INTEREST DEPOSED, AND TRUTH RESTORED. OR, A Word in Season, delivered in Two SERMONS: The First at St. mary's in OXFORD, on the 24th of july, 1659. being the time of the Assizes: as also of the Fears and Groans of the Nation in the threatened, and expected Ruin of the Laws, Ministry, and universities. The other Preached lately before the Honourable Society of LINCOLNS-INN.  
BY ROBERT SOUTH, Mr. of Arts, and Student of Christchurch.  
OXFORD, Printed by A.L. for Tho. Robinson, 1660.   

TO THE RIGHT WORSHIPFUL EDWARD ATKINS, Sergeant at Law, and formerly one of the Justices of the COMMON-PLEAS.  
Honoured Sir,  
THough at first it was free, and in my choice, whether or no I should publish these Discourses, yet the Publication being once Resolved, the Dedication was not so indifferent; the Nature of the Subject, no less than the Obligations of the Author, styling them in a peculiar manner Yours: For since their drift is to carry the most Endangered, and Endangering Truth, above the Safest, when sinful, Interest; as a Practice upon grounds of Reason the most Generous, and of Christianity the most Religious; to whom rather should this Assertion repair as to a Patron, than to Him whom it has for an Instance? Who in a case of eminent Competition choose Duty before Interest, and when the Judge grew inconsistent with the Justice, preferred rather to be Constant to sure Principles, than to an Unconstant Government: And to retreat to an Innocent, and Honourable Privacy, than to sit and Act inquity by a Law; and make your Age and Conscience, (the one Venerable, the other Sacred) Drudges to the Tyranny of Fanatic, Perjured Usurpers. The next attempt of this Discourse, is a Defence of the Minstery, and that at such a time when none owned them upon the Bench (for then you had quitted it) but when on the contrary we lived to hear One in the very face of the University, as it were in defiance of us and our Profession, openly in his Charge defend the Quakers and fanatics, persons not fit to be named in such Courts, but in an Indictment. But, Sir, in the Instructions I here presumed to give to others, concerning what they should do, you may take a Narrative of what you have done: what respected their Actions as a Rule or Admonition, applied to yours is only a Rehearsal. Whose Zeal in asserting the Ministerial Cause is so generally known, so gratefully acknowledged, that I dare affirm, that in what I deliver, you read the Words indeed of One, but the Thanks of All. Which affectionate Concernment of yours for them, seems to argue a Spiritual sense, and Experimental Taste of their Works, and that you have reaped as much from their Labours, as others have done from their Lands: For to me it seemed always strange, and next to Impossible, that a man converted by the Word Preached, should ever hate and persecute a Preacher. And since you have several times in discourse declared yourself for that Government in the Church, that is founded upon Scripture, Reason, Apostolical Practice and Antiquity, and (we are sure) the only one that can consist with the Present Government of State, I thought the latter Discourse also might fitly address itself to you, in the which you may read your Judgement, as in the other your Practice. And now since it has pleased Providence, at length to turn our Captivity, and answer persecuted Patience with the unexpected returns of Settlement; to remove our Rulers, and restore our Ruler; and not only to make our Exactors righteousness, but, what is better, to give us Righteousness instead of Exaction, and hopes of Religion to a Church worried with Reformation; I believe upon due and impartial Reflection on what is Past, you now find no cause to Repent, that you never dipped your hands in the Bloody High Courts of justice, properly so called only by Antiphrasis; nor ever prostituted the Scarlet Robe to those Employments, in which you must have worn the Colour of your Sin in the Badge of your Office. But notwithstanding all the Enticements of a Prosperous Villainy, abhorred the Purchase, when the Price was Blood. So that now being privileged by an happy Unconcernment in those Legal Murders, you may take a sweeter relish of your own Innocence, by beholding the misery of others Gild, who being Guilty before God, and infamous before men, Obnoxious to Both, begin to find the first fruit of their sin in the Universal scorn of all, their apparent Danger, and unlikely Remedy: which beginnings being at length consummated by the hand of Justice, the cry of Blood and Sacrilege will cease, men's doubts will be Satisfied, and Providence Absolved.  
And thus, Sir, having presumed to honour my first Essays in Divinity, by prefixing to them a Name, to which Divines are so much obliged. I should here in the close of this Address, contribute a Wish at least to your Happiness: But since we desire it not yet in another World, and your Enjoyments in this (according to the Standard of a Christian desire) are so complete, that they require no Addition, I shall turn my Wishes into Gratulations, and congratulating their Fullness, only wish their Continuance: Praying, that you may still possess, what you possess; and Do what you Do; that is, reflect upon a clear, unblotted, acquitting Conscience, and feed upon the ineffable Comforts of the Memorial of a Conquered Temptation; without the danger of returning to the Trial. And this (Sir) I account the greatest Felicity that you can enjoy, and therefore the greatest that he can desire, who is  
Yours in all Observance, RO. SOUTH. Ch. Ch. the 25th. of May, 1660.   

A Preface to the Reader.  
