, the first is a fast of expectation, and such were those fasts of the jews before the coming of the bridegroom; or in remembrance that Moses fasted forty days at the receiving of the Law, all which time the Israelites were in expectation of him. The second was a fast of contemplation, such was the fast of Elias, when he fasted forty days as it were for the breaking of the Law; The third of refrenation to bridle our affection that we might not sin against the Gospel, and this last use only is in the eye of the Church in her quadragesimal, observations, to let pass many things that might have here aptly been spoken to, lent is observed 

1 In a pious memorial of our Saviour's forty days fasting in the wilderness. Moses fasted forty days at the making of the first Covenant, and our Saviour forty days, at the making of the new; In memory whereof the Church voluntarily gives of her time this forty days of Lent for Christian abstinence, looking only at the mo●al not at all upon the miracle of that long fast, she not abstaining from all manner of food (her weakness gives her a licence or dispensation from that) but from some; as the Jews eats not nor did not eat of old, of the sinew which is upon the hollow of the thigh, in remembrance of the Angels touching the hollow of Jacob's thigh in the sinew that shrank. Gen. 32.32. In which doing I dare not charge them of superstition, seeing God himself was even pleased to let them so do, No more ought we to be accounted will worshippers in abstaining from some kind of food, as from the flesh of beasts in memorial of our Lords fasting in the wilderness.  
2 For the better subsistence of those whose trade and occucupation is about the Sea and rivers ●s fishers and drudgers, are to be looked after by the civil magistrate as well as Butchers and Drovers. If he would have the Child divided, or not looked after (pardon me) he might be suspected not to be the true and lawful Father.  
3 For the preservation, and upholding a good stock of cattle in the Common wealth. It is known that little is killed, but what is young in the Spring time, which this time of lent k●eps alive, and that makes plenty and that again causes cheapness, so that the poor are much the better all the year of that abstinence for the rich. It is observed that the Price of Cattle is now almost double what it was in the times when Lent was observed.  
4 To prevent that evil even morally which by high feeding might arise from the nature of man. It is the spring time when the blood rises and waxeth hot, now a moderate abstinence, checks those proud humours which might arise to the hurting of a man's soul and offending against God. 
A Feast so c●●led from the Saxon word E●s●er a goddess of the old Sax●ns whose feast th●y kept in April, or as others because Ch. the light of the world than arose, or so that word signi. in the Saxo●ash vedens day was of old called C●●ut ●●lu. nu.   
5 for the more worthy preparing of ourselves for the holy communion celebrated at Easter, abistence as hath been shown, is a fit means to subdue sinful lusts, and a suitable help for meditation and pouring forth of the soul, God was never more familiar than he was with great fasters, witness, Moses, Elias, Daniel, and Christ the three great fasters, Moses (for the Law) Elias (for the prophets) and Christ for the gospel meet together in the holy mount, 17 Mat 3. now since Easter is a time appointed by the Church fo● the receiving of that blessed ordinance of the Lords supper, this lent may serve as a bridle to inordinate affections, and may be a time of atonement for the soul. It is a time of solemn repentance, and as a sign of it, hath ashes upon its head. By an even thread it leads you to our Saviour's passion, and will show you the place where the Lord lay, and if you be not wanting to yourselves, It will show you the Lord himself in breaking of bread. Be thou but a Simon, and hear and do what the Church says unto thee, thou shalt knowthat the Lord is risen indeed.     

Quest. 4. Why are the fasts of the weeks of Ember observed by the Church.  
THe time of Lent may be compared to the head of all the fasts of the Christian Church, and the four Ember weeks may be termed, the four quarters of their body, the other fasts being but as arteries, ligatures and sinews proceeding from or leading to those more principal parts.  
They were of old called Q●atuor anni t●mpora, and were thus quarterly observed. The Wednesday Friday and Saturday after Witsunday is the first Ember week; the sa●e days after exaltari, crucis, or the 14. of September is the second, the same days after jodocus Lucius, or the 13 of December is the third the same days aft●r the first Sunday in Lent, is the fourth According to that old verse. 
Post Cineres, p●nter, post crucem, po●que luriam Mercurii, Veneris, Sabbatho, je unia fient.   
The whole week is called Ember, though the fore mentioned days were not only observed by the Church for the ends hereafter to be mentioned. Why they were called Ember weeks or days is doubted, some say from the Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i.e. Dies aday as if those days were singularly to be observed, others from two Saxon words, viz. Em. a Brother, and Bertnable, this may signify something. Others say they were so called from that ancient and no less religious custom in using haircloath and ashes in time of public penance, which was in these times performed, by the Church, (for which cause also, the first day after Lent was called (Ash wedensday, and therefore called Di●s cinerum,) or then from the Old custom of eating nothing on those days until night, and then only a cake baked under the Embers or Ashes, which was called panis subcineritius, Ember or Ashy bread. They were kept by solemn prayer and fasting for these reasons.  

1 That the Church of God under the gospel might not be behind the Church of God under the law, in point of devotion and piety, the church of the Jews had their jejunia quatuor temporum, four solemn fasting times in the year, instituted by themselves, all of them mentioned with a special promise Zacha. 8. to respect the order of the thing done, rather than the order of the text. The first was the fast on the 10 day of the tenth month. (viz.) Tebeth answering to our December, upon which day Nebucadnezer first laid siege to the city of jerusalem; the second is, the Fast of the 17 day of the fourth month. Thamaz answering to our june, on which day the city of jerusalem was taken, the walls of it broken, and Idolatry set up in the temple, the third is the 9 day of the fifth month Ab answering to our july, for on this day was the temple burned, first by Nebuchadnezar King of Babylon, A. M. 3360. And afterward by Titus the Roman General, A.C. 69. the fourth is the third day of the seventh month Tisri, answering to our S●ptember for the murdering of Gedalia, see jer. 41.1, 2, 3, 4. 
Now that the Christian might not be behind the Jew in the service of God, those four Ember weeks (almost at the same time of the year) are set apart for solemn prayer and fasting in the Churches of Christ.   
2 That there might be a blessing given to the fruits of the earth, then either sown, growing or gathered. For now in those seasons the corn and fruits of the earth are in most danger and these days were appointed for solemn days of prayer for their preservation.  
3 That they might in some sort chastise their bodies for the sins of the last quarter, and prevent exorbitancies, for the quarter to come, prayer and fasting will cast out the worst Devil, to beg earnestly that God would pardon the sins of the last quarter, quarterly, can favour no more of superstition, then to crave mercy upon the sabbath for the sins of the last week, or in the morneing for the sins of the night, begging withal to have grace assisting them in the duties of the approaching quarter, week or day.  
4 That every Christian might assist the Church in her sacred ordinations the sabbath following. In the next Immediate Sabbath following each of those days were men separate and set apart by ordination for preaching the word, and administering the Sacraments. This being known, for Christians to meet in public to call earnestly upon God for him to bless those souls that were then going into his vine-yard, that he would sanctify their gifts, and give them courage, ze●le, knowledge and holiness, and make them Instrumental of bringing in many sons and daughters into glory, was a most laudable custom and pious practice. 
It was to be admired that our late governor's or changelings would not appoint the mock fasts upon the sabbath or some other day; and ●ot on these appointed and used by the Church. It is to be thou●ht God would 〈◊〉 suffer them, that the faithful might 〈◊〉. deliverance of the Church on those days appointed by herself.  For which end these days were in apeculiar manner set apart.   
Besides those four solemn fasts observed by the Jwes they had other fasts though of less concernment, as the 10. of Nisan Abib or March because Miriam died that day.  
Some the 8 day of Tebeth or D●cember a day of great heaviness for the translation of the Hebrew bible into Greek by the seventy Interpreters, A. M. 3699. Some precise ones fast every Monday and Thursday, and their fast endures until the evening that the stars appear.  
The Christian also hath other Fasts besides those grand ones above mentioned. Some abstaining from meat for one cause, and some for another, besides the vigils of every feast. Wedensdey and Friday have been days of abstinence of old in the Church, and public fasts are generally upon them days. WedensDay is fasted in memorial of our Saviour's being sold by judas, and Friday in regard of our Lords crucifying. Some also abstain on Saturday in memorial of that sorrow that was upon believers, while our Saviour lay in the grave, praying for a remission of those sins, which were the cause of the death of the son of God.   

Quest. 5. Whether it would bring Advantage to the Church now, to have those days again observed.  
There is a distinction passes men's mouths often without consideration, that such days as these might be profitably kept, dureing as it were the Church's nonage, but not now, when truly were the most sort of Christians looked after and tried, this time would appear to be their doteage; these days therefore being observed, would advantage the Church much every way, particularly in these respects.  

1 To prevent schism, saction sedition or heresy for young Christians to see their parents, and their teachers walking in the steps of the Ancient Churches, and seeing an holy and orderly conformity between them, would much strengthen them against the pernicious doctrine of heretics or discontented persons.  
2 They in a great measure satisfy the desires of the most devout, there are really religious souls, who exercise themselves continually in prayer; There are many that use the world as though they used it not. Now such times as these fulfil the expectations of their hearts, helping them to pour out their souls before the Lord in public, which otherwise through want of those opportunities, might either not be done, or with less profit. 
For their fakes therefore we may say to the Governors of the Church. Restore unto us the ancient paths.   
3 They will confirm us, in the truth of the 9 Article of our Creed (viz.) the Communion of Saints, not to speak of that Communion the Saints have with the head but with each other, they are of one nature, and heart alike disposed, they have no external fellowship in the flesh, yet they have an interest in each other, as in their teachers, as in their happiness, in their victories, in their wars, in their fruits of the Earth which steadfastly to believe, the observeing of these days, were of great concernment.  
4 It might put a daily check to growing sin, when men otherwise cold in their acts of repentance, and duties of mortification, should observe a solemn quarterly appearance before God, for the ends above mentioned. It might stir them up to pray for a blessing on the fruits of the Earth, and crave a pardon of their sins formerly committed; which by degrees might make them perfect holiness in the fear of God.    

Quest. 6. Whether it might not be an acceptable service to have anannuall fast for the crimes lately acted in England.  
This Question took its rise, from the Author's occasional reading of a motion made to the late long Parliament, 
Trap in Mat. c, 22, v. 6.  by one preaching before them, for the keeping of a Fast in regard of that blood that was shed in the days of Queen Mary, during her five years' reign. If that was supposed necessary, sure this supposition is not to be thought vain. It is not to be reflected on particulars, either touching crimes or persons, that being forgiven by an act of Oblivion here on Earth: but since it is not for aught we know ratified in heaven it may not be in vain to sound a trumpet in this our Zion and proclaim a day of humiliation: for, 

1 Flagitious and unheard of crimes have been acted and that that not in a corner, but before the Sun: such as were it possible should not be told in Gath.  
2 God, for a time may only keep away wrath: some acts were of that nature that the world never knew that sin to compare with them, and therefore there may be expected strange judgements, God hath them written down, and will without question without much entreaty visit for them, therefore prayers and tears are to be offered to expiate the guilt.  
3 The Actors for a great measure seem not yet penitent, we might charge many but it were to be desired that such as blew up division for their own ends, (whom God hath always crossed) would not keep up division to the Church's disturbance and their own ruin.  
4 To remove the scandal that may be in all ages, and is in those times cast upon our profession, King killing was once a doctrine charged upon the Jesuits who ever denied it, but now, our religion bleeds, by Turks, Jews and Papists, to let the world see that we are better catechised, it is expedient that the Ministers of the Lord weep between the porch and the altar, that it may be known those practices are both detested and abhorred by true Christians.  
5 That future ages might beware of the like crimes to open a story in the ears of the young might have the some influence upon tender years, as the beholding of old D●unkards had upon the children of the Lacedæmonians, which was to make them shun the like actions.  

A fast in Walingford Chapple by the army officers at the turning out of D.C. there was such speeches & such faces as would have made a tender Christian to have fasted a whole week through sickness  6 The hypocritical fasts that have been so many, deserve to have one week in the year; that God may not remember them: never greater sinners than those that presumed most to perform this duty of fasting, and usually before they undertook notorious actions like Machiavil, who sometimes, appears like a Devil, and another time like a Saint, God hath not forgotten these things, and therefore they are to be regarded. They were in their own nature sufficient, to have made even God himself loathe the very place they were made in, and he often bringing the sins of the Father upon the Children, if not upon themselves, calls upon this generation to cry aloud.       

CHAP. 7. Of a Feast.  
FRom a fast we come to a feast, both are Christian and therefore not an unlawful transition, he is a stranger to the Calendar, that is ignorant of the vigils ushering in the Saint. We have seen two days wherein Christians may hear the word taught, this is a third wherein possibly there may be a marriage in Cana of Galilee, and though the Church Catholic, invite neither the mother of Jesus nor his disciples (as that of Rome doth) it is not out of disrespect to either, but out of their incapacity to be present, yet Jesus is always called.  
Now every pious soul with David goeth to the house of God with the voice of joy and praise, with a multitude that keep holiday Psal. 42.4.  
Fast or day of uhmiltion is appointed for mercies to be asked, a Feast or day of thanksgiving is designed, for returning of praises for favours already received, and is  

Either private or public.  
1 Private which is a sweet and holy rejoicing in the Lord for some special mercy shown to a man's own soul or family in particular to this is joined reading of the word.  
2 Or public enjoined by authority for the returning thanks unto the Father of all good gifts for some peculiar blessing shown that Commonwealth in general, unto this is joined preaching of the word, for the stirring up of affection, and of this we are now to speak, and shall see as in the Fast. 

1. The Nature of it.  
2. The Ends of it.  
3. The time of it.  
4. The manner of it.  
5. Resolve some questions concerning it.     

SECT. I. The nature of it.  
1. It is an extraordinary solemn and joyful appearance, 2. of a Christian people or congregation, 3. for th● performance of holy duties, 4. Especially of praise and thanksgiving, 5. for benefits or mercy received.  
It an extraordinary solemn and joyful appearance; is this to distinguish it from the Sabbath or Sunday, wherein there is a solemn appearance, but that is ordinary, this is extraordinary. Neh. 8.1.  
2. Of Christian people or Congregation, this is to distinguish it from the Feasts of Turks, Jews or Pagans; who have days set apart to worship for some special favour shown, sometimes privately, and sometimes publicly: but the feast we are upon, is a Congregation of Christians.  
3. For the performance of holy duties: When there is a solemn appearance of a Christian Congregation, it ought to be supposed that something suitable to their profession will be done before they part, and the duties must be afterwards spoken of.  
4. Especially of praise and thanksgiving, this is the chief end of this extraordinary appearance to return praises for mercies received, and to adore the Majesty on high for his peculiar favour, Nehem. 8.17, 18. From this it is called a day of thanksgiving, though prayers and supplications be made for all Saints on it, yet thanks and gratulations is especially intended by it.  
5. For benefits and mercies received: It is thankfulness that keeps God's hand open; he that would come to God suing for new favours, must come with Joseph's brethren, with double money in his hands; thanks for the former, and faith to procure future favours. The Church possibly sees her enemy, that wicked Haman fall before her; blame her not, if there be joy in all her Cities, Ester 9.18. She fasts to procure them, and giveth thanks at the receiving of them, hence it is called a Feast-day; It is a time wherein the Church invites her Nobles to a Banquet of Wine, puts on her royal apparel, and shows what God hath done for her and her people.   

SECT. II. 2. The ends of it.  
This solemn Assembly being gathered and met, is not to be thought like that, Acts 19.30. for which there could be no cause given; it is for these ends instituted and appointed, viz.  
1. To praise the Lord, to give unto the Lord that glory due unto his name, are all these his people flocking to the temple. Now he is worshipped in the beauty of holiness, Hark; 1. In his Temple doth every one speak of his glory, Psalm 29.9. Now Miriam the Prophetess takes a Timbrel in her hand, and charges the daughters of Israel to sing, for he hath triumphed gloriously, Exod. 15.21. Barake the son of Abinoam awakes, and speaks to all true Israelites, Praise ye the Lord, judges 5.2. Res. The Lord's name be praised.  
2. To show that the Church's dependence is upon the Lord; should she not have such times as these to celebrate praises to the God of Armies, she might be thought to purchase renown, as jacob did that portion which he gave to joseph by her sword and with her bow, by this therefore she declares her subsistence to be of him, and by ascribing the kingdom, power and glory to him, she demonstrates her upholding to be by him.  
3. For the keeping in remembrance the favour of the Lord; The Church declares her deliverances to the present generation, that they may tell their children, and their children another generation; they will show them the praises of the Lord, and his strength, that they may set their hope in God, and not forget the works of God, Psalm 78.6, 7. which to do, she appoints these solemn meetings.   

SECT. III. 3. The time of it.  
Though religion be not tied to time, yet it is not profane to allot some time for it, and we in this age may learn to see that when the usual time of devotion is spoken against, it is but to take away the ve●y being of that service, in that time performed. Thanksgiving hath been made of God's people of old.  
1. When they have received victory over their foes, Ester 9.15. Wherein they joy not so much for the destruction of their enemies, as for that peace which God by that victory is pleased to give them.  
2. At the inauguration of good Kings, 1 Kings 1.40. when God is pleased to give the Church one that is faithful to be her Ruler and her Keeper, to go in and out before her, and to fight her battles, than the people is glad, and shouts, and says, God save the King.  
There is mention made in the Chronicles of A May day, which is called Ill May day, there being upon that day A. C. 1517. in the City of London, a great insurrection of Prentices and young persons against strangers, for which several of them were put to death, the residue came to Westminster to King Hen. 8. and there received their pardon. Let May day be hereafter accounted A good May day, for on that day, 1660. King Charles' the second (whom God Almighty bless) intimated to his Parliament his resolution touching the publishing an Act of Oblivion, etc. and let the 29. of May of the same year be never forgotten, as is appointed by Law, wherein his Majesty rod through his City of London, triumphing in his people's affections: and slaying without blood shed his enemies in the gates. At which time, as after Solomon, All the people rejoiced with joy, so that the earth rend with the sound of them, 1 Kings 1.40. One there was with him, of whom we might more truly have said this day, than Adoniah unto jonathan that day, Come in, for thou art a valiant man, and bringest good tidings, ver. 42.  
3. When some gracious suit or favour is obtained, 1 Kings 3.15. The Church is not unmindful of that love that God hath shown her in the day of her distress, in hearing her prayer, and granting the request of her lips, but will withal offer up the calves of her lips, the sacrifice of praise and thanksgiving, which is her peace-offering.  
4. When the true worship of God is established and confirmed, 2 Sam. 6.13, 14. When the glory is departed from Israel, than her children are called Ichabods, but when it's returned again, and God owned in the land, then by Isaac are her sons called, because God causeth her then to laugh, which she is not afraid to confess, Psalm 126.2.   

SECT. IV. 4. The manner of it.  
This duty of thanksgiving is two ways performed, either inwardly or outwardly.  

1. Inwardly, and that consists, 

1. In a cheerful mentioning of the mercy, 1 Chron. 29. It is a good thing to make mention of the name of the Lord, that men may know the Lord to be near by the declaration of his wonderful works.  
2. In a hearty thanksgiving for the mercy, 1 Chron. 16.17. he that hath received much aught to love much, and it is not love but flattery if it be not cordial. In the heart chiefly God delights, he that giveth thanks with a closed heart, doth provoke God to hear him with a bended fist; yea his soul abhors such heartless performances. Offer unto God in the peace-offering, the fat of the inwards, or offer nothing, Levit. 9.19.  
3. In renewing thy Covenant upon the account of that mercy, 2 Chron. 15.11, 12, 13, 14, 15. to lay some engagmtent upon the soul of walking suitable to the deliverance given, is a high degree of thankfulness, to take such notice of this present favour, as to assure the soul that God will give more, and to observe this special act of providence, as to oppose all future acts of sin, is acceptable sacrifice.  
4. In a studying of the word how to improve that mercy, Neh. 8.3. It is the Law of God, that sanctifies and cleanseth the soul by working out those corruptions that defile it, and softening the heart to receive the will and law of God, which is that time given or spoken to it, which alone makes a mercy to be a mercy, that is, frames the soul to a right using of it, without which it may prove a heavy judgement.  
5. In receiving the blessed Sacraments, the visible tokens of all mercy; they are the Christian solemnities fitted for days of thanksgiving, one of them is milk for Babes, and the other meat for strong men: this fast upon a day of returning praise is most proper, it makes the Christian go away rejoicing, yea shouting by reason of wine; Whatever mercy God promised, Christ procured, is instantly held forth in them, and Christ the Author of all mercy is by them put on, and received.    
2. Outwardly, and that consists, 

1. In a resting from our ordinary employment, Neh. 8.10. It is a day set apart unto the Lord, and therefore unto him is to be given, to call upon God for mercy a whole day, spending it in his service only, and not to praise him with the same time-favours of spiritual nigardliness when the mercy is obtained. Two or three of such days in a year is rare, which might stop the mouth of Covetousness, if it should plead fear of want.  
2. In relieving of the poor and indigent, Ester 9.22. Joseph's afflictions must not be forgotten, and the hungry soul must not go empty all that day; he must be filled with thy goodness, yea if thou pleasest, thou mayst send portions to thy friends, that they also may rejoice with thee, and for thee, Revel. 11.10.  
3. In more liberal receiving of the Creatures, both in food, Neh, 8.10. and in apparel, Ester 5.1. The Jews in Chushan, when the Council of Haman was turned to foolishness might have said with the Psalmist, A Table hast thou prepared for us in sight; yea in spite of our enemies: and in a day of praise nothing is more suitable than a garment of praise.     
From this it is that the Scripture calls them feasts; of which the Church of the Jews had these most remarkable commanded them of the Lord, viz.  

1. The seventh day or Sabbath.  
2 The feast of the Passover, Exod. 12. In remembrance of the people's delivery out of Egypt, and the Angels passing over the houses of the Israelites, and smiting the houses of the Egyptians. It was celebrated the fourteenth day of the month Nisan or Abib, and continued till the one and twentieth of the same month, answering to our March; It is called also the Feast of unleavened bread, Mat. 26.17.  
3. The feast of Pentecost, Levit. 23.11. so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth fiftieth, being celebrated the fiftieth day after the feast of the Passover; the harvest of the Jews falling between these two feasts; this is called also the feast of the first fruits, Levit. 23.17. that their grain and corn might be sanctified for their use, which was begun with one feast, and ended with another.  
4. The feast of Tabernacles, Levit. 23.40. It was celebrated the fiftieth day of the month Tisri, (answering to our September) and continued full seven days, in memory of their Father's dwelling in Tents, Booths and Tabernacles the space of forty years in the Wilderness.  
5. The feast of Trumpets, Levit. 23.24. this was according to their political or civil account, celebrated every new years day, which was the first day of the first month Tisri, which month was the seventh, according to their Ecclesiastical or Spiritual account. It was so called, because on that day there was more sounding of Trumpets, then at other times, even all the day. In memory, say some, of isaack's deliverance from sacrifice, a ram being offered up for him; the horn of which beast was used as Trumpets are now. In memory, says others, of the Law which they were to keep all the year, which was delivered with the sound of many Trumpets. Some say it was to put them in mind of the resurrection to a new life, which shall be done with the sound of a Trumpet. Others think it was to make their new years day the more remarkable, because from it all their deeds and contracts bore date.  
6 The feast of the new moon, Numb. 28.11. Every new moon was a festival among the Jews, and the first day of the moon was the first day of their month. In it it was unlawful to buy or sell, Amos 8.5. they repaired to the Prophets of God, 2 King. 4.23.  
7 The feast of Expiation, Levit. 16.40. this feast was observed the tenth day of the month Tisri, the priest at this time went into the Holy of Holys and made an atonement for the sins of the people. For all their sins once a year. Yet the Jews say it was in memory, of God's forgiveing them their sin of Idolatry in worshipping the golden calf. It is reckoned among their feasts (though in itself a fast) for that the Lord and they by performeing certain rites were agreed, a true cause of joy, and on that day the year of Jubilee was proclaimed, a time of great mirth.  
8 The feast of the Septennial Sabbath, Levit. 25.4. as every seventh day was a sabbath of rest, so every seventh year was a year of rest, to show that man his lands, his grounds, were all the Lords.  
9 The Feast of Jubilee Levit. 25.8. this was celebrated every fiftieth year, proclaimed on the day of expiation. It is called Jubilee as some supposes from Jabal a Ram because it was proclaimed with sounding of trumpets or Rams horns. All servants were this year set free, and all lands that had been sold or mortgaged returned to the true or first owner who had sold or mortgaged them. It mysticaly shadowed that Spiritual Jubilee, which Christians enjoy under Christ, by whose blood we are not only made free, but also the sound of the gospel, (which was typically showed by the sounding of the trumpets) is gone throughout the world, to those the Jwes themselves. added,  
10 The Feast of Purim or of Lots, Esther 9.20. this feast was celebrated the 14 and 15. days of the month Adar, answering to our February. In memorial of their deliverance from Haman.  
11 The feast of comportion of wood, Nehe. 10.39. celebrated in the month of Ab, or july, in memory of the wood comported or brought for the perpetual nourishing of the fire under the altar of jerusalem, according to the law of God, to burn the sacrifices thereon made.  
12 The feast of Dedication, 1 Maca. 4.59. of which we have spoken before.   
Now notwithstanding we find not in the new testament, any man bound to the observation of those days appointed by God to the Church of the Jwes, or of any other, yet because the exercise of Godliness may be interrupted through the flesh's frailty and the world's emergency. In a holy Imitation of the Jews piety and Mordechais zeal, and judas Maccabeus his devotion (whose feast though Apocryphal was observed by our Saviour) the Church of Christ here on Earth hath pointed out some days in the Calendar, to be kept holy to the Lord, for the honour of his name and credit of the gospel, as the feast of the Nativity, Circumcision, Epiphany, Purification, &c,   

SECT. 5. Questions resolved.  

Quest. 1. Whether the feasts of the Church Catholic iff●r from those of the Church of Rome.  
Quest. 2. Whether the Festivals of the Church of England may lawfully be observed.  
Quest. 3. Why are Bonfires made in England upon the feast of the fifth of November.  
Quest. 4. Whether the time of a Martyr's death be a proper time for feasting.  
Quest. 5. Whether the feast of Philip and Jacob be not profaned?   

Quest. 1. Whether the Feasts of the Church Catholic differ from those of the Church of Rome.  
That the Saints are to be honoured, is by no true Christian denied, and that days may be set apart, upon their account, to worship God in, is justifiable, and in this both the Catholic Church, and that of Rome agree, but vastly differ in the manner of keeping these days, as also in other points touching those days. For 

1 The Catholic Church, performs worship or makes prayer even in those days to God alone, whereas that of Rome offers supplications, petitions, intercessions to those Saints in whose days they are performeing that or any other holy service.  
2 The Catholic Church keeps feasts, for no Saint, but what she is sure had a being, and once were, and keeps no day but upon good and real grounds, now that of Rome hath days observed, and prayers made to those whose very being not without just cause are called in question. It is very much to be doubted if ever there were such a man as Saint Christopher, or Saint George, or such a lady as Saint K●therin, or how can they know that Ios●ph, the supposed Father of our Lord, was a pious confessor, or that Lady Anne was mother of the virgin Mary. Who was he that told them that the virgin Mary never died, but was taken up to heaven alive, Aug. 15. and therefore that day must be in red letters in the Roman Almanac, and on that day prayers must be made to her. This is not to serve the Lord Christ, the days that the Catholic Church keep, are such as have in them a real truth, and not legendary vanities.  
3 The Catholic Church keeps no days in memorial of Saints but those whom she knows to be good, they were not only men, but good men whom she honours with a day, now in this the Church of Rome also fails, she hath not only days in remembrance of them that never were, but days in memorial of them that never were good. Thomas Becket must be Sainted and given to the Christmas holy days by way of augmentation, and yet his religion purely consisted in rebellion, and being an arch traitor, deserved to be preferred in another sort, and as we pray to Saint Feriol for geese, to Saint Agatha for sore breasts, to Saint Giles for Children, to Saint Hubert for dogs, to Saint jab for them that have the pox, to Saint Kathern for knowledge, to Saint Orilia for the head arch, to Saint Russin for madness, to Valentine for the falling sicknese, so we must pray to B●cket for sinners, when if stubornesse be as iniquity: were he in a capacity to be bettered by prayers, supplications ought to be made for him, yet poor souls are taught to pray. 
Tu per Thomae sanguinem, quem pro te Impendit,  
●ac nos Christe scandere, quo Thomas ascendit.  
The like might be said of many others   
4 The Catholic Church, she loves, useth, and enjoineth those days to be observed, as means conduceing to the good of men, and no further, no, what ever day be enjoined by Rome, were it Beckets or Leola's they must be observed as part of divine worship, binding the consciences of men to the observation of them, though but of humane constitution, in themselves, and often times fictitious in their nature.     

Quest 2. Whether the Festivals appointed by the Church of England may lawfully be observed?  
Those solemnities established by law in the Church of England ought not by any that is compos mentis, well in his wits, to be spoken against for they appear in many respects to be lawful and useful.  
1 From that countenance God gave to those feasts Instituted by the Church of the Jews under the Law: the the days of Purim, was never spoken against, and that seven days feast of judas Maccabeus his institution, was graced by our Saviour's observance, shall they and may they appoint days to worship God in for temporal mercy and not be blamed? what hinders then but that the Church of England may appoint days to return thanks for spiritual mercy shown to her in common with the whole Church of Christ on Earth?  
2. From the nature of that worship she in those days performs, though the day may be denominated from a Saint, or kept in remembrance of one, yet the prayers she offers up are purely to Christ, the Gospel she reads is the Gospel of Christ, the b●ead she breaks is the communion of the body of Christ, and nothing is done in way of worship but what is agreeable to the rule of Christ and will of Christ.  
3. From that opportunity that they put into the hands of such as hunger after spiritual food, they may by these often hear the word of the Lord, receive the Sacrament instituted by the Lord as a memorial of his death, until his second coming, and what ever ordinance they take most delight in, or receive most refreshment by of that they have abundance in the using of those days instituted by the Church.  
4. From that profit that would accrue to the poorer and weaker sort of people to them those days would be a Catechism, upon the feasts of the nativity to hear of the birth of Christ, and afterward of his circumsion, and then of his passion, and then at Easter of his resurrection, and then of his ascension, and then of the spirits descension, and so forward this might, being taught upon those days, be of very great consequence to all Christians, especially to those whose understandings are not ripe enough for high contemplations in subjects of this nature.  
5 From that power that the Church hath to ordain fasts, and days of humiliation, which is granted, we may draw her power to ordain feasts and days of thanksgiving which is the thing doubted, but of the power of the Church in such cases we have spoken in another place.  
6. From the doctrine of reformed Churches, Confess. of Helva. Art. 24. of Bohem. Art. 17. which Churches deliver their minds thus: that of Helvatia says. Every Church doth choose unto itself a certain time for public prayers, etc. & it is not lawful for every one to overthrow this appointment of the Church at his own pleasure, and if the Churches do religiously celebrate the memory of the Lords Nativity, Circumcision, Passion, etc. according to Christian liberty we do very well allow of it.  
The Church of Bohemia says thus; 
Many of the ancient Ceremonies are retained among us at this day: of this sort be many appointed for feasts and holy days, etc. such as Christ's nativity, such as be dedicated to the Apostles, etc. chiefly of those Saints of whom there is mention made in holy Scripture; all these things are done of us that the word of God may be taught and that he may be glorified among us, etc. the same teacheth, the Church of Ans. Art. 4.   
The ignorant must or may learn that the observation of those days is no superstitious observation of days condemned in Gal. 4.10. for with the Atheist there is neither good luck, nor bad luck, supposed to be in them, neither with the Papists are the consciences of men tied to them: It is no more a sin to observe such times as the Church teacheth, than it is will-worship to observe noon for dinner time, or to open a shop upon a market day.   

Quest. 3. Why are bonfires made in England upon the feast of the fith of November.  
It is not only the Practice of England to make bonfires upon days of thanksgiving or great deliverance, but almost every where: yet we shall chiefly consider it upon that account.  
1 That the fire might be a memorial of our deliverance from the Popish fire, there was a secret pile, to devour the blood of nobles, and burn to ashes the bones of Princes, and powder to blow up the Majesty of Kings, to remember which to all posterity, fire and powder is then in an harmless way used by us, and laid before us.  
2 To show what death traitors ought to die, a rebel is as a witch, and therefore ought not to have the Earth which is Gods to be buried in, but to be dissolved to ashes, and blown to and fro in the air, the region or principality of him with whom they covenant, against them that are called Gods on earth.  
3 To prevent darkness lest it should hinder men in manifesting their joy, they will have light to rejoice in, though the Sun go down: 
Satan is prince of the power of the air: and therefore the fit. ●est place for such witches to have heads and limbs abide in.  the longest day may be too short for a loyal subject to make known the Love he bears to his Prince in his rejoicing through that deliverance which God is pleased to give unto him, this makes him, that in spite of might he will have day, and for all that others eyes are closed up in darkness, he will have light rood about him.  
4 To express that heat and fire of affection that is in the bosoms of all true subjects, the fire of wood burns in the streets, and the flame goeth toward heaven, this is a visible sign of that fire of zeal and holy affection which goeth up in praise and thanksgiving for that deliverance.  
5 That the memorial of it might be kept up to all generations, we know that Children delight to look in the fire; let them this day play about the fire: It is such circumstances as those, that will make the deliverance even be observed of Children, that as soon as they learn to speak, they can prattle of the powder treason, which but for this would be scarce known of them.  
6. That it might mind traitors of the fire of hell: fire is dreadful, but who can dwell with everlasting burnings, and though this fire burn them not through the King's mercy; yet fear that everlasting fire through God's justice.   

Quest. 4. Whether the time of Martyr's death be a proper time for feasting?  
It is certain, that the days in which the Saints were crowned with Martyrdom, or baptised with their own blood, is not feasted in, purely for their dying: shall the Church of God make great mirth An. c. 37. for the death of Stephen, when the Church of Christ, made great lamentation, over him, A. c. 36. The Church keeps feasts not purely for that: but 

1 For the preservation of the Gospel notwithstanding their death, Stephen was stoned to death that the light of the Gopell might be extinguished, Herod Ascalonite surnamed the great slew the infants or innocents' of Bethlel●m, that Christ might have been killed: for his preservation, more than for the poor children's deaths doth the Church rejoice. When Andrew the Apostle was crucified, when james had his brains dashed out, when Thaddeus was slain, when Mathias was stoned, when Philip and Peter was crucified, when Mathias, james, Paul, and Matthew were beheaded, Bartho slayed alive, etc. It was done for to hinder the Gospel, which not doing the Church makes great mirth.  
2 For that confirmation the Gospel received by their deaths: those men put to their hand, and by their blood gave testimony touching the truth as it was in Jesus. In this they set to their seals that God was true; for by their blood, and their constancy in death did religion itself receive a rigorous life. The Church's foundation was with blood, so was its propagation, this makes the Christian to rejoice:  
3 For that glory that was given to the Saints at that time, the day of the Saints Martyrdom, was the day of their coronation, they were crowned with glory and immortality, hence it is said that devout men made great lamentation over Stephen, Act. 8.2. not for him, it was a loss to the Church not to Stephen to be stoned from life, especially in that time of her noneage, when she was but weak and feeble to resist that power wherewith she was daily assaulted. The Church being now established devout men rejoice for that consolation that God that day gave Stephen in reference to himself, and also for stirring up such a man to evince the truth of that doctrine, which they profess that all its enemies were not able to resist.  
4 That it might be as motives to persuade others to constancy, if God should call them forth to suffer: were it not for the celebration of those days, the stories might pass without much observance, but in the return of the year people hearing the nature of the Apostles deaths, their patience in them, the advantage that it gave to the growing of Christianity, they might receive profit and advantage even in point of suffering.     

Quest. 5. Whether the Feasts of Philip and Jacob be not profaned.  
That the Church might not be overflowed with public solemnities and being willing to commemorate Gospel Saints bring sometimes two Apostles in together, persuading her members by their examples to suitable holiness, as upon the first of May, Philip and jacob. Unto which the Satanical and heathenish practice of erecting Maypoles, is an unsuitable profane preface as may appear.  
1 From the lawless practice of them, neither Church nor State as now constituted gives strength to such customs. The Church setting apart this day for holy uses, and the state owns it by obedience, but of this custom taking no notice, some other original would then be inquired after for this annual custom than law, for no statute was ever made in the least to countenance that irregularity.  
2 From the sinful original of them, Let this practice be traced up to the times wherein these May-games were first instituted, 
Cod. Rome Aut. lib. 1.7.87. Ovid lib. 5. fast. As a day or place may have relative holiness though not absolute, so a thing or act may be relatively profane absolutely no hurt be in it. ●● tubae sonitu vocata nudato copore in flora lib. discurat Farn in Iuven. Sat. 6. Cato severe venistii A● ideo tantum vn●ras ut exires Mat. epig. lib. 1. Ep. 1. half the mirth is in the poles stealing.  and a national Christian will grant the question without much dispute. They sprung out of this ground (viz.) There was one Flora or Maia, who being a notorious strumpet of the City of Rome when heathen, gathered great riches; leaving the commonwealth her heir, upon condition they should yearly celebrate her birthday. The Senate being ashamed to own such open profaneness, coloured the business by giving out that she was a goddess of the fields, meadows, flowers, etc. and except she were pleased and appeased nothing that year would prosper. Upon this her feast is instituted (the Devil being always God's ape) and observed the four last days of April and the first of May, at which times all sorts of wickedness was acted, and women appeared upon the streets of Rome in those days naked: the young sort with flowers, garlands, etc. and dancing of Elephants and other exercises spent their time.  
The very mentioning of this should make these things not so much as to be named among Saints, etc. yea what height of impiety was conceived, as when a Maid out of most parishes was culled out personally to represent this Flora, under the notion of a May-Lady: who oftentimes by relation proved a May-where, etc.  
3. From the circumstances that do accompany them, appear they to be sinful and the day of those glorious Saints profaned, as 

1 Stealing, this is so frequent, and so known a custom, that it needs no proof, and so odious that it needs no confutation.  
2 Profanation of the Lords day, Once in seven years, the day set apart for the Lords resurrection, 
More people appear at those games, then at the Church's devotion. Th●s suits with the original of those game not with the church's Institution of this day. Except it be the selling of the pole by the Erectors, though this also eventualy is not good.  must be abused by those May-games, and the day of the Lords Apostles is 〈◊〉 profaned by these sports, it is held unlawful to profane the places set apart for the Lords worship by any thing that is not comely, sure this therefore upon this day ought not to be esteemed decent.  
3 Great looseness, as quarrels, fightings, drunkenness, which so certainly are known to attend it, that good, honest, moral men have no hand in them, but the loose wicked and deboyst. If it were good holy men would own it, if not bad wicked men would not encourage it.    
4. Eventualy there is no good in them. What Christians do aught to be for the glory of God, either originaly or eventualy, now these sports originaly tend to his dishonour, casualy profanes his day, really and sensibly breaks his laws, abuseth his creatures, and in the close brings no honour to Christ, and therefore are not to be suffered where God or Christ is owned. If this day be set apart in pious memorial of Christ's disciples, for the doctrine of the Gospel to be publicly taught, Flora (who in these May-games is remembered) ought not to be commemorated which so suits to the doctrine of Devils, left profaneness in the streets hinder our prayers from heaven.  
I would have insisted on this longer, but since the delivery of this there came forth a tract in particular against May-games called Funebria Flora, to which I refer the Reader.     

CHAP. 8. Of a Church or Temple.  
WE are now to speak of the place of public teaching cried down in these days of Schism, there being some that speak of them as the Edomites in the day of jerusalem, Psal. 137.7. Raze them Raze them even to the foundation. Not that teaching is confined to a place, for with our Saviour men may preach upon a mountain, Mat. 5.2. or in a ship, Mat. 13.2. but that a place gives a lustre to teaching, and a place being an ordinance of God comes within the compass of our intentions, and those places that are set apart for God's worship in a public and orderly manner being in our days slighted, it is not unprofitable to speak something of them. In the handleing of which we shall see.  

1 That there were such places.  
2 The names of those places.  
3 The necessity of such places.  
4 Resolve some questions.   

SECT. 1.  
That there were some cert●●● places wherein men did worship's the Lord in times of peace and settlement, is clear in Scripture both before and after the law.  

1 Before the law, Gen. 4.3, 4. Cain brought of the fruit of the ground, and Abel brought, of the Firstlings of his flock, and offering unto 〈◊〉 Lord. Now bringing suppo●●● a place which they both brought their offerings unto, even that place which by their Father, Adam, who shall be the priest that offered his son's sacrifice, had been as it were consecrated for God's house, wherein he and his family might publicly worship, for Cain when he had slain his Brother is said, to flee from the presence of the Lord, which must in this sense be only understood. 
This is the first congregation we read of, and represents all other to the end of the world. It is a mixed one, consisting of good and bad members, sincere and Hypocritical offerers.  
As bringing supposes a place, so a sacrifice supposes an altar, in which or at which the Lord is said to dwell, and an altar, and a sacrifice suppose a priest which in regard of dignity must be Adam. Who as a priest unto his family as job for his, offers up sacrifices for their sins and offences.  
Lo here at the very beginning of the world do we implicitly see a place set apart for public worship. For God to dwell in, for God to be praised in; for God to be consulted withal, and for God to be offered to; which not only used for that time of cain's offering; but constantly dureing Adam's abode in that place, Gen. 4.16.  
In this sense generally Divines take that place, Gen. 4.26. Then (viz. In the days of Seth) began men to call up●n the name of the Lord. Not that he was forgot before, but in more public places or Churches, for men at that time building cities and houses for their own security and ease, it is not to be supposed that places for God's worship to be celebrated in, with safety and honour, was forgotten, since nature taught the very heathen to set apart places for the worshipping of their false Gods. Especially since the distinction of clean and unclean beasts which was chiefly in respect of Sacrifice, was known before the flood, Gen. 7.2. That God that taught them to offer sacrifice, taught them also which to offer, and how to offer; without doubt taught them also where to offer, for the more honouring of his name in the eyes of the sons of Cain.  
To let pass that place, of Mount Ararat, where Noa, (that preacher of righteousness) builded an altar, and sacrificed. Gen. 9.20 and come to Abraham, for by him God intends, and from among his sons, purposes to get himself a name, and establish to himself a Church; he near Bethel, builds an altar and there he worshipped God, not for a day only but as long as he and his family lived there, Gen. 12.8. by reason of a famine Abraham is forced to dwell in Egypt, who coming thence when God had visited Canaan with bread, came to the place of the altar which he had made there at the first, and called upon the name of the Lord; Gen. 13.3, 4. that is at Bethel, whose name of old was Beersheba, Gen. 20.10, 19 At this self same place did Isacck build an altar and worship God, Gen. 26.23, 24. In the same place did God appear to jacob, Gen. 28.10. Surely (saith he) the Lord is in this place, the house of God, vows that it shall be God's house and that he will give his tithe thereto, or offer them thereon, ver. 17. And when after twenty years he returned he is called upon to go to Bethel, and offer sacrifice which he did, Gen. 35 1. At the same place he offered when he went down into Egypt. Gen. 46.1. For to sojourn, with his son joseph.  
Thus we see Bethel was as it were the Mother Church to these three glorious patriarcks, their other altars o places of sacrifice being but chapels of ease unto it, nay it is not improbable, that it is the very place where Noa sacrificed at first, however we are sure, it was a place of worship, a place where God dwelled, in the days of Samuel. 1 Samuel 10.3.  
Further, Gen. 22.2. Abraham is commanded to go to mount Moria, and offer up his son Isaac, the very same place where David is directed by God to build a altar for restraining the plague among his people, the place where Abraham's altar stood, A. M. 2062. was the threshing floor of Araunah the Jebusite. A. M. 2922. and the place which was his threshing floor, was the place where Solomon laid the foundation of his temple, A.M. 2933. and then and there God established himself a Church; and appointed that to be the place of worship, unto the Church of the Iwes, but this leads us to the next point (viz.)   
2. After the law, and that before the Captivity and after. 

1. Before the Captivity, when Israel had been in the house of bondage, and from it delivered, and when God had given them rest, he appointed a place of worship, Deut. 12.5, 11. to bring burnt offerings, sacrifices & tithes, which is called his habitation; this was in Shiloc, jos. 18.1. and there was the place of Israel's service all the days of the days of the Judges, even until the days of David, 1 Sam. 1.3. who removed it into his own city, 2 Sam. 6.12. Where it abode in tents until Solomon builded a Temple, 1 Kings 6.1. where it remained all the days of the Kings of judah, until the days of Zedekiah, 2 Chron. 36.11. at which time the Temple or house of the Lord was burned with fire, A. M. 3360. 2 King. 25.9. and the Lords people carried away to a strange land even unto Babylon, where the harps of the sons of jacob were hung upon the trees by the rivers of Babylon, as being of no use, since the glory was departed from Israel, Psal. 137.2.  
2. After the Captivity, and that before Christ and after. 

1. Before Christ. When the seventy years of Jacob's trouble was accomplished, according to the word of the Lord spoken by the mouth of Jeremiah; Cirus King of Persia, who had conquered in battle Asyages King or Emperor of B●bylon, and united the Monarchy, A. 3403. he appointed that the house of the Lord should be rebuilded at jerusalem, 2 Chro. 36.22. the foundation of it is laid by Zerubbabel, A. M. 3422. Ezek. 10. and finished, A. 3528. and dedicated for a place of public worship, Ezra. 6.15, 16. this continued the place of worship for 350. years, and and then was polluted by Antiochus Epiphanes, by reason of Idols, but being cleansed by judas Maccabeus it was restored unto its first use, 1 Mac. 4.59. and repaired afterwards by Herod the Ascalonit, King of the Jews, who also beautified it with sumptuous buildings and curious stones, to obtain favour of that people, not for love of the place, which continued the days of our Saviour.  
2. After Christ, and that before and after his ascension.   

1. Before his ascension, In our Saviour's time we read freequently of Synagogues, so called from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather together, and may be applied to any thing whereof there is a collection, yet they are vulgarly taken for those houses dedicated to the service of God, wherein it was lawful to perform any kind of holy service, except sacrificing. The Temple at jerusalem was as the Cathedral Church for the whole Diocese of Israel; and these Synagogues, as Parish-Churches to the people. 
When they began, the Scripture gives no particular account, however in regard that the Temple was a great distance from most of the people, and the Sabbaths were to be observed: It's probable they were erected in the days of josuah after the Lord had given the people rest: That they were in David's time is clear, Psalm 74.8. And Moses of old time was preached therein every Sabbath, Acts 15.21. In the City of jerusalem there were 480. of them; there were of them in Galilee, Mat. 4.23. In Damascus, Acts 9.2. At Antioch, and at Salamis, Acts 13. In all which places Christ and his Apostles did preach and teach the people.  
The Synagogues had written over the gates, that of Psalm 118.20. This is the Gate, the Righteous shall enter into it. and upon the walls within for the people to meditate upon such sentences as these, Remember thy Creator; Silence is commendable in time of Prayer. In them the Scribes ordinarily taught the people; And as in the Temple there was a high Priest, in these there was a chief Ruler: they had in them also an Ark, wherein they keeped the book of God, and the people's faces were towards it; both these and the Temple were places of public worship in the time before Christ his ascension.   
2. After his ascension, Peter and john taught in the Temple, Acts 3. & 5.42. so also in the Synagogues, as those of the Libertines, Cyrenians, Alexandria, of Asia, Acts 6.9. and several other all which were places set apart for divine service, and frequented by the Apostles, Acts 14.1. during their life, yea, since jerusalem's destruction, the Jews had Synagogues in Rome, Venice, Mentz, Frankford, Fridburg, Amsterdam, in Polonia, and in Hungaria, where they meet together to pray, and to hear the Law, and great preparation is made before their entrance; using these words when the bo●k of the Law is brought out of the Ark, into the pulpit, Let God arise, and let his enemies be scattered, Psalm 68.1.        

SECT. II.  
There being in all ages such places as were set apart for divine service in solemn public manner, by the Saints and people of God, we may conjecture what they are that would have none; but to leave them, and come to the Names that unto those places were given; in doing which we shall instance only in the more usual remarkable and principal, as these, viz.  
I. The house of God, Gen. 28.22. Or the house of the Lord, 1 Kings 6.1. with many other places; and that, 

1. Because designed for his peculiar service.  
2. Because here in a special manner he is said to dwell, 1 King. 8.10, 11, 12, 13.    
II. The house of prayer, Mat. 21.13. That being a principal part of worship: not that prayer was confined unto it, But, 

1. Because prayer was there made, Acts 3.1.  
2. Because God in a special manner promised to hear the prayers that were made, not only in it, but towards it, 1 King. 8.30, 48. & 9.3. Dan. 6.10.    
III. The Temple, Mat. 24.1. Take Templum for Tectum amplum: a large covered place to hide God in; and so the Tabernacle was a Temple, the place for public worship from Moses unto Samuel, 1 Sam. 1.9. that being set apart for the same use that the Temple afterward was, which was also a very large place: 1. Take Templum for Templando, or Contemplando; for the place where God's nature, word and works were contemplated, heard and admired; and so all the places of public worship from the days of Adam, might be called Temples, however it is generally used for that glorious structure of the house of the Lord in jerusalem.  
IV. The Church, 1 Cor. 11.22. of which there are two sorts: 1. The material Church, which is builded with the same matter that other houses are; yet distinct from them in regard of the use they are designed for, they being made to eat and drink in, and what if I said, to sleep in, these for to worship God: Of them the Apostle speaks, 1 Cor. 11.18, 22. 2. There is a spiritual Church, which is the whole number of the faithful souls in general, or any holy soul in particular, which is a personal Church; Of them the Apostle speaks, Rom. 16.5. The same distinction is made of Temples, 1 Cor. 6.19. Hence it is that those places of public worship, of which we are now speaking, may be called a Church or Temple, that is, material Churches, being as the Temple set apart for God's worship, and as it were abiding in them, Rev. 1.20.   

SECT. III.  
We come now to be informed touching the necessity of those public places for Christian worship, by which we hold not the inconsistency of a Church without these, but the dignity only; they are necessary for its honourable being, and for decency and order, for these reasons.  

1. From the nature of the precepts: there are commands in Scripture for the keeping of a Sabbath; for the people's hearing of the Law, for the Prophets teaching, and for the people's gathering together; all which in their own nature imply the necessity of having a proper and public place to do these things in.  
2. From the practice of all Nations; we see no Nation almost throughout the habitable world, but hath places set apart for the worship of their false Idol gods, and it hath been discovered that the Saints of old had places, (not to say buildings, for they were not from the beginning) where they erected Altars, and worshipped the Lord, and inquired of him, touching doubtful cases, Gen. 25.22. shall Christians then be backward, and want places of worship for to serve their Lord and Master.  
3. From the confusion that would upon the want of them, ensue: if every one might worship God in what place he pleased, or every family in what place they pleased: We may without the Spirit of Prophecy, foresee as by a vision that thereupon would follow nothing but disorder, confusion, division, sedition, destruction, and it were to be feared damnation.  
4. From that ease it gives to Ministers. In those places one Sermon may feed five, yea ten thousand, which could not be done were he to go to every particular company in what place they thought best, so he should no where be sure of a Congregation, and while he were teaching one, the other might be without instruction, and he not able through weariness to preach any more, some must want, which in time would make the people heap to themselves Teachers contrary to the practice of good people and sober Christians, 2 Tim. 4.3.  
5. From that care that it puts upon Ministers: These public places and solemn meetings puts a certain awe upon the Preacher, that he dare not utter that but what he is able to defend, and what he knows to be truth, in regard it cannot be recalled without some stain, nor denied without abundance of sin, in regard of the multitude that hears, which private meetings and corner-assemblies, and brewhouse or kitchen Sermons clearly takes away, it being possible to preach to recall, and deny that to one of them which he uttered in another: and to speak truly, the Kitchen or Barn is a good shelter both against Ignorance, Heresy and Falsehood.  
6. From that honour they bring to religion: Is it not more honourable for Christ to be worshipped by his Disciples in large, decent, comely structures, the very walls of which hath a certain holiness in them, to put an awful respect into the soul of him that enters, & to see a number of Christians praising the Lord with one breath in this house, then to see the same number meeting in a Washouse, Warehouse, Backhouse, or any other outhouse, worshipping God. When the Turk hath starely Temples, the Jews clean Synagouges to perform that service their ignorance and infidelity leads them to.    

SECT. IV. Questions resolved.  

Quest. 1. Whether those places may be consecrated.  
Quest. 2. Whether those places may be termed holy.  
Quest. 3. Whether such places that have been builded by Romanists may be lawfully used by Catholics.  
Quest. 4. Whether at a Christians Entry into those places, he may perform his devotion.  
Quest. 5. Whether it be lawful to have Music in Churches now.   