THat being conscious to myself of having in Discourse so often condemned the Scribbling of the present Age, I should yet now own it by my Practice; especially in that sort of Writing in which several have gone before me, whom it is no glory to come behind, I find a Necessity of bespeaking the Readers acceptance with Excuse, which yet I trust I shall not manage so, as to make it only matter for another, but present him with Reason, as well as Apology. And first for the Publication of these two Discourses the one Preached in the time of our Fears, the other of our Hopes, and now both coming forth in the beginning of our Fruition, I shall not plead their having passed the Test and Approbation of two of the most judicious and Learned Auditories in the Nation, as supposing that was rather for the seasonableness of the Truth, than any Elegance of the Composure, and more for the Venture than the Performance: Yet from whatsoever cause it came, I shall not vouch it as a reason of the Publication, since the same persons may applaud the same thing from the Pulpit, that they shall afterwards hiss coming from the Press; as could be easily instanced in the Forlorn Works of some Unfortunate Divines: But much less was it the insolent, imprudent itch of appearing in Public, that induced me to this, as being confident that these Discourses, had more Hearers than they are like to find Readers; so that my present attempt may be rather termed an Edition than a Publication. But least of all shall I plead the importunity of Friends, that stale pretence for publishing so many scribles; such as being by much importunity brought to the Press, need a greater to bring them to perusal. But because a sordid, complying Spirit has been often charged upon the University, and (we must confess) a spice of it has appeared in many amongst us, who have fouled, as well as disturbed these Fountains; I thought good to let our Detractors understand, that in the very depth of Sectarian Barbarism, when the professed Enemies of the Church were the only Favourites of the State, and the very Pillars of it, the Universities and Ministers were falling, there has been some, who durst assert a Truth, though to the visible danger of their present Enjoyments, and the utter extinction of their future Hopes; and for so desperate a service the most inconsiderable person was the fittest, whose success would have equally been an advantage, and whose ruin no loss. Nor can I deny but that I was desirous to clear myself from the underserved surmises, that some (whose good esteem I have cause to value) have had of me; as if the injurious favours of some had not only courted, but won me to a servile compliance, which I always abhorred: But such was my fate, that some while they were in Power injured me by Persecution, when Declining, by their Favour. The Vindication also of some things here delivered was no small inducement to a Publication: For notwithstanding the forementioned acceptance these Discourses found, yet the former was attached by some severe Reprehenders, who according to the Canting Dialect of Wallingford house (which forty years ago would not have been understood, neither will it forty years hence) charged it as full of much Wrath and Darkness; but it seems it was such darkness as the tyrannising Egyptians began to feel; And I am sure no more Wrath than was deserved, and therefore very well bestowed. However, Providence has encouraged it to see the Light, while some of its Reprehenders sit in Darkness. Yet since by Warrant from the Spirit itself, we may be Angry, and sin not, the sharpness of a Reprehension is to be ascribed to the Nature of the thing that merits, not to the Temper of him that delivers it. And since it has pleased God to unshackle men from Engagements, Visitations, and the Awe of Usurpers, it is not to be expected, that Perjury, Blood, and Sacrilege, can be any longer Gospellized into Acts of Piety, or high strains of Evangelicall Perfection, because indeed they go much beyond the Command. Yet that Person, the late Oppressor of this Nation, and the known Father of Enthusiasts, in whom those three Perfections eminently concurred, and who, we confess is glanced upon in what follows, even him I have heard commended, as one, who notwithstanding those forementioned Infirmities (so called I conceive, because they were the matter of his daily Temptations) yet as to the main was truly pious, and to use his Encomiasts very expression, had great Communion with God. I suppose in the same sense, that the Faithful, Innocent, and Devout, hold Communion with the Devil. Wherefore if by Wrath was meant a Free (though at that time Dangerous) Animadversion upon such Spots of Christianity, We own the Charge, and readily confess, that the ensuing Discourse was not Calculated for the soothing of Galled Consciences, but really intended to Gall them more; and professedly designed to reprove Avarice, Oppression, Pious Frauds, Blasphemies, and Perjuries, ways not heretofore known of holding Communion with God. And as for Personal Reflections, I know none such spoken, but made such by being Applied: And if some proceeded to Application before I did, and from their Consciousness inferred their Concernment, the overruling sentence of a Guilty Conscience placing them under the Dint of any of these Reproofs, I am not he that either can, or would Absolve them: For, as I have often said, either they are not Guilty, and so they are not concerned in them, or Guilty, and so they deserve them. But whereas it has been further objected, that I proposed many doubts, which I left unanswered; I am sorry, that it was a fault, to think so honourably of my Auditory, as to esteem it Needless: But it is not in my power to inform some men's Ignorance, nor my desire to gratify their Humour: And whether this Plea proceeds from a tender Conscience, or a tender head, I am not much concerned, but acquiesce fully in this, that for the Objections, those that were Learned, could hear and answer them; those that were not, could not apprehend them, both therefore equally without danger. And whereas I do not now at least in the Printing them, add their Solutions; I answer, that in regard I profess to publish the Sermon I then Preached, I should not verify my Word, should I by such Additions make it Another. Having given an account of my design in the former Discourse, and wiped off the Censures that for some time have stuck upon it, I shall endeavour to prepare the Reader for a fair understanding of the Second, which being Preached before many of the most considerable Members of the House of Commons, had an Auditory suitable to its Design. For in as much as an Erastian Antiministerial Spirit has for many years acted most of the Nation, who would command the Service, without submitting to the Discipline of the Ministers; And since Arguments from Piety or Scripture work little upon most of them, I thought it the best service that could be done to the Ecclesiastical Cause, to make it appear that even a Politic consideration would persuade that, which was commanded upon a Spiritual: By showing how Religion is that alone that holds together the whole frame of Government; it being upheld itself by the Encouragement, and Honour of the Clergy. So that whereas I enforce it chiefly by Arguments drawn from Civil Concernments, I would have none offended, since my intent is limited here, only to this respect, it being an Argument ad hominem; not the only One that the the Subject would afford, but that which was the most likely to reach the Temper of the Times. And if I infer the necessity of Religion, and an Honourable Clergy from the Exigence of the Civil Interest, I suppose the necessity of it from God's Command, and from the salvation of men's souls, is unquestionable: Wherefore I shall take the boldness to entreat those who shall think it worthy their Reading, before they Censure, to vouchsafe it at least an attentive perusal, in as much as it presents to them some Truths, I think not often observed, I am sure, not usually delivered. For my own part, I cannot conceive how Religion can stand without a Ministry, nor the Ministry without its two Essential Props, jurisdiction and Respect. It is the old, sly, and undermining Plea, that Ministers ought only to procure respect by their Learning, and laborious, Upright life; other advantages belong not to them. But to answer this; besides, that late Experience proves, that the most Pious, and the most Learned, have been the most persecuted and contemned, it is irrational to think, that men ever yet made their Duty the measure of their Practice. And howsoever all aught, yet there are but very few who reverence Ministers for those Qualifications; but still those that do not, must be governed, or the Church ruined: therefore the Assistance of Secular supports must be taken in. Most therefore will confess Church Government Necessary, though they deny that Necessity to any determinate kind. But since Church Government in General sequestered from its several kinds, is a mere Idea, I am apt to think that the Determination of it was commanded together with the thing itself. And since only Particular, not Universal Nature's fall under Practice, in as much as the Apostles did actually Govern the Church, it must needs be, that it was by a certain determinate kind of Government: And then considering the Infallible Apostolic Spirit by which they were acted, I conceive their Practice and Example was a Virtual Command: especially when the reason and grounds of it continue still the same. What that Practice was, though there are many not obscure Traces of it in Scripture, yet I desire to gather it from the general Practice of the Church successively continued from their times: the most rational Guide where the Scripture is silent, and the best Comment where it is Obscure. And upon this Rule and Ground, I hold it more reasonable to Err, than upon Fanatic Principles to Stumble upon the Truth. Having thus shown my intent in these Sermons, and also the Rule, to the guidance of which I intent to resign myself, in whatsoever God shall hereafter call me either to Speak or Act as a Minister, I shall venture these Meditations into the World. What reception they may find I am ignorant, but not solicitous. But sure, of all persons, Ministers, Scholars, and especially those of the Universities, have little cause to censure, or reprehend me, who have freely ventured the Whole of my Small Advantages from them, in asserting them in a day of the blackest danger and rebuke, that I trust will ever befall the Church. However, I value not the taunts, the murmurs of any: I have learned by bearing, to contemn them. Frequent Endurance has bred an Apathy. But whatsoever men shall Mutter, Rail, or Declaim against these Writings, either out of a dislike of the Subject here Treated of, or a personal hatred of myself; yet in this I rest satisfied, and assured, that the Truth here spoken of, will stand, whatsoever becomes of Him, that spoke it.   