Quest 1. Whether those places may be conscecrated?  
When it is affirmed that Christian Churches may be consecrated or dedicated, it is not granted that the Walls of it are to be sprinkled with holy water, or that crosses are to be ma●e on the pavement with Salt, Ashes, Water and Wine mingled together, with many other Fopperies used in the Church of Rome; But a solemn public setting apart, that building for holy uses, and no other by preaching and praying; which practice is lawful.  

1. From the practice of Solomon, and other pious Princes, 1 King. 8.63. having builded the Temple of the Lord at jerusalem, he and his people did consecrate or dedicate the same, that is, separated it from all secular or civil uses, and appropriated the same unto God, by prayer and sacrifice, desiring that God would own it for his house, and hear the prayers that should be made in it, or towards it, ver. 9 which service was accepted, and God promised so to do, 1 Kings 9.3. the like did Zerubbabel at the building of the second Temple, Ezra 6.16. The like did judas when he had raised a new Altar in the Temple of jerusalem, the heathens having polluted the other for three years, 1 Mac. 4.59. which dedication was owned, countenanced, and graced by our Saviour himself, john 10.22. He was not it seems so scrupulous in his judgement, as some in our generation are: but that they value not, Christ and they differing often in point of practice, well may they differ in point of judgement: The like we read, 2 Kings 12.18. 1 Kings 15.15.  
2. From the Law or rule of proportion, if all along we find in the Scripture things that were appointed for the service of God consecrated, and that service approved of, countenanced and owned by him, whether done to persons, things, or places; what should hinder but that things and places set apart now for his worship and service might be also so dedicated: were it a pulpit that God would bless the doctrine taught in it: a Church that he would bless, and cause to prosper the souls of such as delight in it, and so of any other thing.  
3. From the practice of people in their several dwellings; they will when they have finished a house, set one room apart for a Parlour, another for a Bedchamber, which is a civil dedication, setting them apart for their use, and the very altering of those uses, hath a piece of unseemliness attending it: a sink in a Parlour, and a jack in a Dineing-room, were not comely, and therefore not used, because of the civil dedication. Now is it not therefore as proper, that that house in a parish builded for the Lord, have its sacred dedication, and separated by some holy service for that end and purpose; which may put a kind of shame upon any that would out of crossness or wickedness alienate it from its proper use: but this brazen sacred age hath quitted shame, and our upstart noble men and Gentlemen, would be loath to have their grooms litter, or curry their horses in their Halls, yet these sacrilegious and profane Saints, could approve, ye command them to do it in Churches. 
Hear this, ye old men, and give care all ye inhabitants of the Land; hath this been in your days or even in the days of our Fathers, 1 Joel 1.  
O Tell it not in Gath, publish it not in the streets of Askelon, Kings 1.20.   
4. From that holy and general rule of the Apostle avouching, All things to be sanctified by the word and prayer, 1 Tim. 4.5. It is these two by which our meat, our drink, our beds be sanctified, that is that these things are fitted for their use for which they were appointed designed and created: the like may be said of Churches, that may serve for the use and purpose for which they were designed, framed and erected.  
5 For the greater terror to the enemies of Christianity, or indeed of regularity, when they shall know that this place, this table, hath been set apart for God's worship for, prayer, Preaching and the Sacraments, and seeing from Scripture that both God and Christ allowed of the like ●practises in former ages, they may be afraid of alienating or thwarting the first institution of the same.    

Quest. 2 Whether those places, or Churches may be termed holy?  
It was to be admired that some pretending to be so familiar with Scripture that it was their ordinary language, yea the main ingredients of their orders and warrants would be text: yet be highly offended with others, for speaking the language of the holy Ghost, in calling a man devout, or a Church holy, which are Scripture expressions, to pass over the former, and that we may not be mistaken in the latter, we must distinguish of Holiness, for there is an absolute or relative holiness.  

1. Absolute; that is where holiness is really inherent, and actual in the nature of the thing, and so no created being can be holy but Angels and men. It were high blasphemy to affirm a stone or a beam holy in this sense, for they that are so sanctified are glorified.  
2 Relative, that is where holiness is only adherent, and in respect of the presence, or interest that it hath unto another that is holy, in this sense the person of the Levite, is in a peculiar way holy, Levit 21.6. as being separated from others for the service of the most holy God, so the Nazarite, Num. 6.8. so the sabbath is holy, so are the garments of the Priest, Exod. 28 2. In this the flesh of Beefs, of Calves of Sheep, is holy, Numb. 18.9, 10. and the firstling of a Cow, or of a She●p, or of a Goat, are holy, v. 17. the Spoons, snuffers and v●ssels used in the temple or about the worship of God are holy, 1 Kings 8 4. And the garments in which Aaraon performed divine service are holy, Exod. 3.5. jos. 5.15. the structure of the temple is holy, Psal. 79. 1. the ground upon which it stands is holy, Psal. 48.1. Zeph. 3.11. In which sense our Churches in the birth may be termed holy, the vestry holy, Ezek. 42.19. there was never a spoon in all Solomon's Temple holier than our pulpit cushions are, nor an altar in his Temple holier than our tables, nor a basin holier than our souls, nor a cu●l●hen our chalices, nor any of his hangings holier than our communion clothes: to speak then according to the language of the Spirit what ever it be that is set apart for the service of God to be used in his worship may without Idolatry or superstition be called holy, that is, in this relative sense in which only God speaks it; for absolute holiness God knew they wanted.    

Quest. 3. Whether such Churches as have been Erected by Romanists may be used by Catholics?  
It is an argument, brought by some who are wise in their own conceits, that the Churches or Temples no● in England, being builded by Papists and defiled through Idolatry are rather to be leveled then supported, but nothing less.  
1 From the end and purpose of their being builded. They were made by the Papists, to worship God in, and him in the Lord Jesus, for the honour of Christ and him crucified were they erected, if there were Idolatry mixed with this general end we may remove that and let the place stand, and it is done.  
2 From the practice of godly Princes, Holy Hezekiah did not destroy the temple, though it was defiled, by Idolatry in the days of King Ahaz, but cleansed it, neither did josiah overthrow the house of the Lord because it had been polluted by Mannasseth, but repaired the breaches and ruins of it. 1 King. 22.5. It is true they both broke down the groves and the high places, the Lord abhorring them, and commanding at the first Israel to bring them down. Indeed judas Macabans pulls down the altar that had been polluted through Idolatry, and builds a new one, 1 Mac. 4.46. which it is hoped will not be objected against us being Apocrypha, and if it should, when they can show us, that it shall be as easy and as cheap for as to build other Churches, as it was for him to build another altar, than something may be done, and yet at second thoughts it is easy to be supposed that there is scarce a communion table, (which the Altar typified) now in England that was originally used by any of the See of Rome.  
3 From the scope & design of him that would have those places abolished, they foresee that such places could not be builded again, and they know that such great lights, keeps their glow-worm conventicles from appearing, these places being aloft, do condemn their meetings in corners: Christ preached on mont, was transfigured, crucified, ascended on a mount, all public places, now this they have and therefore to keep their error from derection, they would have those places razed from the foundation.   

Quest. 4. Whether at a Christians entry into those places, he may perform his devotion.  
Some have been thought superstitiously affected (by many that knew not what superstition was) for offering up upon their knees or otherwise prayer to the almighty at their first entry into the Church, but wrongfully; for, 

1 To perform some part of worship, in a place set apart for worship is most suitable: it is an house of prayer, and therefore prayer is a proper act for the place, and no time more sitting then at the first entry.  
2 Prayer obtains a blessing in other duties, he is possibly to hear the word read, preached or sung to crave a blessing that all these may do the soul good cannot be a branch of superstition  
3. It gives a good example unto others, when thou seest one performing any act of worship in that sort, whether out of formality or otherwise; yet by that thou mayst learn that in the Church thou oughtest to worship God, heed him not therefore so much as thyself, if he give hypocritical service the judge shall judge him, fear thou God.  
4. It is but spoken to draw a contempt upon the house of the Lord, those actions with many others are inveighed at, that the house of the living God may be had in no more reverence than Barnes, Stables, not to say Halls or Parlours, every thing is Popery in this age, which either tends to decency or comeliness in outwards worship, as if we must be papists except we be slovens,  
5. The reasons brought against this justifiable practice, are poor and weak, they are these chiefly. That they by this would hold forth the Church to be more holy than other places. It may be answered it is, that they will perhaps not pray at other times, It may be aniwered, Blame them, and reprove them for that by themselves, blame them not at all for this to any other.     

Quest. 5. Whether is it lawful to have Music in our Churches.  
This is of itself nothing, yet since the rulers of the Church are pleased to introduce such a ceremony, and others take occasion to bark against them for it, it may be seasonable to speak a few things as to the lawfulness of its use, it appears therefore to be lawful and that in our days, for 

1 From the practice of the Saints in the jewish Church, what variety of musical instruments were introduced by David and Solomon is clear in sacred writ. When the ends that these holy Saints proposed to themselves are found out, they shall make it appear that it is as Lawful to have music now as it was then.  
2 From the helps men may naturally receive from music in the time of worship, God loves a cheerful giver, and this may make a drooping soul to give him acceptable service.  
3 It was never a part of the Ceremonial law, and therefore not abolished by Christ, that Law that Christ put an end to, was that that belonged to the tabernacle, music being no part of that is no more abolished by Christ then standing Churches or Temples.  
4 From that vision that was seen in heaven, Rev. 5.8. Four beasts and four and twenty Elders worshipped the Lord with harps: these are generally taken for Ministers and the congregation, and again, Rev. 14.2. there is heard the voice of harpers, harping and singing from heaven, though in the mystery that signifies there joy, yet in the Church, it is not absurdity to express or help their Spiritual joy by the natural use of music.  
5 They who are against this are generally against matters of greater concernment, and their opposing of this is the less to be admired or noted.       

CHAP. IX. Of Ministerial ordination.  
THe party or person that teacheth which is the priest or Minister comes now to be considered, unto whom in the title we have given ordination, both are ordinances appoint-by God to go together, and both of them for that very thing cried down in this generation for this time we shall put them together and distinctly handle 

1 The nature of ordination.  
2 The person to be ordained.  
3 The parties who are to ordain.  
4 The duty of them that are ordained.  
5 Resolve some questions?    

SECT. I.  
The nature of ordination may be expressed in these words. (viz.)  
It is a solemn setting of one apart, and ordaining of a person. 2. By Fasting and prayer. 3. For the preaching of the Word. 4. Dispencing of the Sacraments. And, 5. Exercising the power of the Keys. 6. With laying on of hands.  
1. It is a solemn setting of one apart, and ordaining of a person] It is not to be rashly or inconsiderably done, 1 Tim. 5.22. but in most solemn decent manner ought to be performed, Acts 5.6.  
2. It must be done by prayer and fasting: these two at this ordinance go usually together, Acts 13.3. For by prayer much may be obtained, and by fasting a strong Devil may be cast out.  
3. For the preaching of the word, Acts 13.5. for the opening of the word by way of Doctrine, Reason and Use is the proper work for which one is separate to the work of the Ministry.  
4. Dispencing of the Sacraments,] 1 Cor. 4.1. as that of Baptism, Mat. 28.19. and of the Lords Supper, 1 Cor. 11.23. these are the seals and evidencies of our reconciliation with God.  
5. Exercising the power of the keys;] whom they bind on earth, they are bound in heaven, Mat. 18.18. Now they bind by excommunication, which is a delivery over unto Satan, a casting them out of the Church, making them to have no interest in the ordinances of the Church, more than heathens or Publicans, 1 Cor. 5.5. 1 Tim. 1.20. Whom they lose on earth, shall be loosed in heav●n, Mat. 18.18. Now they lose by Absolution, opening as it were the gate of the Church, to him that for his offences was thrust out, and receiving him again upon his repentance to the communion and fellowship of the faithful, 2 Cor. 6.10.  
6. With laying on of hands] this is a grave and ancient ceremony in the Church of God. jacob used it in blessing his grand children, Gen. 48.14. By it the Levites were given by the Is●aelites ' o the Lord instead of their firstborn, Numb. 8.10. By it the beasts under the Law were to be set apart by sacrifice, Num. 8 12. By it joshua was set apart to be Governor of Israel ●ter Moses, Numb. 27.23. By it did our Saviour bless those children that were brought unto him, Mark 10.16. By it was St●phen and his brethren made Deacons, Act ● 6. By it Paul and Barnabas Apostles, Acts 13.3. And Timot●● made a Priest, Minister or Elder, 1 Tim. 4.14. for which cause in holy imitation of so ancient and divine a practice, the Bishop and his Presbyters lay their hands upon the head of them ●hom they separate for the work of the Ministry, 2 Tim. 1.6. being asign of celestial grace, which God with an open hand will give to all those who conscionably serve him in that holy employment.   

SECT. II.  
Let us now see unto whom this ordination is to be given, and who it is that aught to be thus separated in a solemn way for the service of God, what persons they be that Timothy and Titus the Bishops of Ephesus and Crect must ordain, is told us in their Epistles: some notes of them are essential, and some of them are accidental; some are for their being, some for their well-being; some show their carriage without, and some their deportment within the Pulpit; we shall see only the chief of them.  
In a Minister there is required, 1. Courage, Tit. 2.15. 2. Sobriety, 1 Tim. 3.2. 3. Liberality. 4. Docibility, or aptness to teach. 5. Temperance. 6. Patience, 1 Tim. 3.2. 7. A Lover of good things, and of good men. 8. Holiness. 9 Justice, 1 Tit. 7.8.  
We must note, that some of these cannot be known by the quickest eye. No Bishop is omniscient to know the heart, and therefore may ordain a man that wants many of these; and also we must observe, that a person may come for ordination, with many, or all of these and yet may backslide, which takes not away the force of ordination. The Angel of the Church of Ephesus fell from his first purity and love, yet was an Angel still, Rev. 2.4, 5. he may lose his patience, his temperance, his holiness, yet a Minister still, and the power of preaching and administering the Sacraments, and exercising the keys, abide with him, these ordinances not depending upon the quality of him that doth administer them, more than the force of the Broad Seal of England, depends upon the merits of my Lord Chancellor, as shall God willing be proved in its own place.  
To all these qualifications above named must be joined competency of knowledge. It is not every man that is just, holy or patient must be ordained, he must be of understanding competent for the work, which competency appears in these particulars from Tit. 1.9 viz.)  
1. His adhering to the truth known, not opinionated.  
2. In his ability to teach, and that sound for the edification of the Church, according to that truth.  
3. In his dexterity in maintaining of that truth, stopping the mouth of Gainsayers; he that is so qualified cannot be refused ordination.  
We say competently qualified ', For who is sufficient for these things.   

SECT III.  
Let us see who they are that must thus ordain, whose hands they be, that by their laying on the person is qualified in an external way for the public preaching of the word.  
1. Not their own, Heb. 5.4. It is against the practice of the whole Church of God in all ages, for any man, though never so well gifted, to separate himself, or ordain himself, as is clear in the examples of Stephen, Nicanor, etc. Nay if it were in a man's own power to separate himself for the work of the Gospel, Paul needed not to have left Titus in Crect, to ordain Elders in every City, Tit. 1.5. It is a practice beyond a precedent in the Church of Christ, for one to ordain himself. We read indeed how Frederick the second upon Easter day (through necessity) crowned himself with his own hands King of jerusalem in jerusalem; but that ever man made himself a Priest in jerusalem, save Saul, jeroboam, and such profane Wretches whom God did curse even for so doing we read not. Neither in old or new Testament, is there any instance of one who set himself apart for holy functions, or that thought himself qualified in an authoritative way to reach the Gospel upon the sufficiency of gifts, as Courage, Holiness, Knowledge, and the like; if so, Stephen, Philip, Prochorus, etc. needed never have been ordained Deacons, Acts 6.3, 4, 5. Nor Paul, nor Barnabas, Apostle or Evangelist, Acts 13.2. nor Timothy a Bishop or E'der, 1 Tim. 4.14.  
2. Not the multitude: Never did God give the power of ordination to the people in general, before, nor after Christ: if so, where two or three would please to meet, they might ordain, which in few days would make the Church of Christ consist of Shepherds, rather than of sheep; yea would make all Apostles, all Teachers, etc. We find the contrary practised. For when the multitude had chosen and nominated persons of honest report, full of the holy Ghost and Wisdom, th●y set them before the Apostles who prayed and l●id their hands on them, Acts 6.3, 6. yea, as was said before, the inhabitants of the Cities of Crect, might have ordained Elders; Titus might have gone forward with Paul. In sum God never giving the people the power of ordination since the creation: they can never deliver that power to any until the dissolution of the world. Presumptuous are they therefore that will take ordination from them, impudent before the Lord, therefore, they that will presume to give that authority in matters of so great concernment (as the word and Sacraments) to any of their own body.  
3. Only Church officers, or the Apostles successors; they are only to teach and to baptise unto the end of the world: Paul and the Presbytery ordains Timothy: he ordains others, and they others: and so by a moral succession from the Apostles, is the Ministerial office upheld; but of this we have spoken.  
It were too great a task for me to offer to wade into that troublesome discourse touching Episcopal or Presbyterial ordination, lest I should drown myself, being but of small standing in the Church of Christ: yet by virtue of that Proverb, It is good to be sure. Episcopacy is much to be preferred, that being the most ancient way since, if not before the Apostles departure from the world; and albeit it hath some ruptures or breaches in some of the reformed Churches, yet the Acts and Laws of England make no ordination valid, but what originally is Episcopal.   

SECT. IV.  
We are to behold the man thus separated for the Lords use, For the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, Ephes. 4.12. We say we are to see what his duty is, and what he is to perform amongst men.  
The very naming of his ordination shows you what he is to do, and the distinction above named discovers his duty: but to be more particular, yet not large.  
1. He is to take all advantages and opportunities of preaching that word, the preaching of which he is separated for, 2 Tim. 4.1.  
2. The more wicked the times be he lives in, the more bold and confident he ought to be, 2 Tim. 4.3. yet this excludes not, but that he may flee persecution, Acts 9.25.  
3. In preaching of the Word he is to observe the proportion of faith, Rom. 1●2. 6.  
4. He is to teach the word according to the capacity of his people, 1 Cor. 14.9. the other parts of his duty are clear and obvious.   

SECT. V. Questions resolved●  

Quest. 1. Whether ordination may better a Ministers gifts.  
Quest. 2. Whether a Minister may renounce his ordination.  
Quest. 3. Whether the Ministerial office be to continue always in the world.  
Quest. 4. Whether it be lawful to hear an unordained man preach.  
Quest. 5. Whether an ordained person may bear an office in the Commonwealth.   

Quest 1. Whether Ordination may better a Ministers gifts?  
Though this sacred ordinance be of no account with some, yet to the conscionable Receiver it may be very advantageous; For, 

1. It is an odinance of God always practised in his Church, it may appear at the first sight to the carnal Christian, but a low and poor device to gather some men together, and pray, and lay their hands upon another's head, to make a man an Ambassador of Jesus Christ, to make him a steward of the Mysteries of God, a Planter, a Waterer, a Builder, and a Watchman to the Church: by the same kind of Logic the other ordinances of God might be abused: What force (may the same Creature say) hath a Morsel of bread, and draught of wine, in the Sacramnnt of the Lords Supper to assure men of heaven, to foagive their sins, to confirm faith, to qucken hope, to preserve love, and so contemn that. We ought in those cases to look to the institution and approbation of God, and practise of the Apostles; and to keep and hold up God's ordinances in purity, is a means of being ever happy. This therefore of ordination being one, to receive it, to come to it, may procure much profit to the party that hath it, and to the Church for whom it is given him.  
2. It emboldens him in that employment, by this he may show both his gifts and commission, which two may make his face as brass against the Irony faces of perverse & wicked men; There may be some whose imprudence may carry them out, to preach without this commission, yet when they read the Scripture, and see this ordinance practised, so constantly both in Law and Gospel, their conscience, (if they have one) must needs accuse of that of which the Pharisees were by ou● Saviour, even for Thiefs and Robbers, john 10. by entering th● Church, not by the door of ordination: for of the Pharisee preaching God gave no commission.  
3. The solemn prayers of the Church with which that exercise is attended, may bring the holy spirit to him that is ordained, The gift of utterance, Gal. 4.3. The gift of Wisdom, 2 Tim. 1.7. being asked, God may send them down: Prays. availeth much, and in an act of so high concernment, both to Christ and to his Church, it is not Christian like to suppose those prayers to be barred from the ears of God; he that is ordained may be a profane sinner; yet as men will give the Nurse good things for love of the Children, God may give him gifts for the good of his Church. judas bore the Bag by which Christ relieved the poor.  
4. It binds him to that function; he that is once brought to the plough of the Scriptures, and hath put his hand to it, to till the ground of the hearts of men, is not through the unevenness of the path, or hardness of the soil to forsake that employment; knowing that what ever happen, however the world go, this must be his work, it may, and without question doth make him set himself to his work, and study how to go through bad report and good report, etc. but this leads us to the     

Quest. 2. Whether a Minister may renounce his Ordination.  
It hath been the practice of some persons for the pleasing of a factions generation of late years, to contemn, quit, deny or renounce their ordination, but it savoured not of godliness.  

1. The nature of Ordination is against it. That is a setting a man apart by the Church for that peculiar exercise and office, he is separate from other employments to follow this, and therefore it is not in his own power, to renounce it at his pleasure, or for any cause whatsoever.  
2. That Assertion of our Saviour, ● Luke 9.62. condemns it, He is not fit for the kingdom of God that puts his hand to the plough, and looketh back; he that makes an entry either upon the preaching of Christ, or professing of him, must never come back to the world for the renouncing of either.  
3. The Ministerial office should fail, if this were granted. It is unknown what the thoughts of a Minister are, in his troublesome going through the parts of his office, and allow him power to forsake his calling, in a few years we might see Pulpits empty, the least cross, affront, persecution, might be arguments strong enough to induce him for the forsaking of his people, study, call, and betake himself to some, other honourable profession, or whatever seemed good in their own eyes  
4. The Laws of the Church will not suffer it to go unpunished if it be done. Those that are Church-officers themselves know what strong reasons may induce men to forsake and quit their callings, to put a chain to them that are otherwise without conscience, the Church of England orders,   
No man being admitted a Deacon or Minister, shall from henceforth voluntarily relinquish the same, 
Canon 76. Church of England.  nor afterward use himself in the course of his life, as a Layman, upon pain of excommunication, etc.   

Quest. 3. Whether the Ministerial Office be to continue always in the World.  
There are spirits gone out amongst us, crying down the Ministry as Antichristian, affirming th'; light within, or the witness within is only now to be heard: but these spirits when tried, are not of God; for that office must and shall continue.  

1. For Christ hath promised to be with it unto the end of the world. Mat. 28.20. Unto that time therefore it must endure. It is spoken to the Apostles the first Teachers who are dead, it must therefore be understood with them that are their successors in that office, which are now in being, and those that shall come after us who are not yet born.  
2 From the imperfection of the Church, Eph. 4 11 12. Until all the members of the Church come in the unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the s●ature of the fullness of Christ, God will give Pastors and Teachers, admit that many were now perfect that were of age, yet for them that are young the ministry is necessary, there is daily a young generation coming up, belonging to the Election of grace, and therefore the Church is not perfect, and therefore the Ministry must abide, that this Scripture might be fulfilled.  
3 God hath appointed this office to be the ordinary means of salvation: so long as their souls on Earth, this office must remain, there being no way shown by God since the fall but this, that can bring a man to glory; repentance, faith and good works, must be tau●ht by them: and while ●he world stands this doctrine will be necessary.  
4 The Sacraments must be received by the members of the Church until Christ's second coming, Mat. 28.19. 1 Cor. 11.26. It is these men that have this power derived from the Apostles to administer the seals of the word, which seals until the end of all things, and un●ill the coming of the Lord by the whole body of the Church must be received: by consequence therefore there must be Church-officers to deliver the same until the times of refreshing shall come from the presence of the Lord.  
5 From the practice of the holy Apostles and disciples of the Lord, They constantly ordained Elders and left them in Churches, which they had planted. And sure to the end there shall be as much need of ordained Priests or Elders (for they are one) as then: men will be perverse, wicked, sinful, Impenitent, unruly, ignorant, despisers of dignities, ununregenerate, unholy, and still there will be some ignorant of the Mysteries of God, & therefore care must be taken to plant and leave Elders in every City and in every country for the cure of those evils.   
It is easy to behold how soon a parish or a village will grow loose, disorderly, and indeed loose, the very face of religion, if they want a settled Minister but a few months: the like we may judge what would befall the world should it want Church officers, Though people were wicked, yet an orderly keeping of the Sabbath, etc. conscience in some sort will bring them to it, but in unsetlement they have arguments to stop consciences mouth, which by degrees brings them quickly to be Heathens, the Principles of religion, not taught them that are young, makes them regardless of God or his word either, when they come to years of maturity, and so their profession comes to be profane and their conversation to be Ungodly, which in a great measure is prevented by a settled Minister though but of weak parts or abilities.   

Quest. 4. Whether it be lawful to hear an unordained man Preach?  
We must stand at the door of this question avoid error and distinguish of Unordained Preachers before we go forward.  

1. There is a preaching by way of trial to ordination, their gifts, their knowledge, their uprightness, their utterance cannot be known but by preaching, the Church generally, will have a trial of their parts before she separate any for that work, thus Paul preached before his ordination.  
2 There is a preaching by way of opposition to ordination, so there are some that will presumptuously execute all the offices of a minister, and slight ordination, desiring possibly not to be bound nor tied to that calling, that though their errors might be detected, yet their irregularity might pass unpunished, of these latter sort, the Question is to be understood, and that it is unlawful appears 

1 Because to hear such is to go out of God's way, and practise: the pharisees that taught sound doctrine in some points, yet were but thiefs and robbers, coming not in at the door but climbing up some other way, these the sheep hear not. Never did God give a power to any to ordain themselves Stewards in his house, and therefore we are not to go to them for bread, left we be thought strivers against him, he never entrusted them with his broad seal, and therefore we are not to receive the seals from them. Christ's knows Paul, and Stephen, and Timothy; but these he knows not, therefore his people are bound to esteem them not as Ministers of God.  
2 It encourages them in their irregular proceedings, when they behold, giddy heads, ignorant persons, curious spirits flocking after them, emboldens them and hardens them in their error, whereas to withdraw from them might in time make them ashamed of their doings.  
3 It gives an evil example, when the weak Christian seeth one that is strong going to those upstart teachers, the weak may follow him; he may go out of wantonness or curiosity, and the other may go out of conscience and frailty.  
4 Error is ever sooner believed, than truth. It is experimentally known, that an Heretic may broach that doctrine in a day; which truth cannot overcome in a year: there is a certain connaturality between the nature of man and falsehood. It is best therefore to withdraw from them, the very foundation of whose teaching is erroneous, in as a much as the authority they pretend to have, goes contrary to that authority that ever God invested his Church withal.  
5 Experience shows that God is offended with man's hearing or following of them, for we shall seldom see men giving ears to their doctrines; but what through ignorance of justice they are brought to believe a lie, which mkes them hop from one opinion to another; until faith and religion be lost, and conscience itself be baffled or stifled; that they sit down in the seat of the scornful, and mock at laws established by either God or man.      

Quest. 5. Whether an ordained person may have an office in the Common wealth.  
There are that maintain this Popish tenet, and yet would be thought no Papists; that the Church hath nothing to do with the state, or that the government of the Church is a distinct thing from that of the state, a distinction framed upon his holiness' anvil at Rome, and received here by them that are no good willers to the Catholic clergy, to be short an ordained person, that is a man separate for spiritual offices may exercise judicial offices in the Commonwealth and state.  

1 From the practices of those that were of old separate for the Lord, Melchizedek was both a Priest and a King, Gen. 14.18. a great part of the government of Israel was in the hands of the Levits, we find them judges. In all the business of the Lord, and in the service of the King, 1 Chron. 26.29. and ver. 19 Zecharia is a wise counsellor, They are also appointed together with the Princes, For judgement of the Lord, and for controversies in Jerusalem, between blood and blood, etc. 2 Chron. 18.8, 9 so also Samuel a Levit, was both judge and priest in Israel 1 Sam 7.15. and if ignorance make any boast of samuel's being a prophet, It may be answered that his sons were Levits, set a part by God for the service of the Tabernacle, Yet their Father made them judges in Israel, 1 Sam 8.1. his own circuit was yearly while he had strength and failing, he allotted circuits to his three sons throughout Israel. Who by reason of perverting judgement, through bribes are complained of by the people ver. 5. by the same rule it will follow that those that are separate now for the work of the gospel, may be in business of the Lord and also of the King.  
2 From the abilities of some persons that are ordained It may be known that in all matters of controversy, in both kinds of the Law, the Clergy may have more understanding than many Gentlemen that are justices in the Country, and the presence of the Clergy may be helpful in that respect to the most judicious judge.  
3 From that apparent necessity that there seems to be of it, the ordained person is not free from trouble, from Lawsuits, from warrants, taxations in which he may receive much wrong, if there be none but Lay-people there, who usually may look over the inferior sort of the Clergy with an unregardfull aspect, nay possibly the gentleman may be both judge and harry of himself. A minister may have stronger presumptions to be redressed of his wrongs which are seldom of the smallest magnitude, when he hath some of his own function upon the bench.  
4. Officers of state may have much matters concerning God, 
That Parli. which sat Sept. 17. 1659. was long pleased about the nature of blasphmy when J. N. was accused of it before a very worthy society.  his worship, his honour touching religion, now who more competent and fit to reason and debate withal then those spiritual persons I leave the reader to consider, in such cases without question they are chiefly to be employed. It is not safe to interpret Scriptures without the aid, help and assistance of them, who are more conversant in such writings as we have had sad experience of late days among our Grandees.  
5 From the benefit that would thereby accrue to the people and honour of the Clergy, we see that every factious spirits boasts of his contending, and will not much value his falling out with the minister; this will put a bridle in the mouths of horses and mules, and for quiet spirits, if occasion of Law suits be given, a minister through his learning, calling, gravity may bind his Parishioners to the peace without troubling his Clerk, or taking any sureties save God and their own consciences.  
6 It is consistent with their ministerial calling, it serves to the end of keeping up the Love of God and the Love of man, to the cherishing of godliness, and suppessing of wickedness.  
7 From that inseparable interest, that the Church and state hath to each other, there are scarce any causes so purely civil, but have something of spirituality in it, nor scarce any so wholly spiritual but something in order to temporals is in it. It is fitting therefore in such cases in court, of judgement, to have such persons as can determine touching the nature of the thing then in controversy.  
8. Those persons that are against it, are such as fear, that should some civil power be put in the ministers hand, it might not only be a means to have him respected by others, but they durst not crush him, trouble him, contemn nor indeed outwardly despise him as they do. This makes them (being taught by the Jesuits) to affirm that ordained Ministers are not to bear offices in the Commonwealth both against Scripture and reason.   
If it be said that the Apostles had no such power; answer may be returned as before, the Laws of the world ran against them, & the judges of the earth made them their prisoners, rather than their assisters: but after persecution ceased, and Christianity established, then what Christian commonwealth almost throughout the whole world, but made use of them in temporal affairs, and particularly England, until this late unhappy reformation, and what profit she received by their abolishing may be quickly and easily summed up— she hath drank of the new kind of government, and if she be not drunk with astonishment; she will say as men of the new wine, that the old is better.  
Thus have we considered the three circumstances touching public teaching proposed above, our Meathod now leads us to the thing itself.  
It is twofold, 1. A laying down the principles and foundation of Christian religion, and this is called catechising▪ 2 A building upon those foundations by way of doctrine & use, and this is called Preaching: two ordinances set at naught by many that wish not well to our jerusalem, we shall speak of them in their order.     

CHAP. 10. Of Catechising.  
THis word Catechise comes from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is translated in our Bibles to instruct, Luke 1.4. To inform, Acts 21.24. And to teach, 1 Cor. 14.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that I might catechise, teach or instruct others. In this ordinance we shall discover,  

1 What it is,  
2 How it is to be performed.  
3 To whom it must be performed.  
4 Who are principally to perform it.  
5 Why it is to be performed.  
6 Resolve some Questions.   

SECT. I.  
The nature of this ordinance may be understood by this plain description.  
It is a teaching or unfolding the grounds and principles of Christian religion by way of question and answer.  
There is nothing here needs explication, and therefore we may pass it the sooner over: It teacheth the grounds and principles, reduceing the parts of religion to some few heads for the better preserving them in the memory. Our Saviour comprised the whole body of the law, into two parts. To the love of God, and to the love of ones neighbour, Mat. 22.37. Solomon draws the whole duty of man into two parts also; viz. to fear God and keep his commandments, Eccl. 12.13. Paul draws all unto faith and repentance, Baptism, Imposition of hands, the resurrection and of judgement, Heb. 6.1. So doth catechizeing, draw those truths that are enlarged in preaching like an open hand into the closed fist of some larger head, that it may be the better remembered understood, and taught both by the catechist, and catechised.   

SECT. II.  
This kind of teaching artificialy is to be carried on and aught to be performed with a great deal of circumspection, or then it may rather mar then make a young beginner. It must be done  
1 Orderly. In this the laws of method must be exactly performed, he that would teach that God made the world out of nothing, must first teach that God is Almighty.  
2 Plainly. The subjects trained up in this exercise, are usualy such persons as cannot understand high and sublime matters, as a tender Mother will spreak to her spradling and smiling Infant, such words which it can understand, so must a wise catechist to those whom he desires to inform, saying without tropes and figures. Come children, etc. Psal. 34.11.  
3 Tenderly. Where there is a failing if it be possible for him that catechises to hide it without error let it never be disclosed, the smallest bone cannot be jointed when broken without pain, so neither can the smallest error be made manifest without shame. Encouraged all aught to be, That is thus taught, and this is one way, to pass over their failings in public if it be possible. As David said touching Absolom, Deal gently with the young man for the Lords sake.  
4 Frequently. A Catechism is almost never learned, for when a man hath done he must begin; there must be a repartition. Every year must the israelites instruct their Children touching the doctrine of the passover, Exod. 12.26, 27. As young beginners will often run over their letter with a dry pen, so must tender Christians often go over their Catechism until the doctrine, therein contained, become familiar.  
5 Sound. Corrupted doctrine, is not fit for a Catechist, this were to give poison in stead of milk to a new born babe if the principles of religion he to be planted in a young Christian, be sure that they be ●ound. Rotten Timber in the foundation, is dangerous; so corrupt principles for the groundwork of Christianity is deadly.   

SECT. III.  
Touching the persons, who must be so taught we must 〈…〉 as large as ignorance. Where ever we find ignorance to dwell, 〈◊〉 it is a proper place for a catechist, but yet for methods cause, we shall take a particular view.  
1 All that are born in the Church▪ All that are baptised with water, aught to be taught the principles of that doctrine they were baptised in, The Jewish children, were taught the nature of their Sacraments, Exod. 12.17. so ought the Christian Infant to be trained up in the doctrine of Gospels' ruth● 2 Tim. 3.15.  
2 All such as are converted to the Christian faith those that forsake the vanity of the heathen, the Infidelity of the Turk; The Errors of the jew ought to be taught and instructed in the foundation-principles of the Catholic faith. If any should renounce the Superstition of the Romanist he were rather to unlearn some principles than be taught new there being no principle of Catholic concernment, wherein the universal Church differs from that of Rome.  
3 All the unlearned of what age soever It is but a poor plea, to drop out of the world in ignorance because men are of age, if they have lived under the power of the Gospel, their want of knowledge, will but make them full of misery. It is no disgrace to learn Christ at any time, and necessary for him that would reign with Christ at the end of time. However in this there is much caution, and moderation to be used, and even a respect is to be given to age, and an honourable mentioning of their name, etc.   

SECT. IV.  
It may appear by what hath been spoken, who are principally engaged in this kind of exercise, and the p●rsons upon whom more especially this duty lies.  
1 Parents and masters▪ we shall join them together for brevity's sake: Deut. 6.7, 20. Gen. 18.19. Lemuel a Prince was taught by his mother, Prov. 31.1. and how Boaz principled his servants appears by their holy salutations and greetings each to other, Ruth. 2.4. Timothy was carefully trained up by his mother and Grandmother, 2 Tim. 1.5. and 3.15. and the fruit of Abraham's government appears in the piety, faithfulness and discretion of his steward, Gen. 24.12. They have the greatest advantages of any other, by their daily society, & by their authority. And God in giving the law, charges the master with his son and servant, touching the keeping of his sabbath, which is a circumstance of time; he is therefore to instruct them in that and not forget to teach the essential points of faith.  
2 Ministers or Priests, It was a charge given to all pastors, in the person of Peter, joh. 21.15. to f●ed the lambs of Christ, there are them that are not able to retain a Sermon, or understand a Sermon; or apprehend the parts of a Sermon, now this sincere milk of Catechising may make them grow in knowledge.  
But what shall we say, the fewness of ministers the Number of the people, even makes this doctrine Impossible to be performed. There are many (I will not inquire the cause) that can, and have cut out work enough for a minister to do, yet it had been wisdom to have considered how much one was able to do. men's flesh is not of brass, nor their strength the strength of stones, to execute all that which men will lay upon them; and God himself will require no more than what man is able to do: where many iorns are in the fire, they cannot all heat, the work that most of the clergy of England especially in the country hath before them, denotes an Impossibility to have all exactly done, and for this the truth is, in some cases, and for some persons, it must in some sort be laid aside, and preaching preferred, that being the most ordinary means, for the translation of sinners from darkness unto light: but of this hereafter.   

SECT. V.  
When this is pressed, there is nothing urged but what is rational and pious; no greater burden laid upon m●n then what God hath bound them to bear and carry: the necessity of this kind of teaching appears,  
1 The young as well as the old must appear before the judgement seat of Christ; that child that thou seest playing in the streets, shall one day be stripped naked and stand before the th●one of God, Revel. 20.12. let it know this, that it may be afraid of sinning.  
2 It is a hard thing otherwise to profit under the most powerful ministry: there are terms in divinity which in pulpits cannot be shunned as, Justify, Elect, Adopt, and these can never be sound understood without inspection into a catechism.  
3 The law of equity binds men to do it, if thou be'st a parent, thou hast conveyed some part of thy corruption whereby thy Infant is infected and is naturally a Child of wrath, now art thou not bound to give him counsel and teach him the fear of the Lord, which may keep him from dying through that poison thou hast given to him, and make him a child of grace. Art thou a master, shalt thou teach him, how to be faithful to thee, in the right managing of thy affairs, or teach thy servant in the principles of thy art, that he may live, and neglect to instruct him, in the doctrine of faith that he may be saved? Art thou a Minister? then thou art a Steward of the mysteries of God, 1 Cor. 4.1. and so tied to give children that meat that is proper for them, and strong men what is fitting for them.  
4 It is a sovereign means to preserve religion from corruption, when the heads of young Christians are filled with the particular branches or parts of catholic truth, they will be the better able to stand out against the Heretical tenets, and perverse dispute of men of corrupt minds: and being fixed in the truths of the Gospel, when they are young; they shall not be easily removed from them when they are old.  
5 They will be learning either good or bad, and good they will learn with ease if it be taught them, if the Father's cry Hosannah unto Christ they can do so likewise; Math. 21.15. and if they call an old prophet, a bald prophet they can do so too, 2 King. 2.23. They will learn quickly to tell lies, and to swear oaths, if the truth be not taught them, and swearing forbidden.  
6 Unto this practice did our saviour yield himself, when he was twelve years old, Luk. 2.46.  
Noble T heophilus was thus taught, Luk. 1.4. Eloquent Apollo's submitted to this teaching, Act. 18.26. and can we follow better copies?   

SECT. VI Questions resolved.  

Quest. 1 Whether catechising differ from preaching.  
Quest. 2 Whether preaching be to be preferred before it.   

Quest. 1. Whether Catechising differ from preaching.  
These two ordinances of the Church are in end and scope the same, each of them being appointed for the perfecting of the Saints, and edifying of the body of Christ, and at ordination are both laid upon him, and with all authority, yet as we may say of two eyes or two hands the one is not the other. Preaching differs from Catechizeing.  
1 In respect of Amplitude or fullness, what preaching draws out, to an ample and large discourse, Catechising contracts into some few words, by p●ring off the exuberant parts of a continued speech, retaining the chief point, matter, or spirit of the doctrine.  
2 In respect of its activity and singleness. In cathechizing there are some called out for assistance, the catechist hath not all the work, but in preaching there is no second, to assist; that is a task wherein none claims a share, wherein none are co-workers, but the preacher himself is the sole agent and efficient.  
3 In respect of its object and parties: preaching reaches to all persons old or young knowing or not knowing, high or low, now catechising is properly for the ignorant and unlearned.  
4 In their subjects and actions preaching is peculiar for the ministerial function, catechising proper to none, but common to woman and man: no sex but may have hand in this exercise of catechising, and no person is a tied to it.   

Quest. 2 Whether preaching be to be preferred before Catechising.  
There is a generation, that supposes if a minister spend one half of the sabbath upon catechising, that it is through idleness and sloth, whereas if Catechising be sound performed there is no labour nor study saved, yea possibly more undergone. Others again, would make no account of preaching holding that a proper dish for a feast, and not for ordinary fare, conjectureing they are not blame-worthy if the ordinance of catechising go forward. In humble submission, it is thought they are both out of the way, and besides the truth.  
It is not safe to make the ordinances strive with each other, or one to jostle out another, to the purpose in hand, let us distinguish of places and of persons.  
1 Some places, are rude plain and ignorant: without much travel we may fall into country parishes, whose ignorance is so gross that it is incredible: there Catechising may be of much use; and though they love it not it may do them most good.  
2 Some places are more orderly, civil and knowing: there may be populous places, and parishes in which generally the people may be knowing; and by reason of schools and other advantages Catechizeing may go forward without much troubling the Minister. In which places there is no loss if it yield to preaching, especially on the sabbath day, lest the genrality of the people make no account of their assembling together.  
And as touching persons there are men whose parts, and genius are not fit for Catechising, their excellency may lie in preaching, others there are whose excellency may lie in Catechising: the fewness of ministers craves that that be done by which their genius and parts may do most good in the Church of Christ, yet by experience I know, shortness of days, infirmity of body, etc. must and will cut one short: the pre-eminence therefore is to be given to preaching; for,  
1 That is the most powerful way for the convincing of sinners; the strength of rea●on, and the force of application in a Sermon are powerful means for the opening of the heart of man and causing him to see his error which would from a Catechist be Improper.  
2 That was chiefly the practice of Christ and his Apostles, he and they both went into the Synagogues and taught the people, expounding Scriptures and setting them home to the ears and consciences of their people.  
3 Preaching is of most general concernment, there are sins of the age and times, wherein the Catechist may fail, but preaching disclaiming these, detecting those, is most profitable: there are providences sometime sad, and sometimes cheerful, which is to be observed, and noted, and people taught accordingly: these oftentimes may not fall under the cognisance of a Catechist; and if they should, he would put a block in his own way, and give occasion of stumbling to them for whose sake Catechising is most used. Moreover preaching extending itself largely meets with the tempers, sins, dispositions of most, whereas a Catechism 'tis up and limits the Spirits of him that teacheth by it that he can reach but a few, if any, his office being only to lay down the truth touching some head of divinity, to convince the understanding and no more.  
4 It puts a greater cheerfulness in the spirits of the most knowing, to come to God's service, when Christians have been in the days of their minority trained up in that way by question and answer. To be kept continually to it might flat their appetite, and blunt the edge of their devotion, especially in public places, where, by relation, in former times, when Catechising swallowed up preaching, half the sabbath was loosely, not to say profanely kept and spent, the Ministers gifts may not be for that service, nor his parts though otherwise eminent, for such teaching, which may in time breed a slighting of him, among his own people, what gifts God gives to teachers, by which they may most advance the end of teaching which is the edification of the Church, those aught to be most exercised by them, and by this rule men may know what is best to be done.     

CHAP. II. Of Preaching.  
WE come now to that ordinance, which is the power of God unto Salvation, though some in this age account it foolishness and vanity. In this ordinance we shall see, 

1 The nature of it.  
2 The manner of it.  
3 The necessity of it.  
4 The ends of it.  
5 Resolve some Questions.    

SECT. I.  
This ordinance of preaching by which men are saved, if they keep it in memory, 1 Cor. 15.1, 2. may be thus described.  
1. It is an opening, expounding or unfolding the meaning of the Holy Ghost in Scripture. 2. According to Scripture. 3. And applying it for the edification of the Church, or perfecting of the Saints.  
1. It is an openning, expounding, etc. of the meaning of the holy Ghost in Scripture] That the Scripture is the mind or meaning of the Holy Ghost, is blasphemy once to be doubted, Heb. 3.7. Acts 1.16. 2 Pet. 1.21. and his expressions are sometimes so lofty, and at other times so dark, that the understanding of man is naturally ignorant of his purpose, yea when highest, not able throughly to apprehend his meaning. Man may read all day, & at night lie down upon the restless bed of uncertainty, not understanding the nature of the thing read. Now preaching unfolds it, expounds and interprets it, gives the sense and meaning of the Spirit of God in it; by which the hearts of the Elect are turned from the world unto God, Acts 19.19. and made to burn towards God, Luke 29.27, 32. and go towards heaven with rejoicing, Acts 8.35, 39  
2. According to Scripture] There are those that will expound the Scripture by their own fancies, and make the Holy Ghost by an irreverent compulsion speak that which he never thought, but what they would have others to believe; such were the Pharisees of old, Mat. 5. and such are our upstart Preachers now, who assoon as they find some portion of Scripture that they can colourably wrest for the defence of their own fancies, immediately cry to their Proselytes, Rejoice with us, for we have found, etc. and where any appears that is not so easy to be drawn by the wire of their brain, they can lay it aside, and flee to the Penthouse of the light within, but Scripture is the l●st Expounder of itself, for as it is the mind of the Spirit that is written, it is the tongue of the Spirit that must interpret, Isa. 8.20. The Scripture that is dark in one place, must be opened by the Scripture that is light in another place, otherwise it is not preaching but seducing, 2 Tim. 4.3.  
3. Applying it for the edification of the Church] This is the great end of preaching, and the end of Gods sending Preachers into the world, Ephes. 4.12. and in this, this ordinance differs chiefly from that of Catechising. Paul having spoken much of the doctrine of faith, Heb. 11. makes application thereof, Hebrews 12. having treated of judgement, makes application thereof, 1 Thes. 5.14. When a Preacher hath opened the sense and meaning of the holy Ghost in a portion of Scripture, by Exhortation, Reprehension, Confutation, Consolation, he ought to set it home to the hearts of his hearers, For the edifying of the body of Christ, Ephes. 4.12.   

SECT. II.  
This ordinance of preaching aught to be performed according to the will of God in this manner.  

1. Orderly: God is a God of order, and all his works are orderly; he will have his word orderly, every one is not to assume the office of a Preacher in the congregation of the Elders. Every man must keep in that Calling wherein God hath put him, and he that presumeth to preach without his call of which we have spoken before, breaks order.  
2. Plainly. He that preacheth must condescend to his hearers capacity. Our Saviour when he preached was often plain, that we might understand his meaning as easily, as we understand a hens call when she would gather her young ones under her wings: yet sometimes as a judgement God may give a commission to a Preacher to speak things not easy to be understood, Isa. 6.9. For this reason, our Saviour sometimes preached in dark parables. 
Now preaching is plain. 1. When it is sent home to the heart and conscience. 2. When it is without flattery. 3. When it is without deceit.   
3. Impartially. The Scribes scape not the lash of john's Doctrine; let the soul be afraid that his Maker will cut him off that Accepts any man's person, or that gives flattering title unto any, Job 32.22.  
4. Authoritatively. Let their words be such as command attention, who ascends the Pulpit stairs: whatever they say, let it be in the Lord, Thus saith the Lord, aught to be the preface and close of a Sermon.  
5. Freely. Courage and spirit ought to be in his bosom, that undertakes to deliver the Lords mind. Men naturally have hard hearts, and he that would preach savingly must have an hard brow, Ezek. 3.9. Ephes. 6.19, 20.  
6. Zealously: he must so preach, that it may appear he desires in soul his people to shun what he reproves, to perform what he exhorts, he ought to be jealous over God's people, that is a shepherd of the flock of Christ, 2 Cor. 11.2.  
7. In the power and demonstration of the spirit, he ought so to reason the case with sinners, to convince the Gain-sayer, to reprove the unruly, to open the Scripture so sincerely, and comfort so strongly that men may see and know the spirit of God to be with him of a truth, 1 Cor. 2.3.    

SECT. III.  
Touching the necessity of submitting to this ordinance much might be said; we shall confine our discourse to these few things.  

1. It is the Sovereign means appointed by God to save them that believe, 1 Cor. 1.21. There are some who hold it necessary to convert heathens, but will not admit it, usual for the confirming of Saints, but it is otherwise. It is needful to beget a Saint. to uphold a Saint, to perfect a Saint: They may account it foolishness as they do, yet such as it is the wisdom of God hath appointed us to hear it, Rev. 1.3.  
2. It is necessary for Preachers to be at all times preaching, 2 Tim. 4.1. woe unto them if they preach not, which declares, woe shall befall the people if they hear not.  
3. The people is lost, and is known to perish that have it not, Prov. 29.8. They are as it were made naked to their shame, they have nothing to shield them or shelter them from the stormy blasts of divine wrath, where this Candlestick of preaching is removed, or where it was never placed, there is no place for Christ. God's presence is with his Church, and his walk only among his Candlesticks: All other places are in darkness, and he that walketh in darkness stumbleth and perisheth.  
4. There is a special charge not to despise it, 1 Thes. 5.20. and therefore it is much to be regarded: he that contemneth it, contemns him that appointeth it, which is God; he is not to be cast our irreverently that preaches it; lest the dust of the earth judge them, and therefore it is to be reverenced of all such as would believe for the saving of the soul.  
5. It is effectual for the bringing of future and present generations nigher and nigher unto God, Ephes. 2.17. there are still young coming into the world, who by nature are children of wrath. Whose fathers being Amorites, and whose mothers being Hittites, are aliens from the spiritual Commonwealth of Israel; now this ordinance of preaching, is a proper instrument for the circumcising of the heart, by which they are made Citizens of the New jerusalem, and by faith made sons and daughters of the faithful Abraham.    

SECT. IV.  
As to every purpose under heaven there is a time; there is an end for every thing under the Sun. All Gods ordinances are designed for some end or other, besides his own glory, the end of all his purposes, designs and undertake. Preaching he hath ordained for these ends, viz.  

1. That sin might be discovered more convinceingly, the whole Law or Word of God reproves and holds out sin, but preaching by mustering and collecting all Gods threatenings together, and laying them in the sinner's sight, holding them to his face, seems to make him startle, and really to tremble, Acts 24.25. Mat. 3.5.  
2. That they may be condemned more inexcusably. Sinners might plead their ignorance at the bar of Justice, and excuse their sin, in regard of the Scriptures deepness. God therefore to clear himself from the least imputation of injustice, stirs up his servants to open, expound, reveal and apply his Word, giving by them unto his people line upon line, precept upon precept, showing them their sin, and making them know their transgression, whereby their condemnation is the more just, and their ignorance the less inexcusable.  
3. To set out the freeness of God's grace the more effectually, the grace of God appears in every line of the Scripture, and each line may lead us to admiration, yet this of preaching laying man's sin before him, with all just heightening circumstances, discovering man's nature, with its abomination, opening hell with all its torments, and then making known man's inability, weakness, and unworthiness, and withal, showing the grace of God freeing a soul from all, doth very much tend to the advancement of free grace, and the love of God.  
4. To set home the cross of Christ more powerfully: In reading the history of our Saviour's passion, what soul can but be affected, yet when the Preacher clothed with a commission overshadowed by a divine ray in the congregation, and his tongue made like the pen of a ready Writer, declares his agony in its order, time, causes, parts, nature, greatness and effects, what heart can be so rocky as not to break.  
5. To keep down pride in man the more strongly. Scripture shows man that originally he is but dust, as the wild Ass' Colt, that he is worse than the beast that perish, that he is as water spilt upon the earth, that his days are swifter than a weaver's shuttle, and that his life is but as a vapour; these being set forth in popular Sermons with the advantages of Oratory, judgement and invention makes the eyes of the poor mortal to see the face of his nativity the clearer, yea, on his eye lids to behold the shadow of death.    

SECT. V. Questions resolved.  

Quest. 1. Whether Gospel-Preachers ought to have a se●led maintenance.  
Quest. 2. Whether an Heretical or upstart Teacher may be known from the true.  
Quest. 3. Whether a Preacher once settled in a place, may leave that place.  
Quest. 4. Whether it be expedient to permit one to preach constantly in a place that hath neither order from the Church, nor charge of the people.  
Quest. 5. Whether he that is a Gospel-preacher may lawfully own civil Titles of honour.   

Quest 1: Whether Gospel Preachers or Ministers ought to have a settled maintenance?  
There is a crew or company in this age, who either through ignorance or malice, or both, cries down, and speaks against a settled maintenance, for the body of the Ministry; affirming that they are purely to live upon charity, and depend upon the good will of the people; but not to ● and longer upon a Preface, this Tenant seems to be unjust.  
1. From that certain and competent allowance given to the Ministers of the Jewish Church. God took a special care that they that waited at his Altar, and served him in his Temple, should have certain and honourable maintenance for so doing: what by first fruits, by tithes, etc. the Levites had a liberal subsistence, nay as it is recorded from Scripture out of an hundred bushels of corn, the Levites were to have nineteen, besides their forty eight Cities with the fields about them, which in the land of Israel was no small portion: he that appointed so liberally, and provided so certainly for his servants under the Law, did without question never design those under the Gospel should be beggars.  
2. From that certain and unavoidable charge that daily he is put to; what Ministers buy they pay for as other men, athey are at the same charge and expense, as others are; which to do, and in the mean time be at an uncertainty how to clear that charge, is in reason not to be admitted. Except the world were free to them, reason (not to say religion) would never leave them to be free to the world.  
5. From that uncertainty, yea probability that he might have, of having nothing. Charitas as of old Astrea, hath took her leave of the earth, there are Nabals that would give none of their earthly goods to him that gave them heavenly food. They would not buy heaven for a certain act of charity, and rather than they would be at any charges, they would go without a Teacher; which thing being known to the Minister, we may know what the issue of it would be.  
4. From that snare and temptation that it might lay before men; Ministers, though they be Angels in office, yet they are but men in nature, though they be chosen vessels, yet they are but earthen ones. Now for them to live at the good will, and by the charity of others, might keep their tongues from speaking the word of the Lord in that bold, sincere, upright manner wherein they ought to speak it, for fear of displeasing their people, or angering their hearers, lest they should as Laban, either change their wages for the less, or take from them their wont charity altogether; the very thoughts of which ought not to come within the compass of a Ministers soul, and therefore the occasion of them to be far away.  
5. From the ends of those men that affirm such Doctrine, it is not so much for the ease of themselves, as for the rooting out of the Ministry: they know what a few years would produce in the Nation where this should be practised, i● which though conscience might make the Ministry that now is, to go through their callings in fastings and watchings, or else go and exercise their gifts among the heathen, who with the Egyptians have given lands to their Priests, yet men might have no encouragement to bring up their sons to learning, and therefore put them to other callings, which in time would bring Ignorance and Atheism upon them. The end these men propose to themselves in crying down a settled maintenance, that their ignorance might be thought learning, their impudence might pass for zeal, and their errors for Orthodox Tenants; but before they obtain this end, Let them grin like dogs, and grudge that they are not satisfied: Let them howl like Bears, and eat up their flesh with envy.  
6. From the practice of all civilised Nations, whether Heathens, Turks, Jews or Christians, who always had a care to maintain the honour and dignity of their priests, particularly Pharaoh, who would furnish the priests from his own table, rather than for want, (when the whole world wanted) they should sell their lands, Exod. 47.22. What God under the law appointed for his priests, cannot be unknown to them that know the Scripture.  
They had cities and suburbs, tithes, freewill offerings, first ruits, and their part in sacrifices of all sorts, that swear to be parted. And under the Gospel in which time as God appointed that they which minister about holy things should live of the things of the temple, and they that wait at the altar are partakers with the altar, even so hath the Lord ordained, that thy which preach the Gospel, should live of the Gospel, 1 Cor. 9.13. Now God appointed certain mantainence to them that served at the Altar, even so hath he ordained that they who preach the Gospel should have certain subsistence. And where ever the Gospel got footing, and Christ preached, there was a certain allowance for the ministry throughout the whole Christian world.  
7 From that dampness that would fall upon the active Spirit, were it not so, what man is there but would have encouragement in his work to go throw it with joy? and truly when it is considered ministers would have some encouragement too; The Priests and Levits who had been scattered in the Idolatrous reign of King Ahaz, when gathered together by godly Hezekiah, the people are commanded to give the portion of the priests and levits unto them, that they might be encouraged in the law of the Lord, and the people bring in abundance of the first fruits of corn wine and oil, and honey and all the increase of the field, and the tithe of all things brought they in abundantly, 2 Chron. 32.4, 5. to say no more, the ministers of the gospel are even to receive outward encouragement, otherwise they may go out and see if they can find a place to sojourn in.  
There are some that find out a way to prevent all these inconveniences, they are so much in friendship and in love with their minister, that they could wish him to learn some trade, and so he might live comfortable, and for his example they produce him Paul.  
But to that we give this brief reply.  

1 The other Apostles worked not, 1 Cor. 9.6. The Apostle vindicating himself declares that he and Barnabas hath a power to forbear working as well as other the Apostles; he therefore having no engagement upon him by God for his so doing is not to be brought as a standing precedent to the ministry of the Gospel in that particular, he having a power to forbear working as well as Peter and the other Apostles and we are sure Paul had no commission to work.  
2 Paul for all his working made but a poor living, so basely covetous were the Citizens or Corinth that he could not get a subsistence among them, for all his preaching, for all his working; but took wages of other Churches to supply his necessity. 2 Corinth. 11.7, 8, 9 And because he took it from those Churches unto whom at that time he did preach, he calls it a robbing of them.  
3 He seems to give us his reason of so doing, 2 Cor. 11.12. The false Apostles in that City glorying that they preached the gospel freely (the same which our Heretics do now,) which the Apostles of Christ did not, made Paul in that City to take a way the occasion of their so glorying by his free teaching, which is no rule for them to follow unto whom God and the laws hath given a certain maintainence, and yet for his working was despised of those false Apostles, ver. 7. so desirous always are those that are not true teachers, to find something against them that are. 
Another reason of his so doing is the Corinthians covetousness; If he had but took from them so much as would have maintained him, the gospel had been hindered, and Paul's doctrine by reason of charges had been neglected, and therefore is not to be brought as a rule for the ministry of the Gospel, now since Church rents are settled and Christianity established.   
4 Those Immediate inspirations wherewith those holy men of God were inspired are now ceased in the Church, Paul might work, and yet his preaching never be the more erroneous, his lips being guided and that immediately by the unerring Spirit of God, but these gifts now failing. Men ought to study, search, and ponder upon what they are to deliver, which indeed is sufficient (considering other necessary divertisments) to employ the whole man without following a trade, except we would preach as they do, and lead our people into by-paths, and by what I know of those preachers if they knew no better how to handle their needle, their axe, their aul, or their plough, than they do a text, they would never get a living by their trade.  
5 These men are injurious to the whole Church of Christ, they long to see her again in persecution, pursued with fire and faggot. Is it possible that they are ignorant of that text, wherein the Apostle makes it one of his miseries that he must work with his hands, take his own words, 1 Cor. 4.9. For I think that God hath set forth us, the Apostles last, as it were men appointed to death. For we are made a spectacle unto the world, to Angels and to men, etc. Even unto this present hour we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling place, and labour working with our own hands; shall any man hence take occasion, to affirm that it is a duty of a true minister of the gospel to live in want and misery, and to have no certain dwelling place, if so, even those tradesmen must pass for false teachers. That then that Saint Paul groaned under through persecution and affliction, shall it be a standard unto all others, in times of peace, and setlement.   
To conclude then; these men are angry that the Church hath gotten victory over her enemies, in regard her ministers have bread, and a habitation. Let me assure them that when the wise disposer of all things shall see fit to visit the Church with persecution (which they long for) they may see many, not only choose to work, rather than the Gospel shall go down, but choose to be burned and to die (as there hath been many;) rather then the faith shall want defenders.   

Quest. 2. Whether an Heretical or upstart teacher, may be known from the true.  
The marks and tokens or symptones of an Heretic according to a very able and good man are these following.  


Church his miscel. Philo. Theolog. 81.  1 He preaches ambiguously, in dark phrases] there is a new kind of canting language got up among our Heretics now; I have heard some of them an hour together, and so dark were their expressions that it would have puzzled a wise man to have made even nonsense of it, which the ignorant take for inspiration.  
2 He delivers some doctrine against the fundamental points of religion] there is nothing more common with many of them then this, some deny original sin, some the divinty of the holy Ghost, some eternal judgement, other, the doctrine of baptism, others the Inbeing of sin in believers, etc.  
3 He opposes the faithful preachers as jannes' and jambres withstood Moses] This text they have the Impudence to apply to the true ministry opposing them, though they have no call to show that they are sent of God whether inward or outward, and the ministers of the gospel can show both, however Wizards, Witches, Seducers, are their ordinary language, though God account them, as the stars in his right hand.  
4 He is not in the same tale in his chamber and in the pulpit, to his followers and to others] this experience abundantly testifies, this piece of policy the jesuit hath learned him, who often times in books seems as made up of devotion, and yet in their closerts and practices are full of all manner of Iniquity.  
5 He boasts of illuminations and revelations] this is like the pope's infallibility, which the heretic flies too in cases of necessity sometimes they will take the boldness to predict or prophesy, touching Christ's second coming, the downfall of Antichrist, by which they mean the Clergy, but their spirit hath so often deceived them, that I hope they by this time see it was a lying one.  
6. He challenges Disputes, in which they falsify the Scriptures and learned Authors, pretending they are on their side] In this last Rome hath an excellent faculty, and in the first, our Heretics hath a strange confidence. Vain glory is the stirrup by which he mounts and popular applause the breath by which he lives, which he hopes to receive by challenging, and indeed he may be very Impudent, I should have said confident in his disputes, that resolves before hand never to be convinced which is his property.  
7 His followers betray him,] They are either the hollow Hypocrites, who generally favour the Heritick in his tenants, or the Idle person, he that lives without a calling shelters himself under the garment of an Heretic, that it may be thought its religion makes him leave the world, in a word young curious boys, weak b●ains, silly women generally makes up his congregation.  
8 He is most bitter against them that oppose him,] This makes the ordained ministers to be the Butt he most maliciously shoots at; he is the greatest eye so●e in the world to the seducer, because he is to discover him, point him out, unto his people that they may shun him: wherefore he hates him and yet let me assure him, he shall as soon keep the sun from shining upon the world, as get ordination out of the world.  
9 He ever makes a gain of those w●om he seduceth,] he calls his preaching either free, or if he do get it is only the people's free gift and not certain to him; however generally a collection is made at the close of his speech, and like Idolaters who can give their Jewels and their earrings to make a golden calf, yea give their sons and daughters unto Devils, they give him sometimes a large contribution, some have refused this public way, yet have under ground said such pipes as have brought in a large quantity of creature comforts. It is a great blessing in their account if any be seduced that hath large portions of this life, for by some secret deeds of conveyance, they are all sons and daughters, adopted; and sharers of his goods, and like greedy horse leetches never leave sucking until he be as poor and empty as ever he was full. 
But I long to make an end of him.   
10 He comes to disgrace in the end, denies what he affirmed before, or else casts it into a new mould, and mince it, and alter it, and tells, he was not rightly understood. Were heresy a standing dish, in time it might be swallowed down by many otherwise adverting enough, but it never continues in one stay. It cannot be licked unto one form, he denies this tenet this day, He must strengthen it by denying another tomorrow; his hearers may be are in love with a new religion, he must set up shop again, and that he may have trading he must varnish over his old stuffs with some new gloss, and to his new Proslytes teacheth for doctrine some new fancy, and like a man in danger of drowning catches at any opinion, though never so false, before he clearly be shut out as a deceiver, which oftentimes by good laws or Church censures falls to his lot.    

Quest. 3. Whether a Preacher once settled in a place may leave that place.  
There are some that touching this Question are one the extremes of both sides, by on party it is affirmed he ought not at all, by anotheir partly it is held, that he may do it when he will, we shall not at this time fall out with either party, yet there are some ground that salva conscientia, a Minister may remove from that place wherein the law hath set him. As 

1 When the activity and excellency of parts deserve it, unto whom God hath given eminent gifts, it is lawful to manage that place that is suitable for those gifts, if it were not so, the places of most concernment in the Church might be worse supplied, and he whose parts the Church stood in most need of might be buried in a corner, he than that conceives his parts might be said out for the good of the Church in a more powerful manner in such a place (unto which I suppose him lawfully called) then in that wherein he now is, he may remove himself) and that from the nature and end of his office, which is the perfecting of the Saints, One of less and of inferior parts may in that place wherein he is now accomplish the same end as well as he and his parts can help it more forward in that place unto which he is now removing.  
2 When inability of body and weakness of parts call for it. A man may not be able through several infirmities to undergo the duties of one place, and yet the same man be sufficient, to execute all the parts of his office in another. In this case he may remove by the Law of Charity, for God will have mercy and not sacrifice.  
3 When the affections, crossness of people seem to compel it, people as the Galathians may stay in their affections, and their hearts for some cause or other be alienated from him they formerly loved. In this case a Minister may remove by the Law of reason, for where there is not love to the person, there will hardly edification be got by the doctrine; he may go where he is better beloved, and the people may receive or choose another in whom they more delight, and in my judgement both changes for the better, this relinguishing is justifiable from the end of preaching which is the edification of the Church.  
4 When the Covetousness of the people or smallness of the means force it. As was said before, a Minister is at certain charges common with other men, he may have a family which ought to be provided for, he may be sick and must then have attendance or perish. Now not to have wherewithal to answer his necessity, or supply him in his need, he may remove by the Law of nature, which binds him, to educate his Children, to provide for his family, if this place wherein he is will not do he may leave it, and his relinqiushment is Justifiable both before God and man, God will keep no man in his vineyard, nor bid any go in but upon good terms, and competent allowance and men will allow every Tradesman, Shopkeeper to live by his calling and profession, why therefore ought not a minister to live by his function, and office.    
Indeed if men make a custom of removing from one place to another without some emergent cause it is both sinful to themselves and dangerous to the Church. As War therefore is to be made with good advice, so a choice is to be made with mature deliberation.   

Quest. 4. Whether it be expedient to permit one to Preach constantly or weekly in a place that hath neither Order from the Church, nor Charge of the people  
This Question hath no eye to them that so preach in a Church not settled, or in a nation not yet converted, but to places wherein the Gospel is by law established, and the ordinances by law defended. In such places constantly to preach without authority from the Church, or charge of the souls he preaches to, seems not at all convenient, for 

1 Preaching is not only necessary for the Churches good, the Administration of Sacraments is also to be observed, and many things may occur by providence, necessary to be done for the Church's edification, which such a one is not able to perform.  
2 It may breed an occasion of difference between the settled Minister and his people, he that hath both authority from the Church, and Charge of the people's souls, may by this person secretly be brought out the affections of the people, there may be diversity of gifts, one of them in speech may be bold, the other in doctrine more found, one eminent in prayer, the other more powerful in preaching, this may open a door of division, and be a fireball of contention between them.  
3 It gives too much liberty to passion, no face so fair but there may be found some blemish, no heart so holy but may have some lust, no man so upright but sometimes may halt, no preacher so sound but may preach errors. Now to suffer one constantly to exercise his faculty of preaching among a people if he have erroneous tenets, he may freely utter them, having no engagement against them, & though he by the law of the Church should be made to recant, or leave off preaching yet those whom he corrupted might never be reduced to order. Mr. Brown of Northhamptonshire, who was the Father of the Brownists, though he renounced his error, and took orders from the Church of England, yet those whom he had subverted, would never reform. It is good therefore to prevent the worst, that men oblige themselves to that form of doctrine, by law established, which will make them rather study to defend it, then for the pleasure of any to pick a quarrel with it.  
4. It is none of those ways that God hath ordained for the building up of his Church; such a constant Preacher can never be designed for the work of the Ministry: for they are Apostles, Prophets, Evangelists, which had extraordinary calls for that purpose, and are now gone; or Pastors or Teachers which have ordinary calls, and to this day remain, Ephes. 4.11. These men therefore having no call that is ordinary, and the extraordinary themselves confess they want; we may conclude to be none of those that God hath appointed for the carrying on of the work of the Gospel in a public way.  
5. By the experience and relation of the aged, such toleration made faction, and gave shelter to untained spirits, when men would not through wilfulness and peevishness conform themselves to the Laws of the Church by good and found advice established, they were then protected under the notion of Lecturers, who to please unsettled heads, and some fond persons, could inveigh at liberty against the Government ecclesiastical; and when Law did lay hold upon them, then call out persecution, persecution. In a word, we say, he that hath an unchaste wife, is to keep fast his backdoor: so those that would have the house of the Church freed from the doctrine of Incendiaries, had best keep a bolt upon this Postern gate, and suffer none to reach without either of the two things before mentioned.     

Quest. 5. Whether he that is a Gospel-Teacher may lawfully own civil Titles of Honour.  
There are spirits, and they would be thought holy that are offended if a Preacher be called, Lord; and there are others, (they are near of kin) that are angry, if he be called Master, however both may lawfully be done, and owned by a Church-Officer.  
1. From the dignity of their office, they are Masters in Israel, and Doctors of the Law, they are in high places, and to them is committed such great power that Whom they bind on earth are bound in heaven, an● whom they lose on earth are loosed in heaven, Mat. 18.18. Unto whom God hath committed such great power, they may have honourable titles given them conformable to that power.  
2. From the acceptance of it by former Prophets, and practise of it under the Gospel: Elijah was a Prophet, yet he could hear Obadiah, say unto him, Art thou that my Lord Elijah, 1 Kings 18.7. and not be angry. Obadiah feared the Lord greatly, verse 3. and his religion taught him to give honourable titles to God's Messengers, and the Messenger takes them without a check, yea, that these, or such, were the common Titles of Teachers by those that feared God, may appear, by these instances.  
The Sunamite coming and falling down at the feet of Elisha, 
Elisha is also called Lord by the Inhabitants of jer. 2 Kings 2.19.  Did I desire a son of my Lord? and yet she is not reproved, 2 Kings 4.28. neither is Elisha to be thought proud in receiving it.  
Nichodemus came to our Saviour with the title of Rabbi, and our Saviour owned him for a Master of Israel; john the Baptist is called Rabbi, john 3.2. 10.26. and his Disciples call Christ by the name of Rabbi, which is to say, Master, 1 john 38. These titles being mutually given and taken by such, makes it not unlawful to receive the same titles of respect and honour now.  
3. From the Laws of the land: if the King, who is the fountain of honour, put such a piece of Honour, whether by Patent, or otherwise upon any Church-officer, there is there is nothing in the Scripture that contradicts the lawfulness of its receiving. Ministers will sometimes own upon the same account, the title of an Esquire: why may not another own the title of Lord?  
4. Them that are against that sinless practice, they are such as would be very well pleased, if there were no Church-officer to be called a Lord, that they might lord it over their lands and tenements, yea, would never be angry at the title, if they could obtain it themselves; and they who would not have them to be called Masters, are such as would have them trod under foot, and be Masters of their Pulpits: considering this denial of theirs, or anger of theirs against these titles, is the less with wise men to be regarded.  
Touching that place of Scripture against exercising Lordship, Mark 10.42. As it takes not away authority, out of the King of the Gentiles hands, so neither doth it make it unlawful for a Church-Officer to be called Lord, so he lords it not in a tyrannical and oppressive way; that Text purely teaching humility and love: and yet we know of late days, none was more tyrannical, none more exercised unlawful authority, nor lorded it over the Clergy, than those meek Lambs, (yet wild foxes) that refused to be called Lords.  
As for that place urged against a Ministers being called Master, Mat. 23.8, 9, 10. where our Saviour condemns the Scribes and Pharisees for using of it, who were not worthy of it in regard it blew them up with pride: when they understand those words going before, Call no man Father, they are able to know their error in this particular, Be ye not called Masters, both being equally a sin, and equally reproved and forbidden by our Saviour.  
And thus have we gone through both the nature and circumstantial adjuncts of public teaching, we must now come to speak of private, which we shall cast into the body of the third direction given above for the words indwelling, which was to confer about the Scripture, to communicate with each other touching the great concernments therein contained.     

CHAP. 12. Of Conferring.  
THat part of the Text, Teaching and admonishing one another, is now to be the subject of our discourse; of authoritative or public teaching we have spoken, which is proper to the Ministerial function: of charitative or private teaching we must now speak, which is common to all the royal Priesthood, and that which is chiefly enjoined in the Text, as appears by that word, one another.  
This we call conference, and hath two parts, Teaching and Admonishing: touching their difference we have in part spoken before. Learned Interpreters by Teaching, understand the doctrine of faith, not done, or not believed, because not known, and by Admonish they understand things known, but not done of each in order.  
Teaching one another, (i.e.) in the matters of faith, as touching the doctrine of creation, redemption, of the authority of Scriptures, the union of God and man in the person of our Mediator, the necessity of the Sacraments of the new Testament: of the public worship of God, of the slate of the dead, and of eternal judgement. All which is profitable to be done at convenient times, and in convenient places, where and when Christians meet together.  
Seeing it is the duty of all Christians, at all convenient times to teach and instruct each other about the things of God, to press this, is within the compass of our undertake, and therefore touching it we shall consider 

1 The necessity of doing it.  
2 The manner of performing it.  
3 Resolve some Questions.    

SECT. 1.  
That it is an ordinance of God for Believers to build up each other in the most Holy faith, and to instruct their families, Gen. 18.19. to comfort and edify one another, 1 Thes. 5.11. and that the aged should be teachers of good things, Tit. 2.2, 3, 4. and that their communication should be such as might minister grace unto the hearers, Ephes. 4.49. may appear by these Arguments, viz.  

1. Every one must give an account of the Talon given him, Mat. 25.19. according to the measure of knowledge given to man, and grace infused in him, must he give an account to the Lord of heaven and earth: we are not only to present him what he gave us, but to produce what we have gained for him, otherwise we shall be but unprofitable, wicked and floathful servants, that knowledge therefore and light that is in us, aught to guide the feet, and instruct the soul of him that dwelleth near us.  
2. All aught to be sensible of the infirmities of those that are amongst them, there are imperfections in the souls of men, and the brightest light may want and stand in need of snuffing, what through ignorance, forgetfulness, dulness, how many are there that go astray, and what through Satan's watchfulness, life's shortness, how many may perish in the midst of their sin; to prevent which this duty and ordinance of private teaching would be a sovereign help and remedy.  
3. All aught to walk as members of each other, Eph. 4.25. As the hand will assist another part of the body when it is distempered, and the eye will pitifully behold a member that is out of case, and weep over it: so ought every Christian to spy out the spiritual distempers of his christian brother, and give him to his power help accordingly. We are not made Christians for ourselves only. But to exhirt one another daily while it is called to day.  
4. All are bound to give to their very enemies natural relief, therefore much more to the ignorant Christian spiritual help, as there are corporal works of mercy, which some reduce to seven, 
Visito, poto, cibo, Redimo, tego, colligo, condo.  
So there are spiritual which are reduced to the same number thus, 
Consul, castiga, Doce, Solare, Remit, Fer, ora.   
As we are bound to feed the hungry, refresh the thirsty, cloth the naked, harbour the stranger, visit the sick, redeem the captive, and bury the dead: so we are bound to teach the ignorant, to correct the obstinate, to counsel the doubtful, to comfort the afflicted, to suffer patiently, to forgive charitably, and to pray for each other servently. It is but half good neighbourhood to regard the outward estate or condition of one that dwelleth near thee, and take no thought of that ignorance that dwelleth in him.   
5. From that practice of Christians conferring each with other about worldly affairs, may we draw an argument inforceing the duty now pleaded for. Men will be apt to discourse of that man's nature, of the others neglecting of his person, of another's bad husbandry, of his health and of his estate, and give their opinions, judgements and counsels accordingly. Ought not men also to regard the ignorance, weakness, sinfulness of others, and give instruction, doctrine and exhortations surable thereunto.  
6. Grace naturally will be doing, and it ought not to be stifled, as the kingdom of heaven is like leaven, so is the kigdome of grace. It will endeavour to dilate, extend and enlarge itself, it will as fire be striving to bring every thing to its own nature: Grace in the religious soul will beget grace in another's, and true godliness will be satisfied though it walk towards heaven, desiring still to have companions in a holy course. The meetings of Christians ought to be Christian meetings, in building up each other in their most holy faith, and true grace will take an opportunity to insinuate itself into the bosoms of others, that God may be all in all: yet in this beware of these three mistakes. 

1 Take not thy passion nor thy prejudice against a thing for the spirit of God, Luk. 9.55.  
2 Take not thy opinions in matters of Indifferency to be necessary points of faith.  
3 Take not thy Brother's judgement, in his opposing thine in cases of indifferency, to be infidelity in him.     
There are apt seasons wherein men may speak and instruct each other for good, in points of faith, for other discourses usually engender strife: however when God seems to put forward such discourses, the prudent may take the advantage and follow them, and the Christian will charitably manage them.   

SECT. II.  
To perform this in such a way as a Christian Brother can accept these necessary qualifications must go along with it.  

1 Love and friendship, the faith of Christ can never be fondly taught in choler, nor received in rage, passion is no good teacher, nor will religion be rooted, in anger. It is but labour in vain to point out the way of heaven in heat of blood, to him that is in thy presence, he hath reason to suspect that fury not zeal makes thee a teacher, and upon that flight the doctrine taught. Love like a small and thick shower can open the ground of the heart, and soften it whilst passion like great shoury drops, hardens it, and causes it only to become the more hard, whereby the thing taught slides off, and is not received into the bosom of him that is reached, and so becomes ineffectual to his edification.  
2 Humility and meekness. Let not him that is taught perceive that thy end is to show thy own excellency above his, that may mar thee in thy purpose: let him rather behold that thou desires he should see his own ignorance, which may make his soul to bless thee; and his soul to be saved through thee.  
3 Zeal and earnestness speak of God, of Christ, of the scripture, of judgement, and of eternal glory as to affect the hearts of them thou wouldst instruct, so as to burn again: if thou do it in a cold or careless way it will be heard after the some form and manner.  
4 Order and patience, we are not to suppose that what we teach, must be Immediately got by heart, our teaching may but open a door to let in those instruction; of another which are to persuade to Godliness, we are therefore to have patience. Paul may plant grace, but not live to see it grow, a minister may plant, or water what another hath planted, and yet the fruits of that plant may be reaped by another, have patience, then build thou orderly, and lay a good foundation, God perhaps hath ordained another to lay the roof, and to furnish the building.  
5 Truth and simpleness. What men teacheth in points of faith ought to be the word of Christ, not their own inventions, and the word of Christ ought not be mixed with carnal ordinances, but given purely and sincerely to the weak Christian that he may grow thereby, if otherwise, we teach not but pervert, we instruct not but deceive. This is done 

1 By discovering his error from the word of Christ, we ought in this case to let men see the scriptures rather than ourselves against his judgement, to undertake to reprove a man for his error, when it is not reproved by the word of Christ, is but to procure to ourselves a stain or a blot.  
2 To demonstrate the necessity of believing the thing taught from scripture, what we reach in matters of faith is to be mantained from scripture only, that being the means to be get faith and to nourish it, there is nothing to be taught as necessary for salvation, but what can be proved a duty f●om thence, and therefore presume not (if thou be wise) to do the contrary.      

SECT. III. Questions resolved.  

Quest. 1 Whether private or night meetings might lawfully be upheld.  
Quest. 2 Whether it be lawful for Christians when they meet to make merry one with another.  
Quest. 3 Whether the conference or private meetings lately used in● England were agreeable to the power of Godliness.   

Quest. 1 Whether private or night meetings might lawfully be upheld.  
To affirm that Christians ought not to meet at all times or at any time to instrust and edify each other, were to affirm that a sin, which is both practised, and taught by the saints both of the old and new testament, Mala. 3.16.  
But yet those meetings that were formerly in England seems not to be approved. For, 

1 Their meeting was not so much out of zeal as for other causes. When the practice and conversation was seen in the world they nothing outstripped other men. They were singular only in this, that when others had come from the public temples, they were then going to prepare for private meetings, if religion had made them set about this over night, it is to be supposed that it would have singularly remained with them next day, but that not appearing, some other cause might be inquired after which shall not at this time be insisted on.  
2 They seemed to be unthankful to God for that liberty he had given his Church, blessed be God: if it be good that they teach it might be done at noon; if evil, the night hideth not from him that seeth all things. Intimes of persecution the Saints worshipped, wandering in deserts, and in mountains, and in dens and caves of the earth. Heb. 11.38. but now to do it were a piece of unthankfulness and ingratitude.  
3 Their actions seemed to speak evil of dignities: they said in their hearts, that our Sovereign Lord the King was not the defender of the Faith, In as much as they durst own their doctrine, in the face of Authority, by which tacitly they rather behold and declare him for a persecutor.  
4 The doctrine therein taught, was generalty in opposition to the doctrine established in the Church of England: by relation it was usual with those meetings to in veigh against that which by good and sound advice was established, and in the generations following used, whereby many were drawn from their obedience, and allegiance, given and plighted to their mother Church, unto the factious humours, of some zealous pretenders, who in most points did appear to stumble at ●nats, and swallow camels. Their general doctrine was erroneous in one particular before mentioned, (viz.) Their taking things of Indifferency to be necessary points of faith, which the unlearned not being able to difference were led a way by those meetings to the disturbance of the Church, unto whose doctrine they were baptised.  
5 They gave too much cause to suspect their actions there, finding them in the day time to be no better than others, their meetings in the night, when law had forbid it, had something of ●●everence● of under earne●se and of refractoriness in them, thereby their b●st action's might justly be suspected to have some ●incture of pride, of discontent, and ●edicion.  
6 The Spawn or seed of the late troubles in all probability, had its being fro● them, and its rise of them: but, etc.     

Quest. 2. Whether it be lawful for Christians when they meet, to make merry one with another.  
There are them who are eminent in godliness, that considering the multitudes of duties that●lye upon Christians, can find no time nor leisure to make mirth. There are others who out of a Stoical sullenness, think it a sin even to laugh, and he is often causelessly condemned who offends them in that particular. Not to censure the former sort, their own practice may be a ground upon which they build so general a proposition as no Mirth is to be used, but withal we may truly say they lay a yoke upon the neck of the disciples, which all are not able to bear, and the spirit may be willing but the flesh is weak. Touching the latter, laughing being the immediate effect, of a rational soul, and a gift that God hath given to be in man, with man, as he is man, without question it may therefore be used by the sons of men.  
Notwithstanding that it is the Christians duty at fit times and opportunities to instruct and teach the ignorant, in matters of faith and doctrine, yet it is not unlawful but oftentimes expedient even for believers, to meet, and in their meetings to make merry each with other. Seeing.  

1 Samson that man of God, at his marriage feast proposeing Riddles (a usual piece of mirth) for his companions to answer, in which sport he begun, yet the spirit of the Lord was withhim, judg. 14.12.19.  
2 God threatens the remove all of natural or carnal mirth, from a nation, jer. 7.34. now God threatening it as a judgement, shows, that to enjoy it is a gift of God, and a mercy from him, and therefore may be used.  
3 The want of ●irth is greatly lamented by the prophets, Isa. 24.11. many judgements, were lamented, and that the mirth of the land was gone is not forgotten as a sore one:  
4 Our Saviour graced mirth, by honouring a wedding with his presence, john 2.2. and both scriptrue and experience testify that marriages are attended with mirth, whether Saint john was the● bridegroom as some suppose, I know not, but both he and his fellow disciples were at the feast, which might Justify mirth even in the best, for we always find gladness annexed to that ordinance of marriage, jer. 7.34 & 16 9 & 25.10. Isa. 62.5.  
5 Our Saviour graced mirth by making it the ground and bottom of several parables. Luk. 15.6, 9, 25, 29, 32. In which places, he sets out that joy that is in Angels for the conversion of sinners from death, or from their errors, by that mirth that it was meet parents should make or men and women did make, for the recovery of their goods or children.  
6 The refreshment that it yields to the body, whereby the soul is more quickened and enlivened even for the service of God, seems to approve its lawfulness, we must remember that the body is the Instrument, by which it runs, speaks, and acts: and if it be not looked after, the soul may have a good will, and a good arm, yet it will never do much without a good and cheerful body, which like a sharp axe, shall make a quicker and a better dispatch of any business she undertakes. Mirth is oftentimes like physic, taking away those corrupt melancholy humours, which otherwise might infest the whole body; and that would produce no good effect unto the mind.   
As men cannot always, be in the mount with God, so neither can they ever be in the valley of Baca, which made God give his people those solemn times of Feasting, of which we have spoken before, wherein they did eat heir meet with gladness and made great mirth, Nehe. 8.12.  
That place, Ephe. 5.4. against feasting makes nothing against this truth. For ● if we join it to the words going before, we may understand foolish ●esting, which in the scripture ●ence is wicked jesting, and this is not at all pleaded for. Or 2 The word translated jea●●ing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scu●●ilily that is bi●ing, jests, such as a have teeth, such as tend to a main disgrace, shame or dishonour, which who so doth is rather a scoffer then a jester.  
To conclude this Question recreation● mirth, sports in themselves are not sinful but according as they are used, and being done according to these following qualifications may irreproverbly be used.  

1 If they be such as are not against the Law of God. It is not fit out of mirth to put a woman in the attire of a man, or a man in that of a woman, D. ●t. 22.5. or either of these in the shape of a beast.  
2 If they be not against the Law or customs of the place we live in.  
3 If we spend not too much time in them, recreation like a whetstone may put an edge to the soul, but like the same if we continue long in it, it may make it the more blunt. 
In this case a whet and away.   
4 If they be such as answer to the end of recreation, which is a refreshing of the mind. Whether it be by presenting some pleasant object before it to behold, as wit and harmless jests, historical passages or artificial music, or by giving it some slight yet serious employment as that harmless sport of riddles, etc. which makes that by many dice are condemned, there being nothing in that but purely a shaking of the elbow.  
5 If men's hearts be not too much upon them, to be pondering over night what recreation men may go to the morrow, if frequent, may call in question the lawfulness of that act, to spend days and nights in it, is not good, to spend the morning in it, is not safe he hath no right to recreation, nor title to refreshment, that was never weary, and we ought to know that sleep itself is a refreshment, recreation often like Wine is not convenient in a morning.  
6 If men's ends be good in following of them, this indeed makes some generally condemn all sorts of plays, in as much as for l●cre sake they give themselves to these divertisments, which is their fault not rhine, at chief therefore or tables to mind more out own refreshment, than our Brother's money cannot make the playing unlawful, or if it be determined that the gains be spent in a civil, orderly neighbourly way, for the upholding of Charity, it is not blame worthy for a man in those games, to ●be● as deligent and watchfull● as possibly for the freeing of himself, yet ever honest without hurting his Brother.    

Quest. 3 Whether the conferences or private meetings lately used in England, were agreeble to the power of godliness.  
This question reacheth not the doctrine handled in these private meetings, but to the practice of them whether such things as were done in them or came from them, were to be endured. In doing of which I shall not present the Reader with the half of what I know, but yet give him two or three reasons for the denying of the question.  

1 They seemed to be, and indeed were great occasions of pride and puffing up. When Doctors and learned Preachers must as it were study a week to give every fond boy and rattling woman, an answer to her fond and foolish Question, gave great occasion for them to conceit highly of their own parts, and in time they grew up to that degree of knowledge, that they were even above that ordinance of conference, and many of those that tarried with them● thought themselves, (being of such a ones Church) the only Saints, and all others highly profane, as is as well known, as we knew the men that were of those congregations.  
2 They very much conduced, to sow division and discord in the Church of Christ. They made themselves, and looked upon themselves as Churches distinct from others, making people shake off that minister who by Law was set over them, and own only him for their pastor whose meeting they came to; the others were but as wolves and not to be regarded, and that pastor again to preach to his people in public, but as a man should preach to heathens, or at least as a stranger to Christians, beholding them not as his flock, in regard they were not of his private Church, which made a vast breach between the people amongst themselves, setting one part against another, and brought an alienation of the people's affections to their ministers, and again of the Ministers toward them, which hath made such a heartburning in his age, of one towards another, that will hardly be quenched, or cured.  
3 They gave above all things the greatest life to Hypocrisy. No preferment, no place of profit could be obtained generally throughout England, but he only was thought worthy of it, that was of such a gathered Church, no certificate would pass except subscribed by some of the godly party of that place, which godly party when it came to be framed, w. s some or either of those congregated sinners, all the other being never written in their book of life, which made and it was visible that they made many of those that were aspireing after great things, who had no religion no principles, to go and declare the hour time and manner of their conversion, this question, this Chapter, that book, that Sermon, which haply was preached by some one of that conference converted them; and this made them babes of grace, and by a certain repetition of their former life, their former sins, by way of confession, wherein their parents sometimes, (whether dead or alive I know not) met with some reproachful expressions: after this it was put to the vote, and the party entered into the Church, and ever after he was the godly party, and a precious young man, and to be short the first preferment offered itself, was surely to be his, though a known Hypocrite, and a known dunce, before the learned'st and Godlyest that was of another judgement, having not studied the art of dissimulation, so well as the other.   
Many other things upon certain knowledge might be delivered touching those conventicles, I should have said congregational Churches, but being loath to discover the shame and withal hoping to hear no more of them, here shall be an end.     

CHAP. 13. Of Admonition.  
FRom teaching in matters of faith we are brought to admonishing in matters of fact common with teaching to all Christians, Mat. 18.15, and an ordinance of God long practised in the Church, and owned by all the faithful. Who ought to have n● Fellowship with the unfruitful works of darkness but rather reprove them ● Ephe. ●. 11. And a wife reprover upon an obedient ear is like an ear-ring of gold, and ornament of fine gold, Prov. 25.12.  
It hath reference to things that are known but not done, or not well done, the subject or party that is to have it, must be one that goes contrary to the truth revealed in the Scripture. See we any man that is contentious, a busy body, an Idle person, a flatterer, a tale bearer, an unruly person, a covetouse or an extortioner, he is a person fit for admonition.  
In this ordinance we shall consider.  

1. The nature of the duty.  
2. The necessity of it.  
3. The manner of it.  
4. The time of it.  
5. The person who must do it.  
6. The duty of the Admonished.  
7. Resolve some Questions.   

SECT. I.  
The nature of this ordinance partly 〈◊〉 from what already hath been spoken, yet for order's sake take this description,  
1 It is a reproving of the vices of our brother, 2. In love and meekness, To reclaim him from his sin, and reduce him to the obedience of God.  
1 A reproving of the vices of our brother,] Admonition supposes transgression, and where sin is found reproof ought not to be wanting, but it is the vices of our B●other, by which we understand the Christian, for others would but blaspheme the name of Jesus for whose sake they are admonished to return and repent. For▪ 

1 The Scripture says a Brother, Levit. 19.17: and Mat. 18.15. one of the ●am● blood with me, begotten, by the word of truth● whereby ● also was begotten in●● a ●ively hope● 〈◊〉  
2 Others would be apt ●● blaspheme the holy name of Christ should a ●urke be admonished to renounce his errors in matter of fact, or the Jew his in regard that the Law of Christ is against them, he would but like a swine turn against and rend you.  
3 Solomon, adviseth his Son, not to reprove a scorner, Prov. 9.8. and Christ counselleth the same, Mat. 7.6. those persons who after many admonitions remains incorrigible, and mocks at religion when they are desired to be holy, are dogs and swine, and he that reproves them may get to himself a blot.    
2 In love and meekness] herein lies the manner of admotion, according to that doctrine, of that great Ga●aliel of the Church, St. Paul, Gal. 6.1. but of this hereafter.  
3 To reclaim him, etc.] here is the end both of public and private teaching, admonition hath amendment, for its object and its aim, if it be received it may turn the offender from his sin to God, by mortification; if it be slighted it may turn the sinner out of the Church by excommunication; Of which hereafter.   

SECT. 2.  
There are many that say with, Cain, am I my Brother's keeper, Gen. 4.9. and by this shifts of this du●y, but these with the rich Man in torment, may remember that they had five, yea many brethren, Luk. 16.28. Let us therefore in this our day be careful for our Brother's goo●, and admonish or warn them that are unruly, 1 Thes. 5.14.  

1 From those places of Scripture that calls to have it, and shows us that it was done, Psal. 141.5. Easter. 4.13. Levit. 19.17. Gal. 2.14. Eph. 5.11. 1 Sam. 3.13. Nehem. 13.10. 2 Sam. 6.21. All which places with many others, giveth a clear testimony not only of the duty, that it is to be done, but that it is profitable if done, and dangerous if undone.  
2 From the growing nature of sin, evil men will wax worse and worse, admonition may reclaim him now, but not afterward; a reproof at first may reduce the sinner to obediencer, when● stripes afterward may but harden him in his error, to curb sin in the bud or blossom, and restrain it in the days of youth, is an easier task by much then afterward, the longer sin stands, like a tree, it takes the faster root● and that the longer it runs like a river, will wash away banks and enlarge its dominion; let one sin this day go unreproved, it will be afterwards acted, with more strength, will and delight.  
3 From that guilt that connivance brings upon a man's self, silence is not always a vert●e but sometimes a vice, when thou hearest or seest a Brother offend, be sure that is a time to speak, otherwise thou makes it thy own sin and mayst be judged with him, he for begetting of it, and thou forgiving it education, the sinful security of old Eli, touching his slender reproof given to his sons, when they had wickedly offended, 1 Sam. 3.13. made God send upon him, a punishment eminent and visible.  
4 From that affection that we are to bear towards each other, when we see a man we see one of the same nature and lineage with ourselves, one that hath a soul, which must either shine in glory, or burn in torment, that must either enjoy the heavenly paradise; or the habitation of darkness, whose portion must either be with God and his Saints, or with the Devil and his Angels, to see such a one going in the broad way which will end in death, common charity will teach us to advise him, forwarn and to desire him to leave it, as it, reaches us seeing a man lying in a ditch, or drowning in a river to assist, help and relieve him.  
5. From that advantage that Satan gets by every one sin; as a sinner grows in his sin Satan groweth in strength, not in him alone, but against the body of the Church in general; there is one more lifted in his army to fight against the Saints; it is good therefore to call the sinner off, before he buckle on his armour, lest with the scorner, he smite him that reproves him, and he that reproveth purchase to himself a blot, Prov. 9.7.    

SECT. 3.  
The royal preacher speaks of a wise reprover, Prov 25.12. and indeed a reproof ought to be wisely given, and in this, if in any thing, men ought to make their moderation appear. Not to insist upon all the ways of Christian admonition, it must chiefly be performed.  
1 In meekness: Gal. 6.1. To reprove a soul in passion, or in wrath, brings the admonisher upon a threefold inconvenience.  

1 He makes himself justly to be reproved, first he must be commanded to pluck the beam out of his own eye, before he undertake to b●ing the moat out of his brothers.  
2 He may irritate the party against himself, to come boisterously, and furiously upon a sinner will but make him the more hastily buckle on his armour to resist thee. Thy Choler will only take away his hearing, never clear his eyesight.  
3 It may make him defend his sin; when he compares thy fury and his trespass, the nature of the fault with thy passionate aggravations, the fault indeed may seem nothing, yea, in nature it may be nothing when compared with those conceptions thy Choler makes of it, all which are prevented by a meek and sober check.   
2 Reprove in love: he that reproves out of malice, and hatred, having the disgrace and shaming of the party rather before his eyes then his bettering; from such a one a reproof shall never be taken.  
3. In knowledge: be sure that you discover to a brother his error, and that you point him out his sin, It will do the traveler no good, but the informer hurt, to persuade him he is in the wrong way except you show him the ri●ht, he that goeth about to reprove for that which is no ●ault, worthily gets to himself a shame.  
But something must be spoken more of this in the next Section.   

SECT. 4.  
The time when this reproof or admonition is to be given, comes now to be considered, before which we must know that it is either to be done privately or publicly.  

1 Privately; and it is either more or less, by one that knows, seeth or heareth the offender first sin, which is the most private, or by two or three that are chosen by the offended Brother, to confirm his admonition, which yet is private in regard the offence is not come to the ears of the Church officers, Mat. 18.15, 16.  
2. Public, when the offending person is reproved openly in the audience or face of the Church, 1 Tim. 5.20. Gal. 2.11.   
But the private must ever precede this, to trumpet abroad a man's fault, is against both honesty and religion, let him hear of his sin first himself, and his soul may bless thee. And if thy zeal follow the admonition upon his rejectment, by two or three witnesses let none of them be an enemy to the admonished, nor such as bears the least grudge against him, if the sin be private known only to thyself.  
1 Let thy reproof be given as soon as the sin is committed, if the sinner be capable, to check him for his sweeting as soon as the oath is named will make a man see it in its natural shape. By this 

1 Thou wilt discover thyself to be no flatterer.  
2 The reproof take the more impression.  
3 It may prevent the like sin for the future.  
4 Something may fall out, which may stop thy mouth for the time to come, quarrels contentions, trespasses, discords may fall amongst brethren, and after these to reprove thy friend of his fault committed, may be construed to proceed rather of wrath or malice, than love or charity.    
We say if the sinner be capable to reprove a man for passion in his passion, may but turn it to ●ury and to inform a man of the sin of drunkenness when he is drunk, is but casting pearls before swine, there being an incapacity in the offender at that time to learn wisdom and receive instruction.  
If the sin be puplick or known to more than thyself, to admonish him of it in their hearing who heard him sin. For, 

1 If they be righteous they will take thy part.  
2 It will be an argument to make all beware that sin, thou reprovest thy Brother for.  
3 Thou shalt discover they self a friend in deed and in truth.    
If the sin be private, and thou out of conscience endeavorest to make it something public, by taking with thee two or three, to reclaim thy offending Brother. Let them be, 

1 Such as bears thy Brother no ill will.  
2 Such as are able to convince him of his sin.  
3 Such if possible whom he loves and reverences.  
4 If it may be, some able and reverend Divine, to be one of them, may hasten and forward the business.     

SECT. V.  
The person who is to give this reproof to his Brother comes now to be considered. To be brief.  

1 He would be well skilled in the doctrine of the Scriptures, It is that by which we know sin, the judgements that belong to sin, the degrees and aggravations of sin, and how to do it in that manner as to bring the sinner to amendment, and to reprove with respect to the party, to his dignity and honour, to undertake to check any for an offence which cannot from scripture be proved an offence, is but a sign of rashness and passion, not good will or affection, yet we shall find that the most ignorant are most guilty of rash censuring.  
2 It were convenient that he were free of that sin he admonish●th his Brother of.  
3 He should be such a one as hath the glory of God and the good of his Brother before his eyes, our Saviour was often reproved, but he knowing the root whence it came, regarded neither their offence taking, nor their reproof giving.    

SECT. VI  
When a Christian hath heard from the scriptures, that his act is a sin not supposed only, but really and in its own nature, he ought to take the admonition.  

1 As from God, 1 Sam. 25.31, 32.  
2 Meekly, as from thy Brother.  
3 Thankfully, as from both.    

SECT. VII.  

Quest. 1 Whether a Heathen may not be admonished?  
Quest. 2 Whether Admonition be alike to be given to all.   

Quest 1: Whether a Heathen may not be admonished?  
In re●ard that the Scripture calls upon us to admonish a Brother, we are not altogether to neglect any of whom we have h●pes of b●●●ering of what profession soever he be. For, 

1 By nature, all men are our Brethrens, we are all of one sto●k and kind, as through that relation may admonish him when he doth offend.  
2 By providence, the Heathen Turk or Jew, may be our neighbour, and upon that relation he may be admonished, at least as to civil crimes, and as far as you can do good in spiritual, but if he will not hear, never bring it before the Church, since she judgeth none that are without, 1 Corinth. 5.12, 13.  
3 By Law he may be our kinsman, and this will lay a more particular engagement upon us to give him our best advice in things that may conduc● unto his good, b●t for the making of any judicial process for reclaiming of him in an Ecclesiastical way it is not to be done, the Church leaving such wholly to the judgement of God.    
When the Scripture calls upon us to reprove a Brother, it holds out, that above all others we should most heed a Christian, not that altogether we should neglect any in whom we see the least hope of good.   

Quest. 2. Whether admonition be alike to be given to all.  
Though admonition be to be dispensed and given to all without exceptions, yet it is not to be given without respect of persons? we shall lay down several distinctions, and so close this chapter.  

1 Betwixt age and age, we ought to have a respect to grey hairs, and reverence the hoary head.  
2 Betwixt person and person, some are of a more bashful and good nature than others.  
3 Betwixt calling and calling, some are Ministers of the Gospel, some not. We ought to behold him as a Father.  
4 Betwixt sin and sin, there are degrees of sin, and there are degrees of temptation, which the wife reprover is to observe.      

CHAP. 14. Of Excommunication.  

That ad● monition which respects excommunication must not be for sins of infirmity, but of a deeper dye, and colour.  This is the effect of rejected Admonition, so desirous is God of men's good, that if they will not amend by wholesome reproof, they should be corrected with the sharper censure of Excommunication; the last refuge of an offended brother, is the Officers of the Church, and if their reproof be not accepted, it ends in this severe correction; which is, either the lesser or the greater.  

1. The lesser excommunication, is a keeping back the offending Brother from the Sacrament of the Lords Supper until that satisfaction be given to the Church-Officer, for the sin committed, which is an acknowledgement of his sin before the Church in general, or the Churches-Officer, and the party offended in particular.  
2. The greater Excommunication, is not only a keeping him back that is obstinate against the Church's admonition, from that Sacrament of the Lords Suppet, but a judicial cutting of him off from the body of the Church, which is the Body of Christ, and leaving him as a heathen to be judged at the Lords coming down to judgement: Of this greater excommunication we shall speak of these following heads. 

1 The nature of it.  
2 The ends of it.  
3 The form of it.  
4 Resolve some Questions.     

SECT. I.  
The nature of this greater Excommunication will not be unknown to him that considers this description.  
It is a judicial casting out of r● factory stubborn and obstinate offenders, from the Church of Christ, and delivering the n over un●o Satan, for the preservation of the Church's peace and honour.  
1 It is a judicial casting out] It is not to be done out of rash and furious passion, but according to the Law and Rule of God, and that not by every one, but those to whom the power of binding is given, and he not by his own authority, but by the advice, or at least, the knowledge and consent of the most worthy Members of that Church from which the party is to be cast, 1 Cor. 5.45  
2. Of stubborn, etc.] this is to be done after all admoni●ions, counsels and reproofs of the Church are slighted and contemned. It ought to be the last Act of the offended Church, and all means are to be tried to reclaim an offended brother, before this be put in execution and practise an obstinate offender is properly the Subject of Excommunication.  
The offence is not necessary always to be in matters of fact, Drunkenness, Swearing, Sabbath-breaking, Perjury, Blasphemy: but it will and aught to be extended to matters of another kind, as Teachers of false Doctrine, Disturbers of the Church's peace, and Infringers or Contemners of her Laws, 1 Tim. 19.20. Tit. 3.10. 2 Thes. 3.6.  
3. From the Church of Christ] Not to speak of those kinds of Excommunication which were used against Offenders in the Church of the jews, proportionable to these now used in the Church of the Christians. It is affirmed, that the party so judicially cast out is not a member of the Church of Christ, nor was not before, that is, since his refusal to hear the Church in her admonitions; at that time he began to be a Heathen and a Publican, and these are not of the Church of Christ: then he began to be as a Dog and a Swine, unto whom holy things are not to be given, Mat. 7.6. The Church therefore doth but pronounce, the sinner to be what indeed he is, that is, not a member of the Church; by which sentence the Church looks upon him, as cast out, or cut off from their body.  
4. And delivering them over unto Satan] this is the fearful issue of Excommunication, and yet no other than the Lords mind against that Corinthian for his sin of incest, 1 Cor. 5.7. And Paul's practice for the Apostasy of Alexander, 1 Tim. 1.20. Out of the Church, is to be out of Christ, and to be cut off from Christ's body is to be thrown among the branches to be burned. As a Judge by his sentence by virtue of that Commission given him from the supreme Magistrate, gives the Prisoner over unto execution, being dead before in Law, as soon as his fact was committed: so the Church-Officer by virtue of that Commission given him of Christ, john 20.23. assisted by the Church-Members, as Justices, giveth the sinner over unto Satan, whose he was as soon as obstinacy appeared in him.  
4. For the preservation of the Church's peace and honour] the end of the Church in this act is not the sinner's damnation, but his salvation, Christ's honour, and her own peace: but these things fall more properly under the next Section.   