Math. 10.33. 
But whosoever shall deny me before men, him will I deny before my Father which is in Heaven.  
AS the great comprehensive Gospel duty is the denial of Self, so the grand Gospel sin that confronts it, is the denial of Christ. These two are both the Commanding and the Dividing Principles of all our Actions: For whosoever acts in opposition to one, it is always in behalf of the other. None ever opposed Christ, but it was to gratify Self: None ever renounced the Interest of Self, but from a prevailing love to the Interest of Christ. The subject I have here pitched upon, may seem improper in these times, and in this place, where the number of Professors, and of men is the same; where the Cause and Interest of Christ has been so cried up; and Christ's Personal Reign and Kingdom so called for, and expected. But since it has been still Preached up, but Acted down; and dealt with, as the Eagle in the Fable did with the Oyster, carrying it up on high, that by letting it fall he might dash it in pieces: I say, since Christ must Reign, but his Truths be made to serve. I suppose it is but Reason, to distinguish between Profession and Pretence; and to conclude, that men's present crying, Hail King, and bending the knee to Christ, are only in order to his future Crucifixion.  
For the discovery of the sense of the Words, I shall inquire into their occasion. From the very beginning of the Chapter we have Christ consulting the Propagation of the Gospel; and in order to it (being the only way that he knew to effect it) sending forth a Ministry; and giving them a Commission, together with Instructions for the Execution of it. He would have them fully acquainted with the Nature and Extent of their Office; and so he joins Commission with Instruction; by one he conveys Power, by the other Knowledge. Supposing (I conceive) that upon such an Undertaking, the more Learned his Ministers were, they would prove never the less faithful. And thus having fitted them, and stripped them of all manner of defence, v. 9 He sends them forth amongst Wolves: A hard Expedition, you will say, to go amongst Wolves; but yet much harder to convert them into Sheep; and no less hard even to discern some of them, possibly being under Sheep's clothing; and so by the advantage of that dress, sooner felt than discovered: and probably also such as had both the properties of Wolves, that is, they could whine and howl, as well as bite and devour. But that they might not go altogether naked amongst their Enemies, the only Armour that Christ allows them, it is Prudence and Innocence; Be ye wise as Serpents, but harmless as Doves, v. 16. Weapons not at all offensive, yet most suitable to their Warfare, whose greatest Encounters were to be Exhortations, and whose only Conquest, Escape. Innocence it is the best caution, and we may unite the expression, to be wise as a Serpent, is to be harmless as a Dove. Innocence, it is like polished Armour, it adorns, and it defends. In sum, he tells them, that the opposition they should meet with, was the greatest imaginable, from the 16. to the 26. v. but in the ensuing verses he promises them an equal proportion of assistance; which if it was not Argument of force enough to outweigh the forementioned discouragements, he casts into the Balance, the promise of a Reward to such as should Execute, and of Punishment to such as should Neglect their Commission: The Reward in the former verse, Whosoever shall confess me before men, etc. the punishment in this, But whosoever shall deny. etc. As if by way of preoccupation he should have said, Well: here you see your Commission, this is your Duty, these are your Discouragements: never seek for shifts and evasions from worldly afflictions; this is your Reward if you perform it, this is your Doom if you decline it.  
As for the Explication of the words they are clear and easy; and their Originals in the Greek are of single signification, without any ambiguity; and therefore I shall not trouble you, by proposing how they run in this, or in that Edition: or straining for an interpretation where there is no difficulty, or a distinction where there is no difference. The only Exposition that I shall give of them, will be to compare them to other Parallel Scriptures, and peculiarly that in the 8 Mark 38. Whosoever therefore shall be ashamed of me and my words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the holy Angels. These words are a Comment upon my Text.  
1. What is here in the Text called a denying of Christ, is there termed a being ashamed of him, that is, in those words the Cause is expressed, and here the Effect: for therefore we deny a thing, because we are shamed of it, First Peter is ashamed of Christ, than he denies him.  
2. What is here termed a denying of Christ, is there called a being ashamed of Christ and his Words: Christ's truths are his second Self. And he that offers contempt to a King's letters or edicts, virtually affronts the King; it strikes his words, but it rebounds upon his Person.  
3. What is here said before men, is there phrased, in this adulterous and sinful generation. These words import the hindrances of the duty enjoined, which therefore is here purposely enforced with a non obstante to all opposition. The Term Adulterous I conceive may chiefly relate to the Jews who being nationally espoused to God by Covenant, every sin of theirs was in a peculiar manner spiritual Adultery.  
4. What is here said I will deny him before my Father, is there expressed: I will be ashamed of him before my Father and his holy Angels, that is when he shall come to Judgement, when Revenging Justice shall come in pomp, attended with the glorious Retinue of all the Host of Heaven. In short the sentence pronounced declares the Judgement, the solemnity of it, the Terror.  
From the words, we may deduce these Observations.  