SECT. II.  
The Church in this her Discipline hath before her eye, and in this judicial sentence, proposeth to herself these ends.  
1. The glory and honour of God, that his name might not be abused, nor his worship defiled by such obstinate and refractory persons, 1 Tim. 1.20.  
2. For the Honour of the Church, that her enemies should not have occasion to triumph and boast, that she consists of impure and wicked wretch's. Christian religion might suffer through the wickedness of such men; and therefore the Church disowns them, and affirms they are not Christians but heathens, 2 Thes. 3.6.  
3. For the prevention of sin, a little leaven will leaven the whole lump; one notorious sinner being suffered to go without this Church discipline might infect others, which when this is set will not so easily be done; he is punished that others might fear, and be kept pure. One arm may, and in some times must be cut off, not for hatred to it, but being rotten, the whole body is in danger, the like case is here, 1 Cor. 5.6, 7.  
4. To bring the sinner to the obedience of Christ, when such a judicial sentence is pronounced, and when the Members of the Church withdraw from him, as a leprous person, so far as stands with necessity and order; and knowing what is done on earth is ratified in heaven, the terror of God with him that is not past all sense, will so follow it, and the shame of men will so fill him, that he is brought to his knees craving pardon of the Church for his obstinacy, and desiring to be received again into her body, is absolved and forgiven, and receives the ordinances of the Church, and for the future walks more humbly and holily then before, which was the fruit of the Corinthians excommunicating that incestuous person, 2 Cor. 26.7 8.  
But if there be any so perverse, that this Church-censure will not reduce to obedience, the Laws of all Christian stairs takes that sinner's case into consideration, that God be not blasphemed, and by them he is punished.   

SECT. III.  
To let pass the several ways that the Church useth to reclaim the sinner, which is different according to the Laws and customs used in several places, the sentence of Excommunication is pronounced by the Minister of that Congregation where the offender lives, in this, or the like form.  

Forma excom ab Imerto Authoriae.  A. B. Having been lately a Member of this Church, hath contumeliously and obstinately fallen into the sin of— and hath renounced his Fellowship in this Church, having reproached the same, and the whole Ministration of God's ordinance therein, of all which he hath been tenderly and earnestly admonished sundry times in private, and hath been publicly called to repent and turn from his sin.  
And for as much as the Church finds her tender admonitions to be fruitless towards him, she is compelled, though with great unwillingness and hearty sorrow to vindicate her honour, and provide for the peace and safety of her Members, by executing that severe chastisement on him, which Christ her head and husband hath authorized her to inflict on such rebellious Children, who thus do renounce and cast dirt in the face of her that bore them.  
For as much then as the said, A. B. doth utterly refuse to hear the Church calling him, with much long suffering and tender love, to return to the unity and Fellowship and to make a just acknowledgement and renunciation of his sin of— but doth pertinaciously declare both by word and deed, his obstinate persisting therein.  
Therefore after solemn calling upon God and having his glory before our eyes, the credit of the Gospel, and the prosperity of his Church; I do hereby according to the commandment of Christ, and by his authority committed to me as minister of thy Church, and with the consent also of the same, solemnity pronounce and declare in the name of our Lord jesus Christ, the said, A. B. to be cut off from this Church, and body of ●hrist, as a most obstinate and impenitent— and do leave him to that fearful judgement and fiery Indignation, denounced against such, and do warn and beseech you to withdraw from him that he may be ashamed, and to lay him aside to be dealt withal when the Lord jesus Christ shall come, Which sentence is nothing but a declaration of that which the sinner is, before he be judicialy sentenced by the Church.  
Yet it is to be noted that this casting out of the Church, is not absolute save as touching external rights and privileges of the Church, from which Excommunication fully keeps him, but as touching internal right he hath unto the same it is only conditional, that is upon his persisting in his error, and therefore if the excommunicate will leave his wicked deeds, confess his sin, be reconciled to the Church whom he hath offended, signifying this to his minister, he is again to be restored to all the rights and ordinances of the Church, and to be absolved from that sentence passed upon him, that Satan geat no advantage over him, or left he be swallowed up of too much sorrow, 2 Cor. 2.7.  
The sins for which the sinner hath this sentence of Excommunication passed on him are not alike in all Churches, for according to the laws and orders established in several Churches, crimes, sins and offences may be different, according to the Constitutions of those Churches, that is of those offences which are made against the laws in those places commanded for the honour of the Church though not directly required by the law of God.   

SECT. IV.  

Quest. 1. Whether the Reformed Churches, are legally excommunicated by the Pope.  
Quest. 2. Whether Kings ought or can be Excommunicated.  
Quest. 3. Whether excommunication debars from all society of the Church.   

Quest. 1. Whether the reformed Churches are legally excommunicated by the Pope.  
The Bishop of Rome in regard of the separation made from him, by the professors of the religion called the Reformed, hath passed his sentence of excommunication, upon them as Heretical but unjustly. Fo●; 

1 They are not Heretics but Orthodox professors] they have left that upon which their souls could have no sure hold. There is no point that ever Christ taught, or the Apostles preached, or the primitive Church knew that is denied by the reformed.  
2 He hath no power to exclude them out of the Church, who himself is scarce a member of it] he is in the Church only as Antichrist in the temple of God, and in as much as he exalts himself above all that is called God 2 Thes. 2.4. (viz. all Kings and ma●itrates) in which regard in some measure his Churchship might be denied.  
3 The Church of Rome herself is most heretical] if that be Heresy, to preach down what God commands, to blot out what he hath written, to add to what he hath spoken, and dispense with what he hath enjoined, the Church of Rome cannot be found, they ought first to cast the beam out of their own eyes, and then they can see the better to pull the mote out of ours.  
4 The Pope or Bishop of Rome hath no authoritative power over the Churches of other countries] The power of excommunication ought to proceed from one who hath authority over that Church from which the party is excommunicated▪ now the Pope what ever power as another Bishop he hath in his own Diocese, there is no power he can in the least lay claim to, over other places. They being by God put under the government of others over whom the Pope or Bishop of Rome hath no power, and therefore cannot excommunicate.     

Quest. 2. Whether kings ought or can be excommunicated.  
Until the days of Gregory the seventh Bishop of Rome, the Imperial Crown was never touched with the thunder of excommunication, of him it is written, hic primus Imperatorem excommunicavit, & potestatem constituendi Imperatorem sibi. arrogavit, and indeed after him it was the usual practice of the Romish Bishops to extinguish the light of Imperial Majesty by disobliging subjects from their duty and allegiance to their lawful princes by letters of excommunication. Queen Eilz●beth of blessed memory was excommunicated by three Popes successively (viz) by Pius the fifth, Gregory the thirteenth and Septus the fifth, but that is no great wonder; for her Father, Henry the eight was so sentenced before her, with all his protestant Children.  
Yet of late, the Pope's mouth is something stopped, that he seldom dooms, and his arm in some measure dried up that he cannot draw out this sword so often as formerly: not because he wants will, but because he wants no wit, knowing that now the world is grown so wise as not to regard his threatenings.  

The Datch word for a pres. as he is Antiepicopall. Gal. Instit. l. 4. c. 12. S. 7.  However there is a generation, known by the name of Presbyters, or Guilesses whose doctrine joins to the pope's in this, touching the excommunication of Kings.  
My ●oul never knew Treason but as our Saviour knew sin, (viz.) by speculation only. I am afraid to see the word King and the word excommunication stand together; le's alter phrase, and speak of the magistrate, and in our discourse we shall un●e stand the chei● Magistrate of Genevah, since it is mantained by the Patriarch of that see.  
It seems neither Christian nor rational to bring magistrates under this censure. For, 

1 Grant that the supreme magistrate might be excommunicated for any cause, we should find him sentenced for no cause. As ●t was a custom of the Bishop of Rome to censure Kings and Emperors at every time he took distaste, so these Guisels (as they stand in opposition to Episcopacy having passion and spleen as natural to them, as the faculty of breathing) should at the fi●st supposed offence, (and they will ever be offended except they be highest) divest majesty of its grandeur by their citations, irreverent admonitions, and frequent yea causeless Excommunications.  
2 It may open a door for Treason, and rebellion and countenance it by law, to make the supreme magistrate by law no better than a Heathen, and the Christian Governor, no other in his dominion then the gerat Turk in his, may provoke Spirits to attempt that which at this time we will not name. 
They distinguish that they may not be mistaken, that they excommunicate, not the magistrate but ●he Christian (cunning gamesters) may not another say he kills not or rebels not against the Prince but an excommunicated person, (cunning executioners) we have seen the sad events of such distinctions, and the observer of them deserves to be civility excommunicated or banished, or delivered over to the Executioner, rather than he should have any opportunity of performing his desires, or of uttering his mind in this particular; seeing it is so destructive to all peace and order.   
3 The Church never could be bettered, by magistrates excommunication, this ordinance is appointed for the preserveing of the Church in peace, and for the honour of the Gospel, which ends we may know shall never be obtained by this. How the Excommunications of the Emperor by the Bishops of Rome did make for these ends, both the Emperors and the Popes know; what quarrels, undermine, scandals to religion, would be between the incensed King, and the furious Guisel is easy to be foreseen.  
4 The arguments brought to defend this Papal practice, are such as have no strength in them. Is it not, think you, a neat knack of a Guisel that he can deliver the magistrate over unto Satan, cast him out of the Church as a rotten member, and all his subjects must be made behold him no better than a mere Heathen, and yet not hurt the magistrate at all, nor rob him of that majesty which officially is in him. The story of King Uzziah is brought in to Justify their practice, mentioned, 2 Chro. 26.18. but when the sequel of that History is observed, they will find it far different from Judicial excommunication; his being cut off from the house of the Lord, was for his leprosy, no leper being admitted thereunto, and indeed by this Instance it is discovered what was said before, for by reason of his natural leprosy he was not only debarred the house of the Lord, but also deposed from his throne, which act, indeed the Pref. might, and we have cause to suspect, would do, when they have judicially excommunicated the magistrates, so that by this means they would procure to themselves the power of pulling down one and setting up another. That passage of Ambrose toward the Emperor Thedosius is much talked of, but when all parts of it are considered, it was nothing less than Pres. Excommunication.    
That distinction of the Magistrates being but a man, is worthily to be delivered over unto Satan, he is more than a man. We read that he is worth ten thousand m●n, 2. Sam. 18.3. and when in Scripture it can be produced that 2 wicked Saul, and idolattous jereboam, a Murderous Manasseth, or ungodly jehoahaz, undergoing the 〈◊〉 of the Church of the jews they shall have liberty 〈◊〉 against wicked magistrates, the Church of the 〈◊〉 otherwise the distinction of good and bad 〈◊〉 amounts to nothing, Saul was a wicked Prince, but we ought to look upon him as the Lords anointed, and in that regard fear to touch his person, or smite him with the tongues Saul must be untouched because he is King must be reviled, made a Heathen, nay possibly murdered because he is Saul say, rebels. Now which shall we follow God or man.  
It is true excommunication is an ordinance of God, so is the shedding of the blood of them who hath shed blood, Gen. 9.6. Why was not Saul put to death then slaying the Lords Priests Kings are in Scripture looked upon with a watchful, eye by God that none harm them, is not Saul a profane wretch, a notorious murderer, one forsaken of God. Yet who can stretch forth there hand against him and be guiltless, 2 Sam. 26.9. And though they should deserve stripes, yet they are not to be stricken for equity, Prov. 17.26. for against him there is no rising up. Prov. 30.31. yea who ought to say what dost thou, Eccle. 8.4. not excluding a just reproof or admonition, for so John the Baptist reproved Herod, and Elijah Ahab, and several others, but Kings being Gods immediate deputies upon earth who call them in question though rage universal as to punish him for this faults, or correct him for his crimes, who first even the Pope upon the one hand and Guisel upon the other. These two, though at odds between themselves, yet ever agree, and go and in hand for the taking away of that honour annexed by the King of Kings, to his vicegerents upon this inferior world: before which be done let them go about day by day and grudge that they be not satisfied.  
That distinction of the moderate and rigid Presbyterians may be by this time may come into the reader's mind, a distinction that hides many an ugly face, and treacherous heart, possibly the moderate Pre●. will with more gravity, and deliberation, pronounce the sentence of excommunication against the chief magistrate, than the other, and comes to it with more sorrow of heart, through the greatness of the crime than the other, but yet he will do it, being a principle with the Pres. (that is the factious one, or the Antiepiscopal on, for otherwise Pres. is an honourable title and catholical) as such; and touching the distinction it is as a just one and grounded on nature, there being as great difference betwixt these two, as there is between staring and stark mad, the one drives like jehu furiously, the other like the Spaniard is more grave, stayed, sly and cunning.   

Quest. 2. Whether excommunication debars from all society of the Church  
In regard that we are exacted to withdraw ourselves from such, and not so much as to ear with them, thi● 〈◊〉 on is not to be passed over, It is said then that excommunication hinders not.  

1 The practice of those dut●s that are grounded on the Laws of nature; as the duties of Husbands and Wives, Fathers and Children, Masters and Servants, Princes and People.  
2 Nor the practice of those duties that are grounded on the law of nations, as traffic and commerce. An Excommunicated person must be to us as an Heathen, and with these we may have trade.  
3 Nor the practice of such that are grounded upon the law of Common charity. For we are bound to feed the hungry, cloth the naked, though they be, or should be, as Heathens.  
4 It debars not but in some cases from the hearing of the word. Unless they be scoffers (it being the means for converting of very heathens) they are admitted to it and aught to be exhorted to it, but in no other ordinance do they enjoy any society with the Church, and in no familiar or unnecessary dealing have we any thing to do with them, but are bound to avoid them, that they may be ashamed and return to the Church by repentance, from which they were cast out through obstinacy.      

CHAP. 15. Of Singing.  
THis is the fourth and last direction given above for the words in dwelling; and one end why the Apostle would have the word of Christ, to dwell richly in the believing Colossians, though some who would be thought unblameable before God in love, blames the Church for her keeping up this holy practice of singing Psalms.  
This gospel ordinance, being set aside with others by some of this generation, we come in the last place to defend; and let us see, 

1. The nature of it.  
2. Some arguments for it.  
3. The manner of performing it.  
4. Resolve some questions.    

SECT. I.  
The nature of this ordinance is better known by practice than it is or can be by art, which might be the reason why so many have handled it, and few or none define it: we shall give some description of it for methods sake, and because motus naturae velocior est in fine, we shall be the briefer.  
It is a calling upon God, by prayer or praise, with an elevavation of the voice and prolongation of the words.  
Davi● sung unto God by prayer and emptied his mind unto him by confession of sin, this way Psal. 51. and again praised and magnified his name for all his mercies, Psal. 18. The same words we utter quickly and express suddenly in praying or reading, by keeping them upon our tongue, and pronouncing them in parts, with an heightened voice, giveth a being to that ordinance we call singing: suppose we were to read and sing Psal. 35. 
Lord plead my cause against my foes, confound their force and might.  
Fight on my part against all those, that seek with me to fight.  
The same words being quickly read over, and the letters joined hastily together, makes it a prayer read, which deliberally uttered, with a separation of the letters, through the striking of the tongue and teeth, makes it a prayer sung.  
That of Saint james. 5. james. 13. contradicts not what hath been said: the words not being preceptive but declarative, showing only that in times of mirth the heart is better disposed to sing then otherwise, and in times of trouble it is more apt or fit to pray then for any other duty.    

SECT. II.  
Were it not that there were some unreasonable men who want faith, this practice need not now to have been disputed, but without question used. for, 

1 God hath shown himself eminently well pleased with it 2 Chro. 20.22. he declared his mind and pleasure touching this ordinances, when in the celebration of it he sent destruction to his people's enemies: he may give us victory now over our sins, as well as them over their foes then.  
2 Scripture commands it, and calls for it, Eph. 5.18. 19 〈◊〉 5.13. it is not an ordinance of humane or man's invention, but is enjoined us of God, and we cannot find that ever those precepts was revealled, and therefore they are now binding.  
3 The spirits and affections need it, this ordinance by experience doth warm the blood and raises the heart in a holy quite to perform divine service, men are sometimes dull in there devotion, and crosses oftentimes damps their zeal which this act of singing helps and stirs up.  
4 The Church of Christ had a promise of it, Rom. 15.9. of the times we live in was it promised that this should by us be performed and therefore what ever fond people say against it it is not to be neglected.  
5 The Church of God in all age; hath used it, we read of it under Moses, Exod. 15.1. and under the judges, judg. 51. under the Kings, under the gospel, Mat. 26.30. Acts 16.25. no time can we find that ever had a Church, but in and by that Church was this ordinance upheld.  
6 To no age did God ever limit it, It was appointed practised, to and in all ages, when or where it was to cease was never made known or divulged, by which we are as much engaged to sing Psalms with grace in our hearts in England, as ever the Collossians Phrigia.  
7 The Church militant, above all other ordinances comes nearest to the Church triumphant by it, In heaven thereiss nothing but a continual singing and praising God both by the Angels and spirits of just men made perfect, Revel. 14.1. 2.2. read they do not hear Sermons they cannot, receive Sacraments they need not in performing this they cease not, and by this ordinance above all, is the communion of Saints help up that it perish not.     

SECT. III.  
After what manner men are to sing the Scripture is not dark; but clearing commanding that it be done, 

1 With understanding, Psal. 47.7.  
2 With grace, Gal. 3.16.  
3 With affection, Eph. 5.19.    
SECT. III. Questions Resolved.  

Quest. 1 Whether it be lawful to sing David's Psalms in a public Congregation.  
Quest. 2 Whether those psalms containing direful imprecations ought to be sung: or how with a safe conscience they may be sung.   

Quest. 2. Whether it be lawful to sing David's Psalms in a Public Congregation?  
Some who are for the blotting out of every thing though never so good, just, lawful or laudable that was practised by the ancients sentence, the Church for her singing- Davids Psalms, chiefly in public, in respect of those spiritual graces which are sometimes exercised in the composing of them, as Psal. 131. wherein he attests that he is not puffed up in mind, but this is not sufficient for us to suffer ourselves to be deprived of this holy practice For 

1 It is lawful to read them in our congregations, those that would thrust out the singing of those Hymns, and bring in their own songs instead (as many of them presumptuously do) may upon the same reason, cancel them out of the Bible, and teach for doctrine their own inventions. As many of those that are professedly of our Church by their practices give much Apostates too too occasion to perform.  
2 It hath been the ancient way of the Church of God both of Jews and of Gentiles since the establishment of the Church. There were prophets and holy men of God when the whole Church of Israel used these Psalms in their congregation, and yet never was it condemned for so doing. We may assure ourselves that God was as tender of his own name as ever these men were, or are, and since he let those Psalms be sung by all in a Church where he so often was visibly present, they may be used in that Church wherein we have his promise he shall spiritually be until the end of the world.  
3 David's Psalms seem most deserving, if we look upon the worth of them they are much to be preferred. For, 

1 For matter they are infallible, they were composed by the unerring spirit of God, and therefore their extemporary raptures, and inventions are not to be put in the balance with them.  
2 For number they are various, the soul can bein no condition, state or temper, but in the book of Psalms there are expressions that suit with that condition, state or temper.  
3 For the users of them, they have been the most excellent; the whole body of the Church of God under the law used them; Christ the Son of God at his last Supper used them. Math. 25.30. It being a custom of the Jews at their passover to sing one of those Psalms betwixt the 113. and 118. Our Saviour submitted also to this Lawful custom, though in his Father's law not commanded: and for some reason we conjecture he and his Apostles to have sung the 116. and since his days the noble worthies of the Christian Churches in all Nations used the same.  
4 Those prophecies that are in them; touching Christ call upon believers for the siging of them● our faith may be confirmed in the doctrine of our Lord's passion, his resurrection and if a Jew be in our congregations he may learn to believe on Jesus the Son of Mary, whom his fathers crucified, by our very singing.      
Touching what is Objected against our singing the 131. Psalms, when some of the congregation may be puffed up, we g●ve this short reply.  

1 They judge others proud, in regard they are so full of pride themselves.  
2 As a Prince he was not proud of his glory and Kingship, though he was taken from the sheepfold.  
3 As a Saint, and so at that time the grace of humility might be eminent in him.  
4 This as well as other scripture is written for doctrine, for reproof, for correction, for instruction, so that by this we show others what we are, or what we ought to be.  
5 It is very lawful to read it, meditate upon it, and by consequence lawful to sing it.    

Quest. 2. Whether those Psalms that contain direful Imprecations ought to be sung or how uviht a safe conscience they may be sung.  
THis is one grand argument brought against the Church's practices That there are many curses pr●yed for, in several Psalms, as 109. and 69. etc. Which seems to be much against that charity that ought to be in Christian meetings, but this zeal or charity not being grounded on knowledge is not sufficient to dissuade us from the using of so holy and ancient a practice. For, 

1 They are not curses but prophecies, the Spirit of God promised them to speak of those things that were to come hereafter. When David was not moved by the spirit of prophecy he fasted and prayed for his enemies, but when that stirred him, he prophesied, because he fore saw their destruction. 
As before it is lawful to read them, to have them much upon our mind, therefore it is not against Christian love to sing them.  
As touching the second part of the question we are to sing these, 

1 not with any consideration of our enemies, let them curse but let us bless.  
2 With consideration of the incorvertible enemy of God: rather than the Church should perish let them become as dung for the earth, Let God arise and make them that hate him flee before him.  
3 With serious meditation of God's justice against sin, and sinful men, which may induce us to mortify the old man, and crucify the lusts that are in us.       
Thus far of the ordinances referring to the word, the first part of what in the beginning we undertook.     

Fides Catholica: OR, THE DOCTRINE OF THE Catholic Church: Referring to the Sacraments.  
With a particular DISCOURSE Touching the Ordination of Confirmation.  
By WILL. ANNAND Minister of the word and SACRAMENTS.  
LONDON,  
Printed for Edward Brewster, at the sign of the Crane in St. Paul's Churchyard. 1661.   

To The Worshipful and Hopeful young Gentleman john Wells, Juni. Esq of Heath, in the Parish of Heath.  
SIR.  
BEing necessitated to divide where a union was both principally and primarly intended, I am emboldened to divulge my thoughts of the Church's Sacraments, under the umbrage and tuition of your name and eminent virtues.  
To despond of your favourable Acceptance, were to make myself the Subject of their Censure, who are more acquainted with that innate candour which attends your refined Abilities.  
Your Education being in the same College with myself, makes me more intencely ambitious of your Happiness and Honour, of which last Divinity shows (and to her in this Philosophy agrees) there are four species or sorts.  

1 Natural by birth, Our Saviour being of the Royal Tribe, was born a Gentleman; of this you have a part.  
2 Civil by riches, Abraham was a mighty Prince, of this you have a Competency.  
3 Moral by a virtuous life; this made Jabez more honourable than his Brethren, in this you have outstriped many of your companions.  
4 Celestial by being Crowned with glory, and such honour have all God's Saints, which to obtain a firm standing unto, and a worthy receiving of the Church's Sacraments, are essential helps and furtherances.   
In this tract you have their natures Catholically handled, and purely, though plainly, taught, unto which, if you take heed, you shall do well, and pass for a true Son of the Church, in the Register of the faithful, and receive the sure reward, of a Saint in the new Jerusalem the Mother of us all, which is the prayer of him who is.  
SIR. Yours in all offices of love and duty, Will. Annand.   

CHAP. I. Of Sacraments.  
THe seals of the Covenant of Grace are called Sacraments, quia Sacrament● tractari debent, a word though not found in Scripture as the word Trinity, yet Sufficiently grounded in the same.  
It signified of old that Oath or Engagement soldiers made to their Captain of their faithfulness and fidelity, before they were listed in an army; and without this military Sacramental Oath, it was not lawful for any to draw his sword in a field. Christ is the Captain of the Christians salvation, and these Sacraments are Bonds and ties on man's part to be the Lords, and to be faithful unto him until death.  
The doctrine of the Sacraments is the second work that we undertook in this backsliding generation to defend against the calumnies and reproaches of ignorant and unlearned men; in prosecuting of which we shall in the general behold 

1. Their nature.  
2. Their end.  
3. Their parts.  
4. Their number.  
5. Resolve some Questions.    

SECT. I.  
THe nature of the Sacraments may be thus known.  
They are holy and visible signs ordained by God, as seals of his promises, representing that inward grace and goodness which he bears towards, and intends to show unto his people through the Lord jesus.  
1. They are Holy and visible signs] God was pleased in all ages, to deal with his people in This way of Sacraments, holding forth his mercy and will toward them by some visible sign presented to them; Thus the trees of life and of knowledge, Gen. 2.9. were Sacraments to Adam; and Manna from Heaven, and water out of the rock, were for a time Sacraments to the jews, 1 Cor. 10.3.4. and water, bread and wine are standing Sacraments or visible signs of God's love unto Christians. Therefore they are called Holy figures, Marks, Badges, Prints, Forms, Patterns, Representations, Memorials, Symbols, Seals, or Signs, Evidently holding forth Christ and all his merits, Gal. 3.1.  
2. Ordained by God] Sacraments are in themselves not circumstantial, but essential parts of God's worship; and therefore he only is to be the giver of them: none ought to inrrude that as a part of worship unto which God hath not given his consent. Erroneous therefore is the Church of Rome even in this particular, in binding her Members to five Sacraments more th●n ever God made, or the Chatholick Church knew. God must give the grace, gift or mercy signified by that sign: therefore it is fit he appoint the sign himself; he appointed circumcision under the Law, Gen. 17.10. and baptism under the Gospel, john 1.33.  
3. As seals of his promises] God hath declared in his word that he will forgive his people's iniquity, and remember their sins no more, jer. 31.34. and hath appointed the Sacraments as seals to this promise, and all others of the like nature.  
The Sacraments may be considered in a three fold manner, and usually are: 

1. As instruments; and so they awake and stir up the soul to lay hold upon Christ, as God exhibites him in the Gospel.  
2. As signs; and so they represent Christ and him crucified; which is common to them with the Gospel.  
3. As seals: and so they declare that the receiver is pardoned, concerning that truth or deed written in the Gospel, Mat●h. 26.28.    
3. Representing that inward grace, etc.] Israel was God's peculiar people, whom he had taken out from among all nations to behold his glory; and the outward sign or token of that, was their circumcision in the flesh, Ge●. 17.11. which as baptism unto us, signified, and sealed their regeneration, justification and sanctification through Christ; Deut. 30.6 Rom. 4.11..  
4. Through the Lord jesus] This is the thing signified in all the Sacraments of the Church: he is eat in the Manna, and in the passover: drank in the water out of● the rock; he is in the baptismal water, to wash the soul and take away its pollution: and in the Eucharistical bread and wine to strengthen and comfort the soul; God intending Christ to be the way wherein he will meet the sinner, and the door through which he will admit him into his presence. 
Some calls it a natural sacrament which is as much as to to say, it is no sacrament at all.   
There are who make the Rainbow a Sacrament unto Noah Gen. 9.12, 13. and when they show that Christ is signified thereby, and his merits represented by it as by a sign, and his mercy declared as a seal, to all that are beholders of that bow, or the parties to whom that covenant is made, which was with every living Creature, I shall be of their judgement; not before.   

SECT. II.  
THe ends for which God appointed Sacraments in his Church, are chiefly these.  

1. For helps against our weakness: we can understand spiritual things and heavenly mysteries the rather that they are represented to us by bodily and visible signs; we are the more able to apprehead the efficacy or the manner of the blood in washing or purifying the polluted, when it is mystically represented to us by water. Our memories are frail, and the death of Christ may more powerfully be thought on by us, when it is signified by bread and wine: which is one cause of that Sacraments institution, Luke 22.19.  
2. To confirm us against our doubtings. the penitent hath the promise of the forgiveness of sins made unto him; but the Sacrament gives him God's hand for it. God hath written it in his word, and Christ hath sealed it by his last supper, Matth. 26.28.  
3. To quicken us against our dullness; Sacraments are bonds, ties, covenants, engagements, and visible contracts that the soul makes of new obedience; they are as it were spurs in the sides of a linger heart, making him with a holy compulsion to bear up to the Lord Jesus in points of worship and of practice, 1 Cor. 10. 16.21.  
4. To discover that we are of his inheritance: by his Sacraments his own people are distinguished from such as believe not in him, or call not upon him. Goliahs' being uncircumcised, 1 Sam. 17 36. was an argument to David that he belonged not to God; by baptism we are at this day known from all such as look not for salvation through Christ, that being performed in his name as Saviour of the world, Acts 2.38, etc.  
5. To represent our Union with him, and our Communion each with other: bread and wine becomes flesh in us and of us, and blood of our blood, Christ received by faith becomes flesh of our flesh, and bone of our bone; we are made spiritually and mystically one body with him, Eph. 5.30. And as the Catholic Church believes the remission of sins, so she holds out the Communion of Saints, of which the Sacraments are lively types, tokens symbols, and signs, 1 Cor. 10.17.   
In a word, the Sacraments to our understandings are as it were glasses darkly to behold Christ, Gal. 3.1.  
To our memories they are as Monuments to make us remember Christ, Luke 22.19.?  
To our assurance they are as seals, confirming us of our interest in Christ, Rom. 4 11.   

SECT. III.  
THe parts of a Sacrament are these two: viz. the sign, and the thing signified.  

1. The sign, that is the outward visible and natural Element, sanctified and set apart by God (the only Lawgiver to the Church) to be used in that ordinance for such an end and purpose. Thus water, and bread and wine are appointed, and instituted to be memorial, representations, tokens, signs and Elements in the Sacraments of the Gospel, as circumcision and the Paschal Lamb were of the Law, john 1.33. 1 Cor. 11.23.  
2. The thing signified, that is the inward, invisible and spiritual thing, which is mystically reprsented to the faithful receiver by the natural Element thereunto sanctified and set apart, which is Christ, who in presenting of the Elements is proffered, and in the receiving of them is applied by the believer for his own good and comfort.   
How grossly doth the Church of Rome oppose the very being of a Sacrament in their transubstantiation? for if the very body and blood of Christ (which is the thing signified by the bread and wine in the Sacrament of the supper) be received by the Communicant, then where is the sign, the outward and visible, which must necassarily be in this Ordinance? if they say (as they do) that the figure and colour of the Cake is the sign, my faith must be pardoned in that particular, until it be shown that the whiteness or roundness of the wafer or bread was appointed to be the sign, by him that hath the sole power to give the thing signified.  
Between the sign and the thing signified in the Sacraments, there is a certain harmony and sweet similitude & proportion; how aptly did the circumcision of the flesh represent to the jews: the circumcision of the soul, heart or mind? Deut. 10.6. and the Paschal Lamb, that Lamb of God whose blood being upon their hearts, saves them from the destroying Angel. What a Holy harmony is there between a Christians being washed with water in the name of the sacred Trinity, and the blood of Jesus which washeth us from all our sins? 1 john 1.7. and being washed with baptismal water for our natural and outward impurity, we ought to cleanse ourselves from all filthiness of the flesh and spirit, 2 Cor. 7.1. The like of the other Sacrament, which shall be discovered in due time.  
Now when the Church of Rome shall find out so exact a proportion between that which they call the sign in the supper, and the thing signified, they may bring possibly a true Catholic one step nearer her then for the present probably he may be; we ●●y but a step; for admit the proportion be never so exact, yet if the sign be not instituted, it can never be a memorial of the thing signified.   

SECT. IV.  
WE have them that would make the Sacraments fewer in number then God hath commanded: and there are some that have made more● than he hath approved. Two there are, no more no less, (viz) baptism, and the Lords supper, which must be observed.  
For the observation of these we have promises and precepts, Mark 16.16. Matth. 3.11. Acts 2.38. Luke 22.18. The Jewish Church had ordinary but two, (viz) Circumcision, by which they were visibly entered into the Church, and Sacramentally born against to this our baptism Answers: and the Paschal by which they were nourished in that Church into which by circumcision they were admitted: to this our Lords supper Answers. And as a man is but once born, though often fed, so he is, but once a receiver of that Sacrament of baptism, yet aught to be a frequent partaker of that of the supper.  
We say, Ordinary the jews had but two: for that Manna from Heaven and water out of the rock, were extraordinary, and but for a time, during Israel's abode in the wilderness.  
We need but to be born in Christ, and then continue in him, which is accomplished by these two, without any other. By baptism we put on Christ as a garment, Gal. 3.27. and by the supper we feed upon him as meat, Luke 22.19. having therefore food and raiment by these Sacraments, we ought to be content.  
To all this consent the reformed Churches, of Helu. Art. 19.20. of Basil Art. 5. of Bohem Art. 11. of France Art. 34. of Belg Art. 33. of Sax. Art. 12. of W●r●. Art. 9 of the four Cities Art. 16. of Irel. Art. 85, 86. of Scotland Art. 21. of England Art. 25. The Article itself is this. 
Art. 25. of the Church of England.  
Sacraments ordained of Christ, be not only badges or tokens of Christian men's profession, but rather they be certain sure witnesses and effectual signs of grace, and Gods good will toward us, by which he doth work invisibly in us, and not only quicken, but also strengthen our Faith in him, etc.    

SECT. V. Questions resolved.  

Quest. 1. Whether those five Sacraments added by the Church of Rome be Sacraments?  
Quest. 2. Whether the effect of the Sacraments depend upon the worthiness of the Minister?  
Quest. 3. Whether the Sacraments differ from the Scriptures?  
Quest. 4. Whether the Sacraments of the old differ from those of the New Testament?  
Quest. 5. Whether two Sacraments be sufficient under the Gospel?   

Quest. 1. Whether those five Sacraments added by the Church of Rome be Sacraments?  
God unto his People under the Law gave two Sacraments, as signs and tokens of his good will and favour to them; the contemners or neglecters whereof were in danger of the Judgement; (viz.) Circumcision and the Paschal he hath also given to his Saints under the Gospel, Baptism and the Supper as Sacraments or means to hold forth Christ and him crucified. Unto these two Rom● hath added five more, which are these.  

1. Confirmation, or Laying on of hands.  
2. Pennance, or satisfaction for sin committed.  
3. Orders, or ordination before the work of the Ministry be assumed.  
4. Matrimony.  
5. Extreme Unction, or the anointing of the sick with oil before he depart.   
But none of these are Sacraments▪ for, 

1. None of them was instituted by Christ for such an end; Let all the Gospel be searched, and we shall find none of these instituted, and sanctified to be as means for the applying of the merits of Christ's death unto the soul. It is not sufficient for the nature of a Sacrament, to affirm there is ground for it in Scripture: so a fa● may be a Sacrament, Matth. 3.12. but that the sign be appointed to signify such a thing, and to that appointment a blessing annexed; ye● though we find most of these in Scripture, and appointed to be done, yet never as Sacraments, but as discipline proper for the Church, Heb 6.2. and order to avoid confusion in the Church, Acts 13.3. and that fornication might be avoided by the Members of the Church, 1 Cor. 7.2. and as an extraordinary sign of an extraordinary cure by the Elders in the Church, james 5.14. As touching penance, there is nothing of that in the least (as it is used by Rome) spoken of to the Church.  
2. They are not proper nor peculiar to the flock of Christ. Sacraments of old and now were given only to the people of God, and by receiving of them are men known to have a relation to him; but Marriage one of the five, is common to the Christians with Turks, jews, and Heathens: marriage we ●●n as honourable in all; but since there is neither sign of it, nor form of it instituted by Christ, the Catholic Church dare not make a Sacrament of it.  
3. Sacraments are common to the people of Christ; we shall always see those Heavenly ordinances enjoined to all that are Members of the Church: but now this Sacrament of Ordination, they confine it to the priesthood onoly; of this the people of God and Saints under the Gospel cannot all be partakers, particularly women; Ordination indeed is an ordinance of God, and so is Confirmation but neither of them Sacraments. 
It is worth observation, that this Sacrament of order hath seven degrees in it; the lowest of which is to be a Porter in the house of God, and the Highest is to be a Priest, between whom there is the Exorcist, the Lector, the Ao●l●te, the Subdeacon and the Deacon, all which degrees are made visible signs, by which grace is conferred on the partaker, so that in truth they have in all fourteen Sacraments, nay by some of them they are owned as Sacraments. Et dicuntar high ordines Sacramenta, quia in eorum percep●iene res sacra, 
Lo●b. lib. 4. D●st. 25.  id est gratia consertur, (egregiè dicis Domine Lombard) quam figuran● qua ibi geruntur; so that if they want real or inward grace, it is not for want of visible or outward signs: but twelve of their Sacraments having neither outward Element prescribed, nor form, nor blessing, nor promise made to them as such, they are rejected, and the Church that teacheth them is condemned.  
Touching the Sacrament of Extreme Unction, the very rehearsing of its form and manner (which are not at all instituted by Christ) is sufficient confutation; it is this; When the sick party is just upon departing, the Priest usually, or in case of necessity any other Person (for it is dangerous to die without it) takes Oil hallowed by a Bishop, 
Si ex contemptu, vel negligentia sacramentum hoc p●aete●mittic pe●iculosum est & dam●abile. Lom● Lib. 4. Dist. 24, B.  and anoints the sick Person upon the eyes, ears, mouth, nose, hands and feet, using this form of words, Indulgent tibi Deut per istam sanctam unctionem (which possibly the sick man may not understand) & suam pi●ssimam misericordiam, quicquid pecca●um permissum, etc. God out of great mercy and by this Holy Oil forgive thee thy sins committed by thy eyes, ears, mouth, nose, hands, and feet. All the Angels, Archangles, Patriarcks, Prophets, Apostles, Evangelists, Martyrs; Confessors, Vitgins, Widows, Infants, heal thee.  
He that finds that text of james (who was but a servant in the Lord's house) jam. 5.14. upon which this practice is grounded, shall not only see a vast difference between the anointings, but may easily perceive than a Sacrament as they would make it, is not there intended.   
4. They are generally condemned; by the reformed Churches of Christ in the Articles above mentioned; and of the Church of England, Art. 25. the Article itself is this. 
Art. 25. of the Church of England.  
Sacraments ordained of Christ, be not only badges, etc. (as before) There are two Sacraments ordained of Christ our Lord in the Gospel; that is to say, baptism and the supper of the Lord.  
Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, Extream● Unction, are not ●● be counted for Sacraments of the Gospel, being such as have grow● partly of the corrupt following of the Apostles, partly are states of life allowed in the Scripture, b●● yet have not like nature of Sacraments with baptism and the Lords supper, for that they have not any visible sign or Ceremony ordained of God.      

Quest. 6. Whether the effect of the Sacraments depend upon the worthiness of the Minister.  
The Church of Rome makes the being of the Sacrament depend upon the Priests good meaning and his true Latin; and some among us would have the effect or fruit of the Sacrament hang upon the Ministers holy living, concluding that baptism either wholly null, or in part void, that is ●administred by an evil or scandalous person, but both are besides the truth. For 

1. Sacraments are administered only in the name of Christ; from him they have their power, by his authority, according to his word, in his name are they they dispensed, and therefore their efficacy depends not upon the power of any created being.  
2. Sacraments under the Law depended not upon the merits of the Minister; Circumcision was a token of the Covenant, and was equally in that respect a visible sign powerful in itself to declare the circumcised to be one of God's people, and give him an interest to the privileges of the Sons of God, who ever it was, a good or bad Officer that cut off the foreskin; therefore baptism now is of force for the same use, howbeit a scandalous Person apply it.  
3. By this we should never have certainty of a Sacrament; there is no man but hath sin, more or less in him, and so according to his sin, the Sacraments would be more or less ineffectual, however in all there would be some hindrance; and since the heart of man is deceitful, we might call in Question our baptism, for he might be an hypocrite (that is, a notorious sinner) that baptised us. 
Without Question, this doctrine was never so much sown without assistance from Rome, whose doctrine in this particular is near to this, in regard that she makes the Sacraments to depend upon the intention of the giver; the people must either doubt at all times, or act implicit faith for ever according to her tenants. And he that is of the judgement that Sacraments depends upon the merit of man, as it derogates from Christ's honour, so it takes from the conscience all peace and settlement; why should I prepare for the Lords supper, since all will not avail me if the Minister be not Holy? and we can never be persuaded of the great benefit of that ordinance, nor receive comfort from it, sin being in the best.   
4. The form of the institution of the Sacraments is not conditional, 
As it were presumption in a●wicked man, to expect to be bettered by the holiness of any; so it is distrust for a good man to imagine he shall be worse for a profane man.  that is, the word to baptise in the name of the Father, etc. according to the institution is effectual to be a declarative sign of the baptizeds interest in the Father, though the party's life be not exemplary Holy, in regard it is not annexed to that precept; which it should have been, had the ordinance depended upon it. 
So in the Sacrament of the Lords supper, he that is a receiver of the bread and wine conscecrated, sanctified, and set a part as in the Gospel, receives the body and the blood of Christ in as effectual a manner when the Minister is profane; as when he is Holy; holiness in the Officer being not a condition required for the consecration.  
And therefore as some said, Now see to thine own house David, we say Look to thine own faith O Christian.   
5. It is against the judgement of all reformed Churches. In those Articles above mentioned, and of the Church of England, Art. 26. the Art. itself is this.    
Art. 26. of the Church of England.  
Although in the visible Church the evil be ever be mingled with the good, and sometime the evil have chief authority in the Ministration of the word and Sacraments; yet for as much as they do not the same in their own name but in Christ's, and Minister by his commission and authority, we may use their Ministry, both in hearing of the word of God, and in receiving of the Sacraments; neither is the effect of Christ's Ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith and rightly do receive the Sacraments Ministered unto them, which be effectual because of Christ's institution and promise, although they be Ministered by evil men.  
Nevertheless, it appertaineth to the discipline of the Church, that enquiry be made of evil Ministers, etc.   

Quest. 3. Whether the Sacraments differ from the Scriptures?  
This is not positively determined; since, in some things there is a difference, and in other things no difference, we shall therefore in a few words discover both these, beginning with their difference, which consists 


Syntag. Dis. Theolog. Pag. 1074.  1. In that the word is preached, delivered, opened unto all, the Sacraments given only to the faithful.  
2. The word hath the priority of order, that ever going before the Sacraments, they always coming after it.  
3. The word begets and creates faith, the Sacraments nourish faith and make it to grow.  
4 The word is received by the ear, the Sacraments by other senses.  
5. The word is simply and ordinarily necessary for salvation, and sufficient without the Sacraments to sanctify the soul; the Sacraments are not simply necessary for life, and their efficacy depends upon the word; the want of the Sacraments is not damning, but the contempt or neglect of them.    
Again, The word and the Sacraments differ not, but agree, and are one 

1. In their Author: God, is the Author of them both: he spoke the word, and instituted the Sacraments.  
2. In their instrument by which they are both effectual: that is, the Holy Ghost, he makes both the one and the other to be effectual unto salvation.  
3. In their Object; both of them are for men only, and for their glory.  
4. In their subjects; both of them hold out Christ with all his merits, purchasing and proffering pardon.  
5. In their end; both of them are designed for the glory of Christ, and salvation of the elect.     

Quest. 4. Whether the Sacraments of the Old differ from those of the New Testament?  
As before this is not directly to be Answered, they differing and not differing in some points; they differ 

1. In the matter and quality of their signs: 
Syn. Trip. Pag. 864.  theirs was a cutting off the foreskin, and in eating of a Lamb; ours are bread and wine.  
2. In some external rites and ceremonies, they were to circumcise precisely the eight day, and eat their Lamb at such a time of the year; ours are tied to no time, to no place.  
3. In the easiness of the duties: compare our baptism to their bloody Circumcision, and we shall be brought to bless God for our freedom.  
4. In their duration: the Sacraments of the Old, were but to endure for a season: but those of the New Testament are not to be altered while the world endures.    
They agree and are one 

1. In their give: Christ the only Lawgiver to the Church instituted both the one and the other.  
2. In their signification: what baptism signifieth now, Circumcision signified; regeneration, or a being born again, and was by both held forth; Christ was signified by their Lamb, so he is by our bread.  
3. In their application; they received theirs by faith, and our Sacraments are applied by the same grace.  
4. In their end or effect; the invisible grace, goodness and mercy of God were represented both to them and us, in the external and visible signs.     

Quest. 5. Whether two Sacraments be sufficient under the Gospel?  
The Church of Rome maintains the necessity of seven; not to stand upon the mystery and perfection of the number, she teaches their necessity, upon this ground, (viz.)  
There are seven things she accounts necessary for preserving the natural life of man, and therefore there must be seven things to preserve the spiritual life of a Christian.  

1. It is necessary that there be a birth, that's baptism.  
2. That there be a growth, that's Confirmation.  

Hytia non sunt multiplicanda sine necessitate.  3. That he receive food, that is the Lords supper.  
4. That he receive Physic, that is penance.  
5. That he receive Cordials, that is exteame Unction.  
6. That he be governed by Laws, that is Order.  
7. That he multiply in a lawful way, that is Marriage.   
Unto which they might have added a thousand more, some of these being necessary for man's well being only; and so are shoes and stockings, hat, fire, houses, etc. but passing these over, we defend that two Sacraments are sufficient under the Gospel.  

1. The Scripture that contains all thing necessary for salvation, binds us to no more, mentions of no more; if more had been necessary, would not Christ have told us, given us the Element and the form, and promise of it, all which are necessary unto Sacraments? but not a syllable of any of these more than unto two; therefore there are no more necessary.  
2. Two Sacraments were sufficient for the jews, to uphold them in the faith of the promises, (viz) Circumcision and the Paschal Lamb. Unto which now answers baptism and the supper, therefore they are sufficient for us. For 

1. God showed as great a care over them as us.  
2. They were as dear to him as we are.  
3. They were as subject to frailty as we are.    
3. Two Sacraments are sufficient to all spiritual mercies a believer can ask for and hope for. They seal, testify, assure, and represent Adoption, 
Wisdoms seven pillars, Prov. 9.1. it is a groundless, and roofless foundation, being neither able to hold, nor keep out water.  Justification, Regeneration, Consolation, and Eternal Salvation, and what more would a Christian require?      

CHAP. II. Of Baptism.  
HAving spoken briefly of the Sacraments in general, we come now to the several Sacraments in particular, which are baptism and the Lords supper; Two Ordinances that above all others meet with most opposition; we shall therefore through the light and guidance of the good word of God, discover unto you their several natures, beginning first with baptism, that being the first Ordinance the Church gives to her Members, and the first that by her Officers they are invited unto, Matth. 3.6. john 3.5. Acts 2.38. Acts 9.18. Acts 10.47. Acts 17.15.33. In it we shall unfold.  

1. The Nature of it.  
2. The Elements of it.  
3. The End of it.  
4. The manner of doing it.  
5. The parties who ought to do it.  
6. Resolve some Questions.   

SECT. I.  
BEfore we come to describe what baptism is, it is requisite to know that there is a twofold baptism.  

1. Inward, which is the invisible application of the blood of Christ, to the soul of the sinner for its justification; which is called a Baptising with the Holy Ghost, and with fire, Matth. 3.11.  
2. Outward, which is the visible application of the Element of water in the name of the Holy Trinity to the bodies of them that are fitted for, or desirous of baptism, which is called a baptising with water, Luke 3.16.   
Of this last we are at this time to speak of; and it may be thus defined.  
It is a Holy Ordinance instituted by God, whereby a man by being dipped or sprinkled with water, in the name of the Trinity, is declared to be admitted into Communion with him, and entered into the body of his Church.  
1. We call it a Holy Ordinance] It appears to be so in many respects. 

1. In regard of him in whose name we are baptised, which is in the name of the Holy and undefiled Trinity, Matth. 28.19. Holy is the Father, Holy is the Son, Holy is the Spirit, Holy, Holy Holy is the Lord God of hosts, Isa. 6, 3.  
2. It is a Holy profession which the party is baptised into; he is baptised into the Holy Gospel, into the most Holy faith; he is brought at this time before the Father of spirits, that he may stand before him in Holiness and Righteousness all the days of his life, Luke 1.75.  
3. There are promises at this to oppose what ever is unholy; we engage either by ourselves, or by our sureties, to oppose all the enemies of the Cross of Christ, and when we are of age we are bound to perform what was promised for us in infancy by our sureties, if ever we expect to receive any benefit by the death or blood of Christ Sacramentally applied unto us in baptism; but of this afterward.  
4. In regard of that holy body into which by this we are entered; we are by this Ordinance entered in an open and professed manner into the body of Christ, which is the Holy and Catholic Church; (not to speak of the invisible which is secret and hid) Baptism takes them as Barnabas took Saul, Acts 9. ● and declares that they have seen the Lords Christ, and the Church beholds him as one of them, and he goeth in and cometh out with them of jerusalem (i.e.) the Lord's people.    
2. It is instituted by God] Baptism is no humane Invention, but hath for its being a divine sanction. For 

1. God first appointed the Person that did baptise, john 1.33.  
2. The Element wherewith that Person should baptise, john 1.33.  
3. giveth directions how it must be done, Matth. 28.19.    
3. Whereby a man by being dipped in or sprinkled with water in the name of the Trinity] Women from baptism are not to be withheld, since Christ is necessary for them, Acts 8.12. Man is here only expressed as being of the more noble sex, and first created of God.  
The word baptise signifies not always dipping, 1 Cor. 10. but any kind of washing, sprinkling, with dipping, as shall be demonstrated in due time.  
4. Is declared to be admitted into Communion with him, etc.] baptism makes not a Christian, nor makes one to have Communion with God; but declares him so to be; for as Circumcision was a sign only of that faith which the believer had before he was Circumcised; and as every Son of Abraham was of the Church before his foreskin was cut, even so all are Members of the Church by faith, either actual or habitual, before they be washed by the word with water, that only testifying or divulging that right, which either by their own or their Parent's faith, they have to and in the Church.   

SECT. II.  
THe Element or visible sign with which this Sacrament is to be Administered according to the institution, is water, signifying the blood of Christ washing or sprinkling the soul: for it is the blood of sprinkling, 1 Pet. 1, 2. and this spiritually poured forth upon the offspring of the faithful, Isa. 44.3. and promised to the seed of the true believer.  
Now between the sign and the thing signified, is a sweet and holy harmony in these following circumstances.  

1. Water is a necessary Element to preserve the life of man; next unto air, water must be accounted of absolute necessity, ye● unto all creatures; is not the New birth, the spiritual washing of the soul, the blood of Christ applied, necessary for such as would enter the Kingdom of God? john 3.5.  
2. Water is a cheap Element: in most places water is almost free as the air: and if it be bought, the carriage is rather paid for then the water. It is self generally easy to come by, Christ's Blood, Kingdom, Merits, Glory, is had for ask, Is. 55.1.  
3. Water is a comfortable Element; it refreshes and cherishes the spirits of every living thing. It makes the birds to sing, the fields to laugh, revives the heart of the strongest, judges 15.18. Nothing makes the soul look more lovely or beautiful then to be reconciled unto, and adopted by God, through the application of the blood of the Covenant unto it by the spirit of God, Tit. 3.5.6.  
4. Water is a cleansing Ilement: things that are soul, water makes them clean. Among other miseries that that New born infant (typically the natural or unregenerate man) Eze. 16.4. groaned under, this was one, that it was not washed, yet God washed it with water, vers. 9 and made it clean, the blood of Christ applied to the most polluted soul, makes it become white like snow, Psal. 51.7.  
5. Water is a Copious Element: the Ocean is an inexhaustible Fountain, there is enough in that to furnish all the world with water; of water there is great plenty; so Christ blood is an inexhaustible Fountain; the Saints since the beginning of the world have been drinking of it, yet it is not diminished, they have been bathing in it, yet not straitened, Zacha. 13.1.  
6. It is a Common Element; the Sea, the Rivers, are as Common to the poor as to the rich, and as sweetly glide by the fields of the whistling ploughman, as by the furrows of the great Prince, and being drunk refresh the one as well as the other. So is Christ and his merits, he is free to all, and tied to none. be that comes weary with the burden of his sins, shall find ease and rest with as much haste as he that shall come groaning under the same, with a present of gold in his hand, Matth. 11.28.    

SECT. III.  
THe ends why God appointed this Ordinance to be continued in his Church, are best known to himself; we are to submit to the practice of it, contenting ourselves with his precept, without urgeing his reason: yet a Posteriore we may know be designed it.  