1. We shall find strong motives and temptations from men, to draw us to a denial of Christ.  
2. No Terrors, or Solicitations from men, though never so great can Warrant or Excuse such a denial.  
3. To deny Christ's Words, is to deny Christ.   
But since these Observations are rather employed then expressed in the words, I shall wave them, and instead of deducing a Doctrine, distinct from the words, prosecute the words themselves under this Doctrinal Paraphrase.  Whosoever shall deny, disowne or be ashamed of either the Person or truths of jesus Christ for any fear or favour of man; shall with shame be disowned, and Eternally rejected by him at the dreadful judgement of the great day, 
The discussion of this shall lie in these things.  

1. To show how many ways Christ and his truths may be denied, and what is the denial here chiefly intended.  
2. To show what are the causes that induce men to a denial of Christ and his truths.  
3. To show how far a man may consult his safety in time of persecution, without denying Christ.  
4. To show what is imported in Christ's denying us before his Father in Heaven.  
5. To apply all to the present Occasion.   
But before I enter upon these I must briefly premise this, that though the Text and the Doctrine run peremptory and absolute, Whosoever denies Christ, shall assuredly be denied by him: yet still there is a tacit condition in the words supposed, unless repentance intervene. For this and many other Scriptures, though as to their formal terms they are Absolute, yet as to their sense they are Conditional. God in mercy has so framed, and tempered his word, that we have for the most part, a Reserve of mercy wrapped up in a Curse. And the very first judgement that was pronounced upon fallen man, it was with the allay of a promise. Wheresoever we find a Curse to the Guilty Expressed, in the same words mercy to the Penitent is still Understood.  
This premised, I come now to discuss the first thing, viz. How many ways Christ and his truths may be denied, etc. Here first in general I assert, that we may deny him in all those acts that are capable of being morally good or evil: those are the proper Scene in which we act our Confessions or denials of him. Accordingly therefore all ways of denying Christ, I shall comprise under these three.  
1. We may deny him and his truths by an Erroneous, Heretical judgement. I know it is doubted whether a bare Error in judgement can condemn: but since truths absolutely necessary to Salvation, are so clearly revealed, that we cannot err in them, unless we be notoriously wanting to ourselves; herein the fault of the judgement is resolved into a precedent default in the will: and so the case is put out of doubt. But here it may be replied, are not truths of absolute and fundamental necessity, very disputable: as the Deity of Christ, the Trinity of Persons? if they are not in themselves disputable, why are they so much disputed? Indeed I believe if we trace these disputes to their original cause we shall find, that they never sprung from a reluctancy in Reason to embrace them. For this reason itself dictates as most rational, to assent to any thing though seemingly contrary to Reason, if it is revealed by God, and we are certain of the Revelation. These two supposed, these disputes must needs arise only from curiosity and singularity; and these are the faults of a diseased will. But some will further demand in behalf of these men, whether such as assent to every word in Scripture, for so will those that deny the natural deity of Christ and the Spirit, can be yet said in doctrinals to deny Christ? To this I answer, since words abstracted from their proper sense & signification, lose the nature of words, & are only equivocally so called: inasmuch as the persons we speak of, take them thus; & derive the Letter from Christ, but the signification from themselves, they cannot be said properly to assent so much as to the words of the Scripture. And so their case also is clear. But yet more fully to state the matter, how far a denial of Christ in belief and judgement is damnable: We will propose the question. Whether those that hold the fundamentals of faith, may deny Christ damnably, in respect of those superstructures and consequences that arise from them? I answer in brief, by fundamental truths are understood, 1. Either such without the belief of which we cannot be saved, or, 2. such, the belief of which is sufficient to save: If the question be proposed of fundamentals in this latter sense, it contains its own answer; for he that believes those truths, the belief of which is sufficient to save, the disbeleif or denial of their consequences cannot damn. But what and how many these fundamentals are, it will then be agreed upon, when all Sects, Opinions and Persuasions do unite and consent. 2ly. If we speak of fundamentals in the former sense, as they are only truths without which we cannot be saved: it is manifest that we may believe them, and yet be damned for denying their consequences: for that which is only a Condition without which we cannot be saved, is not therefore a Cause sufficient to save: much more is required to the latter, then to the former. I conclude therefore, that to deny Christ in our judgement, will condemn, and this concerns the learned: Christ demands the homage of your understandings: he will have your Reason bend to him, you must put your Heads under his feet. And we know that heretofore he who had the Leprosy in this part, was to be pronounced utterly unclean. A poisoned reason, an infected judgement is Christ's greatest enemy. And an Error in the judgement, it is like an impostume in the Head, which is always noisome, and frequently mortal.  
2. We may deny Christ verbally, and by oral expressions. Now our words they are the interpreters of our hearts. The transcripts of the judgement with some further addition of good or evil. He that interprets usually inlarges. What our judgement whispers in secret, these proclaim upon the house top. To deny Christ in the former imports enmity, but in these open Defiance. Christ's passion is renewed in both: be that mis-judges of him, condemns him, but he that blasphemes him spits in his face. Thus the Jews & the Pharisees denied Christ. We know that this man is a sinner, Joh. 9.24. and a deceiver, Mat. 27.63. and he casts out devils, by the prince of the devils. 12. Mat. 24. And thus Christ is daily denied, in many blasphemies printed & divulged, and many horrid Opinions vented against the truth. The Schools dispute whether in morals the external Action superadds any thing of good or evil to the internal elicit acts of the Will: but certainly the enmity of our judgements is wrought up to an high pitch before it rages in an open denial. And it is a sign that it is grown too big for the Heart, when it seeks for vent in our words. Blasphemy uttered it is Error heightened with Impudence. It is sin scorning a concealment, not only committed, but defended. He that denies Christ in his judgement sins, but he that speaks his denial, vouches and owns his sin: and so by publishing it, does what in him lies to make it Universal: and by writing it to establish it Eternal. There is another way of denying Christ with our Mouths, which is Negative: that is when we do not acknowledge and confess him: but of this I shall have occasion to treat under the discussion of the Third general Head.  
3. We may deny Christ in our Actions and Practice, and these speak much louder than our tongues. To have an Orthodox belief, and a true Profession, concurring with a bad life, it is only to deny Christ with a greater solemnity. Beleif and Profession will speak thee a Christian but very faintly, when thy conversation proclaims thee an Infidel. Many while they have Preached Christ in their Sermons, have read a lecture of Atheism in their Practice. We have many here that speak of Godliness, Mortification and self-denial: but if these are so, what means the Bleating of the Sheep, and the lowing of the Oxen, the noise of their ordinary sins, and the cry of their great ones? If Godly, why do they wallow and sleep in all the Carnalities of the world, under pretence of Christian liberty? Why do they make religion ridiculous by pretending to Prophecy, and when their prophecies prove delusions, why do they Blaspheme? If such self-denyers, what means the griping, the prejudice, the covetousness, and the pluralities preached against, and retained, and the Arbitrary Government of many? When such men Preach of self-denial and humility. I cannot but think of Seneca, who praised Poverty, and that very safely, in the midst of his great Riches and Gardens; and even exhorted the world to throw away their Gold, perhaps (as one well conjectures) that he might gather it up; So these desire men to be humble, that they may domineer without opposition. But it is an easy matter to commend patience, when there is no d●nger of any trial, to extol humility in the midst of honours, to begin a Fast after Dinner. But O how Christ will deal with such persons when he shall draw forth all their Actions bare and stripped from this deceiving veil of their heavenly speeches! He will then say, it was not your sad Countenance, nor your Hypocritical groaning, by which you did either confess or honour me: but your Worldliness, your luxury, your sinister partial dealing; these have denied me, these have wounded me, these have gone to my heart: these have caused the weak to stumble, and the profane to blaspheme: these have offended the one, and hardened the other. You have indeed spoke me fair, you have saluted me with your lips, but even then you betrayed me. Depart from me therefore you professors of holiness, but you workers of iniquity.  
And thus having shown the three ways by which Christ may be denied, it may now be demanded, which is the Denial here intended in the words.  
Answer 1. I conceive if the words are taken as they were particularly and personally directed to the Apostles upon the occasion of their mission to preach the Gospel, so the denial of him, was the not acknowledgement of the Deity or Godhead of Christ; and the reason to prove, that this was then principally intended, is this. Because this was the truth in those days chiefly opposed, and most disbeleived, as appears, because Christ and the Apostles did most earnestly inculcate the belief of this, and accepted men upon the bare acknowledgement of this, and Baptism was administered to such as did but profess this, 8 Acts 37, 38. And indeed as this one Aphorism jesus Christ is the Son of God, is Virtually and eminently the whole Gospel, so to confess or deny it is virtually to embrace or reject the whole round and series of Gospel truths. For he that acknowledges Christ to be the son of God, by the same does consequentially acknowledge that he is to be believed and obeyed in whatsoever he does enjoin and deliver to the sons of men: and therefore that we are to repent and believe and rest upon him for salvation, and to deny ourselves: and within the compass of this is included whatsoever is called Gospel.  
As for the manner of our denying the Deity of Christ here prohibited, I conceive it was by words and oral expressions verbally to deny, and dis-acknowledge it: This I ground upon these reasons.  

1. Because it was such a denial as was before men, and therefore consisted in open Profession, for a denial in judgement and practice, as such, is not always before men.  
2. Because it was such a denial or confession of him as would appear in Preaching: but this is managed in words and verbal profession.   
But now 2ly. If we take the words as they are a general precept equally relating to all times, and to all persons, though delivered only upon a particular occasion to the Apostles (as I suppose they are to be understood) so I think they comprehend all the Three ways mentioned of confessing or denying Christ: but principally in respect of practice, and that 1. Because by this he is most honoured or dishonoured. 2. Because without this the other two cannot save. 3. Because those who are ready enough to confess him both in judgement and profession, are for the most part very prone to deny him shamefully in their doings.  
Pass we now to a Second thing, to show  
What are the Causes inducing men to deny Christ in his truths. I shall propose Three.  
1. The seeming supposed absurdity of many truths: Upon this foundation Heresy always builds. The Heathens derided the Christians, that still they required and pressed belief, and well they might (say they) since the Articles of their Religion are so absurd, that upon Principles of Science they can never win assent. It is easy to draw it forth and demonstrate, how upon this score the chief Heresies that now are said to trouble the Church, do oppose and deny the most important truths in Divinity. As first, hear the denier of the Deity and satisfaction of Christ. What (says he) can the same Person be God and man? the Creature and the Creator? can we ascribe such attributes to the same thing, whereof one implies a Negation and a Contradiction of the other? Can he be also Finite and Infinite, when to be finite is not to be infinite, and to be infinite not to be finite? And when we distinguish between the Person, and the Nature, was not that distinction an invention of the Schools, favouring rather of Metaphysics, than Divinity? If we say that he must have been God, because he was to mediate between us and God, by the same reason they will reply, we should need a Mediator between us and Christ, who is equally God, equally offended. Then for his satisfaction, they will demand to whom this satisfaction is paid? If to God, than God pays a Price to himself: and what is it else to require and need no satisfaction, then for one to satisfy himself? Next comes in the Denier of the Decrees and free grace of God. What (says he) shall we exhort, admonish, and entreat the Saints to beware of falling away finally, and at the same time assert that it is impossible for them so to fall? what shall we erect two contradictory Wills in God, or place two contradictoryes in the same Will, and make the Will of his Purpose and Intention run counter to the Will of his Approbation? Hear another concerning the Scripture and Justification. What (says the Romanist, rely in matters of faith upon a private Spirit? How do you know this is the sense of such a Scripture? Why by the Spirit. But how will you try that Spirit to be of God? Why by the scripture: this he explodes as a circle, and so derides it. Then for Justification. How are you Justified by an imputed Righteousness? Is it yours before it is imputed, or not: if not (as we must say) is this to be Justified, to have that accounted yours, that is not yours? Put again, did you ever hear of any man made rich or wise by imputation? why then Righteous or Just? Now these seeming Paradoxes, attending Gospel truths, cause men of weak and prejudiced intellectuals to deny them, and in them Christ, being ashamed to own faith so much (as they think) to the disparagement of their Reason.  