1. For the distinguishing our profession; baptism is Character Regius. We know a footboy by his habit, a Soldier by his colours, and by baptiste we know by whom the baptised expects to be saved; by it we are distinguished from Turk, jew, Pagan, and from all that looks not for salvation through the Son of God; as a King's servant is known by his badge, so a Christian by this sign. He that is baptised hath put on Christ.  
2. For assureing us of our regeneration; baptism is an outward visible sign of our being washed or sprinkled with the Holy Ghost, Mat 3.11. which is called a baptism with fire, following after that, of water, so that even from the baptismal water may a believer draw an argument of his salvation, and the assurance of his sanctifiation, Acts 22.16. hence it is that baptism is said to save us, 1 Pet. 3.21. that is, seals unto us, or is a sign of that redemption purchased said by Christ; whence also it is that baptism and remission of sins usually go together in the Gospel, Acts 2.38. Mat. 3.6. Eph. 5.26.  
3. For the quickening of us unto mortification: Gospel repentance is the fruit and consequent of Gospel baptism. It is the end of that Sacramental water to bring the sinner to a spiritual acknowledgement of his sin, and engages him against the time to come, to be more watchful against it, if he be adult; And also causes sorrow of heart for his not closing up to the terms of that Covenant, which by baptism he is tied unto, if he received it being an infant, Matth. 3.11.  
4. To assure us of a comfortable resurrection, by baptism we Sacramentally are buried with Christ, and therefore certainly shall rise with him, leaving nothing behind us but our grave clothes, our sins, and our lusts. 
Sin is by degrees abated, at length abolished when the party is dissolved.  Not that here is defended that doctrine of the Church of Rome that baptism wholly takes away Original sin; but where God is pleased to cause the thing signified to accompany the sign, there corruption begins to lose ground, especially if the party die in infancy: for then God will sanctify it by water, through the word, Rom. 6.4, 5.  
5. For the Christian Parents consolation; if Rachel among the Heathen have her Children taken from her, she may make great lamentation, and there is none to comfort her, in regard that she being out of the Church, her Children are without God: but the Christian Parent, unto whose seed salvation is entailed, having the promise made sure both to him and them, may comfort himself, knowing that his baptised infant had all things requisite and necessary for salvation, had the visible sign of the invisible birth, was baptised with water, after which follows the baptising with fire; not that we tie this last unto the first; for unto such as belong to the Election of grace the want of baptism is not imputed as their sin, but a sin it is and shall be to their Parents who neglect this Ordinance, appointed by God as a sign of their child's sanctification, and a declarative mark of their New birth, and a visible token of their being cleansed from Original sin. Acts 2.39, which made believers call for it with speed, Act. 8.36. Acts 16.33. Acts 22.16.    

SECT. IV.  
THat this Sacrament must be Administered by water, on all hands is granted; but the manner of the application of that water is by some controverted, whether by sprinkling, or by dipping, or any other way that is decent and comelys the word baptise signifying either of the two former, and is put for any kind of washing, as of cups, pots, tables, Mark 7.4. the Greek reading is when they come from the market, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  except they baptise, they eat not. And many other things they do, as the baptising of cups, pots, tables; some other sense therefore must be given to the word then dipped. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And from those places wherein mention is made of baptizeing at a river, as Mat. 3.16 it cannot be proved that the party was stripped of his garments, and was wholly dipped in the water; besides we read of diverss baptised, and no river mentioned▪ Acts 16.47. Acts 16.33. for any thing that can be produced the parties might go down to the river, and come up out of the water, yet not be plunged in, but sprinkled with the same, in regard that wherever I find the word baptise, I may truly understand either, or any other kind of washing, the word being of a large signification, and will not naturally, nay cannot be limited to any one sense.  
Yet to grant what for the most can be granted, the Primitive Christians did dip, and other Churches, yea the Church of England, allows no other way save in cases of necessity, by appointing dipping, So it be discretely and w●vily done, and usually performs it so to any whom she baptises adult, but approves also of sprinkling if the parties be weak and ordinarily that way is performed; in regard of infants: So that dipping is put aside, not as unlawful, but as inconvenient; and sprinkling used, not as necessary, but as most proper; for however in the Eastern and hot countries they might dip their infants in water without harm, yet in our Northern and cold climate as it is the first Sacrament given, so it might be the last act done so a living 〈◊〉; the next might be to bury it.  
We conclude therefore ●●at since the particular manner of the application of the outward ●gn is not expressly set down in Scripture (but in a word that generally signifies dipping, sprinkling or any other kind of washing.) this left to the practice of the Church to do which way she thinks to be best, keeping that golden rule, 1 Cor. 14.40. Let all things be done desen●ly and in order; for since God hath not tied her, she is not to be bound, either to dipping or sprinkling, but may indifferently use either; the application of the outward Element of water to the party baptised, is all God requires; but to what place is aught to be applied, and how much water must be used, the Scripture is silent in.   

SECT. V.  
THe Sacrament of baptism hath suffered a double injury: first in being limited only to dipping, which is absolutely denies, as hath been in part proved, and in the next Section, God willing, shall be further demonstrated; 2ly. this dipping to be performed by any gifted brother, at all times, or by women in case of necessity, as is maintained by two of different yet both he erodox persuasions: for the present we defend that baptism can only lawfully be Administered by the Gospel Minister thereunto appointed by Apopostolical Ordination. For 


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1. Those only have a commission to baptise, who have a visible commission to teach, Matth. 28.19. Go ye and teach all nations, baptising them, or as it is in the Original, Disciple all nations, batizing them, etc. teaching them: That the Apostles were outwardly visibly called by Christ, though extraordinarily, to preach to the world the things concerning the Kingdom of God, whereof baptism is one, and after their call that Christ called no other in that exordinary way, is clear from Scripture, whereof Paul is an eminent instance. And that the Apostles might be encouraged in this great work, he goeth on saying, I am with you always even unto the end of the world; Now the world is not yet ended, and Peter and james are gone, with you therefore must be understood to be meant not of the whole multitude of believers, but of them that are outwardly visibly called to preach all things that Christ had commanded in an authoritative way as the Apostles were. And as it is said that Kings never die, that is, regally and successively, though personally they do: so the Apostles never die, that is, successively, though personally they do; for to the end of the world so oft as any is visibly and outwardly ordained and commissioned to teach and baptise, the Apostles are not dead, but alive, and Christ prospering and blessing the doctrine of any so ordained in his being with his Apostles (that is, with them who are outwardly commissioned to teach) to the end of the world. 
To the multitude of believers than was never the power to baptise given, because not the power of teaching, because not thereunto ordained, as hath at large been discovered above, unto which for brevity sake the Reader at present is referred.   
2. The nature of the Ordinance is against it; baptism is a declarative sign of the party's admission into the Church, and not only so, but an outward sign of the parties inward regeneration, and a seal of the covenant of promise, a manifestation of the forgiveness of sin Heb. 10.22. Acts 2.38, 39 Tit. 3.5. 
And therefore to be given by none but by them unto whom the power of keeping the seals are given: and in no age, in no time, in no place, in no Text did ever God give the power of his seals to a multitude, or appointed them to be used, by any that ●●d indeed real gifts, without an ordinary call even outwardly after the constituting of the Church. Stephen, Nicanor, etc. Acts 6.3. though full of the Holy Ghost, presume not to exercise the office of Deacons, without an ordinary call from the Apostles by imposition of hands, the Church being constituted, in their Election. So Paul and Barnabas though full of worth, and eminent in gifts, yet must be set apart (having given testimony of their abilities) by ordination, for teaching and baptising, by the Church, Acts 13.13, 2.  
Thus also was Timothy set apart for the same work by a Presbytery, 1 Tim. 4.14.  
The baptism therefore of these Lay persons or gifted brethren, whence is it? From Heaven or of men? if from Heaven, show it from the Apostles (for since them Christ ordained and set apart none) and we shall believe it; if of men, let them Repent, for the Kingdom of God is at hand; or produce the Text that gives power to uncommissioned men purely upon the account of their gifts to exercise the power of the keys, and Administer the seals of the Church, and that constantly, and then their baptism shall not be speak against.  
The ability that a man hath to be a Minister is one thing, and his putting into the office of the Ministry is another thing. Saint Paul thanks God that he had both, 1 Tim. 1.12. and we know by the Scriptures he had both; by inspiration was he inwardly qualified, and by ordination outwardly called; he was separated unto the Gospel, Rom. 1.1. by fasting, prayer, with laying on of hands, Acts 13.2, 3.   
3. It is not to be found in all the New Testament, implicitly or explicitly, that ever any baptised upon the account of their gifts without an outward call from Church officers; when those of this persuasion produce a man baptising in the Church allowed of by the Church, upon the account of his gifts, than it may be a good argument for him that hath gifts to baptise without a visible commission.  
4. It would open a door to all irregularity and to all confusion imaginable; Once make it lawful for any to baptise upon the account of his gifts, we should find that Sacrament to be attempted by many that have no gifts at all; what will not arrogance and pride puss men to? what will nor ambition cause men to act? this doctrine hath taken grace away from some, and shame from many; each Heretic laying a foundation for a new heresy, by this man we are taught that preaching is not tied to the Gospel Ministry and therefore not baptism, but the spirit that bloweth where it lifteth) makes men sitted for that work, and by it sufficiently called. This being granted, by another, teaching is not tied to men, but common also with them to women, since in Christ there is neither male nor female, etc. It is time for thee O Lord to work, for they have made void thy Law, Psal. 119.126.  
5. It is against the Doctrine of the Reformed Churches of Helu. Art. 24. Of Bohe. Art. 9 Of Pran. Art. 23. Of Belg Art. 30. Of Ausp. Art. 14. Of Wirtem. Art. 21. Of Irel. Art. 71. Of Scot Art. 22. and of Eng. Art. 23. The Article itself is this; 
Article 23. Of the Church of England.  
IT is not lawful for any man to take upon him the Office of public Preaching, or Ministering the Sacraments in the Congregation, before he be lawfully called and sent to execute the same. And those we ought to judge Lawfully called and sent, which be chosen and called to this work, by men who have public Authority given unto them in the Congregation, to call and send Ministers into the Lord's Vineyard.      

SECT. VI Questions Resolved.  

Quest. 1. Whether Dipping be essential unto Baptism?  
Quest. 2. Whether Infants ought to be be baptised?  
Quest. 3. Whether Baptism is or aught to be readministred?  
Quest. 4. Whether witnesses at Baptism according to the Law of the Church of England be to be approved?  
Quest. 5. Whether the Cross at Baptism according to the Law of the Church of England be to be approved?   

Quest. 1. Whether Dipping be essential unto Baptism?  
That dipping is lawful, is not questioned by the Church of Christ; but whether it be essential, that is, If Baptism be not Baptism without it; or whether none is, or cannot be baptised, without he be dipped, is the ground of our Quere. It is to be denied. Dipping is not essential to that Sacrament: for, 

1. The word baptise, used in the Scripture for that Sacrament, signifies not only dipping, but sprinkling, or any other kind of washing as hath been before discovered. To limit therefore the Ordinance of Dipping, is to diminish the very sense and meaning of that Word 〈◊〉 by God to express that Ordinance, which is a wrong both to him and the sense of the word.  
2. The word Baptise is used in Scripture, where the word Dipping cannot nor ought not to be understood. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1 Cor. 10.2. And were all baptised unto Moses in the Cloud and in the Sea. 
Now let the History of the jews passing though the red Sea be observed, and it will be found that not a man of Israel was dipped in either. Some drops out of the Clouds might, and questionless did fall upon the Tribes in going through the red Sea, but that they were dipped in the cloud, is nonsense to affirm in reason, or that they were dipped in the Sea, is false to affirm in History.   
3. The word baptise is used in Scripture where it were inconvenient to understand the word Dipped, Acts 16.33. Acts 8.38. At this time this Sacrament was performed in haste, and with all possible speed, and the Eunuch as soon as baptised, goes on his way rejoicing. Now Dipping requires deliberation; and provision both before and after, to put off clothes, & to put on fresh clothes, both for the baptizer and the baptised, requires that, which for this time cannot with conveniency be granted either for the one or the other  
4. The word Baptise, joined with the word River, doth not necessary imply dipping in Scripture; and we find the word Baptise spoken of, and no River mentioned in the Gospel, Matth. 3.6. john 3. ●3. Act. 16.33. Acts. 10.48. Act. 8.36. 
That place, 
The word Originally is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the water, which he might do in that being dipped in the water.  Matth. 3.6. And jesus when he was baptised went up strait way out of the water, holds not forth Dipping necessarily, but rather that our Saviour was not baptised in Harvest: For in Harvest Jordan overfloweth all his banks, jos, 3.15. at that time being much dried up, john and Christ both, might be truly said to go down to the water, and to come from or out of the water, without lying dipped over head and ears in it, and without carrying either for dry clothes, or dry shirt; we find him immediately driven to the wilderness, Mark 1.12. and I am prone to suppose that it had not been very healthy for john to have stood up to the middle in water so long a time, and so much together, as the multitude of the baptised would require, if dipping must be necessarily understood in his Baptism.  
And what though john also was baptising in Enon, because there was much water? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  john 3.23. In the Original, it is many waters, being a convenient place (in respect water was not every where to be had) where he and his Disciples might in several places baptise those multitudes that came to be baptised, which possibly in other places, particularly at jordan, could not so easily be done. Besides there is a great difference, between many waters, or much water, and deep water, or a river of water, none of which in Scripture is spoken of concerning AEnon; so that dipping is not necessary to be seen, or heard felt or understood about Salim, and therefore cannot stand without something else to hold it up, which is that grand error that baptism signifies only dipping.   
5. If dipping had been essential to to the Sacrament, that is, that none ought to have been held as baptised without being plunged in a river, without Question, the Holy Ghost would in some place or other have told us of it, and not to have left us a word of a large signification; the spirit of God that leads us into all truth would have informed us in so necessary a point of doctrine; in no place is there so much as a breathing for dipping; yet we have sweet breathe of the spirit for that of sprinkling both in the Old and New Testament. For 

1. It is the usual sign of signification under the Law; when things are hallowed, or persons to be set apart for God's service, it was done with blood sprinkling, Levit. 16.14. Levit. 4.6. Heb. 9.13, 14.  
2. It is a Gospel promise, I will sprinkle clean water upon you, and ye shall be clean, which is the outward sign; and I will put my spirit within you, which is the thing signified, Ezek. 36.25.26 and again, I will pour water upon him that is thirsty, the outward visible seal: I will pour my spirit upon thy seed: the thing, inward invisible grace sealed, Isa. 44.3. both those Texts in Leviticus and these in the Prophets, have a shadow of good things to come, Heb. 10.1. etc.  
3. The Apostle makes inward graces to be strengthened and given by outward signs. Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience; the inward grace; and our bodies washed with pure water, the outward sign: he outward sprinkling or washing with water, is an evidence of our hearts being sprinkled with blood, with what blood? with the blood of Christ, which for that reason is called the blood of sprinkling, 1 Peter 1.2. Heb. 12.24. could but one such Text be produced for dipping, how might our adversaries boast? and since we have such sure footing for our sprinkling (besides the signification of the word baptise) let us never be ashamed.      
As it is not necessary for men to swill themselves (with reverence it is spoken) or drink large draughts of wine at the Sacrament of the supper, a morsel being a sufficient sign of inward grace to remission of sin; so it is not essential for men to plunge or dip themselves in large rivers at the Sacrament of baptism, sprinkling (or any other decent application of water) being a sufficient sign of our justification, if adult, of our regeneration being infant.  
Further admit that dipping were essential to baptism, (which it is not) yet we may Question whether they be baptised that are dipped among them; the water of baptism being not applied to the flesh signifying the application of the blood of Christ to the soul. It is to be doubted whether it be applied to theirs, whose bodies are not washed with water, for they usually do it in rivers, wells, or horse-ponds; (as it is known for certain they have done) in their shirts, shifts, and drawers; 
a sweet Bath.  and that ever the outward sign of baptism was to be applied to such gear I suppose they will not affirm; the baptismal water ought immediately to be applied to the body, and the flesh washed with it, as it is Sacrimental; To say that Christ was so baptised, is hard to affirm, and the improbability of it hath already been handled. And to say that he and all that came to john, were stripped naked, is easy to be denied; baptised he was we are sure, and many others, but that they were all dipped we have no certainty.  
To conclude this Question, dipping is not thought unlawful in the Catholic Church, (not that ridiculous kind of dipping used by some Heretics of this generation,) who dips sometimes the adult, by setting them upon their knees, and dipping their heads in the baptistery, pronounceth the words of the institution, and infants after the same manner, where without danger it may be done; witness the reformed Churches of Helvet. Art. 21. of Sax. Art. 13. The Assemblies direct, Chap. 28, and the Church of England in her Rubric or book of Common Prayer.   

Quest. 2. Whether Infants ought not to be baptised?  
By infants we understand such as are born of Christian parents, unto whom the promise of salvation is only made and given, Acts 2.39. The infants of others, viz. of Heathens. of Infidels, being without God, are also without Christ, and so without hope of Eternal life, Ephes. 2 12. That such infants as are born within the pale of the visible Church, may be baptised, that is, dipped, sprinkled or any other way decently washed, in the name of the Lord, appears from these following reasons.  

1. From the end of that Ordinance; there are marks or distinctions that the Church of God ought to be known by, and never was without, one of which is baptism, as circumcision was to differ the jew from all that were without God; unto which baptism succeeds, as shall anon be proved. Now to difference therefore the children of believing parents from the children of such as believe not, baptism may be Administered to them and aught.  
2. To them the Covenant of grace, or promise of remission of sins belongs, Act 2.39. the promise is unto you and to your children, and to all that are af●r off, 
Children not yet begotten, are not said to be afar off, but very near in their father's ●ins Heb. 7.10.  that is, the promise of the remission of sin, of which baptism is an outward sign; and if our Adversaries were not wilfully blind, they would know what it were to be afar off. Eph●s. 2.13. Now the promise of the forgiveness of sins belonging to infants through the largeness of grace, what should hinder but the sign of that aught to be given by the Church's charity? 
And when shall the Adversaries of this truth find out one place that the Covenant of grace made to believers under the Gospel, is not so large as that to believers under the Law, which included not themselves only, but all their seed? Gen. 17.10.11.12. Never, Never, Never.   
3. Unto them belongs the Kingdom of Christ, Luke 18.15. All the graces that lead to Heaven, and all the glory that is in Heaven, belongs and is appointed for them, and such as them. This testimony of him who is Truth itself, hath sufficient proof to discover the lawfulness even of Baptism to such, since that is a sign or earnest of their inheritance.  
4. Infants are Disciples of Christ: He that receives one of them receiveth him, and it is dangerous to offend one of those little ones, that believe in him, etc. Matth. 18.4 5, 6. Of whom doth our Saviour speak this? Of that little child before him, or of them that are little in the account of the world? We say, (or then we say falsely) that he speaks of both, and whereas our adversaries then concludes it were dangerous to offend or anger children: We conclude with them, and truly it is dangerous to offend one of those little ones, if it be purely upon the account that they belong to Christ, as we know hath been done by Turks, Jews and Papists, not otherwise: for in some cases, that may be a sin even against the Gospel, not to offend them.  
5. Infants under the Law were circumcised, therefore under the Gospel they are to be baptised. Hence it is that Baptism is called Circumcision, 2 Col. 12. where the Apostle throws off circumcision of the flesh, and placeth baptising in the room of it. And as all jewish Proselytes were circumcised before they were owned as God's people, and therefore called upon to be circumcised; so all converted to the Christian Faith, were baptised before they were owned or declared Christians, (though both the one and the other belonged to God by faith before) and were therefore called to be baptised. 
In a word, let the use and end of Circumcision be inquired after, and Baptism exactly answers it in all points. It is true, Circumcision was given only to the Male, because the Female was uncapable of it; but both Sexes are capable sufficiently of this Sacrament, and therefore to be denied to neither, Acts 8.12.   
6. Christ gave commandment that all Disciples should be baptised, Matth. 28.9. 
Disciple, all Nations; (for so it is in the Greek reading;) Baptising them, teaching them, so that all that are Disciples in all Nations, are to be baptised. And that even Children are Disciples, appears, Matth. 18.4.5, 6. For whosoever receiveth even one of them in his Name, receiveth him; and he who offends one of them, offendeth him; of whom can this be said, but of Disciples?   
7. Infants are holy, and have the promise of the holy Ghost, 1 Cor. 7.14. If the Parent be holy, and within the Covenant, than the child is holy also; to say that by Holiness here, is meant not bastards, is to say nothing to the sense and scope of the place, and to say fond, to preserve their own Diana, except Holy in the Language of the Holy Ghost, in another place be taken in that sense, which they shall never be able to find. 
It is also promised the Beleiver, that his child shall have clean water poured upon him, which is the Sign, and the Spirit poured upon his seed, the thing signified by that water, Isa. 44.3.  
Can any man therefore forbid water, that these children should not be baptised, which have received the Holy Ghost as well as we? Acts 10.47.   
8. From that Opposition made against Christian liberty by some Jewish Zelots, may we draw an Argument of weight. There were some that were always pressing the point of Circumcision according to the law, to have the Christians not altogether to eye Baptism, but with it Circumcision, Acts 15.1. 
Now that Circumcision was administered upon Infants, is clear; and as clear it is again, that the jews seeing that liberty that Christians assumed under the Gospel, would have had them lay a great part of it aside, particularly baptism, which they might have seen believers to administer upon all their seed; and this makes them press Circumcision the more eagerly, an Argument more than probable, that the Christians baptised their Infants in those days when that opposition was made.   
9 There is nothing in the Scripture that makes against it. God had but two Churches, that of the jews in which children and Infants were marked with that Initiatory ordinance of Circumcision, and by that were within the Covenant, and Members of his house, whereby the Parent had this comfort, that God was not only his God, but the God of his seed; the other Church was that of the Gentiles, every member of which is a son of faithful Abraham. Now when God made Laws for the Gospel, would he not have in some place or other shew● that he intended not the seal of the Covenant, which is the initiatory Ordinance of Baptism, to extend to the Infants of Believers under the Gospel though he did to those under the Law, but leaves them, and hath no more to do with them, than he hath to the seed of Infidels and Heathens? 
God would not without question have left his Church in so great and necessary a point as Baptism without instruction, if it had not been his Will, that the seal of the Covenant should be as large now, and extend as far as it did then.  
Let the Scriptures be searched, and the Bible exactly veiwed with the most piercing eye, and it shall never be able to find that Text that abridgeth or straightneth the Covenant made under the Gospel, but every way shall be found at large as that under the Law, which reacheth not to Abraham's person only, but also all his seed.  
To say that the Covenant made with Abraham was only temporal, or carnal, that is, that Canaan should be his, and Circumcision sealed, that brings dishonour to the faith of Abraham, and tends not to God's honour or glory: that he should only regard his people so far, as to give them a Land flowing with milk and honey, and assure them of that by Circumcision; but that he was their God to save them any more than he was the Egyptians, never to give them a sign, seal, or assurance, takes away abundance of that comfort which the Heavenly-minded soul might enjoy: besides it is most false; for both before and after Moses, we know Circumcision was given to many that never did, nor never were to inherit the land of Canaan: so that Circumcision was a mystical seal of Abraham's faith in God for spiritual mercies, unto which ex a●n●dante, by way of Augmentation, the promise of the pleasant land was made; he eyeing and seeking first the Kingdom of God, had that kingdom of this world over and above given to him.   
10. Infants were typically baptised under the Law, 1 Cor. 10. 2. All of Israel both small and great, were baptised with the sprinkling drops or shours that fell from the cloud, in their passage through the sea; this denotes that all the faithful both old and young, may lawfully be baptised unto Christ, since the type holds forth the Antitype, and the one is fulfilled by the other, 1 Cor. 10.2. 
If it be here said that by the same Text we may give to infants the Sacrament of the supper; for all of Israel did eat of the same spiritual meat, and drank of the same drink; it it is Answered, infants shall have the Sacrament of the supper given unto them, if they can find no Text that requires any other duty to be performed by the receivers of the one, than there is for the receiving of the other.   
11. The Apostles in their going through the world did baptise whole households, Acts 16.15. Acts 16.33. 1 Cor. 11.16. Now in Scripture the word House implies all within the family, even children. Gen. 30.30. As soon as joseph was born. jacob began to provide for his own house. If children in these houses had not been baptised, without doubt they had been excepted; And it is most incredible in all those families there should be no woman fit to bear children, but all prove barren and unfruitful, which to prove were some thing a hard task, and until it be proved, I may truly conclude that the children in those houses were baptised. 
If it here be said that there is no express mention made of children in those houses, we may say again and as truly, that there is no express mention made of servants, and in some of them, not of wives; it may be Answered these are included in the word household; it may be replied, children are included also, the word house holding forth even them.   
12. The evil fruits and consequences that follow the denial of this, with wise men might be an argument to maintain it. As 

1. The denying of Original sin; the Heretics acknowledgs that if Infants had Original sin, this Sacrament were not to be denied them it, being a seal of the remission of sin; to hold up the one they must of necessity deny the other; and so all infants born of Heathen parents are not holy just and righteous, contrary to the doctrine of the Catholic faith, which teacheth that by the offence of one (viz: of Adam) judgement came upon all men to condemnation, and by the disobedience of one many were sinners, Rom. 5.18, 19 and also to their own experience, who see death fall even upon the young as well as upon the old, which is the wages of sin, Rom. 6.23.  
2. The denying of Scripture consequence: the Anabaptists because they can find no express Text for infant baptism, therefore they deny it; the Bedalists upon the same reason deny the Godhead of the Holy Ghost, there being no direct place in Scripture pronouncing that; yea by this reason we may charge the Holy Ghost with a notorious untruth, 
That place is not to be sound in all the Scripture, but by consequence.  james 4, 5. and by the same ground may deny great and glorious truths, as the souls eternal condition as soon as out of the body, etc. there are many things darkly revealed in Scripture and not to be found but by comparing Text with Text, and we find as good consequence, and grounds this way for baptising infants, and better and more sure, then ever they shall be able to find for dipping of men and women, as by the argument above given may be discovered.  
3. It is the usual trap-door unto all error; when men begin to Apostate, from truths of grand concernment, they usually begin to quarrel, with this: deny first their own infant baptism, and then how or rather whether are they not hurried with every wind of doctrine?   
This is a Catholic principle, a foundation stone, a fundamental truth, Heb. 6.2. he that falls from it, it will fall upon him, and break him to pieces; how many thousands have perished upon this in our days, and how many souls are run into perdition, by falling from all truth, that at first but quarrelled at this.  
The very final obduration and hardening of the hearts of many, that but fell first from this in our days, is an evident token that God hath branded this sin, that it might appear a Capital offence against his Majesty.   
13. The reasons that the seducers give for their denial of this, are false and insufficient, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and maybe reduced to three chiefly. 

1. Because it is said teach and baptise all nations, Math. 28.19. therefore none are to be baptised say they, but such as are taught, which infants cannot be, to which (as before hath been spoken) we may Answer, that not teaching, but make Disciples is our Saviour's word, baptising and teaching them &c. And it is to be wondered at that they will leave his words. 
Why our Translators Englished that word Teach, as I have no sure knowledge of it, so for the present I have no purpose to han dle it. Of this I am sure, that our Saviour with his own mouth commanded his Disciples to baptise before he commanded them to teach according to the order of the words of that Text.  
It is a rule given us by the Rabbis, Non datur prims & posterius in Scripturae, that being first put in on place, which is last in another, and contrary. Unto the case in hand, we find baptising according to the words going before preaching, Mark 1.4.   
2. They find no express Text for it in Scripture; such an Argument as this taught the Traskit to deny the Christian Sabbath: but to touch these men nearer home, have they any express Text for dipping? for preaching upon the account of gifts, or administering the Sacraments? for spending the first day of the weak in holy exercises? for administering the Sacrament of the Lords Supper to women? or dipping in a River? either naked, or in linen garments? when they show express Text for these and many other things, I shall show them one for Infant Baptism. Yea before. For, 
When our Saviour expressly commanded his Disciples to make Disciples of all Nations, and baptise them, who or what meaned he? Whether the Earth or Ground of all Nations, or the inhabitants that were upon that ground? if them, then whether Masters or servants, husbands or wives, parents or children, who can say, or dare say, that he meaned the one and not the other? he meaned all without a peradventure: so that there is in this precept as express a command to baptise children, as to baptise either men or women grown in years.   
3. They find Faith in Scripture required of all as a necessary precedent grace unto baptism, so do we, in persons that are grown in years, as the Eunuch, Cornelius, and the Jailor was; but that faith was required of the seed of them that once believed, as a grace necessary for baptism, is not yet by them demonstrated, nor never shall.   
Our Saviour having a little child before him, Mat. 18.6. faith Who so shall offend one of those little ones that believe in m, etc. This is spoken of all that shall be believers to the end of the world, and of all that were about him, and of that child also that was in the midst of them; so that children cannot be said to be without faith, though little ones, by which only God is well pleased:  
If children have no faith in Christ, or God, then why do they teach their Children to pray or call upon God, as I presume they do, since without faith it is a taking the Name of God in vain, a sin which they would be thought to make conscience of.  
Briefly, when men can make a rope of sand, then shall we or themselves be able to make something of their own opinions in reference to this of Infant Baptism, teaching that they are without sin, yet see them die; that all are born holy, ye● some born children of wrath, 2 Eph. 3. That Infants belong to the kingdom of God, yet have no interest in the Covenant: that they are saved, though they want faith, without which it is impossible to please God: to teach them to call God their Father, and yet say they are not in Christ by Adoption: when these things are reconciled and made to hang together, we shall call them a subtle generation.   
14. It is against the practice of the whole Church of God, in all ages and places of the world, and at this day contrary to the Doctrine and practice of the Reformed Churcher of Helvet. Art. 21. of Bohe. Art. 12. of Fr. Art. 35. of Belg. Art. 34. of Ausp. Art. 9 of Sax. Art. 13. of Wirt Art. 10. of Swethland, Art. 17. of Irel. Art. 90. of Scot Art. 23. of Engl. Art. 27. The Article itself is this: 
Article 27. of the Church of England.  
Baptism is not only a sign of Profession, and mark of difference, whereby Christian men are discerned from others that be not Christened, but it is also a sign of Regeneration, etc. The baptism of young Children, is in any wise to be retained in the Church, as most agreeable with the Institution of Christ.     

Quest. 3. Whether baptism is or aught to be readministred.  
It hath been the practice of some among us to throw off their first Baptism, and as they suppose, receive a new one. Yea, Papists, who though they teach the contrary Doctrine, yet sinfully have practised it upon the children of the Reformed Churches; but however, Baptism if given in the name of the Trinity by applying water according to the Institution, is not to be received twice. For, 

1. It is against the nature, sign, end, and use of that ordinance. Baptism is a visible sign, representing a believer to be new born: Hence it is called being born of water, john 3.5. Now though men eat and drink often, and receive the Sacrament of the Supper often, that being our food Spiritual: yet we are born but once, and therefore aught to receive the Ordinance of Baptism but once, that being our Spiritual birth.  
2. It opens a gap for one great inconvenience. 
He can give no reason of his being twice baptised, but the same reason will make him, or persuade him to be baptised the third time, the fourth time; nec decies repetita placebit; the twentieth time.  
Whether this doctrine so brief and current among us, did rise and spring from the Popish Holy water, which they look upon as a daily baptism representing the pardon of actual sin, is worth enquiring after, and a Question would be seriously thought upon by our governor's, etc.   
3. Circumcision was not but once to be administered. Nay, when through 
This profane custom is thought to take its rise from. Esau, disdaining his circumcision.  ignorance and blind zeal some of the circumcised would have become uncircumcised (by a way not fitting to be named) the Apostle commands the contrary, 1 Cor. 7.18. but will have them stick to, and own their former Circumcision; let those that suppose they are inwardly called, remember that they become not unbaptised by receiving baptism anew.  
4. The sad events of rebaptising may be a sufficient testimony of the thing now defended, what errors wander, crooked paths, unheard of blasphemies of them that are so used, our ears hears toe too much, and our eyes have sufficient knowledge, etc.  
5. The Reformed Churches of Christ condemn it in their practice; and so many as have published their opinions to the world, upon that subject have condemned it in their Confessions; particularly the Church of Bohe. Art. 12. of Fr. Art. 35. of Belg. Art. 34. of Sax. Art. 13. of Hel. Art. 20. The Article itself is this: 
Article 20. of the Church of Helvetia.  
There is but one Baptism in the Church of God; For it is sufficient to be once baptised, or consecrated unto God: for baptism once received, doth continue all a man's life, and is a perpetual sealing of our Adoption to us, etc.      

Quest. 4. Whether witnesses at baptism according to the Law of the Church of England be to be approved?  
N cases of indifferency people are not to Question the reason of a Law given them by their superiors, their wisdom in such things consisting in yielding surable obedience; yet because this Law is spoken against by some it is not amiss for others to speak for it, 
Atque ex hoc vitu, ● etc. Jun. & Trem. Annot. in loc. God aut lib. 6.215.  witnesses or Godfathers may be approved.  
1. From their unspotted Antiquity, the jews used them at their Circumcision, and held the child to be cut in their arms, we read of witnesses, at the naming of the Prophet's Son Mahershalalhash-baz, Isa. 8.2. whence learned men have concluded ●the rise of Godfathers.  
And since that have they continued in the Church without check from the best of men.  
2. From the occasion of their further settlement. The primitive Christians seeing themselves in Jeopardy every hour of pain, death and torture, had other witnesses and trusties besides the Parent, who undertook the education of the child in the true religion, in case the death of the Parent or otherwise; new how soon the like case may befall this age, none can predict, especially when they know there was ●o great tract of time between King Edward the sixth of glorious memory, and Queen Mary; in such cases Godfathers may be as necessary in England, as they were in the Primitive persecution, which is one ground of the Law.  

It was sad times when the Prophet seek his witnesses.  3. From that love Unity and Concord that by this practice may be preserved among neighbours and believers. It is experimentally known that it hath been a quench-fire oftentimes amongst hot spirits; may the very n●me of a Godfather hath a power in it to work obedience in another, and create peace.  
4. From that harmless profit that hath accrued to many by that, this is so well known that it needs no enlargement; a Godfathers; or a Godmothers gift is an ordinarily memorial.  
If it be here said that the charge is great that is undertaken by the witnesses, etc. It must be known, that the Parent is not at all disobliged from his duty, the witnesses being but asistants to him. The particulars of the Church's charge are these.  


●b. Lit.  1. To call upon the infant to hear Sermons, as soon as capable of admonition.  
2. To learn the Creed, the Lords prayers, and the Commandments.  
3. With all other things which a Christian ought to know for his souls health, for his virtuous bringing up, so that when he is brought up in these things, the witnesses have done their duty, and are absolutely discharged, either at confirmation, of which by and by, or at furthest, at the day of marriage.   
It is true it seems to be usually objected, that even children were admitted to be witnesses for children; 
Can. 29. of the Church so England  but let not the Church of England, be blamed for that abuse; for she hath appointed that  
No Person be admitted Godfather or Godmother, to any child as Christening, or Confirmation, before the said Person so undertaking hath received the Holy Communion.   

Quest. 5. Whether the Cross at baptism according to the Law of the Church of England be to be approved?  
Touching the lawful use of the Cross in baptism, we shall speak no other than what the Church of England hath herself spoken, concerning this harmless Ceremony, in her Canons Ecclesiastical, where after a Preface touching the Princely care of King james of blessed memory, to reconcile differences, by condiscending to remove some things that gave offence, which in history we know to be true, and in the Canon seems to be implied, commends to all her true Members these directions and observations following.  
First, 
Can. 30. of the Church of England  It is to be observed that although the Jews and Ethnics derided both the Apostles and the rest of the Christians, for preaching and believing in him who was Crucified upon the Cross: Yet all both Apostles and Christitians were so far from being discouraged from their profession by the ignominy of the Cross, as they rather rejoiced and triumphed in it; yeathe Holy Ghost did by the mouths of the Apostles honour the name of the Cross (being hateful to the Jews) so far that under it he comprehended not only Christ Crucified, but the force, effects and merits of his death and passion, with all the comforts, fruits, and promises, which we receive or expect thereby.  
Secondly, The honour and dignity of the name of the Cross, begat a reverend estimation even in the Apostles times (for ●ought that is known to the contrary) of the sign of the Cross: Which the Christians shortly after used in all their actions, thereby making an outward show, and profession even to the astonishment of the Jews, that they were not ashamed to acknowledge him for their Lord and Saviour who died for them upon the Cross.  
And this sign they not only use themselves, with a kind of glory, when they met with any Jews, but signed therewith their children, when they were Christened, to dedicate them by that badge to his service, whose benefits bestowed upon them in baptism, the name of the Cross did represent.  
And this use of the sign of the Cross in baptism, was held in the Primitive Church, as well by the Greeks, as the Latins, with one content and great applause.  
At what time, if any had opposed themselves against it, they would certainly have been censured as enemies of the Cross, and consequently of Chrsts merits, the sign whereof they could no better endure; this continual and general use of the Cross, is evident by many testimonies of the ancient Fathers.  
Thirdly, It must be confessed, that in process of time, the sign of the Cross was greatly abused in the Church of Rome, especially after that corruption had once possessed it.  
But the abuse of a thing takes not away the lawful use of it.  
Nay so far was it from the purpose of the Church, of England, to forsake the Churches of Italy, France, Spain, Germany, or any such like Churches, in all things which they held and preached, that as the Apology of the Church of England confesses, i● doth with reverence retain those Ceremonies, which do neither damage the Church of God, nor offend the minds of sobermen. And only departed from them in these particular points, wherein they were fallen, both from themselves in their ancient integrity, and from the Apostolical Churches which were their first founders.  
In which respect, amongst some other very ancient Ceremonies, the sign of the Cross in baptism hath been re●ained in this Church; both by the judgement and practice of those reverend Fathers and great divines in the days of King Edward the sixth, of whom, some constantly suffered for the profession of the ●ruch; and others being exiled in the time of Queen Mary, did ●free their return in the beginning of the reign of our late dread Sovereign, continually defend and use same, etc.  
3. Because ind●ed the use of this sign in baptism, was ever accompanied here with such sufficient cautions and exceptions against all Popish superstition and errors, as in the like cases are either fit or convenient.  
The Church of England since the abolishing of Popery hath ever held and taught, and so doth hold and teach, that the sign of the Cross used in baptism; is no part of the substance of that Sacrament; 
See the Lit. for P●i. Bap● where no attention of the Cross made, nor inquired after.  for when the Minister dipping the infant in water, or laying of water upon the face of it, hath pronounced these words I baptise thee in the name of the Father, etc. the infant is fully and perfectly baptised; so as the sign of the Cross being afterwards used, doth neither add any thing to the virtue or perfection of baptism, nor being omitted, doth detract any thing from the effect and substance of it.  
2. It is apparent in the Common Prayer book, that the infant babtized, is by virtue of baptism, (before it be signed with the sign of the Cross) received into the Congregation of Christ's stock, as a perfect member thereof, and not by any power ascribed unto the sign of the Cross. So that for the very remembrance of the Cross, which is very precious to all them that rightly believe in Jesus Christ, and in the other respects mentioned, the Church of England hath retained still the sign of it in baptism; following herein the primitive and Apostolical Churches, and accounting it a lawful outward Ceremony and honourable badge, whereby the infant is dedicated to the service of him who died upon the Cross, as by words used in the book of Common Prayer it may appear.  
Lastly, The use of the sign of the Cross in baptism, being thus purged from all Popish superstition and error, and reduced in the Church of England to the primary institution of it: upon those true rules of doctrine concerning things indifferent, which are consonant to the word of God, and the judgements of all the Ancient Fathers, we hold it the part of every private man, both Minister and others, reverently to retain the true use of it prescribed by public authority, considering that things of themselves indifferent, do in some sort alter their nature, when they are either commanded or forbidden by a lawful Magistrate, and may not be omitted at every man's pleasure, contrary to the Law, when they be commanded, nor used when they are prohibited.  
The usual Objection against this harmless Ceremony, is this, Viz. what need is there of it? but if Magistrates should not establish Laws, 
What a Parliament establisheth, every particular man in his representative Consents to; therefore it ought to be spoken against by none.  until every one of their Subjects were rationally convinced of their necessity, when should there be Laws made? and many that makes this a sufficient Argument against the Cross in Baptism, may remember that when they had power and fate at the Helm, there were many things commanded, of which we might have said, What need they?  
To conclude, what ever is established by lawful Magistrates, we are not to inquire the Reason of it: Reason and Religion commanding us to obey without all Dispute for the Lords sake; 
As there are many small pins in themselves of no great concernment, yet taken away, might endanger a whole building: witness the late removing of some poor Ceremonies, brought down the great Ra●ters both of Church and State.  There being many things in the Church of Christ, of themselves low and poor, yet in regard of others so necessary, that she may say of them, as our Saviour said of the Ass, The Lord hath need of them.     

Courteous Reader,  
THis following Chapter was not so fully Preached as here handled, in regard that the Iniquity of the Times, wherein these things were taught, would from this chiefly have concluded the Preachers Malignancy, whereby he should have been Crucified by an Ordinance. By virtue of that Rule estote prudentes, Matthew 10.16. it was passed over in a few words, and they so clouded, that it might have appeared, the Preacher was not willing to be throughly understood.   

CHAP. III. Of Confirmation.  
THis is not here handled as a Sacrament, but is placed as the space between the Font and the Table, it being a most solemn Ordinance, that the Baptised (as in the ancient Churches) was to be partaker of, before he might be admitted to the Sacracrament of the Lords Supper.  
Before we go any further, it is necessary to speak something touching the rise of this word Confirmation in the Church, which was briefly this:  
In the Primitive Church, when there were any persons wiling to embrace the Christian Faith, whether jews or Infidels, they were not by and by admitted into the Privileges of the Church, but by certain steps or degrees set their foot therein.  

1. By hearing; they were admitted to the hearing of the Word taught, Catechised or Expounded, which was common to them with men of all kinds, whether Christians or not; yet these were more particularly regarded by the Church, and were called Audientes.  
2. By Catechising; having heard in common with others some grounds of the true faith, and liked it, they were after admitted in ● peculiar way, and performing some Ceremony, were admitted both to hear and see more in the Church than the Audientes were: had the Principles of Religion taught them, by eminent men purposely thereunto appointed, who were called Catechista, and their Disciples Catechum●ni: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hence it is said, that Theophilus is said to be instructed, or as the word Originally is, Catechised in the things of Christ, 1 Luke 4.  
3. By requesting, that is, having been Catechised and making good progress in the Christian principles, and desiring to be owned as professors of the same, they desired and required the Sacrament of baptism, which they did by giving in their names to the officers of the Church forty days before Easter, that and Whitsunday being the public days appointed by the Church for baptising the Catechumeni, and in regard of their number, 
whence the Church's custom of observing Easter M●nday, etc. took its rise.  these two days being insufficient, they set the two days following each of the former for that service apart; from this giving in their names they were called competentes, quia nomina dederunt, ad baptismum, & eum simul petebant.  
4. By baptising; after this upon the aforesaid days, they were brought to the font or Baptistery, and publicly and severally asked Credis in D●um Patrem, Believest thou in God the Father, etc. the party said Credo, etc. So was baptised; and called hence baptizati, and looked upon as Members of the body of Christ, yet incompleate and imperfect, that is, weak Christians being newly born.  
5. By confirming; that is, having been baptised, and so owned as visible Members of the Church, they were brought before the Bishop or chief Officer of the place, and before him openly making a declaration of his faith, and resolution to walk in the same, was confirmed by a solemn calling upon God in prayer, (unto which was annexed the outward sign of imposition of hands by the Bishop) that God would strengthen and confirm the baptised in that faith wherein he was baptised, and whereof he had made profession, after which prayer and imposition of hands, he was declared a perfect Church Member, that is, fitted for the receiving of all Church privileges, particularly the Sacrament of the supper, unto which the Church in this had a peculiar respect; which is a great confirmer of the faith of the Saints; Hence they were called Fideles, and were of full age, men in Christ jesus, and received Imposition of hands, signifying that the Lord blessed them, ut pleni Christiani inveniantur. This is confirmation, and laid down by the Apostle as a Christian Principle, H●b. 6 2. after baptism, which in all ages of the Church it followed.   
We must note that though we have mention only of the Adult, or those that were converted to the Christi●n faith when they came to years of discretion; yet the children o● believing Parents were baptised in their Infancy, and 〈◊〉 and confirmed ●s the other were, before they were owned as complete Members fit to receive all the Ordinances of the Church, particularly the Lords supper.  
As no Ordinance in itself, though never so pure, necessary and holy, but hath been corrupted through the vanity and sinfulness of men; this Ordinance among others hath groaned under great abuses.  
1. By Remanists; Rome hath made it a Sacrament preferred it before and above baptism, 
Lomb. Lib. 4. Dist. 9 B. In baptism Rome an●ynis the hieder part of the head but in confirmati. the fore part. The confirmed hath also given him a box o● the ear, else all the fa● is in the fire. Can. 60. and 61. of the Church of England.  vel quia à dignioribus datur, & in digniore parte corp●ris, seilicet in front; vel forte quia majus augmentum virtutum praestet, licet baptismus plus ad remissionem valeat. And besides prayer and laying on of hands, there m●st be anointing with Oil, during the pronouncing of these words, Consigno te signo crucis, & Confirm te Chrismate salusis in nomine patris, etc. Without all this there is no confirmation, contrary and besides the Primitive institution of this Ordinance.  
2. By male contents; there are ever some that will be against rule and order, except they be the only men to rule themselves; this was in several places of this Land called down as Popish and Antichristian, and that imposition of hands did cease with the Apostles themselves, whereby the governor's of his Church, though commanded by Law to their duty, in reverence to this Ordinance, the Bishop being every third year required in this visitation, to confirm all that were trained up in the faith, and the Ministers of every Parish to take care to prepare all of years and understanding for confirmation against the visitation: yet some Ministers neglecting their duty in this particular, and others calumniating it, there wanted heads whereon to lay on hands in many places; and since our late grannd defection from all order, it hath been quite laid aside in all places, 
Mr. Baxter Mr. Hen. Mr. L.P.  and not so much as thought on among believers, though it be a principle of our belief. Yet the deadness of this age hath done so much good, as to give the Alarm and cause three great Champions to arm themselves for the reviving of this ordinance, and defend the purity and necessity of the same, in three excellent treatises, and laying it down as a sin expedient to remove our distempers, learnedly and largely.  
Whatever Rome doth to exalt this Ordinance in a superstitious manner, or discontented persons to debase it in a profane manner: yet being of God, let us in a few words see 

1. It's Nature.  
2. It's End.  
3. Resolve some Questions.    

SECT. I  
OF its Nature we have spoken already, yet for clearer illustration take this Description.  
It is a holy Ordinance, whereby the baptised after a public profession of his Faith, is declared a perfect Member of the Church, and blessed by solemn Prayer, and laying on of hands.  
This Description needs no particular Explication to them that have read what before hath been written; therefore we shall wave that for the present, and consider 

1. That the Church of England will have none confirmed, but such as can rehearse the Creed, the Lords Prayer, the ten Commandments, 
Ch. lit. for Com.  and answer to such Questions of the Church Catechism as shall be put to him; and none if possible, to be unconfirmed that can do it.  
2. That the Baptised have witnesses of this his Confirmation; it is not inexpedient if they be the same that were at his Baptism.  
3. That at the laying on of hands this Prayer is to be made by the Bishop. 
Defend O Lord, this Child, with thy heavenly Grace, that he may continue thine for ever, and daily increase in thy holy Spirit more and more, 
Ch. lit. for Con.  until he come to thy everlasting Kingdom, Amen.  
Whether his Ordinance belongs to the Bishop in particular to perform, or whether it is common to him with other Presbyters, is too high a question for us to discuss: 
Cal. Inst. lib. 4. c. 19.5, 4.  Yet by Antiquity it seems to be the Bishops Right, and learned men h●ve defended it; what ever the Guisell say to the contrary, Calvin himself being witness.   
4. Imposition or laying of hands is of great Antiquity in the Church of Christ, as hath been above; ●roved in the Chapter of Ordination, and is an essential outward Rite at this Ordinance also, Heb. 6.2. Acts 8.17 It is a usual Ceremony, bo●h in the Old and New Testament, and to the case in hand, by it or with it, did our Saviour bless the children that were brought unto him, Mark 10.16.     

SECT. II. The Ends for whi●h his Ordinance is appointed, are briefly these.  
1. For the f●rther strengthening of the baptised in the Faith of Christ; ●he Holy G●●st wa● given by the laying on of the hands, Acts 8.17. and ●ho●gh ●hat visible w●y and miraculous long since ceased, yet th●t invi●●ble w●y of sanctifying the ●oul, and strengthing of the faith of ●he baptised is no● ceased, b●t may an● d●th accompany this Ordinance, as Prayer, Reading, Hearing, and o●her Ordinances do.  
2 To Capacitate the baptised for the Lords Supper; this is t●● top-stone of Christian Perfection, in a visible way to approach that Table, unto which Confirmation gives a real right, and more proximate than Baptism.  
3. It dischargeth the witnesses at Baptism of that Engagement they then made for the baptised. He now engageth himself personally to walk in the Faith and promises for himself before the Church to live accordingly: they have brought him up in the Faith, and by his Declaration, there is declared that they have done what they promised, and he himself now q●itt●th ●hem: For which cause as we said before, it is not inconvenient if the Baptismal witnesses be the confirming, that they may see themselves discharged, and be witnesses to ●i● of it.  
4. To remove or prevent the coming of the ignorant and scandalous to the Lord Supper; (i.e.) aliquo modo, some manner of way. It is ordered by the Church (and rightly) That none communicate at the Supper, but such as h●ve been confirmed, which would make Parents more careful of their children's Education, an they themselves if they have any discretion, to be more heedful of their ways.  
Great a do was made by some pretending purity concerning the celebration of the Ordinance of the Supper, though they never went about to give it. Admit the Aged was, as they set them forth, yet the younger sort might have been looked after; and by this Ordinance of Confirmation, might not only have brought them to be worthy Receivers, but the Aged to have become knowing and Penitents. But now I remember this Ordinance of Confirmation favoured of the Common-Prayer: and they were very tender-nosed, though very hardhanded, and hard-mouthed too, they were not able once in seven year to say the Lords Prayer, and yet the Common-Prayer at least said it four times a day.   

SECT. III. Questions Resolved.  

Quest. 1. Whether Confirmation be a standing Ordinance in the Gospel?  
Quest. 2. Whether the Church might not be advantaged by the restoring of Confirmation?   

Quest. 1. Whether Confirmation be a standing Ordinance in the Gospel?  
There are that defend the Ordinance now pleaded for, to have ceased, and coninued no longer in the Church than the giving of the Holy Ghost in that miraculous way through it; yet we learn by the Scriptures that it is no more ceased upon that account, than prayer, though the holy Ghost was gived by that, Acts 4.31. for though that miraculous way be ceased whether as to prayer or imposition of hands, yet that secret and saving way is still continued to both. That Conf●rmation is a standing Ordinance appears.  
It is numbered among standing Principles, Heb. 6.2. Therefore leaving the Principles of the doctrine of Christ, le● us go on unto perfection, not laying again the foundation of repentance from dead works; of faith, of baptisms, of laying on of h●nds, of the resurrection, and of eternal judgement. Was not this Apostle a wise master builder? and will these men have him to err in the foundation; out of charity they close in to the last supposition; look to all the parts of this Text, and pick out one that was but for a time; is faith, repentance, baptism to endure always, and imposition of hand for a time? because we would hasten, It lies upon them to produce that Te●t in which imposition of hands is limited, or then by virtue of this Text, it is to stand as a principle, and remain in the world as long as faith, repentance, or baptism.  
Possibly by imposition of hands they conceit Confirmation is not here meaned, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (so willing are men to fights against the truth) an opinion that riseth up against all ancient writers, and modern expositors, as Calvin, Piscator, Beza, and as a learned writer says, all interpreters agree in it except a few stragglers; but come let us reason together. And 

1. By imposition of hands, the Apostle must mean something that laying on of hands was used in, since he expressly mentions that Ceremony.  
2. There were three acts in the Apostles time, 
that of doing it upon the head of peninents c●me not● until after the Apostles  at which this Ceremony was used. 