2. The Second thing causing men to deny the truths of Christ, is their, unprofitableness. And no wonder if here men forsake the truth and assert interest. To be Pious is the way to be Poor. Truth still gives its followers its own Badge and Livery, a despised nakedness. It is hard to maintain the truth, but much harder to be maintained by it: could it ever yet feed, cloth, or defend its assernors? Did ever any man quench his thirst, or satisfy his hunger with a Notion? Did ever any one live upon Propositions? The Testimony of Brutus concerning virtue, is the apprehension of most concerning truth: that it is a Name, but lives and estates are things, and therefore not to be thrown away upon Words. That we are neither to worship or cringe to any thing under the Deity is a truth to strict for a Naaman: he can be content to worship the true God, but than it must be in the house of Rimmon: the reason was employed in his condition, he was Captain of the Host, and therefore he thought it reason good to bow to Rimmon, rather than endanger his place: better Bow, than Break. Indeed some time's Providence casts things so, that truth and interest lie the same way: and when it is wrapped up in this covering men can be content to follow it, to press hard after it: but it is as we pursue some beasts only for their skins: take of the covering, and though men obtain the truth, they would lament the loss of that. As jacob wept and mourned over the torn Coat, when joseph was alive. It is incredible to consider how interest outweighes truth. If a thing in itself be doubtful, let it make for interest and it shall be raised at least into a Probable; and if a truth be certain, and thwart interest, it will quickly fetch it down to but a Probability; nay if it does not carry with it an impregnable Evidence, it will go near to debase it to a down right falsity. How much interest casts the Balance in cases dubious, I could give sundry instances, let one suffice. And that concerning the unlawfulness of Usury. Most of the Learned men in the world successively both Heathen and Christian do assert the taking of Use to be utterly unlawful; yet the Divines of the Reformed Church beyond the Seas though most severe and rigid in other things, do generally affirm it to be lawful. That the case is doubtful and may be disputed with plausible arguments on either side, we may well grant: But what then is the reason that makes these Divines so unanimously concur in this opinion? Indeed I shall not affirm this to be the reason, but it may seem so to many: that they receive their Salaryes by way of pension, in present ready money, and so have no other way to improve them; so that it may be suspected, that the change of their salary, would be the strongest argument to change their opinion. The truth is, Interest is the grand wheel, and spring that moves the whole Universe. Let Christ and truth say what they will, if interest will have it, gain must be Godliness: If Enthusiasm is in request, learning must be inconsistent with Grace. If pay grows short, the University Maintenance must be too great. Rather than Pilate will be counted Caesar's enemy, he will pronouce Christ innocent one hour, and condemn him the next. How Christ is made to truckle under the world, and how his truths are denied and shuffled with for profit and pelf, the clearest proof would be by Induction and Example. Bus as it is the most clear, so here it would be the most unpleasing: Wherefore I shall pass this over, since the world is now so peccant vopn this account, that I am afraid Instances would be mistaken for Invectives.  
3. The Third Cause inducing men to deny Christ in his truths, is their apparent danger. To confess Christ, is the ready way to be cast out of the Synagogue. The Church, it is a place of Graves as well as of Worship and profession. To be resolute in a Good cause is to bring upon ourselves the punishments due to a Bad. Truth indeed it is a possession of the highest value, and therefore it must needs expose the owner to much danger. Christ is sometimes pleased to make the profession of himself costly, and a man cannot buy the truth but he must pay down his life and his dearest blood for it. Christianity marks a man out for destruction: and Christ sometime chalks out such a way to salvation, that shall verify his own saying, He that will save his life shall lose it. The first ages of the Church had a more abundant experience of this: Paul and the rest, what they planted by their Preaching, they watered with their blood. We know their usage was such as Christ foretold, he sent them to Wolves, and the common course than was Christianos ad Leones. For a man to give his name to Christianity in those days, was to list himself a Martyr, & to bid farewell not only to the pleasures but also to the hopes of this life. Neither was it a single death only that then attended this profession, but the Terror and sharpness of it redoubled was in the manner and circumstance. They had Persecutors, whose Invention was as great as their cruelty. Wit and malice conspired to find out such tortures, such deaths, and those of such incredible anguish, that only the manner of dying was the Punishment, Death itself the deliverance. To be a Martyr signifies only to witness the truth of Christ, but the witnessing of the truth was then so generally attended with this Event, that Martyrdom now signifies not only to witness, but to witness by death. The word besides its own signification importing their practice: And since Christians have been freed from Heathens, Christians themselves have turned Persecutors. Since Rome from Heathen was turned Christian, it has improved its persecution into an Inquisition. Now when Christ and truth are upon these terms, that men cannot confess him, but upon pain of death, the reason of their Apostasy and Denial is clear, men will be Wise and leave Truth and misery to such as love it, they are resolved to be Cunning, let others run the hazard of being Sincere. If they must be good at so high a rate, they know they may be Safe at a cheaper. Si negare sufficiat, quis erit Nocens? If to deny Christ will save them, the truth shall never make them guilty. Let Christ and his flock lie open & exposed to all weather of Persecution, Foxes will be sure to have holes. And if it comes to this that they must either renounce Religion, deny and blaspheme Christ, or forfeit their lives to the fire or the sword, it is but inverting jobs wives advice, Curse God and live.  
3. We proceed now to the Third thing, which is to show, how far a man may consult his safety, &c▪  
This he may do Two Ways.  
1. By withdrawing his Person. Martyrdom is an Heroic act of faith. An Atcheivement beyond an Ordinary pitch of it: to you says the Spirit it is given to suffer, 1 Phil. 29. It is a peculiar additional gift: it is a distinguishing excellency of degree, not an essential consequent of its Nature. Be ye harmless as Doves says Christ; and it is as Natural to them to take flight upon danger, as to be Innocent: Let every man throughly consult the temper of his faith, and weigh his courage with his fears, his Weakness and his Resolutions together, and take the measure of both, and see which preponderateth, and if his spirit faints, if his heart misgives and melts at the very thoughts of the fire, let him fly and secure his own soul, and Christ's honour. Non negat Christum fugiendo qui ideò fugit ne neget: He does not deny Christ by flying, who therefore flies that he may not deny him. Nay, he does not so much decline, as rather change his Martyrdom: He flies from the Flame, but repairs to a Desert; to poverty and hunger in a wilderness. Whereas if he would dispense with his Conscience, & deny his Lord, or swallow down two or three Contradictory oaths, he should neither fear the one, nor be forced to the other.  