1. In healing of the sick, Mark 6.5. Acts 28.8.  
2. In Ordaining Ministers, Acts 13.3.1 Tim. 4.14.  
3. In praying for, or blessing the baptised that he might receive the holy Ghost, Acts 9.17.      
Unto which last all antiquity bears witness, this of the Text is to be referred; for though the holy Ghost in that miraculous way be not given by it, yet Christ that will be with his ministers to the end of the world, gives his spirit in a sanctifying, strengthening and confirming way, by using of this as well as other Ordinances, which made the ancients bring their baptised to the hands of the Bishop of the place, as the Apostles successor, for his blessing and benediction; and it seems was of that concernment, that its doctrine was a chief head in the Apostles Catechism taught here unto the Hebrews. For, 

1. Healing of the sick cannot be the imposition here spoken of, that being no Principle common to believers, nor necessary doctrine to be taught such as were learning heads of Divinity; the Imposition here must be of as large extent, a● faith, repentance, Baptism, which the curing of the sick is not, nor cannot be supposed 〈◊〉.  
2. By the same reason, Ordination of Ministers is not solely to be the imposition here in the Text; that is an act of office, and not common to believers; no woman must have it, and every man is not a partaker. Now all here in the Text is common to all the Hebrews, and are principles wherein they are all as equally concerned, and as general as in faith and baptism, except a place be produced wherein this imposit●●● of hands is limited, we must hold it to be a principle as la●●e and common as the other, which Ordination is not. 
We say Ordination solely cannot here be understood; yet since it is a standing Ordinance, and must hold as long as baptism, that is, to the end of the world, also given with impsition of hands, it may to this place be referred, but cannot only be understood, for the reason above given.   
3. It follows therefore that imposition of hands here holds out that blessing or benediction, that was given to Christians after their baptism by the Apostles and by their successors, that the spirit might sanctify them all the days of their warfar, and that they might be endued with power from above to conquer all the spiritual enemies of that faith wherein they were baptised; and this being of Catholic concernment, was taught the H●br●●w at their first coming to Christianity, which benediction is called Confirmation from the effect and end of it, and imposition of hands from the gesture it was given by, and sometimes ●nction in regard superstition hath added Oil to it.    
It is to observable that the Apostle in the forementioned principles, puts imposition of hands immediately after baptism, which ceremony even in practice, 
Mr. Hanmer. Ex. on Cons. 1  and in all ages of the Church followed after it. In the adult shortly, and in Infants at the years of Puberty, which according to some is about ten or twelve years of age, as is fully demonstrated in one of the forementioned treatises.  
To conclude therefore, imposition of hands being ranked among standing Ordinances, particularly with baptism, the Text must be produced that limits it, or it ought to be accounted of equal extent with it, and by consequence not ceased, though the Apostles be fallen asleep.  
And since Antiquity, and the best modern Interpreters do hold in this place by Imposition is meaned Confirmation, and since no other kind of Imposition of hands can be rationally defended, they discover but their pride and arrogance, or spleen or rancour that deny it.   

Quest. 2. Whether the Church might not be Advantaged by th● restoring of the Confirmation.  
What advantage would this bring unto the Church may some say? We Answer, Much every way: For, 

1. It is an Ordinance of God; and what Sacrifice can the Church offer, that will do her more good than Obedience, 1 Samuel 15.22.  
2. It would in a great measure prevent Apostasy: we find the baptised fall from the Faith, and Church both, wherein they were baptised. Now a solemn Protestation in the face of the Church, might in a great measure bind men f●ster to her.  
3. It would silence the mouths of the Enemies of Infant-Baptisme. It is usually Objected, that the Infant hath no engagement to stand to its first Baptism, in regard it promised never to keep it. It is true, they nev●r promised to keep it, yet hardly was there ever so profane a wretch found, that thence concluded he would not st●nd to his Baptism. 
The Church knows it is an Infant, and therefore cannot speak; yet being born within the Church, 
Infans à non fando.  and children of the Promise, she gives them that holy washing upon the faith of others, to give it Education according to the Gospel, which satisfies the Church, during the time of Infancy and Childhood: but at the ye●rs of discretion, ●he ●s not satisfied; except the party pray for himself promise for himself to live in that Faith wherein his Witness and Parents baptised him: b● the reviving therefore of this Ordinance might th●●●●licious (and seldom grounded) Objection be truly and S●●ip●r●lly answered.   
4. It would make Parents' the more careful of their children's education and holy instruction, and the child itself to give more heed to true Doctrine, Scripture and Catechisms, whereby he might Answer the more readily to such Questions as at Confirmation may be put unto him, lest for his ignorance, Imposition of hands might at his presentment be denied unto him:  
5. It might give fresh and new motives unto all to go forward in the duties of Mortification, and Holiness; and shame them that after so open a Profession in the face of the Church, would yet live scandalously and loosely.  
6. It would make the Sacrament of the Lords Supper to be more reverenced and regarded, unto which by the Laws of the Church none ought to approach, but by going or stepping over this threshold of Confirmation.  
7. It wo●ld much satisfy the scrupulous and doubting conscience, in reference to their being witnesses in Baptism, that in the days of childhood they may train their Infants up in the things promised, which is no more than a faithful Education to enable them to fight against sin, Satan and the world: from which charge at the days of puberty, they are honourably acquitted, by their Infants open Confession, and solemn and personal Protestation, in this solemn Ordinance of Confirmation.       

CHAP. III. Of the Communion.  
THere are three grand Ordinances of high and great concernment that in this Age have been above all others, by the generality of men exploded out of the Church: They are, 

1. That of Baptism, a Sacramental sign of the baptizeds Regeneration.  
2. That of Imposition, an outward sign of the baptizeds Confirmation.  
3. That of the Supper, a Sacramental sign of the sinner's Remission.    
Of the two former we have spoken: the latter is now before us: Called by God, 

A Communion, 1 Cor. 10.16.  
A breaking of Bread, Acts 10.7.  
The Lord's Supper, 1 Cor. 11.20.    
And by the Church the Sacrament of the Supper, from the circumstance of the time wherein the Lord gave it, which was at his Supper: Of it we shall consider, 

1. It's Nature.  
2. It's End.  
3. It's Necessity.  
4. Its Elements.  
5. What it is to receive it unworthily.  
6. What it is to receive it worthily.  
7. Resolve some Questions.    

SECT. I.  
AS the Sacrament of baptism hath been violently detained from Infants, so this of the Supper hath been sinfully kept from believers, (though both Ordinances of God) by some in this generation; yet according to the Scriptures let us do our duty, and see the particulars above mentioned in Order thereunto.  
The nature of this Ordinance may be known by the examining of this description.  
It is a holy Ordinance instituted by the Son of God, whereby a believer by receiving of bread and wine, according to Christ's appointment and institution, doth declare his growth by him, and his continuance in him.  

1. It is called a holy Ordinance] in several respects. 

1. In regard of its Author. It was appointed by that holy thing which was to be called the Son of God, Luke 1.35.  
2. In regard of its end. Arts and sciences are more or less noble according as their ends are high and low. It hath for its end the remembering of the death of Christ, 1 Cor. 11.26.  
3. From the receivers. At several Ordinances all are admitted; but here none must approach but the Lord's people, 1 Cor. 10.17.  
4. From its bond or Obligation. It binds men to be holy and to walk before him in love, 1 Cor. 10 21.  
5. It must be performed in a holy manner; we are not rashly nor preposterously to approach this table, but we are to examine ourselves, 1 Cor. 11.28.    
2. Whereby a believer by receiving bread and wine, etc.] It is not every eating or receiving of bread and wine that is a Sacrament. It must be according to Christ's institution, by blessing those signs for that very use, end and purpose.  
3. Doth declare his growth by him] by baptism we are grafted in him; by the Supper we show that we are grown by him. 

1. In faith; the soul hath heard much of him, and by this she declares that all is believed, and therefore in the Sacrament of the Supper desires to see him, an● seek him who is the Lord her God.  
2. In love; the soul hath heard his voice and calls to the Stewards of the Wine-cellers, Stay me with flagons, for I am sick of love, 2 Cant. 5.  
3. In good work; the soul hath learned by heart Christ's sufferings, his patience and his charity, declaring by this that all injuries are blotted out, and the hundred pence forgiven.    
4. His continuance in him fruitfulness supposeth continuance; yet for amplification it is here added; we are by baptism entered in his school, listed in his army, brought into h●s house, and coming to this Supper declares o●r continuing in it. 

1. By our obedience; h● hath given us a charge to eat of this b●ead, and drink of this cup, Luke 22.19. and we do it.  
2. By our love; When he sends us word that he hath prepared his dinner, his Oxen and fatlings, Ma●●h. 22.4. and we leaving our farm, our Oxen, and other delights, upon this invitation, demonstrates affection; when Christians throw all ●way, ●nd go● in flocks to his house, may not the Infidels say 〈◊〉 how they love him?  
3. By our honouring of him; when we trim and deck our souls for his presence, and reverently worship towards his holy Temple; and with pure souls approach his table, we declare a regarding of him.  
4. By our Union one with another; as we are of his body, so by this we show forth that we are members each of other, 1 Cor. 10.17.  
5. By our triumphing over s●n: it is now brought under our feet; and we come here that we may be brought under it no more, Matth. 26.28.      

SECT. II.  
THe ends why Christ instituted his receiving of bread and wine to be a standing Ordinance in his Church, comes next to be considered; they were such as these.  

1. For the remembering of the death of Christ, Luke 22.19. that our dull memories might be rubbed up by these sensible signs, are they laid before us, and to be received of us. 
Now there is a twofold remembering of Christ.  

1. Historical, that is, the manner or the history of his death, of his being fold, buffeted, mocked, derided, crucified, which is common to the Christian with the Turk or jew, and for that this Sacrament is not only appointed.  
2. Eucharistical, that is, a remembering of his death, and being thankful for it, as praising, magnifying, worshipping, and blessing God that he died for us; this is proper to the Christian, and for this, is this Supper designed, and after this manner the true communicant remembers Christ's deah, both in its causes and benefits. 

1. In its causes, which was sin; man's pride of life made him humble to the death, his looseness made him be bound, his surfeiting made him fast, his prodigality made him poor, and his eating of the forbidden fruit made him die upon the tree.  
2. In its benefits; by his death man is freed 

1. From paying the debt he owed to eternal justice, 1 Thes. 1.10.  
2. From the bondage of the Ceremonial Law, Gal. 5.1.  
3. From the power of sin and Satan, 1 john 3.5. All which excite him to thanksgiving.        
2. Another end was to stir up and quicken all true and saving graces; to cherish faith, to work repentance, to inflame love, to excire hope, and to make the Christians affections heavenly.  
3. To assist our dull natures; these outward pledges show of what necessity Christ is to us; by them Christ is evidently (though mystically) crucified before us, that we may admire, love him, and mourn over him.  
4. That we might declare our Communion with him. They are only his friends whom he invites to this banquet of wine. jews Pagans' are secluded from this feast, and have no portion of it, while he calls to the Christian to drink and eat abundantly, he being only his beloved.    

SECT. III.  
THis age amongst other crimes for which one day it shall be judged, hath become guilty in an eminent and high measure of the neglect of this Sacrament of the S●pper; there are many in her pretending to holiness, yet not demonstrating obdience, we may suspect their sincerity; however they suppose to escape without receiving of this Ordinance, let the sober Christian know that it is his duty to approach the table, of the Lord, and it ought not of him to be neglected. For, 

1. It's an easy duty; It heightened Adam's offence that the precept might have been so easily observed; the same case is here. Not that I maintain this is rashly to be approached unto, but that that Christian that gives God his knees in prayer, and eye in reading, his tongue in singing, his ear in hearing, his hand in well doing, and will not give God his mouth in eating, shall not be holden guiltless, 2 Kings 5.13.  
2. It is by the Lord enjoined, Luke 22.19. until there be found out a Text wherein the abstaining from this Ordinance is dispensed withal, Christ may not admit them to his glory, because they remembered not his precept in the doing of this, in memorial of him: and when they are secluded Heaven, it may be they shall hear, that it is for their not eating and drinking in his presence, though in his name they may pretend to have done mighty works.  
3. It is a renewing of the copy of the pardon of sin; Matth. 26.28. to be daily calling upon God through Christ for a pardon of sin, and in the mean time neglect that Ordinance, which is pecularly designed for that very end and purpose, as it increases sin in all, so it is a high degree of folly and strange impudence in men, to expect that God shall say thy sins are forgiven.  
4. From the practice of the primitive Church, Acts 2.46. Acts 20.7. did they think it their duty to take it often, and is it no sin in us to neglect ●t always? Are we less beholding to the death of Christ than they? or is God more beholding to us, that he can dispense with a breach of his own Ordinance more than with them? or did he require more at their hinds then at ours, or are we more indulged in our sin than they were? if not, we have cause to approach with fear, and in this Ordinance serve him with trembling.  
5. We have need to confirm spiritual Communion each with other, 1 Cor. 10.17. such bonds and ties as Sacraments, are very necessary in such a contending generation as this is; this is an act or duty that dasheth contention, strife, pride, vain glory, with all their attendance against the stones. This were a way to Follow peace with all men, and holiness, without which no man shall see the Lord.  
6. The profession of the Christian saith binds men to it; shall they profess that Christ is their Saviour to save them from sin, and will not touch that Ordinance that above all others visibly holds that out? The jew might from this infer a contradiction betwixt the believers hope and his practice●  
7. It is a● Ordinance as well as others; shall prayer have its place, and preaching its place, and reading its place; and shall the Sacrament of the Supper only stand without? shall they enjoy quietly their possessions which from the beginning they were endowed withal, and this be forced be go to Law for its right? What God hath joined together, dare some men presume to put asunder?  
8. It gives an occasion unto Schismaricks and Heretics to scandal the Catholic faith; how shall they join with such who so publicly are breakers of so positive a precept? and how shall they be reproved for their not coming to praying and preaching, since they can so really report Why do not you yourselves approach that Ordinance of bread-breaking? by which justly they may put us from taking a more out of their eyes, until we have pulled a beam out of our own.    
In a word, there are none that be of years and discretion, able to examine themselves, and try their own faith in God, but so far they are bound to be receivers of this Ordinance, which makes the Church of England appoint that 
To every Parish Church or Chappel, 
Can. 21. of the Church of England.  where Sacraments are to be Administered within this Realm, the Holy Communion shall be Ministered by the Parson, Vicar or Minister, so often and at such times as every Parishioner may ●immunicate, at the least thrice in the year, etc.   
We say, so far as they are of years and discretion, they are bound to receive this; for there are some cases wherein even such may be kept from this Ordinance, and by the Laws of the Church of England not to be admitted, as shall be discovered in its own time.   

SEcT. IV.  
CHrist was pleased to represent himself to the believers eye in the swaddling clothes of bread & wine in this Sacrament of the Supper, which bread he called his body; that is, a sign of his body; and the wine he called his blood, that is a sign of it. Now between his body and blood the thing signified, with the application of it to the soul; and the bread and wine which is the sign, with the receiving it by the Communicant, typified of old by Melchizedeck, Gen. 14.18 who met Abraham returning from the slaughter of the Kings, with bread and wine, and blessed him, as Christ here doth the believer, when he returns from the slaughter of his sins; we say between these two, stands this holy Analogy and proportion, similitude or likeness.  

1. Bread grows in, and rises out of the Earth; so did the body of Christ he brought it not with him, from Heaven, for it had its Original in the womb of the blessed virgin.  
2. Bread undergoe● much labour sown, dies, quickens, reaped, threshed, winnowed, grinded, kneaded, baked; Christ body underwent the like things. It was sown in the womb of the Virgin; by Devils and wicked men, was he continually threshed and winnowed; he was grinded in the high priests hall, knead in his Cross and Passion, baked in the Oven of his Sepulchre, and then presented upon this table as bread for his people.  
3. Bread is broken before it can be food for man; men cannot eat whole loaves, nor whole joints; it must therefore be broken into parts: even so must he be broken upon the Cross in satisfying his Father's justice, before he can be complete or perfectly made the Captain of our salvation, 1 Cor. 11.24. not that properly he was broken on the Cross, for that the Scripture should be fulfilled, a bone of him shall not be broken; john 18.36. Ex. 12.46. Breaking is renting one part of a thing from another: so was Christ soul rend from his body; his blood rend from his flesh, he was poured out like water, & all his bones were out of joint; his heart was like wax melted in the midst of his bowels (without question then broken) his bones might have been told, they looked and stared upon him, Psal. 22.14.17.  

It is supposed by some that Christ repeated this whole Psalm upon the Cross.  4 ●read is common to all that are about a table; none hath a propriety in it: every one cuts sufficient for himself; unto whom is the merits of the Lord limited? have not all Saints since the Creation been feeding upon them, and all that now are, and all that shall be, every one saying My Lord and my God, and yet no scarcity nor absolute propriety, but a holy Communion! this was darkly represented ●y our Saviour's birth what house in a City more common than an Inn, and what place of an Inn more common than a stable? showing that the foulest sinner he is ready to embrace, cleanse and entertain.  
5. Bread naturally strengthens man's heart, Psal. 104.15. hence it is called the staff of bread, Isa 3.2. the main upholder of natural strength, without which man would fall unto his first nothing. Nothing more strengthens a drooping soul, a doubting Christian, than the application of the merits of Christ unto its heart by the holy Ghost; with a morsel of this bread men may walk many days unto the mount of God.  
6. Bread is necessary for life, so necessary that all things conducing to man's life are subordinate to it, as the Reader may know by the Lord's prayer (if he have not forgot it, or slights ●t because common) Christ in us Our hope of glory is most necessary; and as we know without food or bread we cannot live a natural life, we ought to know without, receiving of this Ordinance we have no ground to imagine that we shall live a spiritual.   
We daily hear men, chiefly ministers complaining of their people's Apostasy; and yet since this Sacrament in its season was not presented to their faith (which might be a strong means of confirming) it is not to be wondered to see their people faint, stagger, and all for want of bread.  
Further, between the wine the outward sign, and the blood of Christ the thing signified, stands this proportion.  

1. Wine is the juice of ●he grape pressed out by the wine press; so was Christ blood pressed out by the weights of his Father's infinite justice, Isa. 63.3.  
2. Wine comforteth the heart of man, Psal. 104.15. the blood of Christ drank in faith in large spiritual draughts, out of the vessel or chalice of this Ordinance with the mouth of the affections, and received into the stomach of meditation will produce holy purposes, and give good spirits to the languishing Christian.  
3. Wine encourageth and emboldens. It raiseth the spirits that are otherwise cast down, and makes the Giant himself to shout at the flight of his enemy; it makes a man to forget trouble and sorrow, Prov. 31.6. Ecles. 19 Christ's blood applied to the soul makes it exceeding bold to fight against principalities and powers; it makes them that are of a fearful heart be strong, saying fea● not, Isa. 35.4. and emboldens it to come to the throne of grace, Heb. 4.16. It makes the people to clap their hands, and shout unto God with the voice of triumph, Psal 47.1.  
4. Wine is of a healing nature, Luke 10.34. the Samaritan poured in Wine with Oil into the wounds of the bleeding traveller; the bleeding wounds of an afflicted conscience, know that the blood of Christ is of a Sovereign nature, to preserve it from dying and yielding up the Ghost, Rev. 22.2.   
From this Doctrine we may draw these inferences.  

1. When we see bread and wine, and feel the comforts of the one, and know the necessity of the other, to think of Christ and the comforts to be had in his death, and the necessity that lieth upon believers to receive this Ordinance.  
2. To strive for a spiritual hunger in our approaching to the table of the Lord; for otherwise there is no refreshment will be found at the receiving of this spiritual banquet.  
3. That the Church of Rome by her doctrine of transubstantiation takes away the beauty of this holy Ordinance, robbing the people of the cup of the New Testament, and by making or teaching that the Accidents of the Elements, that is, the whitness or roundness of the bread, and the colour of the wine to be the sign of the body and blood of the Lord, for which cause she is justly condemned by the reformed Churches.    

SECT. V  
THis Ordinance of the Supper is instituted to assure the penitent receiver of the remission of his sins; yet all that receive it are not pardoned, in regard that some receive it unworthily, and their sins are not forgiven justly, in as much as the condition upon which the Lord promiseth absolution for his part, is not performed upon their part, and because of that they are so far from having their soul eased, that it is more burdened; They being guilty of the body and blood of the Lord, 1 Cor. 11.27. by reciving unworthily.  
Now there are three ways by which men receive unworthily. First, by not giving due reverence to the mystery in that Sacrament contained. Secondly, to the ends for which it was appointed. Thirdly, to the Author by whom it was instituted.  

1. The Ministry in that Sacrament contained. As, 

1. To the crucified body of Christ, this presents unto us Christ and him crucifed; and the same reverence or respect that we would give to Chr●●● were he visibly present with us; we must give unto him represented before us by bread and wine. Not that we should give it to the bread and wine, but to the Person who is represented to us by them.  
2. All that God ever did do, or that ever he promised to do for the best and dearest of his Saints, is here fully presented and ●●●fo, ●h, grace, favour, mercy, glory with all points that tend to ●●●ual life, are here signified by bread and wine, and comprised ● that one blessing Remission of sin, the mercy here sealed.  
3. The incorporation or Union of a soul with Christ. The bread eaten, is incorporated into the body of the receiver. Christ accepted and received, makes the believer one body with him, flesh of his flesh, that they are no more two distinct beings of themselves, but parts of each other, as the root or body of the vine and the branches, 1 john 15.5.  
4. The fellowship that believers shall receive with Christian glory; drinking of wine on earth as this Ordinane shows, That we shall drink with him in his Father's Kingdom, and that many shall come from the East, and from the West, and sit down with Abraham, Isaac and Jacob in the Kingdom of Heaven, of which this Ordinance is a special representation, Math. 26.29.  
5. The necessity that lies upon men to embrace and apply the Lord Jesus; he by this appears as necessary for our spiritual well-being, as bread for our natural and sole being; and as nature would decay without the one, so grace will languish without the other.  
6. The perfection of the Lord Jesus; he is for all necessary things held out by bread, for all comfortable things represented by wine; there is nothing necessary for our being, nor comfortable for our well-being, but Christ is that, fully held out unto us in the Elements of this Ordinance.  
7. The Union and affection that ought to be in all the Members of Christ towards each other; there are many grains of where go to the making of one loaf, and many grapes to the filling of one cup; yet these being together without strife, show communicants should be of one heart without contention.   
All or any of these mysteries not to be regarded, reverenced, or valued, denotes the unworthy receiver.   
2. To the ends for which it was appointed, of them we have spoken, Sect. 2. Unto which the reader may look back.  
3. To the Author of whom it was instituted. This hath the Lord Jesus for its Original, and his precept for its receiving; and if he be not regarded and reverenced, by the Communicant, the Communicant by him shall be reproved and condemned.   
Now there are four sorts of Persons that put not that esteem upon Christ as they ought in reference to this Ordinance.  

1. The Formalist, he comes either out of custom or curiosity; at most it is that men say not he was away.  
2. The Hypocrite, he brings an Alabaster box, but no precious Ointment; it is true he bows the knee, yet puts a vail upon Christ's face, strikes him, saying, Prophesy who s●●ites thee; he denies Christ's Omnipotence, and omniscience, as if he could not find out the wickedness of his heart, or were not able to punish him for it● Luke 22.64  
3. The impenitent; it is not they who are invited to the Lamb's Supper; It is the mourning, sorrowful, weeping, repenting soul for whom this table is covered, and for whom Christ hath pardons ready sealed to comfort, refresh, cherish and acquit them; the Communion cloth dries only the weeping eye, and the wine only warms and refreshes the fainting soul. The impenitent ought not to come there; and if they do, it is upon their own peril for Christ never called them.  
4. The malcontent, he sins against the Author and mystery of this Ordinance with a witness; Christ was a man of peace, though acquainted with trouble; and this Ordinance is a bond of peace, and ought not to be sealed in wrath. How shall he expect to have his talents frankly forgiven him in this, who will not forgive his Brother his pence at his own table? Christ is harmless, separate from sinners; and this man therefore is to keep from him; this table is like that he●p of wheat, Cant. 7.2. and therefore to be set about him with Lilies; his man being a Nettle, he is nigh to be plucked up, and cast out: Math. 22.13.    

SECT. VI  
BY that known rule of contraries, it may be known who is the worthy receiver, by him that understands (by what hath been spoken) what it is, or who it is that receives it unworthily; yet for further manifestation, he is a worthy receiver,  
1. That is a discerner of the Lords body in the Sacramental Administrations. Secondly, of his own iniquity in its highest aggravations. Thirdly, of his own graces as Sacramental qualifications.  

1. To discern the Lords body in the Sacramental Administrations, 1 Cor. 11.29. that is, to discern in the Sacrament the Lords body by those outward Acts, necessary to be performed by Minister and People while the Sacrament is administering. 
Now they are of two sorts; some done by the Minister, and some done by the people.  

1. Of the Minister, who hath five Acts in which by faith the Lords body and blood, or the Lords himself is be discerned. 

1. The bread is set apart from all other bread, to be a seal to the Believer of the remission of his sin; other bread is appointed for the nourishing of the body; this for the soul; here must be discerned; God the Father ser●ing apart from all other men the Son of his eternal generation to be the Saviour of the world; that is, to as many as believe on his name. 
Godwin Moses and Aton, lib. 3.105.  How different is this night from all other nights? says the jew every time he ears the Passeover. How different is this bread from all other bread? may the Christian say when he ears this Supper. How different was Christ from all other men? there being none like him, 

1. In nature, being God and man in one Person,  
2. In birth, being born of a Virgin.  
3. Office, being King, Priest, and Prophet.    
2. The bread is blessed; that is, prayer is made that that bread might be to the faithful soul the body of Christ broken for its sin, and after the institution is read it becomes so; here discern God the Father endowing his Son with those gifts and graces suitable to that office wherein he hath put him; As, 

1. Wisdom.  
2. Understanding.  
3. Counsel.  
4. Judgement.  
5. Might.  
6. Knowledge, Isa. 11.2. see also, Isa. 91.1.    
3. The bread is broken; It is not fit for food until it be in morsels. In this act we most discern God the Father causing his Son to undergo the weight of his justice, and dying for the sins of men, that he might be a perfect Saviour, 1 Cor. 11.24.  
4. The Minister than eateth himself; he being subject to the same sins others are, stands therefore in need of the same Saviour; we may discern God the Father holding forth and presenting his Son to be the Saviour of all that call upon him.  
5. The bread is then distributed to the people, and of it every one hath their portion, signifying how God the Father holds forth his Son with all his grace, merits, benefits, to every particular believer, where of this man unto whom this is presented is one.    
2. The Actions of the people; and they are two. As, 

1. To take the bread in their hand, though the Church of Rome will not allow of this, (but must have it put in the Communicants mouth) yet it is agreeable to the institution, that signifies the believers laying h●ld upon Christ, and wholly upon Christ for his Saviour, according to the terms 〈◊〉 the Gospel, after which God the Father only delivers him: that is, as a King to rule him, as a Prophet to teach him, as a Priest to satisfy for him, or as Jesus to save him, and as Christ to reign in him, and over him.  
2. The people eat the bread; bread upon the table or in the hand nourisheth not except it be eaten: (how fond is the Church of Rome that gives such bread as cannot be eaten, and nor without much trouble, and probable danger swallowed?) this signifies they have united themselves to Christ, and by faith are grafted in him, and their hunger after him, and their restlessness until they have obtained him, promising obedience according to the conditions he was prosfered to them.   
That Covenant, jer. 31.31, 32, 33.14. by this is sealed; God for his part remitting sins past, and the people for their part promising obedience for the time to come.  
The like things may be said of the wine, (which the Church of Rome wholly keeps from the laity; for what reason shall by and by be discovered) but the understanding Christian by this that hath been spoken, may know how to discern the Lords body in that.   
2. Of his own iniquity in its highest aggravations; before sin can be by this Ordinance forgiven, or slain, it must be by examination and search found out, accused and condemned; there are divers sorts of it, and it must all be looked after; these chiefly. 

1. Sin Original or natural; that sin of nature in which the Sons of men are born.  
2. Sin actual; those sins a man knows that his hands hath acted, must be washed off sin.  
3. Of presumption.  
4. Of infirmity.  
5. Sins against the first table.  
6. Sins against the second table.  
7. Those against the Gospel.  
8. Those against the Law.  
9 Those of the week.  
10. Those of the Sabbath.  
11. Against conscience.  
12. Against Counsel.   
After which must follow these three acts.  

1. A hatred of them.  
2. A condemnation of them.  
3. A forsaking of them.    
3. Of his own graces, as Sacramental qualifications: There are graces necessary for the true Communicant, without which in some degree or other though but like a grain of mustard seed, the Communicant hath no ground to expect any acceptance. As, 

1. Knowledge, a grace by which the believer discerns his own misery by nature, and necessity of receiving Christ; by which receiving Christ is able to save him to the uttermost.  
2. Faith, a free gift of God by which a sinner renouncing all merits of his own, casts himself only and wholly upon the merits of the Lord Jesus for life and salvation, as is promised in the Gospel.  
3. Repentance, a grace by which a sinner viewing his sin, and the sad effects of it, and also God's mercy proffered in Christ, doth heartily bewail it, and turn wholly from it unto God.  
4. Love, a holy and fervent affection that Christians bear to God and Christ; and to each other, whereby they are stirred up for the performing of all things that tend to the honour and glory of the former, or to the good whether of the soul or body of the latter.  
5. Obedience, a gift or grace by which the creature diligently and heedfully observes the whole Law of God to keep it and practice it with all Gospel sincerity and plainness.     
Of all which we intent no further handling, this tract being already swelled to a greater bulk then at first was intended.     

SECT. VII. Questions Resolved.  

Quest. 1. WHether the Communion ought often to be reserved, or how often?  
Quest. 2. Whether the Church of Rome hath reason to keep the Communion cup from the laity?  
Quest. 3. Whether kneeling be a gesture, lawful to be used at the Communion?  
Quest. 4. Whether it be ●●pedi●●● to keep prefixed times for Administration of the Communion, and if offerings be lawful?  
Quest. 5. Whether it be a sin to receive the Communion in a mixed Congregation, or if private Examination be necessary?   

Quest. 1. Whether the Communion ought often to be received or how often?  
That this Sacrament is often to be received, is above proved; yet by way of supplement we say here that this Ordinance is often to be received.  

1. From its dignity. It is above all other feasts Legal or Evangelical; the feasts under the Law were exactly kept by reason of God's command, though they were but types of this, and more burdensome and grievous; ought not we therefore to observe it upon Christ's injunction, since it is so easy, comfortable, and refreshing?  
2. From the time of its institution, which was the night wherein he was betrayed, just as he was going to the Cr●ss, a little before his death, as soon as he had put an end to the Jewish Paschal; to teach us. 

1. To remember it with the more zeal: the words of a dying friend are much esteemed: and should the words of our dying Saviour be neglected?  
2. To perform it with the greater love. This Sacrament is the l●st pledge of love wherein he hath given us all that is dear to any; his very flesh and blood to strengthen and comfort us; and ought it not to be esteemed, and oftener like a love token be seen of us? which leads us to the second part of the Question, how often this Sacrament must be taken.     
For this there can be no positive rule, yet from the nature of the Ordinance we may affirm, that it is often to be taken.  

1. As often as men renew their repentance. Repentance is a hearty sorrowing for sin, that it may be forgiven; and this being an Ordinance for Remission of sin, it is proper to take the one: as often as the other is done.  
2. As often as God's spirit shall prompt one to it; when the spirit is dealing with us, touching the performance of any duty, it is dangerous to let the motion go without obedience; follow the spirit in this also; it may lead thee as it did Simeon, Luke 2.27. to the table and show thee the Lord Christ.  
3. As often as providence shall put a fair opportunity in thy hand. When the Gospel Minister invites in God's name his people to God's table, if thou be wise, let not thy seat be empty.   
This case always holds not in great Parishes where possibly the Communion may be celebrated every Sabbath or every month. In such places let the other two rules take place.   

Quest. 2. Whether the Church of Rome hath reason to keep the Communion cup from the people?  
The Church of Rome, in her celebration of this Ordinance, is pleased to keep the cup from being tasted by the people. And when the Bohemians pleaded for the Communion of both kinds, before the Council of Basil, that Council sent Ambassadors to debate the matter in the City and University of Prague; the Ambassadors gave the Bohemians the reasons why the Church of Rome did not give the Communion in both kinds unto the people: and that the reader may see how reasonable they are, we shall present them before him.  

1. To avoid error, that the people might not think part of Chr●st body to be in the bread, and part to be in the cup.  
2. To avoid irreverence: for the wine might through heedlessness both of the giver and the receiver, be spilt and might fall to the ground.  
3. To avoid inconvenience: for the wine in the cup might not be sufficient to serve all the Communicants, so that either there must be a new consecration or wine given not consecrated. 
To these reasons given by these Ambassadors, we may add others given by R●mish Doctors.   
4. The consecrated wine might sour and turn to vinegar; this in the Author's judgement might be prevented by drinking of it up.  
5. In some country's wine is hard to be got; whether wine be hard or not to be got in Arabia deserta, is uncertain; sure it is not in France Spain and Italy.  
6. Lay-people should then touch the cup; what great and heinous sin were ●h●s if they did?  
7. Some palsy hand might shake and spill the wine. The Priest might give it him with the more care.  
8. Then the People and the Priest should be alike in dignity. In this case they are both guilty of sin, and stand both in need of the same redemption.  
9 Equ' donati non sunt inspiciendi dentes. 
A given horse ought not to be looked into the mouth; that is, it was Christ's free gift to give us that Sacrament, and therefore the people are not to grumble if they have not the cup; By the same reason they might take from them the bread also, and by the sam● the people are to have the cup. For if the Sacrament be a free gift, none ought to diminish that present; if a horse be given to one young, sprightly and lusty, and the servant present one old and decayed, it may be looked in the mouth.   
10. Some men have long beards, and the wine might stick thereon; surely those men might wipe their beards dry again.  
11 Some sick person would be distempered if they drank wine; they might drink the less.  
12. Because the blood of Christ is really received in the bread, that is by trans●bstantion, that is as soon as the Priest says he est corpus moum, this is my body, to himself; no body hearing, and speaking true Latin for, corpus mea, or mins, or mea, would spoil all, and also if the priest intent a Sacrament: for otherwise it's none: when all these things meet together, the wafer is turned to the very real natural flesh of Christ; and is no longer a wafer: which being granted, the wine they hold nor necessary.   
This doctrine of transubstantiation, puts the most subtle to their shifts, what to think if a Worm or a Mouse should chance to eat some of the Wafer: some conceit that Christ altogether leaves the Wafer, others think he doth not: but the Mouse eats the flesh of Christ; Lo●●a●● that is the great Doctor of all, and undertakes to reach all, professeth he know●●ot what the Mouse eats: Deus novit; but how ever it be, he must do penance forty days that suffered this to be done; and if the poor Mouse can be found, she must be burned and buried under the altar; others more tender will have her ripped; and if the Wafer can be found, to be carefully preserved until it consume of itself? but if the Priest will eat it, it is a high piece of service, specially if he be fasting.  
One of the Kings of France (which to this day receive the Communion under both kinds) ask his clergy, why others might not receive so as well as he, had this Answer, that Kings were anointed as well as Priests, and therefore he might have the cup as well as they; for that Text bibite ex hoc emnes, Math. 26.27. was only spoken to the Apostles as Apostles, not as believers, and therefore priests may ha●e the cup but not the people, is their doctrine.  
When these reasons are weighed, and the Commandment of Christ examined, the parts of the institution well studied, it may be said to the Church of Rome, for all her reasons (which are altogether void of reason) that she hath made void the Commandments of God through her tradition.  
For this Rome is condemned of the Reformed Churches, of Helvet. Art. 21. of Basil. Art. 6. of Bohe. Art. 13. of France Art. 36. of Bl●g. Art. 35. of Ausp. Art. 2. of S●●. Art. 14. of Wirt. Art. 19 of Irel. Art. 97. of Scot Art. 22. of Eng. Art. 30. the Articles itself is.  
Art. 30. Of the Church ofEngland.  
THe cup of the Lord is not to be denied to the lay-people; for both the parts of the Lords Sacrament, by Christ's Ordinance and Commandment ought to be Ministered to all Christian men alike.   

Quest. 3. Whether kneeling be a gesture lawful to be used at the Communion?  
Before we positively Answer this Question, we shall premise, 

1. There is no gesture in Scripture enjoined; 
That man that holds any one gesture necessary since God hath commanded none is a will worshipper, and highly superstitio●● in that gesture.  we find our Saviour instituting it with bread and wine: we find the Saints often using it with great eagerness; and Saint Paul persuading to a holy doing of it with great earnestness; but in what gesture it should be taken, they all remain in silence.  
2. That our Saviour sat nor. All the Evangelists that mention our Saviour's sitting, do it by a word that signifies lying, the common gesture of the jews both at that time and long before. It would be an odd ●ight with us to see 6, or 7. beds cast down and the Communicants lie upon them, one leaning upon another's breast as john did on Jesus, john 13.23. which gesture was ordinary among the jews, Ezek. 23.41. and Amos 2.8. for which cause they plucked of their shoes, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 26.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mark. 14.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.19  and washed their feet before they did eat. 
But how came our Saviour to sit or lie, since in the institution of the Passeover he ought to have stood, and the jews also, Exod. 12. How or when this alteration was made, or whether made by Ezra or no, we have no certainty; yet in regard that standing is not enjoined in the repetition of the Law, the Church altered standing into lying; signifying their rest obtained, which was used also by our Saviour.   
3. What gesture soever he used, binds not without his precept: and for this we have none we conclude then kneeling to be lawful. For, 

1. It is a decent gesture; where there is no particular act required in Scripture, it is most lawful for us to betake ourselves to general precepts. In the case in hand, being there is no gesture required, our Saviour's sitting binding us no more than his receiving in an upper chamber, or after Supper doth, we may betake ourselves to that general, 1 Cor. 14.40. and kneel accordingly.  
2. It is an humble gesture. The ancients worshipped God often by prostration, signifying how unworthy they were to stand in his presence who was the God of the whole Earth; that is now out of use: yet the signification of the same excellently held up by genuflexion: by bowing we signify our apprehension of his great and infinite Majesty.  
3. It is a sitting gesture. This Sacrament is given by the Church with a charge to pray: and if the Communicant have a conscience, he will pray: now let the Scripture be searched, the Saints practice be inquired after; and what gesture is fitter for prayer then kneeling? 
It is true that usually we sit when we pray at meat; yet to reason from a prayer in private business, to one that is annexed to God's solemn worship, will not in all things hold: and if it should, we are not pleading the necessity of kneeling, but its lawfulness.   
4. It is of all gestures the most suitable: to behold a sinner where God is, and he in Christ, where Christ is, and he by the spirit sealing to a poor soul, and holding forth a pardon, what is more agreeable to the nature of the thing, than the sinner to receive that pardon upon his knees?      
If it here be said that sitting signifies familiarity with God: we can easily Answer, that many are more bold with God then welcome: and this familiarity is a figure of their own election: the true Christian had rather show his humility. And when they have searched, they will find that in God's house sitting is not very often used in the time of prayer, with which that Ordinance is to be received.  
The Church of Rome useth it also, though Originally she never begot it, it being a gesture almost as old (if not altogether) as Christianity: yet we must despise it no more than throw away a Communion cloth, which is decent and harmless, though the Papist have it: and even so is this though at Rome it be practised.  
These things considered, let iniquity stop her mouth, and bring no railing accusation against the piety & dignity of the Church of England, for ordaining her members to kneel at that Ordinance, that gesture being by law established. 
Can. ●7. of the Church of Eng.   
No Minister, when he celebrateth the Communion, shall willingly Administer the same to any but such as kneel under pain of suspension, nor under the like pain to any that refuse to be present at public prayers, etc.   

Quest. 4. Whether it be expedient to keep prefixed times for Administration of the Communion, and if offerings be lawful.  
When the Church appoints this Sacrament to be received at such a day of the month, or at such a time of the year, it is not because those times or days are more holy than others, but for other reasons: the Communion in itself being often to be taken, the Church may prefix a time, as the first day of every month, and it is expedient that it be so.  

1. For Orders sake, to keep decency and to prevent confusion; it is and may be ordained that the Communion be thrice in the year received, and Easter to be one of the times, which tends to the Church's Order as much as families dineing together at or about noon, an ancient and old practice, Gen. 43.16.  
2. For traveller's sake; when men are upon ●heir lawful occasions distanant from home, and knowing a time before them, wherein the Communion will be delivered in all places, his devotion may stir him up to preparation, and that to a conscionable conversation; which could not be done if it were left to the pleasure of every Minister; for so thousands might go long without receiving that holy thing, whose zeal and piety might carry them forth to a reverend and frequent breaking of that bread, and drinking of that cup.  
3. For the ignorants sake. The Minister may be more sudden in his warnings then some people's preparation will permit, and again more slow than their zeal will allow; which inconvenience is preventented by a prefixed time, in regard of which the ignorant may be before hand prepareing, and at the time be fully prepared.  
4. For the Church's sake. Subjects will keep the days of their Prince's inauguration, and people the times wherein they obtained some notable victory or great deliverance: the jew will keep in memory the days of Purim: may not the Church in memorial of her Saviour's resurrection from the dead, as at Easter, appoint her Members to partake of that Ordinance, without being railed at? 
If it be said she hath no Commindement from the Lord for so doing; let them know, she hath no Commandment from the Lord against it in time: and the thing commanded is the very mind of the Lord in nature; moreover she doth not do it through necessity, but for decency.   
5. For the Lords sake; we may see by woeful experience that since these prefixed times were not thought suitable, there hath in most places been no time wherein this Sacrament was thought seasonable. Our Saviour joined to it a Remember, yet of all Ordinances it was most forgot by Ministers in their Pulpits, and by people in closerts.   
It was very observable, that in the most populous places and Parishes, the drunkards complained most of the want of this Ordinance. I always took it to be of God; good ministers said nothing, nor good people, (that is such as were so accounted) God would have it spoke on, and therefore opened the mouths of these Asses to reprove the madness of these Prophets; hoping for better things, we leave them, to speak something touching Offerings or Oblations given to the Minister by the people at the times of Communion.  
These are both ancient and laudable, and a high part of God's service and worship, whom we are bound to honour with our substance, commanded in the Law, Ex. 25.2. confirmed by our Saviour, Math. 5.23. And all the precepts of that Sermon must be kept under the Gospel, Math. 5.19. and the wise men showed their respect to Christ by their offerings.  
Though they be acceptable at any time, for they were freewill offerings, yet at some time they have been more necessary. As, 

1. When the Church was in want, when there was no stock nor treasure in the hands of the Church Officers to furnish the Church with those things it wanted, Ex. 35.4.  
2. When we have received some signal and eminent blessing from God, Psal. 76.11.  
3. When holy and solemn Festivals are to be kept; when the three high feasts of the Lord were to be performed, of which the Paschal or Easter was one, None must appear before him empty-handed Deut. 16.16. but must bring gifts or offerings, partly for the Sacrificia, and partly for provision for the Levites; from which rule the Churches of Christ of old came not to the Sacrament of the Supper empty-handed, but brought an offering to the Lords servant, filling or putting into his hand a temporal blessing who had filled their hand with spiritual food.     

Quest. 5. Whether it be a sin to receive the Communion in a mixed congregation; and if private examination be necessary?  
By a mixed congregation the age makes us to understand 

1. A congregation wherein any Communicant is not of the same judgement, principle or opinion, though in things circumstantial.  
2. A congregation wherein there are some Communicans that have sin in their mortal bodies, though it be repent.  
3. A congregation wherein there be drunkards or sweaters, though adhering professedly to the doctrine of the Gospel.    
Unto which we will add this also, though he was never reproved nor admonished by us.  
The Question is then, whether a man that hath prepared himself, by sound, hearty, real, and holy examination for that Ordinance, may altogether forbear it; and omit it upon the account of his knowing or foreseeing that such a drunkard will be at that holy banquet. It is answered in the negative, he ought not to forbeat upon any such pretence. For, 

1. That Ordinance is not arbitrary. It is not left to our own will and discretion, that we may, or may not as we will; we ought to do our duty, and prepare ourselves to be worthy receivers; if another neglect his, and yet receive, let him look to it, the Lord is at hand.  
2. We might neglect other Ordinances as well as that; we might refuse to read the Scriptures, to pray, to hear upon the same reason; and indeed this doctrine as it hath kept some from the Chancel that is, from receiving it hath kept others from the Church that is from hearing, and this again hath kept some from the Scripture, resolving to keep company with none but such as are altogether without sin and therefore the light within is their rule.  
3. God requires no such condition; he craves faith, repeatance, and new obedience on my part, but not that my companion should have the same, or then I to be refused, and my offering not to be accepted; one Christian shall never be bound hand and foot, and cast into utter darkness, because another of the company wants the wedding garment.  
4. It is plainly against that Text, 1 Cor. 11.29. he that eateth and drinketh unworthily, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  eateth and drinketh damnation or judgement to HIMSELF: therefore not at all to another; he that prepares himself aright, need not fear what the unworthiness of others can do against him.  
5. It would clearly take away this Sacrament out of the Church; who would prepare himself to come, if he should be cursed by another's unworthiness, or approach that table though full of faith with boldness, except he knew that every heart at the table were as holy as his own? and others that were as full of faith as he, might hang down the head, lest his unworthiness procure unto them a judgement, and so the devotion even of the devout, should receive a bar; ●nd be shut from all comfortable actings and holy duties.    
This is not spoken to countenance profaneness, but to inform the weak and tender conscience, there being Laws in the Church to d●b●rth; scandalous from that table and also th● ignorant, which may and aught to be put in execution, by the Church Officer, after his admonishing the one, and instructing the other; for to exclude either of these without trial (save in case of necessity) is arrogant, and rash, and without Authority; but upon certain knowledge to deba● such, is both religiously and lawfully done.  
No Minister shall in any wise admit to the receiving of the Holy Communion, 
Can. 26. of the Church of Eng●and.  any of his cure or flock, which be openly known to live in sin notorious without repentance; nor any who have maliciously and openly contended with their neighbours, until they shall be reconciled, etc.  
The scandalous are found out by the ear, and secluded by Law; the ignorant cannot be found but by discourse, conference or examination, which leads in the second part of the Question, Whether private examination be necessary?  
There is a twofold examination in reference to the Sacrament of the Supper.  

1. In respect of God, 1 Cor. 11.28. men are bound, and it is necessary for them to examine themselves.  
2. In respect of the Church, that the ignorant and unlearned make not that Ordinance undervalved; the Question is of this latter, and amounts to this Whether the Church Officer may lawfully debar a sober pious Christian, or one of whom he neither sees nor hears evil, purely upon the account he will not submit to his examination? a practice of late too commonly known, nay several thousands have been excluded, except they came under the trial, not of the Church Officers only, but of his lay-Elders, an office not heard of in the Church until these late years, and are parts of the Church no more, than those Antics, whose mouths supply the places of spouts unto the temples; but to let them pass, it is denied, private examination in this sense is not necessary. For, 

1. The Scripture would have given some Item of it, when the nature of the Sacrament is stated, and examination required. 1 Cor. 11. No word that tended in the least to this is written, but every man enjoined to examine himself.  
2. It cannot be showed that ever the priests examined the fitness even legal, of those that aproached the Paschal, and yet the danger of unworthy receiving the one, seems as great as the other, 2 Chro. 30.20. 1 Cor. 11.30.  
3. That Parable, Matth. 22.9. is against this practice, wherein the servants are appointed to bring in all that they could find, without Order to try if they had the wedding garment; the want of which condemned the party, but not the servant. Yet by the Law of the Church, particularly of the Church of England, none are to be admitted to that Ordinance until they have given sufficient testimony of their knowledge in the principles of the Christian religion.     
Which Law though not expressed in Scripture in direct terms, yet consequently it is approved. In regard that the Church Officers are called Watchmen, Stewards, Shepherds, etc. which titles denote what a care they ought to have of their people or flock.  
This, even this, being not taught unto the people, was a firebrand of division between the Pastor and his people in these last days, examination being by them required and that rigidly, not declaring it as necessary in respect of the Church, (which would have satisfied the minds of all sober Christians) but as from Scripture, when the people knew that no such thing was required, and they themselves not being able ●o produce the Text wherein in it was enjoined.  
It was pretty sport to hear men publicly and privately affirming, that those who submitted not themselves to examination, aught to be secluded for breach of that Order or discipline they themselves erected, and yet not conforming themselves to those Orders that by Law had been established.  
By which two things, to all of understanding occurred. First, their arrogance to make Laws and compel the people without authority to submit under the pain of le●ser excommunication. Secondly, their stubbornness in opposing those Laws made by lawful power; and when punished, e●ey call out of persecution.  
They held it an undervaluing of themselves to crave this examination of their people, by any Law made by the Church; and yet no presumption to press it upon them by virtue of their own association, in the mean time producing no Scripture, wherein directly these things were either to be done by them, or obeyed by the people.  
Thus far have we gone touching the doctrine referring to the Sacraments, the second part of that work, which in the begin-was by us undertaken.     

FIDES CATHOLICA: OR, THE DOCTRINE OF THE CATHOLIC CHURCH, Referring to Prayer.  
With a farther defence of the Book of COMMON-PRAYER, Of the Church of ENGLAND.  
By W. A. Presbyter.  
LONDON. Printed for Edw. Brewster, at the sign of the Crane in St. Paul's Churchyard, 1661.:   

To Mr. Francis Winton. Robbert Downs. Richard Dogget. Churchwardens, And to all other officers and Inhabitants of the Town and Parish of Leighton, etc.  
Gentlemen and in Christ dearly Beloved▪  
WHat I first entered upon about three years ago in another place, 
Weston. Octo. 25, 1657.  I brought to perfection within these few days in your audience; and truly for their sakes for whom the foundation was laid, was the roof chiefly fitted and squared.  
I am emboldened to affix your names to this treatise, judging that as your patience and charity gave it hearing from the pulpit attentively, your zeal and affection, will entertain it from the press kindly.  
It happened to be your lot (after the nations unsettlement) to receive orders, for providing me a book of Common-prayer, as a means judged by our superiors for the Church's tranquillity: you h●ve here in a few words that book defended, by which our submission, (not for necessity but for conscience) unto it may be justified, and God be praised, that he was pleased to give you that honour, as in the least to be helpers in a public way of that distressed Church, into whose doctrine you were baptised.  
Enter into this treatise and learn how to behave yourselves in prayer, to God and men, and for men to God, and to some men chiefly for God, and to all men in God, that with all Saints you may be glorified by God, unto which end, he shall further contribute his prayers and endeavours who is.  
Your Minister in the Lord Jesus. Will. Annand.   

Of PRAYER. CHAP. 1.  1 Thes. 5.17. 
Pray without ceasing.  
GOd who at all times is rich in mercy, and ready to forgive yet will have his people to call upon him for that mercy, and make known unto him their desires, or suits in that particular, to signify not his straightness or backwardness unto them, but their duty and dependence upon and towards him.  
This is the third ordinance we undertook to defend cried down in this generation by some that pretend to the Spirit, and therefore to be held up by all that give attention to the word.  
The misapplying of the word in our days, The neglecting of the Sacraments, hath raised such division, and broached such foolish questions, which gender strifes, 2 Tim. 2.23. that the gift, or spirit of prayer (tho●gh m●ch boasted of, was never less possessed, that chiefly consisting in love and Charity.  
Yea that gift of prayer that was, became much spoilt (not to speak of them that altogether threw it down as a thing of naught) by some men's unnatural uncharitableness, heedless impertinencies, strange extravagancies, apish gestures, ugly faces, and ridiculous tones, which yet was no more to be wondered at, then to see a stranger wander that either wilfully hath left, or cruelly murdered his guide. Their flighting or disgracing that rule of prayer given to the Church by our Lord and Saviour, was without question the ground or stem upon which these errors grew, and stood, and the matrix or womb wherein their Heteroclite petitions, were conceived and bred, but for the present to let them pass.  
In prayer there are three things.  

1 Petition, john 17.51.  
2 Confession, Psal. 51.5.  
3 Thanksgiving, Rom. 6.17.   
We shall chiefly speak of the first, the other two naturally following it, will come and present themselves to our meditations freely, without a particular summons: for which cause it is by way of eminency called, and 〈◊〉 for the present be entitled prayer. In which we shall 〈◊〉 

1 Its Nature.  
2 Its Ground.  
3 Its Parts.  
4 Its Rule.  
5 Its Hindrance.  
6 It's Form.  
7 Resolve some questions.    

SECT. 1. The Nature of prayer shall not be unknown to him that exerciseth his understanding about the parts of this description.  
It is an immediate, hearty calling upon the true God, through Christ, according to his will, for the obtaining of any blessing to, or diverting of any judgement from ourselves, or others for whom there is hope God will be entreated.  

1 It is an immediate, etc.] This excludes praying either to Saints or Angels, and according to the rule of prayer, shows that immediately it ought to be made to our Father which is in heaven without making any direct prayer to Saints besides God, or indirect, by Saints to God, though they be in heaven.  
2 It is an hearty calling, etc.] It is not only a speaking lip, but a praying heart, that shall be accepted, when the mouth is pleading and the mind not closing there is a more just cause of Gods complaining then of Delilahs', Iu●. 16.15. How canst thou say, I love thee, when thy heart is not with me? he that would have God to have a pitying eye, and a powerful arm must in himself have a praying heart: hence it is called a lifting up of the soul, Psalm. 25.1. and a pouring out of the soul, 1 Sam. 1.15. In a word quod cor non facit, non fit, that prayer that is not hearty is but babbling, not praying, an act of disobedience, not duty, heighting sin, not removing judgement, nor procuring mercy.  
3 Upon the true God] Daniel and his companions prays unto the God of heaven, Dan. 2.18. David to the Lord God of Hosts, Psal. 84.8. Moses Comes in the name of the Lord God of the Hebrews, Ezek. 7.19. The God of Abraham, The God of Isaac, and The God of Jacob, is the God of the Christians, and to him, the vow only is to be performed, there is God can deliver after that sort, he doth, let prayer therefore be made only to him, and daily let him be praised, let none say any more to the work of men's hands, ye are our Gods; for in him only the fatherless findeth mercy, Host 14.3.  
4 Through Christ] before the fall, men might have worshipped without a mediator, but since we must make Christ, as the Tyrians did Blastus, Act. 10.20. our friend, he is the eye by which the Father sees the miserable, the ear by which he hears the humble, the hand by which he helps the impotent, the feet by which he hastens to relieve the oppressed▪ and the heart by which he delights in the prayers of his people.  
5 According to his will] This is a necessary qualification in prayer, and must not be wanting, 1 john 5.17. If it be thy will, must be the bridle of our desires, as it was of Christ's, Mat. 26.39. 
But here we must distinguish, Prayer is of two sorts.  

1 for things temporal, for such things as concern this life, as our health, our wealth, which must ever have this limitation, If it be thy will.  
2 For things spiritual, for such things as concern the life to come, as pardon of sin, grace, faith to subdue lust, these things we are assured God wills already, both by his word and oath, and therefore without this condition must be asked, and God must be importuned, yea heaven must be taken by violence.    
For the obtaining of any blessing, etc.] whether to our souls or bodies, whether temporal spiritual or eternal, inward or outward, at home, or abroad of what nature soever the blessing desired be, must be asked of God, for from him comes every perfect gift.  
7 Or diverting of any judgement] That is either feared, or felt, whether it be upon ourselves, or others, magistrates, Ministers, private persons, male or female, whether bond or free, for all Saints, Eph. 6.18.  
8. For whom there is hope God will be entreated] there are creatures for whom no prayer must be put up, God resolving to accept no sacrifice, nor burned offering. Such are, 

1. The Devils.  
2. The Damned.  
3. The Dead.  
4. The Sinners against the holy Ghost, 1 john 5.17. though the Church of Rome affirm that sin only, is not easily pardoned.      

SECT. II.  
This calling upon God, or this lifting up of the heart, hath for its bottom or grounds chiefly these following particulars.  
1. Man's necessity. Man is a creature whose frail and weak nature shows that he wants something without himself to preserve him from perishing in those troubles that continually annoy him; Ingens telum necessitas, even Children will call out upon God to help them: Three things there are that chiefly lifts up the heart to pray.  

1. Outward trouble. A storm made Ionas Mariners to pray. Jona. 1.5. The Disciples to cry to their master. Math. 8.25. The want of Children made Hannah pray. 1 Sam. 1.12. Jacob's fear of death made him struggle with God, Gen. 32.26. When David's ene●ys came about him like bees, than he lifted up his voice, Psal. 3.4. How many prayers take their rise, from fevers, pains, aches, sores, gouts, pestilence or famine?  
2. Inward fear. When the soul is startled or touched with horror by reason of sin; then prayer takes to herself wings and flies aloft both from good men as from David, Psalm. 51.11. or from bad as Simon Magus, Acts. 8.24.  
3. Future punishment, men feeling a present judgement, through guilt, look upon it, often as the forerunner of a greater, and prognosticate a heavier sentence yet to come, which makes them pray with all earnestness, as experience shows, and is apparent by these two men above named.   
2. A second ground of prayer is God's mercy; there are several acts and properties observed to be done, and to be in God, which excite a knowing Christian to this duty of prayer as, 

1. His promise to hear prayer, jer. 29.12.  
2. His compassion in the act of prayer, job. 42.10.  
3. His observance in the time of prayer, Act. 9 11.    
The properties that are in God do in a wonderful manner inflame the affections of the devout, to a cheerful praying. As: 

1. His power to help. Isa. 44.27. he hath power which can do much, he hath omnipotency that can do all, Gen. 17.1.  
2. His wisdom to Invent. 2 King. 7.2. he can take the wise and the proud in their own cross foolishness, and turn Achitophel's wisdom into foolishness.  
3. His grace to pity. Exod. 3 7. he takes no delight in the death of sinners, nor in the tears of his people, This poor man cried, and the Lord delivered him.    
3. A third ground is Christ's entreaty. He is daily making Intercession, For the transgressors, Isa. 51.12. The Christian believes that Christ is at the right hand o● God, that he is an Advocate for them with the Father, which confidence puts them often to their devotions being strengthened by three acts, that are in the prayers of the son of God.  

1. Soundness and perfection, Rom. 8.27.  
2. Fervency and affection, Rom. 8 34, 35.  
3. Delight and acceptation, the one on his part, the other on Gods, joh. 11.42.   
4. A fourth ground is prayer itself pressed as a duty, God will be enquired after for all those mercies that his omniscience knows his people want, and his omnipotence can supply; yea his hearts desire, that they may receive, Yet he will be called upon in the day of Trouble, Psal. 50.15. this puts his Saints to the practice of prayer being thereunto strenghtened by three considerable considerations.  

1. Christ would receive nothing but by way of prayer, Matth. 26.53.  
2. Christ never gave another way to procure mercy, Matth. 24.20.  
3. The Saints in former generations used no other way to receive mercy, Dan. 9.3, 4.    

SECT. III.  
We are now to see the parts of this petitionary kind of prayer, and they are chiefly three.  

1. Supplication.  
2. Postulation.  
3. Intercession.   
1. Supplication, that is for the removeing of evil of what kind soever, whether of sin or punishment whether of soul or body.  
This hath four things in its eye, in reference unto evil.  

1. That the evil may be prevented, and never come, that it may pass away as a cloud, and the place wherein it is feared, may never know it, 2 King. 22.13.  
2. That the evil may be removed, if God will have it come then prayer is made that God would remove his scourge and plague, and turn away his anger, Daniel 9.16.  
3. That the evil may be lessened, if God's anger be not yet turned away, but his hand is stretched out still, than they pray, Domine ne in furere, if God will correct they would not have him do it in anger, and if he will chasten they would not have him do it in his hot displeasure, Psal. 6.1. but yet if he will visit their Iniquity with stripes, then more strength is called whereby they may be the better able to bear it, 1 Corinth. 10.13.  
4. That the evil may be sanctified, that the judgement inflicted might have such an influence on the party affected, as to make him more watchful over his sin, Psal. 39.9. and that grace might come with it to sustain the soul in the time of its abode, 2 Cor. 12.8.   
2. Postulation, that is for the procuring or obtaineing of any good, of grace, Psal. 73.29. as nature, Matth. 8.2. As 

1. For things suitable to thy calling, 1 Kings 3.9.  
2. For things necessary to thy nature, Mat. 6.11.  
3. For things convenient to thy temper, Pro. 30.9.    
3. Intercession, that is such petitions as are put up for the good of others; each Christian must and aught to be sensible of another's want, and willing if it were but by prayers to relieve them; whether they be our Equals, Inferiors, or Superiors, 1. Tim. 2.1.  
There are five sorts of persons chiefly need our prayers, and we sin, if they want our charity when we approach the throne of God; they are, Magistrates or Princes, Ministers or Evangelists, Apostates or backsliders, Heathens or Idolaters, Saints or Religious.  

1. For Kings, Magistrates or Princes, whether we be under good or bad governor's, that God that hath set them over us commands prayer for them from us, 1 Tim. 2.1. good men have done it for wicked, cruel and Idolatrous Princes, Gen. 20.17. Dan. 4.19. Dan. 6.21. also for good kings, 1 King. 1.29. and thy are the sons of Belial that do it not. For, 

1. Their frailties and Imper●ections stand in need of it, kings are but men in nature, and have their failings, witness David's Ambition; Hezekias' forgetfulness, josias rashness, and Solomon's wantonness. Non tutum est semper bonum dare consilium Regibus, was an old saying.  
2. Their dangers and their labours to procure our good deserves it, they are higher than others, so their care is greater than others; no crown but hath its cross, if not visibly to their subjects, yet sensibly to themselves. Bonus Rex servus est publicus. It was a true speech, and had much under it, that was uttered by the Emperor Trajan, that the Sea and the Empire were pleasant to look upon, but troublesome and dangerous to be upon.  
3. Our Christian profession binds us to it. If we would not be thought to be infringers of the laws and examples Ch●ist and his Saints have laid before us, we are not to forget our Sovereign, when we mind ourselves, and justly may God shut that part of our prayer from him, that is not attended with this piece of loyalty. 
We may think it a slight matter to oppose magistracy, but God is strong and mighty to uphold his own ordinance, and through justice seldom can we see Traitors go in peace to their graves. Scripture shows us that Zimry had no peace who slew his master. 2 Kings 9.31. and though they should scape on earth, first or last they shall receive damnation, Rom. 13.2. This is a scripture truth, and a secure or deluded conscience, shall never be able to ward its blows.  
Let a prince be a hunter after Innocent blood. Let him be a known Hypocrite. Let it be known that God hath forsaken him, let it be known, that an evil and wicked spirit possesses him, let it be known that God hath designed another to succeed hi●, all which we know to be true of Saul, yet who can put forth his hand against him and be guiltless, seeing he is the Lords anointed, 1 Sam. 26.9. Every true Christian will pray with David, the Lord forbid that I should, v. 11.  
The Macedonians had a law that condemned and put to death five of their nearest kindred that were once convicted of treason.  
In a word our goods our bodies, our lives, and our prayers are to be laid out in the service of our Prince, or else we are traitors to the King of Kings, and may be punished by his deputy here on earth.   
4. The good or the evil that they may be the cause of, may force us to i● An oversight in the general, may ruin a whole army, a single error in the pilot may sink a rich ship, Kings and princes like great oaks, if they fall, will spoil thousands of the lower shrubs that are about them: they are the eyes of the nations, to prevent dangers, and perceive conveni●nces. It went ill with him in scripture that cried out My head My head, 2 King. 4 19 Regis ad exemplum, totus componit●r orbis. It is observable in sacred writing that Israel after their rebellion from the house of David never had good Kings, all of them being successively wicked, which made the people desperately profane, until God swept all away for ever but in the house of judah, which did cleave to the house of David, we find good Princes, making their people good, and sometimes wicked Princes making their people sinners, such influence hath the lives of Princes upon the practices of their subjects, which consideration will make the Christian pray for his sovereigns happiness.  
5. Their true title and lawful succession calls for it, since in their persons they must die like men, to avoid future danger we are to pray for their successors, that God would out of their loins raise up seed to sit upon the throne: the first Saint we find praying for a King is Abraham, and his prayers are for the King's seed, Gen. 20.17. a local allegiance we owe to every Prince in whose country we are, ●nd a natural to that Sovereign, under whom we are born, ' a great part of which consists in this doing; for Abraham was a stranger and a sojourner in Gerar when he prayed for posterity to King Abimelech.  
6. The best of Saints both to the good and wicked Kings have done it, 1 King. 1.34. 1 Sam. 10.24. 2 King. 11.12. Act. 28.29. Vivat Rex, or, regnes in aeternum, was a usual compliment the Pinces' of Persia gave their Heathen kings, D●●. 5. 10. Dan. 6 6. 
S●n. de con. chap. 1.32.  the same is used by Daniel, A man greatly beloved, then, to the same kings, and by all true subjects to this day throughout the world, whether Christian or Heathen, Dij te serv●nt, was the Romans prayer at the Instalment of their Emperors. 
S● Mr. Pryanes' signal loyalty, etc. In which this truth is fully, learnedly, clea●ly and truly handled.  D●j te servant, Feliciter Imperator es, cumfilio in peers, was the prayer of the inhabitants of Tysdrum, when Gordianus was proclaimed Emperor. Antony Pie, Dij te servant. Antony Cl●ments, Dij te servant, Antony Clemens Dij te servant, vincis Inimicos, hosts exuperas Dij te tuentur, did the Roman Senators cry out having read some letters from Antonius their Emperor; and God save the K●ng was the usual petiton of the Hebrews, at the anointing of their Kings, and the same is the acclamation of the Christian at the Coronation of their Princes.   
What shall we say since the days of Gambrivins who according to Authors was the first that ever beware a crown, 
He reigned over the Germans. A.M. 2117. 80, years before the birth of Joseph. ●  or royal Diadem, never had people mor● reason to pray, Give the King thy judgements O God, than the people of these nations: and for such as do is not, let them know, that the subjects of the South shall rise up in judgement against them, and condemn them at the last.   
2. Ministers, pastors or Evangelists, must be partakers of our prayers, and aught to be remembered of us, when we appea●, before God. When those Cedars, as Sylvarus, and Timotheus men of the highest rank seem to be pillars in the ca●t●h of God, want the prayers of the people, and call for it, 1 Thes. 5.25. Rom. 15.30. Ephes. 6.18, 19 Heb. 13.18. P●il. 1.19. shall others that are but as shrubs, and in comparison of them, seem to be but small pins in the temple of the Lord go without our prayers? These things ought not so 〈◊〉 b●. For, 

1 Of all men they have the greatest discouragements in the works of their calling, there is a woe from God if they do not preach, and they shall be cursed by man if they do, the preaching of the will and mind of God is like that little book, Rev. 10.9. sweet and pleasant while it is in their own mouth, and thoughts, but when it is in the belly, and sent down to nourish the members of the body of the Church it is oft times bitter like gall, as appears by men's bitter words. Not to speak of Devils, the fury, spleen, malice, rancour, hatred, disrespect, and evil speaking of men is the usual reward of a true preacher, and though they think themselves possibly wise, and conceit that it is good so to do, yet St. Paul is of another mind, as appears by the several titles or names that he gives them, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, absurd men, men of no topics, wholly made up of incongruityes, unreasonable, whose lives,; whose words, whose actions will not be bridled, nor kept in by law and order though it by the law of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, troublesome; 
Hall in Gods appearing etc. p. 15.  cumbersome, wicked vexing persons;, 2 Thes. 3.2. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Men of no logic, bruit beasts, speaking evil of the truth because they will not understand it, that is to walk according to it, 1 Pet. 2.12. They would be thought wise, though they be as the wild ass' colt, or as the mules and horse, foaming out their own shame, When they speak evil of these things they understand not, and will not learn.  
By these and such as these are the Priests of the Lord troubled and continually vexed, so much that if God pulled not men f●om their studies, by a secret impulse, as he called the Apostles from their boats, that office of the ministry would fail. Let prayers therefore be made for them that are called unto that employment, that they may open their mouths boldly, and be delivered from wicked and unreasonable men, 1 Thes. 3.2.  
T●e best and most knowing are far short of perfection, there are and there will be something wanting in the Ministers now as well as formerly there was in, Paul and Barnabas, and Peter, though they be as eyes, yet they cannot say to the hands, I have no need of you. Apollo's was mighty in the Scriptures, yet thought it not below him to learn the way of God more perfectly, Acts. 18.24, 26. let prayer therefore be made for them, that by their mouths, God may daily be more and more praised, by his revealing of himself more and more unto them that they by them may be led into all truth.   
3 Ministers pray for their people. It was the Apostles practice of old, 1 Thes. 3.10, 11, 12, and 6, ●●. It is the close of every Epistle, The grace of our Lord jesus Christ, be with you, and grace be unto you, and peace from God the Father, is the usual proem to their letters, the same is now done by their successors, and followers, the people then in reason no requite their prayers, with prayers again. A heathen could say qui beneficium non reddit, non magis 〈◊〉 quam qui non dat, and there will be found at the last 〈◊〉 difference betwixt them that open their mouths and curse them, and them that shuts up their mouths, and speaks not for them, and even this will aggravate their crime that they were prayed for, which by the law of the the R●●aliations, would have prayers made for them again.  
4 Their subversion and overthrow, is sought after more than others, predicare nil aliud est quam derivare in se furorem mundi; said Luther, I might add Gehennae have they not been in all ages looked upon as the off-scouring of the world, fit only to be thrown away as dust or dung. What breast so strong or hard, but hath been pierced with sharp arrows even bitter words, whom did Ierus●lem slay more than the Prophets that were sent unto her; who are more spoken against in this age, then ●he tribe of Levi, and that by men of all professions, and by 〈◊〉 of no profession and by men of great profession, and he that stands to the true catholic principles, is h● 〈◊〉 is most filled with contempt by them who would be account●● the meek of the earth. 
If we look on the right hand there they are defamed, it on the left, they are condemned, and by both as 〈◊〉 they dare they are stoned, Papists and Sectaries like the upper and neither millstone, unites their forces and their strength to g●●nd them to powder in their good name, and then by the wind of persecution to blow them away, these two comes about the Evangelists like bees, carries in their rails stings to sting him, and except he had the honey of a good conscience to anoint himself withal, they would wound him to death.  
The Sectary strikes him into the Pope's hazard; damning him Antichristian, and therefore to be destroyed, so many Bishops thy pronounce as so many Popes, and so many ordained Preachers, so many Bastards of the whore of Babol, and therefore to be excluded the Lords congregation.  
The Papist with his racket strikes him back again into the others Hazard, damning him as Schismatical, and Heretical, no death therefore more proper for him, then staking and burning.  
These two parties hath two sorts of persons who are most futious and eager in there persuites against the reformed Clergy, they are the Jesuitical society, and the quaking sinner, for the former we will pray as David in the case of Achitophel, 2 Sam. 15.31. Lord turn their counsels unto foolishness, and for the latter as the Father for the Child, Matth. 17.15. Lord have mercy upon them for they are lunatic.   
5 Their slips and errors are most dangerous. As befor● it is an error in the pilot, and therefore dangerous; a mistake in the general, and therefore may be destructive, it is a pain in the head and may be deadly; It is a fault in the Physician, and therefore may be poisonous, and so much the more dangerous than any of these; as it may wound the soul, and make it cry to all eternity, Gal. 2.11. 
The very presence of a Bishop in his own Diocese, at a wedding is interpreted by the Law a licence, and so the marriage passeth without dispute, and error oftentimes countenanced by a preacher, may ipso facto be embraced and received for truth, prayer therefore aught to be made for him, that he may discern between the precious and the vile, and rightly divide the word of truth, as a workman that needeth not to ashamed.   
6 Their want and loss is a ruin to any people, It were ●asie to be showed by former ages, that when ever God removed those Gospel ordained Preachers from a people, confusion, darkness and Atheism was the consequences of it. In times of peace, God gives them to his Churches for Shepherds. In times of danger they are for watchmen, in times of seduction they are as guides, in times of war they are chariots & horsemen, & never did the enemies of the Church's peace get more ground, then since their hands have been weakened, and their faces blurred, by the violence and malice of wicked, proud, and ambitions men.  
7 Men cannot profit under them as they might without praying for them. It is certain that none can justly expect that blessing from God, which they never asked of him; if some would but spend as much time in praying for Magistrates and Ministers, as they do in barking against them, they might in mercy receive more good by them then ever they are otherwise like to have, they may in anger be crossed, perplexed, by them, when in mercy they might live quietly, peaceably, and holily under them; yea in a great measure they bring upon themselves the guilt of their magistrates and Ministers failings and miscarriages, for who knows but the power or fervency of thy prayer, may stir up God to hold him by the hand in his stumbling, that he might engage the soul the more unto him, as people will give the nurse good things for love of the Child; so God may give those nursing Father's gifts and graces, if not for their own, yet for thy sake, etc.    
3 We are to pray for apostates and backsliders. When we see any turn from the Lord, we are to turn for them to the lord When any leaves the paths of uprightness, to walk in the ways of darkness, as those wicked ones, Prov. 2. 13. lest the Lord suddenly shoot them, and they fall into the pit, we should 〈◊〉 with the Prophet, Lord forgive, Amos. 7.2. 

1 Because of the great and unavoidable perdition that they are likely to fall in, who are guilty of that sin in the least, the shortest step men can make in it carries them a great way towards that sin unto death, that sin against the holy ghost, Heb. 6.4, 5, 6, 7. we ought therefore to strive in prayer for him.  
2 The truth of Christ is the more confirmed by their recovery, trees shaken and totterring by the winds opens the earth, and in calm gets a faster hold then before, being bettered, rooted by that blast: these souls that are shaken by the wind of false doctrine, may be afterward (if they return, which yet we seldom hear of) better established and rooted in the faith then before.  
3 Our own glory shall be the greater in heaven, Dan. 12.3. It is a glorious and happy thing to have a hand in the conversion of a soul, a multitude of sins is hid by converting a sinner from the error of his way, jam. 5.20. and if God should harden his soul to proceed in his back-sliding yet the prayers made for him, return seven fold into the bosom of him, that made them.    
4 We must pray for Heathens, Infidels, or Idolaters, there is a generation that have gone a whoring from God, and cast off the thing that is good, that have altogether broken the yoke and burst the bands, and others there are that have not the knowledge of his law, these must be thought on, and for them God must be entreated by those that call upon his name. For 

1 Certain damnation will be their portion, they that depart from God, whether in point or in point of worship of practice God will depart from them. 
Neither is there any name given under heaven by which men can be saved, but the name of jesus Christ, whom men killed and God raised from the dead, that he might be the justifier of them that believe, but now how can men believe on him of whom they have not so much as heard Let us pray therefore that the Lord of the harvest would send forth laborers into his harvest And that God would open a door of faith unto the Gentiles, Act. 14.27. And return to the many thousands of Israel. That Jacob may tak● root, and Isra●l bud and blossom●, and fill the face of the world with fruit, Isa. 27.6.   
2. They are of the same common nature with us: they have the same kind of souls, we have, and for ever must lie in flames or shine in thrones, when the earth and the Sea, Death and Hell gives up the dead that are in them, they must also appear before the judgement seat of Christ, and if we know these things, what ought we to do, but be jealous over them with a godly jealousy that they may be builded together with us for an habitation of God through the spirit, Eph. 2.22. And so all Israel shall be saved as it is written, Rom. 11.26. And all Flesh see (as well as we) the salvation of God, Luk. 3.6.  
3 It will much rejoice the soul of Christ to see this accomplished, if the Angels rejoice at a sinner's conversion, how shall Christ abundantly be satisfied, since he poured out his soul as an offering for their sin: verily, verily, there is joy in the heir of heaven over one sinner that repenteth, let us therefore fulfil his joy, and pray that his other sheep may be brought home. Which in time ●ast were not a people but now may be made the people of God, which had not obtained mercy, but now may obtain mercy, 1 Pet. 2.10. and that he may see of the travel of his soul and be satisfied, Isa. 53.11.  
4 The Certainty of Christ's abode in heaven until this be accomplished might of itself press home the duty pleaded for. The heavens must contain him until● the restitution of all things, until all things spoken of him in the Scriptures be fulfilled, the end shall not be, he that waits therefore for the coming of the Lord, and longs to be clothed upon, must wait at the throne of God, until the fullness of the Gentiles become in, then shall come out of Zion the deliver●r, and shall turn away ungodliness from jacob, Rom. 11●25. That there may be but one sheep-fold, as there is but one shepherd, john. 10.16. and when we see these things than know that summer is nigh.  
5 God hath promised to bring in all the elect even in our days, (viz.) In the lattar days which in the old Testament, signifies the beginning of the Gospel, Isa. 2.1. And in the new, the end of the world, 2 Tim. 3.1. if God hath promised that in our time he will do this great work, O let us Pray and Importune God, to build up his Church by the home-bringing of the jews, and in calling of the Gentiles, and amongst other arguments let this be one, That the time to favour Zion, yea the set time is com●, that th● Children of Israel may return and seek the Lord their God, and David their King, and fear the Lord and his goodness in the latter days, Host 3.5. To open th●ir eyes and to turn them from darkness to light, and from the power of Satan unto God; that they may receive forgiveness of sins and inheritance among them that are sanctified, Act. 26.18.    
5 We must pray for the Saints pious or religious: such as worship God in the beauty of holiness, are to be beautiful in our eyes, and because the most fresh colour is soon apt to fade, we must pray that they may be always plump and well-favoured. For, 

1 They pray for us; to be sure they make supplication, and prayer for all men, knowing that it is acceptable in the sight of God our Father, 1 Tim. 2.1, 3. And if there be anything pure, lovely, or of good report, (as this is) they think on these things: Let us therefore show so much kindness to our friends as to Pray for them again, and love them in some degree at least that loveth us so much, left the Publicans come and take our reward from us.  
2 They are the very pillars of the world Psal. 753. In some sense the earth is not hanged upon nothing, and in another heaven moves not by intelligences, the Saint keeps all up: take them out of the world & then it is like Lot out of Sodom remove them from the earth, than it is like Moses separate from the congregation of Cora; when these are gathered together then comes the end, let prayers therefore be made that that they may be strong in the faith, strengthened with all might, That they may be steadfast, unmoveable, always abounding in the work of the Lord, 1 Cor. 15.58. That they may be filled with the fullness of God, Eph. 3.19. And that they may be perfect and complete in all the will of God, Gal. 4.12.  
3 They are the Teachers and Doctors of the world. It is they that teach their Children what the Lord hath done for them, they are Schoolmasters, leading the age wherein they are to Christ, by the word of his grace, and washing with water, It is they that speaks of the Law, when they rise up and when they lie down, and are ever mindful of his Covenant, we are therefore to pray, That as strangers and Pilgrims they would abstain from fleshly lusts, 1 Pet. 2.11. That the manifestation of the spirit might be given to every man to profit withal, 1 Cor. 12.7. And that they might seek to excel to the edifying of the Church, 1 Cor. 14.12. And grow in grace, and in the knowledge of our Lord jesus Christ.  
4 They are not without their failings, they see but in part, and known but in part, and their unbelief would be helped, The time is not yet come wherein they shall know as they are known, fears, passions, troubles, sometimes interposeth themselves between them and ●aven, and their graces suffers an Eclipse, and this ●● to be observed and prayer offered up, that they might have life more abundantly, john 10.10. That they might be enriched by him in all utterance, and in all knowledge, and that they might come behind in no gift, 1 Cor 1.5, 7. And that their faith might grow exceedingly and that the Charity of everyone towards each other might abound, 2 Thes. 1.3.     
For these several kind of persons ought prayers to be put up, whether they be our friends or foes, whether good or bad, whether tyrants or scandelous, their office, their danger, their condition requires it. Yet in supplication against evil, we must not forget to justify God in sending that evil, but must confess that we have sinned and have committed iniquty, and have done wickedly, and have rebelled, Dan. 9.5.  
And in postulation, to obtain mercy always remember with joseph's Brethren to bring double money in our hands, thanks to pay for the last mercy we did receive, and faith to obtain that me cy that for the present we come to crave. For know in every thing (therefore in prayer) We are to give thanks, 1 Thes. 5.18.   

SECT. VI  
When God brought his people out of Egypt, he gave them a cloudy pillar to be their guide, to prevent their wandering, Neb. 9.19. In our passing unto heaven we are to observe a rule or we shall easily lose our way. It is not our own good meaning that will defend or justify evil practices, (though a string much harped upon in our days) for the case in hand, we are not only to pray but to pray ●fter this manner, John 6.9. For as good intentions never justify bad actions, so unsavoury or uncharitable petitions will never be tolerated, or allowed through a good meaning.  
The rule o● prayer is twofold.  

1 More general, that is the whole Scriptures of God.  
2 More particular, the prayer composed by the Son of God: commonly called the Lords prayer, and commonly refused by the ungodly Saints of this generation: and not without reason, as by and by shall be seen. 

1. We shall first speak of the general rule which is the scriptures; and in them we have seven things which may be our rule in prayer. 

1. The precepts that are enjoined therein: what ever duty we find God obliging his people to perform, whether moral or ceremonial, we may make either of them rules for our prayers, and what ever grace tends to the right performing of it, or quickening up the he●rts of men to do it, may be lawfully called for; if moral, for the thing itself directly, as for knowledge that we may love him, or if Ceremonial, for the thing signified, as circumcised ears, and hearts, that we may be his people.  
2. The promises that are made therein; what ever God promised to give his people, or his Church in general, or whatever concerned the soul in particular, or the body in things necessary: (for his promising David a Kingdom in special is no rule to us) we may pray for the same thing, as for rain in its season, Zac. 10.1. and for a new heart, and new spirit, Ezek. 36.26.  
3. The threaten that are denounced therein, what ever judgement God threatens for sin in general, or for any sin in particular, it is lawful for us to pray against that punishment, in the commission of that particular sin; It is therefore agreeable to the Scriptures, to beg that God would not despise our feast days, not our solemn assemblies though we have sinned against him, Amos 5.21.  
4. The providence observed therein, when we see God in out-goings giving to this or that Saint such a particular grace, suitable to the place wherein he put him, or drawing him out of that misery; this or that way wherein he was pleased to cast him this may be a rule for us to pray accordingly, so Magistrates may pray for wisdom, 1 King. 3.9. and subjects to be delivered from all that oppress them.  
5. The protestations that are declared therein, what ever it be that God for the vindication of his honour or exaltation of his grace, hath declared to the sons of men in reference to their sins or souls, to there temporal or eternal estate, may be eyed by us in our prayers, and therefore boldly may we ask, that we die not the death though we be sinners, Ezek. 33.11.  
6. The expostulations that are found therein. We find the Almighty chiding and checking men for their wilfulness; laziness, idleness and profaneness which humbly we may make use of in our plead with God, thus jerusalem may pray that suddenly she may be made clean, jerem. 13.27.  
7. The Saints practices that are recorded therein. What ever we find the Saints prayed for, and were answered, either ad voluntatem, or ad utilitatem, whether to their will or to their well, may be a rule for us to pray by, and therefore we may pray to be delivered from unreasonable men, 2 Thes. 3.2. or the buffet of Satan, 2 Cor. 12.8.    
2. We come? now to the particular rule; Which is that prayer composed by Christ, and recommended to his Apostles as a prayer, Luk. 11.2. and to be a rule and standard, of all other prayers, Mat. 6.9. Unto which rule, scale or balance should we bring most of their prayers, and petitions who refused this form and rule, especially those that had reference to things lately acted upon the stage of these Kingdoms, and the reason why they did so pray, we might write over them and upon them, MENE, TEKEL, Dan. 5.25, 26.     
In this rule or pattern of prayer their are four things to be observed, 

1. The Preface or Introduction to the whole prayer, In these words, Our Father which art in heaven.  
2. The substance or the petitions themselves, which are asked in that prayer: In these words, Hallowed be thy name, etc.  
3. the greatness or excellency of the person, unto whom that prayer is directed. In these words. For thine is the kingdom. etc.  
4. The confidence of the petitioner to be heard in the things prayed for. In this word Amen: All which in general shows, 

1. That we are to make a holy decent and honourable entrance or preface unto our prayers. It is but blunt to hear men bolt forth their petitions without giving God some holy title, as Almighty God, or holy and gracious Lord, or Eternal God, A Centurion beseeched him saying, Lord, I have a servant lieth at home sick of the palsy, etc. Math. 8.6.  
2. That when we come and appear before God, we are not always to be swelling in titles, but have some enlargement by way of request, contrary to the practice of some in our days that pretend they do appear before God, and speak of high things, yet as if it were below them, they will ask nothing of him, but let us do otherwise, for we have not been so learned by Christ.  
3. That when we come to God to receive from him, we are not to go from his presence except something be given to him from us, we are at least to be thankful, unto him which is done, when we divest ourselves of all power, worth and merit, ascribing all the glory unto him.  
4. He that prays, ought not to waver, or be regardless, but full of faith, and desire to obtain the things he openeth his mouth unto the Lord for, and faithfully as well as heartily say Amen.      
But to be more particular,  
In the preface there are two things by which our prayers are to be ruled.  

1. What God is: Our Father  
2. Where God is, which art in heaven.   
He that comes to God must not only know that God is, that is, that there is a God of himself, but also what God is to him, as that he is his Father, which is by Christ, and neither can he so call him but by the spirit.  
So that the three persons in the Trinity must be all believed by him that would pray as he ought.  
Again God being our Father teacheth us, 

1. To love him.  
2. To fear him.  
3. To obey him.  
4. To honour him.  
5. To depend upon him.  
6. To love and pray for each other.    
2. Though it be said he is in heaven, we are no to suppose he is confined there as if he were not upon the Earth, for as a King though he be in all parts of all dominions by virtue of his laws, and officers, yet chiefly and in a more eminent and majestic way he is at the Court. So is God our Father said to be in heaven: being there in his greatest glory, Majesty and Dignity.  
From this we learn, 

1. That we pray to none, but to them whom we are assured to be in heaven. It is foolish to pray to them, of whom we have no certainty that ever they were, and dangerous to pray to them, of whom we have no great hopes that they are in heaven; In both these respects therefore the Church of Rome had better reform herself, that her prayers may be answered.  
2. That we pray to none in heaven, but to them that begat us, to our Father only are we to pray; now all others that are therein both Angels and men acknowledged themselves to be our fellow servants, and therefore, though in heaven, not to be prayed unto.  
3. To have no earthly Imagination or thought in our heart in the time of prayer, whether in respect of the glorious Trinity whom we pray to, or of ourselves or others whom we pray for. As heaven is in our mouth, so it ought to be in our affections.  
4. To have raised desires, lifted up hearts, all the time of prayer. Heaven is high above us, and we must lift up the voice of our soul to be heard by our Father there, and truly men ought so to compose their prayers in the length of them, as not to destroy their own, or their people's fervency, a thing not much noted and observed in our days.  
5. To be ever disposed and and fitted for prayer, where ever we are, in what place or dungeon we be, God is above and heaven is above, our father's mansion house, so that no time shall we miss of him, nor no time shall he be from home.  
6. To have ever a strong confidence and faith to be heard in prayer. Men may hinder much good doing upon the earth, and may encompass the Saint like bees, than his hope is this, that their hands are but short, they cannot keep his prayers from ascending, and therefore with confidence he may send them up.    
2 The next considerable thing in this prayer are the petitions that are in it. 
Rome will have seven and were there no greater difference between her & the reformed Churches, we should quickly agree.   
In number they are six, as Hallowed be thy name, etc.  
From them in general we learn.  

1. To pray for things of moment and of weight. All the petitions are of great concernment, and indeed necessary, to come to God begging trifles, is below his Majesty and Grandour, a D●is nihil pretendum nisi bona simpliciter.  
2. To pray for nothing but what is good. There is nothing in the petitions that is hurtful either for the soul or body of man; this should learn us to be far from cursing or wishing evil to any person, and indeed the curse may fall upon them that makes it, he whom thou art so cursing may be praying. Let him curse, O Lord, but bless thou. If this part of prayer had been eyed by many, there had not been so many uncharitable petitions put up as there was.   
These six petitions divide themselves into two parts.  
Three of them concerns God. Hallowed be thy name, etc.  
Three of them concerns man, Give us this day our daily bread, etc.  
Those petitions that concern God, goeth before the other, showing that before all things we ought to seek the things concerning the Kingdom of God, and of all those things, the Glory of God ought to be most and first in our eye. H●llowed be thy name, being the first petition, God being above all things most Jealous of that, and will have it hallowed.  

1. Over all.  
2. By all.  
3. In all.   
That it may be hallowed by us, we pray next for the coming of his Kingdom.  

1. Of grace in our hearts.  
2. Of glory in the clouds.   
He had need have a good cause that prays for the coming of the Judge, we must have his Kingdom to come in our hearts by grace, or then that in the clouds will never come to our souls in comfort, and without these his name by us shall never be hallowed.  
But grace inwardly tends not much to edification if it be not acted outwardly and therefore we pray again, that his will might be done in earth as it is done in heaven.  
Obedience is better than sacrifice, and what better pattern can we have before us, than heaven: Now there is a twofold heaven.  

1. A sensible or visible heaven, wherein he hath put a tabernacle for the Sun, which keeps the ordinances, he gave it from the beginning.  
2. A rational or invisible heaven: this is the Saints and Angels, (though chiefly the Angels be here understood) who spends their eternity in doing the will of God. 

1. Fully.  
2. Freely.  
3. Cheerfully.  
4. Speedily.  
5. Satisfactorily,  
6. Unweariedly.     
And in all these things we ought to endeavour to be like the Angels of God, by which means it will appear that his Kingdom of grace is established in us, and therefore his kingdom of glory shall be hastened for us, and then his name to all eternity shall be hallowed by us.  
Those petitions that concern man, are either to his body, as give us this day our daily bread, or his soul, Forgive us our trespasses, etc. In which this number is observable, that there is but one petition for the things of the body, and two for the soul, showing that in prayer our care, labour, zeal for the good of the soul should at least be double to that of the body.  
Two of these are for the obtaining of good, give us this day our daily bread etc. and one for the avoiding of evil, lead us not into temptation, showing that if we by faith struggle hard for grace, though it be but like a mustard seed, yet it shall prove effectual to keep us from a great deal of evil, and by consequence prevent a great deal of sorrow.  
That for the body shows that in prayer we should ask nothing but what is necessary for us, as bread, in which is included drink, sleep, raiment, and what is necessary for the life of man.  
Yet we must understand that according to men's states and conditions, their necessities are either more or less. It is necessary for a King, a General of an Army, or for a Judge what is not for me, and according to that state and quality they may pray for a supply of their necessity.  
From the body by a short transition or cut, we are brought by our Saviour to look upon the soul, upon which we are bound to dwell longer by one petition at least, for a●ter our daily bread, we presently pray for forgiveness of sins, etc. noting, 

1 That there may be danger in long feasting.  
2 That there may be sin committed in a short meal.    
Indeed when men have eaten and are full, they are in danger of sin, and to prevent judgement, it is fit to pray, forgive us our trespasses, (or debts) as we forgive them that trespass against us.  
In which there is, 

1 A petition, Forgive us, etc.  
2 The rule of that petition, as we forgive, etc.    
Which shows that in our prayers we are to be full of love: and charity, as Sons of consolation, not of wrath and hatred, as was in those sons of thunder.  
But we must know that our forgiving others, is not the meritorious cause of God's forgiving us, but a declarative sign of it, a certain condition of our part, & cause sine qua non of our forgiveness.  
It is a very mocking of Almighty God, to beg forgiveness for sin after we have eaten, except the bread be our own, he in this case of rape requiring restitution, which some in this age refusing to do, laid aside this prayer, they eating that bread, which to enjoy, they had possibly banished the owner, murdered the Parent, and made the Child an exile.  
Through the fraily of nature, and subtlety of the tempter, God becomes no sooner merciful than man becomes sinful, which makes our Saviour next to forgiveness of sin, show that we must pray for Deliverance from it for time to come, as we have forgiveness for the time passed in these words, lead us not into temptation, etc.  
In the former petition we pray for the justifying gift of God that our sins be not imputed, in this for the sanctifying grace of God, that our natures may be purified, before which can be had, the former must be obtained. Now, 

1. Satan tempts us to evil.  
2. Wicked men tempts us to evil.    
From both which we are showed it is our wisdom to be freed that God might not leave us to ourselves, nor we be drawn from the simplicity that is in Christ by our inadvertancy, yet if God suffer either the one or the other to tempt us as he did job, we are to pray again, deliver us from evil.  
That neither the one nor the other make us to sin, or charge God foolishly, but stand through his assisting grace.  

1 Against the tempters.  
2 Against the temptation.  
3 Against (above all others) the evil One, that is Satan, the other being but his instruments.   
This notes, that what ever grace or blessing we have asked & obtained, we ought to sue for the grace of perseverance that we may bear up against all temptations, that are cast before us, to destroy that grace given.  
And as God's glory or the Hallowing of his name, is toward him the chief thing to be asked, so our own eternal happiness in a constant perseverance of the truth is to be the end of all our petitions towards ourselves.  
And not to ourselves only, but as this prayer is divided between God and man, so our prayers are to eye the honour and glory of God, and the good and prosperity of all men, and then our petitions are according to our Saviour's rule and institution, not otherwise.  
3 The third considerable in this prayer is the greatness or excellency of the person unto whom this prayer is directed, In these words. For thine is the Kingdom, etc.  
Which words both for matter and form are a thanksgiving, ascribing all wisdom, power and glory, might, majesty and dominion, to be in our Father, nothing to be in ourselves, and these to be the Lords peculiar property, and sole prerogative; showing that having come to God with some honourable and glorious tittle at our entry, we are to give an honourable respect unto him at our close, both in private and public addresses.  
The body of our prayers are not to be without some gratulatory expressions, but thanks to be returned to his name.  

1 For his spirit, that teacheth us to pray.  
2 For his patience in the time of our prayer.  
3 For his mercy in answering our prayer.  
4 For his Son in whom he hath accepted our prayer.  
5 For all his favours, given without our prayer.   
And as this glory is his due for ever, so must we ascribe it unto him for ever? that is, 

1 When ever we pray.  
2 Where ever we are.  
3 What ever we suffer.  
4 When we shall be for ever with him.    
For though the Kingdom may be ours, by gift and donation, yet we must ever acknowledge it to be his, and his Christ's.  

1 By nature.  
2 By inheritance.  
3 By dominion.   
This form of thanksgiving being ushered in by an illative practice, For, shows that we must in prayer reason with the almighty and give arguments to move him to mercy, the Kingdom is craved of him; for all power is his, his name is to be hallowed, for the glory is his.  
We shall frequently see the Saints pressing God, with argument and reason, sometimes drawn, from the Topick of his own glory, as Help us O God of our salvation; why should God help them? Deliver us for thy name sake, 79.9. and sometimes from the common place of their own misery as turn thee unto me and have mercy upon me, Why? for I am desolate and afflicted, Psal. 25.16. And again O keep my soul and deliver me, and let me not be ashamed, for I put my trust in thee, Psal. 25.20.  
From this clause the Church of Rome may perceive her error in making prayers to St. Peter, Paul, Mary, joseph, or B●cket, in regard that neither the Kingdom, nor the power nor the glory is theirs for ever: nor only as the word ever eyes the eternity passed (if we may so speak) which she will grant, but as it eyes that which is to come, Peter and Paul yea all the holy Apostles, evergiving to the only wise God even our Father and the Father of our Lord jesus Christ, the Kingdom the power and the glory.  
Yea admit that prayers might be made unto them as Fathers of the Church, now glorified in heaven, yet is it not a strange solecism to call upon the Virgin Mary, or any other female Saint, Our Father, etc. Ave Maria, may and doth, suit better with her being a woman, then Pater noster, except it can be proved than since her assumption, she hath altered her sex as well as her condition.  
4 The last considerable in this prayer, is confidence of the petitioner to be heard in things prayed for, in this word, Amen,  
This word is a mother word in all languages, and as Jesus (a Greek word) is understood by all hearers; so this (though Hebrew) is used by all people, and in Scripture notes two things.  

1. A wish that it may be so, 1 King. 13.6.  
2. A confidence that it shall be so, Rev. 22.20.   
He that says Amen, consents to the Petition offered up, in affection saying, Amen or so be it, as Benajah: or Amen, so shall it be as the Church, in those places above cited, what care therefore ought men to have of the nature of those petitions they put up especially in public, nonsense, blasphemy, heresy, fury might have been written upon the prayers of many in these late years, unto which no true Christian could say and we know God did not lay Amen, that ever requiring a full assent and consent to the prayer made.  
Let this informs Rome and other Heretics of their error in making the people say Amen.  

1 To those prayers they understand not, in regard they are made in an unknown tongue, a language of which the people hath no understanding.  
2 To those prayers, which people apprehend not, through the confusion, disodrer, discontinuing and rawness of the prayer made, arising from the ignorance, presumption, and wilfulness of the prayer-maker that they who hears, can no more remember what they have said Amen unto; then Nebuchadnezer remembered his dream.   
This is not written against any that hath parts and abilities, fluently & (as the modern phrase is, extempore) to express themselves unto God for the people in prayer, but to check some presumptuous pretenders to the same gift, who are usually so much in the spirit, (to speak in their own language) that they are without understanding.  
Yet these were the men by whom this prayer of our Lord was undervalved, in every respect for which it was composed, they using it neither as a form of prayer, nor for a rule of prayer, and not being content with that, blasted their verdure with the breath of malignancy who used it to any of these ends, but some there were (to glory be it spoken) that were neither ashamed to use it in their closerts, nor afraid to carry it to their Pulpits, both as a rule and as a form Blessed be the Lord who hath not given us as a prey to their teeth, our soul is escaped, as a bird out of the snare of the Fowlers, the snare is broken and we are escaped, Amen, and Amen, Psalm. 124.6, 7.   

SECT 5.  
We are now to proceed in discovering what must be shuned and avoided in prayer; in which we shall not barely show the things but the causes and the cures of them.  
We are chiefly to beware of these particulars, as great hindrances of Prayer.  

1 Sinful distractions Math. 6.6. which are of two sorts. 

1 Brought upon us by others, whether Satan or wicked men, these are our affections.  
2 Brought upon us by ourselves, these are our sins; and of them chiefly we are to take care.   
They proceed from these grounds primarily.  

1 By thinking too little of heaven, or of God, they are so seldom in the thoughts of men, that it is a hard matter in prayer to keep our hearts upon them but a few minutes.  
2 By thinking too much on the earth, or world. The picture of the world is so lively upon some men's spirits, that when they go to pray it fares with them, as he that goes to bed, who dreams usually of those things that most possess his mind, so they when before God, are distracted with those thoughts they are more conversant withal, etc.   
To cure which disease, or remove this kind of distraction, consider, 

1 That nothing is more against the goodness of God; he is hearty and real, and serious in all his dealings, and carriages towards us, therefore we ought to be upright in our speeches towards him, etc.  
2 That nothing is more against that reverence we owe God, he knows the wander and aberrations of the heart, and seeth the contradiction between our lips, and affections, which knowing we are to come before him with suitable carriage, lest we charged, with contempt to his Majesty, our blood be mingled with our sacrifices.  
3. Nothing is more contrary to the signs we make to God, bended knees, lifted up eyes, would require humble hearts and devout desires: for the eyes to be beholding heaven, and in the same time the heart to be hugging the earth, is but before God to be known a perfect hypocrite.  
4 Nothing is more able to hinder benefits from God, his ears are not at all open to such a prayer, and if he stretch forth his hand it may be to strike, the offence is so much the greater, that it is in an ordinance in which God is so nearly approached unto, etc.     
2 We are to avoid in prayer causeless hesitation, we will not say in this case, he that doubts is damned, but he that doubts is doomed, he shall receive nothing from God, Jam. 1.7. qui timide rogat docet, negare 
This ariseth, 

1 From a partial apprehension of God: they consider him, as just, great, powerful, but see him not good, kind, merciful, etc.  
2 From a total apprehension of themselves, they behold and that truly, that sin, wickedness, wrath, etc. are wholly and universally in them, by which they doubt that God will not hear them nor regard them, etc.    
To cure which disease, or to remove which doubting.  
Consider, 

1 Nothing more can provoke God to call in question his mercy, his long sufferring, his goodness, and to imagine he will not hear a sinner though he cry, is in a great measure to doubt if he be God, etc.  
2 Nothing is more against the word of God, that calling upon men to draw near with full assurance of faith, and to come boldly to the throne of grace, Heb. 4.16.  
3. Nothing by this is to be had from God, he hath declared his mind touching that man that prays doubtingly in plain letters, that who so runs may read it, jam. 1.6, 7.  
4 Nothing more dishonourable to be Son of God, to doubt that he will not hear us because we are sinners, calls in question all the sufferings, of Christ, or at least the perfection of his sufferings, together with the goodness of his nature, and fellow-steeling of our infirmities; Heb. 4.15.     
3 We are to avoid direful imprecation: above all things we are some do it to shun cursing or wishing evil or destruction unto any, yet. 

1 Through passion.  
2 Through hatred.     
The cure of this distemper may be wrought by these means: considering.  

1 Nothing more is against the Law of God. We are to speak evil of no man, to be no brawlers, Tit. 3.2. in our ordinary language, sure therefore to wish no evil in our ordinary devotions.  
2 Nothing more against the rule given us of God: every petition in that form of prayer composed by our Lord is for good, and he that prays after that manner as all men ought, he is to wish no evil upon any.  
3 Nothing more contrary to the mind of God, he would have all men to be saved and to come to the knowledge of his truth. 1 Tim. 2.4.  
4 Nothing more contrary to the practice of the Churches, if any man will be furious or contentious the Churches of God know no such practice, when they are reviled, they pray, when they are cursed they bless, if any of them as Stephan, be stoned to death, they die not before they ask forgiveness for their persecutors, Acts 7.60.  
5 We must avoid damnable objurgations. To chide, reprove or rebuke God when our former petitions are not answered, is a greater sin, than some that pretended to pray by the spirit make it, who would most unmannerly, to say no more, rail at him. 

1 By pride. Thinking that their intimacy and familiarily with him was slighted.  
2 By fear that their stratagems and designs by his long silence, would be frustrated and disappointed.     
This aught to be cured, for its a deadly distemper, for which end consider.  

1 Nothing is more against the practice of the Saints of God, they say if we shall find favour in the eyes of the Lord, he will grant us this or that, but if he say I have no delight in you, they will let him do what seemeth good unto him, 2 Sam. 15.25, 26. They will indeed complain unto him, but never of him.  
2 Nothing more unbefitting him that calls upon God, doth he think God is worthy to be prayed unto, and at the same time deserves to be chidden: there is no Syntax ● between a bended knee and a reproving tongue; a bendded fist is much more suitable, and beats a better proportion.  
3 Nothing is more rejected of God, he can bear with any thing better than with chidding, and hear any thing with far more patience the● a repose.  
4 Nothing favours more of that Spirit that is directly against God, the first that ever we find accuse him, was the Devil, Gen. 3.5. yet not to God himself but to Ezra, those men that in prayer can chide or accuse God to his face, may go to Satan, and he will learn them not to blaspheme.  
5 We must avoid vain repetitions, Mat. 7.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, use no heartless, idle, vain trifling repetitions. This ariseth, 

1 From inadvertency, when men fit not themselves before hand, by settling and composing their thoughts.  
2 From stupidity, when their shallowness, emptiness, or ignorance, makes them for want of new matter to bring over the same trifling, vain or heartless petitions again and again, not being able to supply themselves with new matter.     
To remedy these consider, 

1 It is against the rule of the Son of God, his prayers is excellent for brevity, order, and perfection: there is nothing in it that is overmuch; nor any thing that is two little, such aught our prayers to be: rather short, with pertinent, proper and significant expressions, then long, with vain trifling, and frothy repetitions.  
2 It is contrary to the honour of God, even before men it were ridiculous to be running over impertinently unto great men the same petitions we had formerly asked. It were a a disrespect to earthly majesty to hear confused repetitions: and sure it tends not to God's honour, to hear vain battologies.  
3 It is contrary to the nature of God, as he is serious, cordial in all his workers, and sayings, he deserves to be heartily spoken to in all our addresses, and reverently in all our prayers.  
4 It is contrary to the practice of the Saints of God, search the Scriptures, and never a vain word, nor a trifling word is uttered by them who are most familiar with God, but more of this by and by.     

SECT. 6.  
It is not the body alone that constitutes a man, but the form, that is, the soul must-go with it, and by that soul, the body lives, moves and hath its being; the form of prayer by which it receives, its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by which it moves from earth to heaven, and by which it is seen to live by man, and known to be healthy by God, comes now to be considered.  
It is twofold.  

1 Internal, consisting in the affections of the soul.  
2 external, in the gestures of the body, of these in order.   
There are several qualities God requires in every true prayer, and conditions he makes with every one that calls upon him; we shall set down some that are chief, with reasons enforcing their practice.  

1 Prayer must be made incessantly; that is without, ceasing, 1 Thes. 5. 17. Not that we are to be always in that act of duty, that being impossible for our frailty, and for that engagement God lays upon us for performing other duties, both to himself and toward each other. 
To pray without ceasing. Notes, 

1 That we be much and of● in this duty, It is not to be a strange piece of worship to us, but through frequency to make it our familiar exercise to be often calling, and often knocking at heaven gates, Luke. 18. 1. Ephe. 6. 18.  
2 That we be ever disposed to this duty, to keep ourselves ever in such a frame of Spirit, that we may be sit to pray, a liberate man is not always giving to the poor, yet he is always disposed a Christian, though not always upon his knees, yet aught to be ever fitted for it.  
3 That we give not over until we be blessed in this duty, to pray for such a blessing and leave off at first, is contrary to the practice of that importunate widow, Luk. 18. 1. Who is said by her daily coming to pray.  
4 That we do not weary in this duty, that we droop not that we may not saint, That we may pray always, with all prayer and supplication in the spirit, Eph. 6. 18. For this that above mentioned widow is said always to pray.  
5 That we lay hold on all fit oppertunityes to pray in times of leisure, retirement: to pray, is always to pray thus Cornelius a Captain is said to pray always, Act. 10. 3.    
This unwearied diligence ought to be in men. For 

1 Satan is incessantly seeking to devour them.  
2 Sin is incessantly working in them.  
3 Death is incessantly creeping upon them.  
4 God is incessantly requiring it of them.  
5 Wicked men are incessantly seeking to subvert.  
6 Christ is incessantly praying for them  
7 The Church is incessantly in need of them.     
2 Prayer must be made reverently, we ought to have awful respect, and special apprehension of the Majesty of him prayed to, Psal. 2. 11. We are not to come to him as to our companion or our equal; as some bold pretenders, to the spirit lately did, whose boldness was but rudeness; and whose familiarity was but fawciness. 
To brings us to a reverend frame of spirit we may consider ourselves and our God.  