2. By concealing his judgement. A man sometimes is no more bound to speak than to destroy himself; and as Nature abhors this, so Religion does not command that. In the times of the Primitive Church, when the Christians dwelled amongst Heathens, it is reported of a certain Maid, how she came from her Father's house, to one of the Tribunals of the Gentiles, and declared herself a Christian, spit in the Judge's face, and so provoked him to cause her to be executed. But will any say that this was to confess Christ, or die a Martyr? He that uncalled for, uncompelled, comes and proclaims a Persecuted Truth, for which he is sure to die, he only dies a Confessor of his own folly, and a Sacrifice to his own rashness. Martyrdom is stamped such only by God's command; and he that ventures upon it without a Call, must endure it without a Reward: Christ will say, who required this at your hands? His Gospel does not dictate imprudence: No Evangelical Precept justles out that of a lawful self-preservation. He therefore that thus throws himself upon the Sword, he runs to Heaven before he is sent for: where though perhaps Christ may in mercy receive the Man, yet he will be sure to disown the Martyr.  
And thus much concerning those lawful ways of securing ourselves in time of Persecution; not as if these were always lawful: For sometimes a man is bound to confess Christ openly, though he dies for it; and to conceal a Truth is to deny it. But now to show when it is our duty, and when unlawful to take these courses, by some general rule of a perpetual, neverfailing truth, none ever would yet presume: For, as Aristotle says, We are not to expect Demonstrations in Ethics, or Politics; nor to build certain rules upon the contingency of humane Actions: So, in as much as our flying from Persecution, our confessing, or concealing persecuted Truths, vary and change their very nature, according to different circumstances of time, place, and persons, we cannot limit their Directions within any one universal Precept. You will say then, How shall we know when to confess, when to conceal a Truth? when to wait for, when to decline Persecution? Indeed the only way that I think can be prescribed in this case, is to be earnest, and importunate with God in Prayer for special direction: And it is not to be imagined, that he who is both faithful and merciful, will leave a sincere soul in the dark upon such an occasion. But this I shall add, that the Ministers of God are not to evade, or take refuge in any of these two forementioned ways. They are public persons: and good Shepherds must then chiefly stand close to the Flock when the Wolf comes. For them to be silent in the Cause of Christ is to renounce it; and to fly, is to desert it. As for that place urged in favour of the contrary, in 23. v. When they persecute you in this City flee into another, it proves nothing; for the Precept was particular, and concerned only the Apostles; and that but for that time in which they were then sent to the Jews, at which time Christ kept them as a reserve for the future: For when after his death they were indifferently sent both to Jews and Gentiles, we find not this clause in their Commission, but they were to sign the Truths they preached with their blood; as we know they actually did. And moreover, when Christ bids them, being persecuted in one City fly into another, it was not (as Grotius acutely observes) that they might lie hid, or be secure in that City, but that there they might Preach the Gospel: So that their flight here was not to secure their Persons, but to continue their Business. I conclude therefore, that faithful Ministers are to stand and endure the brunt. A common Soldier may die, when it is the duty of him that holds the Standard to die upon the place. And we have abundant of encouragements so to do. Christ has seconded and sweetened his command with his promise: Yea the thing itself is not only our duty, but our glory. And he that has done this work, has in the very work partly received his wages. And were it put to my choice, I think I should choose rather with spitting and scorn to be tumbled into the dust in blood, bearing witness to any known Truth of our dear Lord, now opposed by the Enthusiasts of the present Age, than by a denial of those Truths through Blood and Perjury wade to a Sceptre, and Lord it in a Throne. And we need not doubt, but Truth, however oppressed, will have some followers, and at length prevail. A Christ, though Crucified, will arise: And as it is in the 11 Revel. 3. The Witnesses will Prophesy, though it be in Sackcloth.  
Having thus dispatched the third thing, I proceed to the fourth, which is to show, what it is for Christ to deny us before his Father in Heaven. Hitherto we have treated of men's carriage to Christ in this world▪ now we will describe his carriage to them in the other. These words clearly relate to the last Judgement, and they are a Summary description of his proceeding with men at that day.  
And here we will consider: 

1. The Action itself, He will deny them.  
2. The Circumstance of the Action, He will deny them before his Father, and the holy Angels.    
1. Concerning the first; Christ's denying us, is otherwise expressed in the 13 Luke 27. I know you not. To Know in Scripture language is to Approve; and so not to Know, is to Reject and Condemn. Now who knows how many Woes are crowded into this one sentence, I will deny him? It is (to say no more) a compendious expression of Hell, an Eternity of Torments comprised in a word: it is Condemnation itself, and what is most of all, it is Condemnation from the mouth of a Saviour. O the inexpressible horror that will seize upon a poor soul when he stands arraigned at the Bar of Divine Justice▪ When he shall look about, and see his Accuser his Judge, the Witnesses all of them his remorseless Adversaries: The Law impleading, Mercy and the Gospel upbraiding him, the Devil, his grand Accuser, drawing his Indictment; numbering his sins with the greater exactness, and aggravating them with the cruelest bitterness, and Conscience, like a thousand Witnesses, attesting every Article, flying in his face, and rending his very heart. And then after all, Christ, from whom only Mercy could be expected, owning the Accusation. It will be Hell enough to hear the Sentence; the very Promulgation of the Punishment will be part of the Punishment, and anticipate the Execution. If Peter was so abashed when Christ gave him a look after his denial; if there was so much dread in his looks when he stood as Prisoner, how much greater will it be when he sits as a Judge? If it was so fearful when he looked his Denier into Repentance, what will it be when he shall look him into Destruction? Believe it, when we shall hear an Accusation from an Advocate, our Eternal doom from our Intercessor, it will convince us that a Denial of Christ is something more than a few transitory words: What trembling, what out-cries, what astonishment will there be upon the pronouncing this Sentence! Every word will come upon the sinner like an Arrow striking through his reins; like Thunder that is heard, and consumes at the same instant. Yea it will be a Denial with scorn, with taunting exprobrations; and to be miserable without commiseration, is the height of misery. He that falls below Pity, can fall no lower. Could I give you a lively representation of guilt and horror on this hand, and paint out eternal wrath, decipher eternal vengeance on the other, then might I show you the condition of a sinner hearing himself denied by Christ: And for those whom Christ has denied, it will be in vain to appeal to the Father, unless we can imagine, that those whom Mercy has condemned, Justice will absolve.  