1 Ourselves: and that several ways. 

1 Originally but dost, at best and ashes.  
2 Naturally but enemies and rebels.  
3 Contractedly seven times more the Children of Satan than we were born having in our lives and actions been, 

1 Heedless of his Law.  
2 Careless of his Honour.  
3. Despisers of his Majesty.  
4. Stiflers of his Spirit.  
5. Dishonourers of his name.  
6. Abusers of his creatures.  
7. Haters of his being: all which considered will bring us before him with awful thoughts, and reverential gestures.      
2. Our God, and that also several ways, as 

1. His Justice.  
2. His Holiness.  
3. His Power.  
4. His Omnipresence.  
5. His Majesty: Which when thought upon, with the Angels we may cover our faces, as afraid and ashamed of so great a majesty as he is, and of so much guilt as we have.      
3. Prayer must be made faithfully, we ought to pray in faith nothing doubting without this grace prayer wants one wing to fly a lost and be heard in God's holy temple, jam. 1.5. 
There are several things we must necessarily believe in this duty of prayer; relating to God and to ourselves. In relation to God we are bound to and must believe.  

1. His good will to hear our prayer.  
2. His power to give that for which we pray.  
3. His readiness to grant the same.   
In relation to ourselves we are bound to believe that God will hear our prayers.  

1. What ever Infirmities lie upon us.  
2. What ever Satan hath to say against us.  
3. However for the present God deals with us.   
And truly it may be wondered that we do not always pray with abundance of faith, considering.  

1. The many promises God hath made to hear prayer.  
2. Christ's continual Intercession by prayer.  
3. The Constant communion of the Saints is chiefly in a way of prayer.  
4. The wicked have been heard in the time of prayer, 1 King. 21, 27.    
4. Prayer must be made in sincerity. God will have truth in the Inward part, Psal. 51.6. This sincerity in prayer chiefly, consists. 

1. In the satisfaction that the soul takes of Gods seeing and of his hearing, though man do neither, Matth. 6.5.  
9 In having a right end and design touching the thign prayed for, james 4 3. and the ends of prayer are briefly these. 1. Just. 2. Charitable, religions, for what ever we ask, aught to respect one of these either to ourselves, to others or to God.  
3. In a union, and agreement between the tongue and heart, in the time of prayer, and also touching the thing prayed for.  
4. In a sober genuine acknowledgement of all our sins in our prayer without any degree of extenuation, and an exact enumeration in some degree.  
5. In a diligent useing of the means to obtain the thing desired by prayer, some in our days makes religion a support for Idleness, but when we have prayed for our daily bread, we ought to labour for it.   
Now men ought to be sincere in all their ways and in all their prayers. For, 

1. God is Infinite in knowledge, he knoweth all hearts, and seeth all thoughts. Heb. 4.13.  
2. Transcendent in in goodness, he is sincer in whatever he did for man, man ought therefore to be sincer unto him, and not flatter him with his lips.  
3. In exorable in Justice, He hath prepared Hell for Hypocrites, Matth. 24.51. other sinners are but inmates to them, Hell being their proper habitation.     
5. Prayer must be made zealously, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to boil, showing that our bosoms are to be hot as fire in the time of our devotion. This zeal, Is a holy affection of the soul putting forth itself in all earnestness for the obtaining the thing desired: earnest we ought to be. 

1. For God.  
2. For ourselves.  
3. For our neighbours.  
4. For the things excellency.     
This zeal in prayer consists, 

1. In the souls watchfulness in prayer: now their is a two fold watchfulness mentioned in Scripture. 1. Unto prayer, 1 Pet. 4.72. In prayer, Col. 4.2. 

1. Unto prayer that is, 

1. A removeing of all Impediments that may hinder prayer.  
2. A laying hold on all advantages that may assist prayer.    
2. In prayer: that is 

1. To avoid all distraction, dulness of body, drowsiness of spirit, suggestions of Satan.  
2. A restlessness until our suit be granted.  
3. An eye solely to the glory of God, john his zeal was not zeal but ambition,  
4. In a found knowledge of things prayed for: we must understand what we pray that our zeal may be according to knowledge, and our Amen, agreeable to religion.  
5. In a constant making conscience of the duty for God's glory; our own and our neighbours good.   
This grace in prayer is very necessary. For, 

1. It is a servant of zealous Prayer that will avail for any thing, jam. 5.17.  
2. It is a servant prayer that will only obtain heaven, Mat. 11.12.  
3. It is by it only that the true Christian can be distinguished from the Hypocrite. Math. 23.14.      
These are the graces that constitute prayer and makes it move toward heaven, and indeed without these, prayer is no more a prayer then 2 dead coarse is a man, these being the very form and inward life of it.  
— Read pag. 513. before, p. 512. made by him therefore he is great honour by it, 1 Cor. 6.20.   
2. God hath redeemed the body as well as the soul, he cures the diseases of the one as well as pardons the sins of the other.  
3. God will glorify the body as well as the soul.  
4. We can only give a good example by the body not by the soul, how shall our light shine to others but through the lanthrone of our outward man, and where this light appears not; It is to be supposed there is no light in them. For were they burneing they would also be shineing lights, john 5.53.     

SECT. VII. Questions Resolved.  

Quest. 1. Whether men by Industry may obtain a promptness in prayer.  
Quest. 2. Whether the wicked be bound to pray.  
Quest. 3. Whether the set forms of prayer used by law in the Church of England, be lawful.  
Quest. 4. Whether there be not vain repitions in those forms.  
Quest. 5. Whether it would be convenient to alter any part of those forms.   

Quest. 1. Whether men by Industry may obtain a promptness in prayer.  
This question taketh its rise, from the practice of those ignorant pretenders to the spirit of prayer; whose devotion in a great  
2. The external form which consists in the gestures of the body must be considered, God will be worshipped with the whole man, that is both soul and body.  
We have them that pretending to inward worship, will not give God outward service; but we shall find the Saints both in the old and new Testament using their bodies in this duty of prayer, both in the general and some particular parts of it.  

1. The body in general, and that in different gestures, as prostration, Numb., 16.22. Kneeling, Acts 20.36. Standing, Luk 18.13. Lying, Isa. 38.12. (a) Sitting 2 Sam. 7.18 leaping, 
(a) This gesture we read of only in this place and that privately.  Act. 3.8.  
2. We have some particular parts of the body exercised in this ordinance in a particular sort, as the head, eyes, hands mouth or tongue. 

1. The head, and that bowed down, 2 Chro. 29.30. noting the reverence they bore to him in their hearts. It is also called a bowing with the face, and once was done so low as the very ground of the pavement, 2 Chro. 7.3.  
2. The eyes and they, sometimes cast down, Luk. 18.13. noting humility, and sometime cast up, john 12.41. noting, faith.  
3. The hands, and they spread abroad, noting fullness of grief, Ezra. 9.5, and also fullness of joy, 1 King. 8.22, holding forth anger to throw a way the thing prayed against, and a desire to receive the thing prayed for.   
Again the hands are lifted up, noting zeal of God's glory Psal. 63.4. and sincerity of heart, Lam. 3.41. In praying and noting an appeal to God inswearing, Gen. 14.22. Dan. 12.7. further they finite some parts of the body at the breast, noting sorrow, Luk. 18.13. as the thigh noting shame and guilt, jere. 31.19.   
3. The tongue: this needs no proof it is so clear and so commonly known.   
And was there not a cause, to use the several parts of the body in his service; did the Saints do this without a reason?  
1. The body is Gods as well as the soul, it is a creature measure, consisted in hums, and haws, way faces, and strained words, not being prompt in their extemporary deliveries, which to a void, and that the weak Christian may have where with to express himself in a prompt and decent manner, let him practise those known following rules.  

1. Be observant of the providences of God to themselves or others, that they either know, hear or see, this evil befalling now upon such, and this good being given to others, our own deliverance in such a danger, and another's being left in the same danger; will afford abundance of matter in prayer.  
2. Be studious of the Scriptures of God, by observing and heading the promises, threatenings, and passages therein, a great furtherance shall they be to him that intends to go to God by prayer.  
3. Be often in the pactise of prayer. In this use may go a great way, and bears a great stroke, men that have great parts may lose them by not useing of them, and they that have small parts with exercise, may abundantly improve them.  
●. Be frequent in examining the turnings and windings of the heart, the vanity, and folly and wickedness that lodge therein, will bring in great store of provision to that part of prayer, Confession.  
5. Be strengthening the heart in the doctrine of faith, this will make a man bold, confident, which will also make him prompt and fluent.  
6. Be studious in reading practical Divinity which treasures the soul with abundance of found knowledge, and that affords matter of meditation, and that again in prayer is brought forth with abundance of advantage.  
7. Call upon God for the Spirit of prayer, not that I mean thou shouldst desire the spirit immediately to act upon the heart and mind, and then upon the tongue, (as some fond ones in those days) for it may be aquestion whether that prayer would be lawful, in regard that whatever is said upon that ground is equal to what was delivered by the Apostles, and equally binding the whole Church of God, and to be a rule and canon of faith to all that hears thee so pray, and Indeed some men's zeal in calling up a spirit of prayer, gave breath to their Impudence who pretended a spirit of preaching; which spread so far that even women's preaching hath been taught to be as Infallible as St. Paul's, and their sayings to be received under the pain of damnation, as well as the sayings of our Lord.   
By the Spirit of prayer therefore we understand two things.  

1. The spirit of Justification, to sprin le the soul of Christ. of sanctification to wash away all uncleanness, called the washing of regeneration, Tit. 3.5. which spirit wherever it is, is accompanied with a desire to pray, and disposeth the soul to pray, though it were but in groans, and wishes, Rom. 8.26. and by observeing the rules before given, having obtained this gift, the soul may not only gro●ne, but speak unto God its desires.  
2. The graces of the spirit, or fruits of the Spirit, as Faith, Humility, Charity, etc. with which graces' whosoever prays by the spirit, and the humble or faithful soul, shall by putting in practice the rules before given make known their humble and faithful petitions with good, apt, orderly and found words, as well as with unseigned lips.    

Quest. 2. Whether the wicked be bound to pray.  
That none are exempted from this duty but that it is to be performed by all, good or bad, wicked and profane, by the sound Christian, and by the formal Hypocrite, ppeares.  

1. The duty of prayer is as large and as universal as that of reading, hearing, etc. therefore to be practised by all.  
2. Prayer is a converting ordinance. It is a means appointed for the obtaining of pardon of sin of the Holy Ghost, of drawing nigh unto God, and therefore no sinner exempted from it.  
3. The neglect of prayer is charged upon them as a sin, Psal. 14.2. Psal. 10.4.  
4. The consciences of wicked men accuseth them when they have not prayed.  
5. God hath sometimes accepted the prayers of very wicked men, even of them that have sold themselves to do wickedly, 1 King. 21.27.    

Quest. 3. Whether the set forms of Prayers used by law in the Church of England be Lawful.  
Before this question be directly answered we shall premise a few things.  

1. That the book of Common prayer had never been defended in this nature, but that the crossness, and peevishness of hot spirited men, and passionate writers hath so defamed the the thing itself, and also the users of it, that it appears to be thought by them a sin unto Death, Publicly, or privately to own it in the Church.  
2. That this defence doth not at all imply its necessity. I am persuaded the Church of England might stand without it, and may stand in purity by it. Unifomity is necessary for the well-being of the Church, as was known to the publishers of the Directory, and if the Magistrate will have uniformity another way, it may be had, and if this way, it may be used.  
3. That much of the Common-Prayer is in the Mass, may be acknowledged to its honour. It is but a furious and blind zeal that makes men inveigh against the Church's practice in this, because of its affinity to Rome; since we are to preserve the peace of the Church to our utmost, we are not to decline too far from any opinion or practice that is lawful; the Jews priests did Sacrifice, so did Baal's. The Papists uses this or that form of prayer, if it be lawful, so may I, that the breach or quarrel may appear to be one his part, not on mine; what ever is in the Mass that is lawful and according to godliness is not to be despised, and what ever is otherwise is to be condemned and shunned.  
4. That the book of Common-prayer might be altered, and otherwise framed, in some points bettered, is not rationally to be denied, what book was ever composed by the wit or art of men, but others might alter it and in some measure better it. Let the Guisels view their Directory, and I doubt not but they will find that somewhat might be left out, and something put in, part of it expunged, and part of it enlarged.  
5. That by no means it ought to jostle out preaching is granted, and is easily to be defended. Prophesying is that ordinance that chiefly discovers the secrets of the heart, that deceitful part of man. Prayer and Sacraments hath done virtuously but this excels them all, and therefore for none of them is it to be disesteemed.  
6. That the Author hath competency of gifts (for which he desires to be thankful,) to do without Common-prayer as well as others; Can they baptise, pray, bury, marry, etc. without it? (absit a verbo I. Etantia) so can he; can they visit or pray suitably over the sick without it? so can he; can they promptly and readily vary their petitions at any time suitable to the duty in hand? so can he. In obedience to authority he useth it, and so aught others, though their gifts were more eminent than they are.   
These things being considered we come now to answer the question. And,  
That the Liturgy, Service book, or Common-prayer of the Church of England is lawful, and with a safe conscience may be used, appears by these following reasons.  
1. From the piety, eminency, and godliness of its composers, they were men eminent and famous in their generation opposers of, and to death some of them suffered for their not compliance to popish superstition, when they were rooting out popery and disclaiming the Pope with all his adherents was that book compiled, shall we Imagine the Guisels, when they were composing the Directory, were establishing Episcopacy? if it were found to conjecture that, why ought we to conceit the other in collecting the forms of that book of Common-prayer were confirming popery, when of any other they most opposed it, and suffered most by it.  
It will not be a needless digression to spend a little time in showing the occasion of compiling the book of Common-prayer and see the compilers.  
The occasion of it was briefly this.  
When Edward the sixth was by the Grace of God Crowned King of England, etc. and it being in his mind to perfect that reformation begun by his Father, made many glorious acts for puryfying of the Church from Romish superstition, particularly for administering the Sacrament of the supper under both kinds: there were some in that time obeyed the King and some that did not: so that the Sacraments were given by some one way and by others another way; some were for the King, some for the Pope, and some were neuter: to rectify which abuse, and to extirpate popery with as little voice as could be, a writ is directed to the Archbishop of Canterbury (who afterwards was burned by Queen Mary for his adhering to the Catholic or (as the term now is) the protestant faith) by the King and his counsel requiring him with others to meet and consult how to prevent for the future, and remove that confusion for the present, the service of the Church being then various, after the use of Sarum, Of York, of Bangor, and of Lincoln, and besides them divers other forms, and books called Antiphoners, Missales, Graites, Processionals, Manuells, Legends, Pies, Portuasses, Couchers, journals, Ordinals, In a word every man used what form, fashion or manner pleased him best.  
This writ being sent to those persons hereafter to be mentioned, they meet, and after much debate consulting with the ancient liturgyes of the Church, expunging from them all what ever was not either in or agreeable to the word of God, presented to that Godly King a book entitled, The book of the Common-prayer and administration of the sacraments, and other rites and Ceremonies of the Church, after the use of the Church of England, at the reading of which his Majesty being very thankful both to God and man, presented it to both his houses of Parliament assembled at Westminister, November. 4.1548. and being by them perused, after thanks returned to the King for his care and pains he is petitioned to let it pass unto an act, and by Authority it was enacted that in all Churches and Chapels, Sacraments and all other ordinances, within the compass of that bock, should be performed solely, and wholly by it; appointing penalties to the not users, or defamers of the same.  
It might very well be Inquired considering the premises, and our practices, whether a set for me may not be as necessary in our days, as it was in those, considering how various men are in their form, manner, place or gesture, in the administration of ordinances, not that I would have men's gifts hindered, but their spleen, rancour and rage stopped, unto which well composed for me would be a proper remedy, which truly as it is to be suspected is the cause why a form is by many called down, knowing that it would cut be their extravagant notions, their ability and parts being neither so high, nor so great, but a liturgy might be used by them, but to let them pass.  
The compilers of the Book of Common-prayer were.  

Doct. Cranmer Arch Bishop of Cant.  
Doct. Goodrick Bishop of Ely.  
Doct. Skip Bishop of Hereford.  
Doct. Thirlby Bishop of Westminster.  
Doct. Day Bishop of Chichester.  
Doct. Holbeck Bishop of Lincoln.  
Doct. Ridley Bishop of Rochester.  
Doct. May Deane of Paul's.  
Doct. Taylour Deane of Lincoln.  
Doct. Heynes, Dean of Exeter.  
Doct. Redman, Dean of Westminster.  
Doct. Cox, King E●wards Almoner.  
Doct. Mr. Robinson, Archdeacon of Leinest.   
All these being then owned for sound professors of the faith, & afterward great sufferers, by death, exile or banishment, for their not yielding to the errors of the Church of Rome. Shall their work be thought to be unlawful, which after much deliberation they composed for the edification of the Church, were they difstracted, or mad or Hypocrites, that they should thus put down and erect Popery.  
For all the zeal of the Guisel, before Latimer shall be accused as a Papist, let him be indicted for an Atheist; he that so says, fearing neither God nor regarding man, 
Dr. Taylour when he was going to be martyred as his last legacy give his wife the Common-prayer which he constantly used himself during his impriso●ments.  had that holy soul no religion when he gave his body to be burned? I do now imagine I smell Cranm●ns flesh burning through the Cruelty of the Papists, and let my right hand forget her cunning, if I should not rather kiss the straw he lay upon, and bow to th● chain he was fastened to the stake by, then kick the ashes he was burned to, or condemn him for a cheat, a dissembler, for a Papist, which consequentially must be affirmed, when that book of Common- prayer is reviled, and ●corned, and as Popish asserred.  
2. This book of Common-prayer appears to be lawful, from that authority by which it hath been established. It is strange that that young josiah, of England, 
For Acts and Mon●. 1385.  (viz) King Edward, studying to root out Popery, should so far befool himself and his counsel, as to be glad at that books compiling, if it had strengthened the Papal power, was there nor a wise man in all the Parliaments of his time? was there no religion in Q●, Elizabeth? was she such a notorious dissembler, as under a pretence of throwing the doctrine of Rome aside, would hug the Pope the closer in her arms? or if she had been such, was there never a holy man, nor a religious Parliament in her time to rectify that abuse ● was King james, and his Parliaments all out of the way? and King Charles of glorious memory and his Parliaments all Papists or Ignoramuses that they knew not what they did when they established this book?  
Certainly those glorious Princes and wise Parliaments in establishing successively that book, did find in it nothing that was unlawful or that was contrary to true Godliness.  
3. From its conformity to sacred Scripture. Let the Common-prayer be abserved, and the matter of it be marked, and bring it to the Bible, Old or new Testament, to Moses, the Prophet's or the Psalms, and if there be a word, sentence, petition, or prayer that is not agreeable to either of these, all of these, or a part of these, the Author of these lines at this present engages himself to recant publicly what either here or elsewhere he hath written in defence of that book, and become a proselyte to the profession of the Guisels.  
In the book of Common prayer there are two things considerable, 

1. The matter of it.  
2. The Ceremonies in it.    
1. The matter or subject of the book of which it is composed to pass over scripture, is either  

1. Holy songs.  
2. Pious prayers.  
3. Godly exhortations.  
4. Christian confession.  
5. Scriptural Comminations.   
Which may be again subdivided, into 

1. The Priests Versicles.  
2. The People's Responses.    
In all which there is nothing but what is agreeable to holy writ, and the will of God revealed in his Scriptures.  
The Ceremonies in it, which are those particular gestures, or acts to be performed in the administration of such and such particular services, and they are chiefly these, 

1. The cross in Baptism.  
2. Kneeling at the Supper.  
3. The Priests standing at the north side of the table at the communion.  
4. Marrying with a ring.  
5. Standing at the Creed.    
In giving obedience unto which ceremonies there is no more scripture to prove it a sin, than there is to maintain it unjust to be thrice asked in a Church before marriage, as the Guisels in their directory enjoin, or to be married by a minister which there by them is also thought to be expedient.  
4. From the suitableness of it to the Common Christians capacity. The service of the Church of Rome were it not repugnant in other points to the word of God, yet in this it is sinful, that it is performed in a strange tongue, which the common sort of Christians understand not. In the Church of England there is no ordinance, no service but the exhortations, thanksgiveings, and confessions therein are all of them so plain, so easy that the bluntest understanding may reach them, and the shallowest capacity may upon a certain knowledge say, Amen, So be it, unto them all.  
5. From the agreements of it to the set forms of other Churches, to those of Geneva, Sweden, France, yea to the Church of Rome so far as they are agreeable to scripture, and to those forms that were of old used, and at this present are in the Eastern Church, doth the sevice of the Church of England agree and correspond, an argument of itself, were there no other of its excellency and dignity, the wise composers of it having drained the errors from all other forms and thrown away what ever was a miss in other liturgys', retaining what was pure, and holy, agreeable to found doctrine and religion, which being methodical, digested and composed, was presented to the King, and ratified by Parliament, as a standing rule, to be used in the house of God, which is the Church.  
7. F●om the excellent order and uniformity that is in the Church because of it, when men have spent their lungs in disputing, they shall be forced, though in broken expressions to confess that uniformity in doctrine and worship becomes the Church, as Jwels become a bird, or ornaments one to be espoused. It was to obtain this that the Common-prayer was composed, and it was apparent that the act of removing it, was but the midwifery to confusion and disorder both in Church and state, it helps the weak who are not prompted in that duty of prayer, it puts boundaries to the prompt that they be not extravagant in prayer, it restrains them that are uncharitable in prayer, and is a platform unto all to prayer.  
8. From that universal practice hath been in all the Churches of the Saints, let the Scriptures be viewed, the History of the Churches whether under the law or Gospel, whether old or them that now are, from Calvin's study to Knox's reformation, the Father and Grandfather of the Guisels, and the use of set forms is accounted lawful, and practised, the Church of England hath a Collect for the day which once a year is to be used in her service. The Church of Israel had a Collect for her tithe, which ought to have been used once in three years in her service Deut. 26.12, 13, 14, 15. Jesus taught his disciples to pray as john taught his, but our Saviour taught his, disciples by a set form, It is therefore more than probable john also, taught his by the same way.  
9 From that stop, and tie that it puts upon factious, fiery and seditious spirits? what fruit we have reaped from some men's prayers is not unknown, and what burnings, murders, and plunderings, hath followed upon that liberty given to men to preach and pray, this age hath cause enough to lament. Now it would shame men to pray according to the Common-prayer in the desk, & call for the contrary thing in the pulpit, or speak against it in the chamber, this makes some to keep their mouths open to rail, they will not bow the knee to pray; lest their Hypocrisy should appear to all profane men, as their folly and disloyalty, appears to sober men.  
10. From that opposition that is made by all sorts of Heretics and factious spirits against it, one drew an argument to prove the Christian religion to be good, because, such a monstruous Tyrant as Nero hated it. Let the whole rabble of Heretics be spoken withal, discourse with men that throw off God, and deny the holy Trinitity, renounce the doctrine of faith, Baptism and of Judgement, go into the societies of them that are of all religions, of no religion and with one consent they inveigh against this book of Common-prayer which to me is an argument that there is nothing frothy, vain or empty in it; for if so, some giddy religion or profession would love it, were it but for that. It is easily to be seen that every sect sends out a squadron to fight against the Common prayer being commissioned to burn and slay; at the head of which army in querpo, march the Guisel, who differs from the other as the Captain from his company; he being more neat spruce, and gallant than they are: all their motions, actions, gestures are according to his command, their arguments that they bring against God, against the ministry, against baptism, against Common-prayer are such as he hath forged out for them, as in some measure hath been before demonstrated.  
11. From the direful sad effects that have happened in the Church since its removal, what bloodshed, battles, treasons, Heresys, burnings, murders, animosities, contentions, wrath, sedition, variance, darkness followed upon its crucifying, is too large here to be inserted; yet written in indelible characters in the hearts, faces and families, of orphans and widows.  
It is true much of this was seen before the publication of the Act for its abolishment, by which as they supposed it was quite killed, but the chief of these was not seen! until the strength of it was abated, and its power, and honour lessened, by the fury of discontented persons and madness of a giddy multitude, who threw the first stone at it, and at its defenders and supporters, under the notion o● a reformation.  
12. From the nature, practice and actions of those men who more eminently persecuted and opposed that book, those disgracers of religion, those changers of religion, those scandalers of religion, those novices of religion, oppugners of religion, haters of religion, hinderers of religion, underminers of religion, Inventors of religions, under a pretence of stickling for religion, were the persons, who called through the open sepulchres of their throats, and pestilenital air of their rotten lungs, Crucefie it crucify it, which denotes its excellency, glory and Innocency: truly leading.  

1. To Order.  
2. To Uniformity.  
3. To Edification.   
Otherwise, it had been never opposed by such a headless, confused, and profane generation.  
13. From the fondness, weakness, and emptiness of those arguments that the adverse party bring against it. When their passionate expressions, their scolding language, their vain and unbeseeming Jeers, their scurrilous language, their bitter invectives, are taken and drawn out from their works, their reasons and arguments may be blown away, and broke as easily, as boys break bubbles from a walnut shell.  
They may be reduced unto these chiefly.  
1. It's affinity with the Mass.  
It hath so near a relation unto this according to the fond conceits of some that they call it the Mass, unto which we shall give this brief reply.  

1. That we shall not strive about words, a fault with which this age may justly be taxed, if by Mass they mean the word Mass, we shall not long dispute, let them call it, Hacum, Glivan, Boma, words that are insignificant, as by many learned the word Mass is thought to be, for that is not ground sufficient to create a quarrel.  
2. But if by mass they understand any Idolatrous or unlawful service, sinful petitions, any prayers to Saint or Angel, any countenancing of purgatory, the Pope's Infallibility, Auricular confession, we deny that it is M●ss●, and except they can show these things to be in the Common-prayer, they but discover their own ignorance, malice, uncharitableness and stubornnesse in opposing a book for maintaining those things, which it utterly disowns, and for having in it such things, which cannot be found.  
3. Granting its affinity with mass, it cannot thence be rationally inferred, that the Common-prayer is to be disused, for so far only the Common-prayer agreeth with the Mass, as the Mass agreeth with the Scripture, and so far the Mass itself is not to be contemned, since truth can never be disowned (though spoken by the Devil) but the spirit of God who is the Author of it, must also be slighted, which is the reason why we embrace truth from Heathen writers, from Fabulous Poets, and so far as true, make use of them in pulpits and in Sermons.  
4. Besides it was never in the thoughts of the Reformers of the Church of England to leave every thing done and taught, in the Churches of France, Spain, or Italy: (for so they should have denied the Lord that bought them) but the errors or false worship of those Churches.   
It is a cause of laughter to read what use men make of that letter the Pope sent Queen Elizabeth of glorious memory, promiseing to ratify the Common-prayer if she would restore his Supremacy. It is as clear as the Sun that the Pope and the Guisel, will both of them (according to the Proverb) play a small game before they stand out. It was lately their main study how to reconcile themselves to the independent, who had got the start of them, and they have now studied a new art, how to reconcile themselves to the Lord Bishop, he being now a corner stone in the Church of England, if the Pope use the same policy of all men under heaven they have least cause to declare it, since they will truckle with Quaker, Ranter, & they whole brood of bastardly Heretics to procure unto themselves a supremacy.  
It is worthy of observation, that by this the Pope could not pick a quarrel even with the Common-prayer: all things therein being so lawful, that he had not impudence to speak against, and so exactly composed that he would have established it by Papal Authority without diminution or augmentation.  
And yet it gives no strength at all unto his Kingdom that having these three pillars.  

1. Infallibility.  
2. Supremacy.  
3. Purgatory.   
All which the Common-prayer disowns, and renounceth, yet the Pope will licence it, as he doth English bibles, that is because he must he will play at a sm●l ga●e because he hath hopes to win the set, he proffered to ratify Common-prayer not for love to it, but to get his hand into the Kingdom of England, knowing (or at least ho●ing) he might get in his arm and by degrees his whole body: for the same reason▪ the Guisel, truckeled formerly under the Independent, and lately with the Anabaptist, and now would hold the stirrup to his spiritual lordship not for love of either, but to keep self in credit with the world, being concious to himself, that from him, came all the evils that have befallen either Church or state in the bypast years, and least with Cain he should become a vagabond, is desireous of any that will befriend him.  
2. It's giving offence to tender consciences. This is a high note and often heard: but 

1. Who discovered or laid the ground of that offence.  
2. How easily might that offence be removed if in popular Sermons, the innocency and purity of that book were preached: the people have for 16▪ years heard much against it, and now they hear nothing at least from you for it, no wonder therefore if they be not affected with it.    
We say affected, for it seems to be but a prejudice against that book not conscience, that maketh them to oppose the same: that being guided by Sripture and reason, not spleen and passion.  
When we behold that service railed at, scorned, shunned, contemned, condemned, and the users of it scandaled, and yet not one sentence, word or petition, proved unlawful, or not according to scripture, we have ground to conjecture that it is stomach not religion maketh them to do so, and the over-flowing of their gall not tenderness of their consciences, that makes them to flee out into such depraveing and abusive language.  
They would appear so holy, that it is dangerous to offend them, or lay a stone of stumbling before them. Yet what greater offence can be given then to abuse a national or personal Church, by defaming the prayers therein established, or by the other made, when in the mean time in all their findings, one sentence unlawful in these prayers they cannot find: were they as tender as they would seem to be we should have more argueing, less railing.  
The greatest number of them that pretend to receive offence, are of that disposition that they desire not to be informed touching those set forms; whether by discourse, preaching, or reading, and the other part can produce no unseemly thing in them; 
When the Direct, was in force and the Guisel in power no tender consciences nor offended Brethren were then pitied, but Quakers, Ranters and Anabaptists, and should these be tolerated and not the Guisel it were but just. See, Judge. 1.7.  and yet they being established by good laws, and Just authority, give still occasion to conjecture, that not conscience but wilfulness, and obstinacy, is the mother of their nonconformity.  
There is a God above who often brings men's wicked devices upon their own pate. It was pi●y to see commissioners appointed in every county, and ministers as their assistants, turning cut ministers from their places, to the ruin of their familees, for not subscribing to the directory, or for reading Common-prayer when they were bound by oath, law and allegiance to the same, and now men that are enjoined or desireed to read Common-prayer pretend conscience and cry out they are offended, and the same persons, complain of persecution when the true owners are restored: but, etc.  
The Reader can bear us witness that we have not mentioned that act of Popish Queen Mary, who at her first coming to the Crown, seeking to Erect popery in England, repealed all acts made in the favour of the Common-prayer: and altogether abolished it, to facilitate that work.  
Nor of the Practice of those Recusants who being under the penalty of a fine if they came not to the public Churches of this nation, in the days of Queen Elizabeth, would commonly refrain themselves from hearing Common-prayer and not enter Church (being in this Puritanical) until the preacher was in the pulpit, which are arguments of no small weight, to defend that the Common-prayer is not popishly affected: the Papists themselves being witnesss.  
To conclude this question, seeing that some men do not grow strong and well favoured through holiness, knowledge and sobriety by other ordinances of the Church, Common-prayer which they scornfully call po●age is fittest for their weak stomaches, and sickly constitutions, while those that are strong, and of good digestion, may receive the more meat, and grow in grace, and knowledge, by their eating, that is, by a holy using the set forms of the Church, together with other duties.   

Quest. 4. Whether there be not vain repetitions in those forms.  
This is a grand argument brought by many justifying their non conformity to the Church's liturgy, 
See King Charles his meditation upon the ordinance against the common-prayer.  and most heard from those men, whose public prayers were for the most part carried on by empty, or at least by many repititons.  
To be brief we must distinguish of repetitions: there is a bare repetition and there is a vain repetition.  
1. Bare repetitions, if repetitions of themselves were unlawful lawful to be used in prayer that is to repeat, or bring over again and again the same thing before asked, than many of the Saints of God must be blamed, and the son of God must not be Justified, who in one prayer repeated the same petition thrice over, Mat. 26.44. It is a desirable faculty to vary in prayer yet every one cannot do it, and they that can will repeat sometimes.  


Of prayer, 452.  1. Through pinching necessity this made Christ cry earnestly in the garden that the Cup might pass from him, and upon the Cross that God had forsaken him, men in a ditch will cry help help, and in a Town fire, fire and yet no vain repetition, a soul may cry Lord have mercy upon us, Lord have mercy upon us, O Christ hear us, and be singularly devout.  
2. Through holy affection, Thus Daniel often calls Lord hear, Dan. 9.17, 18, 19 So Solomon often repeats. Then here thou in heaven thy dwelling place, and forgive or do, which is above 7. times prayed for in a prayer, 2 King. 8.  
3. Through strength of faith, so the Psalmist. Blessed be the Lord for evermore, Amen and Amen, so the Church Reve. 22.20.   
In a word if repetitions barely considered as such were unlawful, the Church must be blamed for singing, and the Psalmist for composing the Psalm. 163. and the 57, and the 42, and the 67. In all which Psalms that there are repetitions in the? sense above spoken is apparent, and that they are, and may be used without sin, is not to be questioned.  
2. Vain repetitions, which are to be shunned in prayer, and of them we are forewarned by our Saviour, Mat. 6.7. of which we have above spoken.  
Now repetitions are vain.  


Cabbet. prayer, 455.  1. When they are affected as strains of Eloquence, and signs of wit, when to show the quaintness of the expession, that it may be observed, it is brought over again, and again, such were those of the Gentiles and Heathens.  
2. When they are Impertient, empty, frothy, unprofitable, when there is no Spiritual life nor hear, holy zeal nor activity, and such vain repetitions can never be in a book, they being in the cold heart and, dull soul of a Christian.  
3. When they are Idolised, when men conceit that God either will refuse to hear them if they repeat not, or that he will hear them the better for them, that is a vain repetition. Thus the Gentiles thought they should be heard for their much babbling or speaking, Mat. 6.7.  
4. When they are pretended, when men sets themselves to repeat, that they may be thought to spend much time in prayer, and so be accounted religious, which is indeed a taking God's name in vain, and abusing of his ear, by their vain and needless repetition.   
From which we conclude, that no vain repetitions are in the book of Common-prayers, they being of that nature that the soul and heart of man may zealously and holily close withal. And let me declare my thoughts in this particular, since the reestablishment of the Common-prayer I have seen more ardent zeal, 
I make no doubt but a man may be very formal in the most extemporary variety and very fervently devout in the most wont expressions. King Char. med. 16. upon the c. p.  more watery eyes, more lifted up hands, and reverend deportment in the public Churches, at the using of those forms then ever I saw in my life at extempore deliveryes.  
Not that I am against those prayers whose rise is immediately from the heart, whether in the house top or in the closet, but this I say, if set forms were used as they ought to be (by laying aside prejudice) they would never be spoke against, and if conceived prayer or (as the phrase is) extempore, were more used, it would not be so much undervalved as it is. If he that hath utterance in prayer and promptness on a sudden to express himself be thankful, he doth well, but if he think himself the better Christian because he seeth another use a form, In this he is not to be praised.  
Men of themselves may make vain repetitions, 
See my Panem quatidi. p. 25. add fin.  yea vain petitions, yet the same request that to the, and by the is vain, may be to another, a holy, ardent, and affectionate request, condemn not therefore the service of the Church, which in all things is well ordered and sure, but thy own heart, for not having life enough to answer Amen, and Amen, to all her holy repetitions, but of these things we have spoken elsewhere.   

Quest. 5. Whether it would be convenient to alter any part of these forms.  
This question shall not be directly answered being a matter wherein I ought not to be positive, but shall lay down my thoughts concerning both the negative and affirmative part, resolving to acquiesce in and submit unto lawful Authority.  
When those forms are considered, and the nature of its adversaries marked in strength of reason, it seems inconvenient to alter those forms.  
1. From the wisdom and opinion of King james, of blessed and glorious memory, who in his Proclamation for ratifying Common-prayer prefixed to that service, after the Hampton Court conference, resolved never to give way to any alteration by the frivolous suggestions of any light Spirit, not being ignorant of the Inconveniences that do arise in Government, 
Proclamation before Common-prayer.  by admitting Innovation in things once settled by mature deliberation, the danger that follows such alterations, we shall for the present leave to Statesmen to consider.  
2. It would encourage, brain sick people to proceed further in their opposition; to pleasure them in this, is but to make ●hem bold in ask a reformation or alteration in higher matters, let them in this be satisfied, they will but boast, and create fresh strength to bawl for something of another nature, to let the Common-prayer stand as it doth will be a bar to keep them from approaching higher, and shall be a bone for them to pick upon, and busy themselves about, that his Majesty and his counsel may dive and follow their designs with the less trouble, the King's Crown may at last come under some men's censure, if every thing be altered with which they are displeased. It is good therefore to prevent an evil at first, and let those forms stand for the future, as they do for the present.  
3. It will bring the Liturgy itself under contempt, not only by Forriagners, but natives, what reverence or devotion can the generality of people have to it, when at every cross humour of malcontent persons, it must be altered, and reform, and again reform, and again reform, which consideration moved the glorious King james, in that forementioned Proclamation to assert, That such is the unquietness and unstedfastness of some dispositions, effecting every year new forms of things, as if they should be followed in their unconstancy, would, make all actions of State ridiculous and contemptible.  
4. It would never please the party now offended. Let their pretences be what they will, it is the book in the bulk of it with which they are displeased, a form that hath in it a prayer for a Bishop will never be digested by many except they be of that society or dignity themselves, if they should be quiet this s●ring, yet next curow time they would be mad again, and the alteration will not please them, except it be altered into a Directory, and that will not please the people neither; so that no satisfaction, peace, quiet or content can be rationally hoped for, therefore it were best to let Common-prayer live as it doth, and and remain as it was brought by law unto us, since the alteration will never make us more quiet in matters of religion, but the worse, as appeareth, by the second argument.  
5. It would give a fair opportunity for taking away the wh●●●; I desire no● to reflect upon the actions of some men, whose gravity is venerable, and piety exemplar, yet it is worth our consideration, that when his Majesty out of free grace, did indulge his subjects, with their own liberty touching the Cross in baptism and wearing of the Surplice, except in Collegiate and Cathedral Churches, and Colleges, what effect did it produce, but embolden some to petition his Majesty that the Surplice might not be enjoined there also, expede Herculem, by this we may judge what an alteration may do, to cancel such or such a phrase, out of such or such a service, would but open their mouths, to beg a blotting out of the whole prayer, and therefore it were fittest ●o let the prayer stand or to prorouge the alteration, and in the mean time to command these men to instruct the people touching the nature of the Common-prayer, and then if the people will not be satisfied to proceed to alteration, as it shall seem Good to them in authority.  
For truly notwithstanding what hath been said, I may truly say of altering the Common-prayer, as St. Paul said of a single life, 1 Cor. 7.26. It is good for the present distress so to be.  

1. That many able men that are now dissenters might read it with courage and confidence, which it might be presumed they would do if it were altered. The reason is, because in the days of their error, they roved, and railed at the same, and cannot now, yea dare not touch it with one of their fingers, for shame and blushing, but when it is in the least altered they will bow and and confess we have done these things which we ought not to have done.  

It would stop some men's mouths at last and take them out of their studies to the Desk with credit.  2. The book itself as it stands, is not of absolute necessity, and therefore for the peace of the present age, or at least of this year, and for to have some quietness in the Church, by stopping the mouths of men in that particular, the book of Common-prayer might in some few things be altered.  
3. The same ends for which the book was composed at first, and for which it is still preserved, might be obtained by an alteration, how ever it were fit that the deprovers of that book and the despisers of them that use it were looked after.      

CHAP. 2. Of an Oath.  
SWearing being an ordinance of God, and by many being made a part of prayer, we shall speak of it by way of appendix to the foregoing ordinance, and that briefly.  
There is a vow, and there is an oath.  
A vow is properly that kind of oath that is made by man Immediately to God, whether public, as is probable that of Abraham was, Gen. 14.22. or private as that of Jacob's was, Gen. 28.20.  
An oath is properly that kind of vow made directly to man, sometimes made by God unto him, who swears by his great name, Jer. 44.26. by his right hand, Isa. 62.8. by his life, Isa. 49.18. and sometimes it is made by one man to another, In or by the name of God. Thus David did swear unto Bath●heba, by the Lord God of Israel, 1 King. 1.30. and Gideon, As the Lord lives, Judg. 8.19.  
To let pass many distinctions, we shall speak of an oath betwixt man and man in matter of judgement and shall see 

1. It's nature.  
2. Its ends.  
3. It's form.  
4. Resolve some questions.    

SECT. I.  
The nature of an oath from reason and Scripture may be thus discovered. 
This was never publicly delivered.   
It is an ordinance of God, wherein he is called, to bear witness to the truth asserted, for the ratifying of Covenants or deciding of controversies between man and man.  
It is true that we find swearing used by the Saints before God did appoint and institute it as a law, in Deut. 6.13. and 10. and 20. God in those places only rectifying or giving caution, that oaths should not be made to any God but himself, wicked and heathenish men doing it in the name of Idols.  
When the truth of a thing spoken of is doubted, and the covenant that is made cannot be firmly ratified by a ye, and nay, to prevent further strife, and take away the cause of suspicion, an oath may, and doth, and did always take place: for these and the like causes did Abraham say to King● Abimelech, I will swear, Gen. 21.24. and Isaac did swear, Gen. 26.21. and jacob did swear, Gen. 31.53. and David did swear to that Egyptian once, 1 Sam. 30.15. and to jonathan often.   

SECT. VII.  
The ends why God did institute this part of worship are these chiefly.  

1. For the glory of his own name: he looks upon it as an affront to his Majesty to swear by any God but himself, jer. 12.16. he being only able to search the heart, punish the offender, protect the innocent, and also being every where present, and therefore alone sees the contract, and hears the promise, which are necessary conditions in witness bearing.  
2. For the greater confirmation of the thing promised or attested, to take a way all cause of doubt in the least degree, thus God did swear in his holiness to David, Psal. 89.35. and the Angel by him that created heaven, Revel. 10.6. and St. Paul to vow that before God he lied not, Gal. 20.1. Yea, this made God swear to Abraham that he would bless him, Heb. 6 13. That no ground might be left of desponding or calling in question the thing promised or affirmed.  
3. For the putting to an end all strife and contention among men, there would be but affirming and denying, now an oath puts a stop to that, Heb. 6.16.   
It's true a man may falsely swear an oath, and if it can be known or proved there is a punishment for him that so doth, yet this is an ordinance for that purpose designed and therefore not to be thrown off though by some Misused.   

SECT. 3.  
In swearing men verily ought to swear by the greater, Heb. 6.17. and therefore an oath is to be made.  

1. By no creature, Mat. 34.35.36. james 5.12.  
2. By God only, jer. 12.16. and to him after this manner. 

1. Reverendly, with fear, Eccles. 9.2.  
2. Cautelously, with care, Gen. 24 5.  
3. Lawfully when Authority requi●es it, Exod. 22.10, 11. we shall find that Besides the magistrates c●ll or authority there are three things that makes an oath lawful, jer. 4.2. these are when the oath is made. 

1. In truth, from a certain assurance of the thing promised or reality of thoughts of him that promiseth, or from a knowledge of the truth of that which is attested.  
2. In judgement out of prudence or deliberation, not rasl●n●●s ignorance or passion.  
3. In righteousness, for the ●lory of God, the finding 〈◊〉 truth, composing of differences, not out of fraud, 〈◊〉 or cozenage.        

SECT. 4. Questions Resolved.  

Quest. 1. Whether swearing be an ordinance of, or under the Gospel.  
Quest. 2. Whether the oaths of Allegiance and Supremacy, required by the King of England, etc. May lawfully be taken.   

Quest. 1. Whether swearing be an ordinance of or under the Gospel  
There are them that live about us and among us, who denies that swearing is any part of Gospel worship, and therefore though called thereunto, refuse lest they should sin, but erroneously. For,  

1. Swearing was no part of the Ceremonial law, but used long before Moses, and the ends of it are moral, and therefore it is not abolished by the death of Christ.  
2. It is prophesied that the Church of the Gentiles shall swear by the Lord, and by the God of truth, Isa. 65.16. jer. 4.16. Implying that whereas they did swear by Baal and other false gods, they should by knowledge be brought from that Idolatry and give that point of worship to the God of Heaven who alone is the true God.  
3. By a holy Apostle it is frequently done, even by him who was an eminent preacher of the Gospel; (viz.) St. Paul, an oath is nothing but a calling of God to witness of the truth of that which is done or spoken, that it may be received with the greater belief, now how often doth that eminent servant of the Lord Jesus, deliver himself in the very substance of an oath: as God is my witness, Rom. 1.9. God is my record, P●il 1.8. God is my witness, 1 Thes. 2.5, 10. God knoweth, 2 Cor. 11, 11, 31. Before ●od I lie not, Gal. 1.20. I say the truth in Ch●isti●n Christ I lie not, Rom. 9.1. As the truth of Christ is in me, 2 Cor. 11.10. I speak the truth in Christ and lie not, 1 Tim. 2.7. All which are as substantial oaths as any we read of in the o●d ●●●pensation.  
4. Even in the close of the Gospel we find a holy Angel to swear, Rev. 10.6. we pray that the will of God may be done by u● as it is done by the ho●y Angels, and hear we have an An●ell for greater certainty sealing his threatening by an oath.   
From these reasons we may without error conclude that the ordinance of swearing is in full force and power under the Gospel, to all intents and purposes, any thing that our adversaries can b●ing to the Contrary notwithstanding.  
Those texts Math. 5.34. and james 5.12. speaks of swearing in our common communication, and of such oaths as are sworn by the creatures, as may appear by the contexts, not of Judicial swearing o● any other kind of oaths, when necessity and authority draws men to it, for clearing of the truth and ending of controversy against which the Gospel speaks not one word but confirms it by several passages, yea, St. Paul writing to the Hebrews says. Heb. 6.16. That an oath for confirmation is to men an end of all strife, not that it was, but it is (q.d.) while I am writing and preaching, now when the found of the Gospel is gone over all the world, is an oath the end of strife, and that not to some only but to men (i.e.) to all sorts of men whether Jew or Gentile, now had it been a sin to have used an oath under the Gospel, for that end we should have heard of it in this most proper place, or in some other.  
And if any will be contentious, let them consider that Paul's, before God I lie not, 1 Gal. 20. and the Angels by him that lives for ever is more than yea, yea? and yet who dare reprove either of them of sin.  
To this doctrine consents the reformed Churches of Helva: Art. 30. of Ausp. Art. 16. of England. Art. 39 the Art itself. is this, 
Art 39 of the Church of England.  
As we confess that vain and rash swearing is forbidden Christian men by our Lord jesus Christ, and James his Apostle so we judge that Christian religion doth not prohibit, but that a man may swear when the Magistrate requireth in a cause of faith and Charity, so it be done according to the Prophets teaching, in justice, judgement and truth.    

Quest. 2 Whether the Oaths of Allegiance and Supremacy required by the Kings of England, etc. of their Subjects, may lawfully be taken.  
That Covenants or oaths in cases of necessity or suspicion, may be made by the subjects of a land to their lawful Prince, appears by that Act of jehoiadah, at the Coronation of King jehoash, 2 King. 11.17. where we have the footsteps of a Coronation, and allegiance oath, but to come to the matter in hand, either of these oaths may lawfully be taken;  
For, 

1 Swearing is a Gospel's Ordinance, and therefore under the Gospel may be performed being ratified, 
Edwin the first who ruled in Scot Am. 3870 was the first King that caused his subjects to be sworn, Lan. Chro. 3 Parts 187.  taken and used by a holy Apostle and blessed Angel.  
2 There is nothing in them oaths that is contrary to the word of God. God who made the heavens is only called, to testify the reality of the intentions.  
3 The taking of them gives assurance to his Majesty of his Subjects faithfulness and loyalty, and indeed as the case now stands, he may be suspected of disloyalty that will not satisfy the law in that particular.  
4. It is but equal that subjects swear to defend his Majesty's honours and prerogatives, since he hath sworn to maintain his subjects rights and properties.    
Next, swear not at all, the grand objection is his Majesty's supremacy, But 

1 It is under Christ, none acknowledgeth him as absolute head of the Church, that being his sole prerogative who is King of Kings, and it would be considered whether God hath not made as good, and as many Laws touching the government of the State, as he hath for that of the Church, yet who will thence conclude, that the Magistrate is not supreme in civil affairs, that is next & immediately under God. For no otherwise is he head that is governor of the Church.  
2 It is only to exclude the Pope's Authority. His holiness at Rome, looks upon all Kings and Emperors as his Vassals and servants, and did he not exalt him above all that are called Gods, he would want one mark of the Antichrist, 1 Thes. 2.4, & by the way they being called Gods, we are to know that none on earth, no, no Presbytery their superior, nor contain the Pope therefore pretending a power over the Church, & making himself or giving out himself, as head of all civil & Ecclesiastical officers, and withal making the Church to be so absolute a distinst body from the state, that no state officer, whether the King, though he only be supreme, ought in the least to meddle with it, or if he do, to be excommunicated or deposed for his presumption, this power is by this Oath taken from the Pope, and given to him that is the true, as the Pope makes the Church to be so absolute a distinct body from the state, as that the state hath nothing to do with it, or in it, there are them in our days to be quit with the Pope, that would have no Church officer in the least to meddle with the state, supposing such an absoluteness in the one, that it hath no coherence with or dependence upon the other (in this absolute sense the author desires only to be understood chap. 9 Quest. 5.) and such infallibillity to be in a Presbytery that the Laws thereof ought not, should not be debated in a counsel, this also by this oath denied, and that justly. 
To exclude therefore chiefly the Pope's authority is his Majesty to be accounted Supreme in all causes, and over all persons, that is hath jurisdiction and power over all men, whether Clergy or others not the Pope.  
When God instituted the Church o● the Jews the Priests and the Levits had their orders and laws for their spiritual government, as clear and open as the Presbytery can plead for in the new Testament, yet that Kin●s had power over them, and made Laws for them, and were obeyed of by them, is clear to him that not manum sub pallio.   
3 It is in his Majesties own dominious, his jurisdiction is bounded within the limits of his own territories, right and dominions.    
All which considered, it is no derogation to Christ's honour, to accept that oath, but consequentially a supperiater, and upholder of it.  
Thus much of the third and last ordinance we undertook to defend in the beginning which was prayer.  
Laus Deo dedit enim v●lle etiam & perficere, Si quid novisti rectius istis utere si non, his utere mecum.  
FINIS.     

ERRATA.  
OF the errors that happened in the printing of this treatise, these following are some of these, (viz.) p. 7. l. 16. r. slighting p. 11. marg l. 1●. r. use p. 17 l. 16. r. altered & 27. r. fond p. 18. l. 7. r. Inst●●●●. p. 21. l 25. r. such laws p. 29 33. r. commanded p. 29. l. 7. r. will not p. 33. l. 1. r. regard p. 39 l. 1. r. creature, p. 41. l. 36. r completed p 45 l. 35. r. ben●●ecessi p. 53. l. r. persecution p. 57 l. 10. r. perform without p. 62. l. 33. r. own p. 73. l. 23. r. enlarge p. 81. l. 30. r. Adoption p. 86. l. 6 r. praedicantisses' p 104. l. 9 r. Word p. 150. l. 9 r. explanatory p. 107. l. 26. r. int●lligent●a p. 118. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 159. l. 16. r had p. 169 l. 1. r. refute. p. 173. l. 17. r. but and 18. r. grand p. 177. l. 3. r. M●tta. l. 25. r. were not p. 181. l. 21. r. p. 193. l. 5. r. Some p. 2. 13. l. 26. r. lively p. 252 l. 13. r. concupiscence p. 255. l. 22. r. B●vt. Noble, p. 266 l. 13. r. feast p. 275. l. 33. r. vigorous. p. 277. marg. l. 28 r veneras l. 40. r. 111. p. 214. l. 25. serve p. 288. 22. r. sacred. p. 294. l. 18. r. bulk. l. 25. r. fonts p. 30.7. marg. l. 5. r. pleading l. 11. r Offer them p. 328. l.▪ 16. r. sacred. p. 294. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 361. l. 2. r. Guisel. marg. l. 3. r. Antiepiscopal p. 37.5. l. r. repealed p. 383. l. 10. r. figurat ea & 25. r. per visum marg. l. 3. r. 24. permittitur & l. 13. r. 23. p. 10. l. 5. r. Reipturis p. 422. l. 10. r. praestat p. 490. l 11. r. Matthew, The other faults are left to the Readers charity and inquisition: the Author being necessarily detained from the press.