2. For the Circumstance, He will deny us before his Father, and the holy Angels. As much as God is more glorious than man, so much is it more glorious to be confessed before him, than before men: And so much glory as there is in being confessed, so much dishonour there is in being denied. If there could be any room for comfort after the sentence of Damnation, it would be this, to be executed in secret, to perish Unobserved. As it is some allay to the infamy of him that died ignominiously, to be buried privately. But when a man's folly must be spread open before Angels, and all his baseness ripped up before those pure Spirits, this will be a double Hell: to be thrust into utter Darkness, only to be punished by it, without the benefit of being concealed. When Christ shall compare himself, who was denied, and the thing for which he was denied together, and parallel his merits with a lust, and lay Eternity in the Balance with a trisle, than the folly of the sinner's choice shall be the greatest sting of his destruction. For a man shall not have the advantage of his Former Ignorance and Error, to approve his sin: Things that appeared amiable by the light of this world, will appear of a different odious hue in the clear discoveries of the Next: As that which appears to be of this colour by a dimn candle, will be found to be of another looked upon in the day. So when Christ shall have cleared up men's apprehensions about the value of things; he will propose that worthy Prize for which he was denied: He will hold it up to open view, and call upon Men and Angels: Behold, look, here is the thing, here's that piece of dirt, that windy applause, that poor transitory pleasure, that contemptible danger, for which I was dishonoured, my Truths disowned, and for which life, eternity, and God himself was scorned and trampled upon by this sinner: Judge all the world, whether what he so despised in the other life, he deserves to enjoy in this? How will the condemned sinner then crawl forth, and appear in his filth and shame before that undefiled, Tribunal, like a Toad or a Snake in a King's presence Chamber. Nothing so irksome as to have one's folly displayed before the Prudent, one's impurity before the Pure: And all this before that company surrounding him, from which he is neither able to look off, nor yet to look upon. A disgrace put upon a man in company is unsupportable: it is heightened according to the greatness, and multiplied according to the number of the persons that hear it. And now as this circumstance [before his Father] fully speaks the shame, so also it speaks the danger of Christ's then denying us. For when the accusation is heard, and the person stands convict, God is immediately lifting up his hand to inflict the eternal blow; and when Christ denies to exhibit a ransom, to step between the stroke then coming, and the sinner, it must inevitably fall upon him, and sink his guilty soul into that deep and bottomless gulf of endless perdition. This therefore is the sum of Christ's denying us before his Father, viz. Unsupportable shame, unavoidable destruction.  
I proceed now to the Uses that may be drawn from the Truths delivered. And here (Right Honourable) not only the present occasion, but even the words themselves seem eminently to address an Exhortation to your Honours. As for others not to deny Christ, is openly to profess him; so for you who are invested with Authority, not to deny him, is to defend him. Know therefore, that Christ does not only desire, but demand your defence, and that in a double respect.  
1. In respect of his Truth. 2. Of his Members.  
1. He requires that you should defend and confess him in his Truth. Heresy it is a Tare sometimes not to be pulled up but by the Civil Magistrate. The word Liberty of Conscience, is much abused for the defence of it, because not well understood. Every man may have Liberty of Conscience to think and judge as he pleases, but not to vent what he please. The reason is, because Conscience bounding itself within the thoughts, is of private concernment, and the cognizance of these belong only to God: but when an opinion is published, it concerns all that hear it, and the public is endamaged, and therefore becomes punishable by the Magistrate, to whom the care of the public is entrusted. But there is one truth that concerns both Ministry and Magistracy, and All: which is opposed by those who affirm, that none ought to Govern upon the Earth but Christ in person: Absurdly, as if the Powers that are, destroyed his; as if a Deputy were not consistent with a King; as if there were any Opposition in Subordination. They affirm also, that the Wicked have no right to their Estates, but only the Faithful, that is, themselves, aught to possess the Earth. And it is not to be questioned, but when they come to explain this principle, by putting it into execution, there will be but few that have estates at present, but would be either found, or made Wicked. I shall not be so urgent to press you to confess Christ, by asserting and owning the Truth contrary to this, since it does not only oppose Truth, but Propriety, and here to deny Christ, would be to deny yourselves.  
2. Christ requires you to own and defend him in his Members; and amongst these, the chief of them, and such who most fall in your way, the Ministers; I say, that despised, abject, oppressed sort of men, the Ministers; whom the world would make Antichristian, and so deprive them of Heaven, and also strip them of that poor remainder of their Maintenance, and so allow them no portion upon the Earth. You may now spare that distinction of Scandalous Ministers, when it is even made Scandalous to be a Minister. And as for their discouragements in the Courts of the Law, I shall only note this, that for these many years last passed, it has been the constant observation of all, that if a Minister had a Cause depending in the Court, it was ten to one but it went against him. I cannot believe your Law justles out the Gospel; but if it be thus used to undermine Christ in his Servants, beware that such Judgements passed upon them, do not fetch down God's Judgements upon the Land; and that for such abuse of the Law, Christ does not in anger deprive both you and us of its Use. (My Lords) I make no doubt, but you will meet with many Suits in your Course, in which the persons we speak of are concerned, as it is easy to Prognosticate from those many worthy Petitions preferred against them, for which the well-affected Petitioners will one day receive but small Thanks from the Court of Heaven. But however their Causes speed in your Tribunals, know that Christ himself will recognize them in a greater. And then what a different face will be put upon things! When the usurping, devouring Nimrods' of the World shall be cast with scorn on the left hand: And Christ himself in that great Consistory shall deign to step down from his Throne, and single out a poor despised Minister, and as it were taking him by the hand, present him to, and openly thus confess him before his Father. Father, here is a poor servant of mine, that for doing his duty impartially, for keeping a good conscience, and testifying my truths in an Hypocritical pretending age, was wronged, trood upon, stripped of all: Father, I will that there be now a distinction made, between such as have owned & confessed me with the loss of the world, and those that have denied, persecuted and insulted over me: It will be in vain then to come and creep for mercy: and say, Lord, when did we insult over thee? when did we see thee in our Courts, and despised or oppressed thee? Christ's reply will be then quick and sharp: Verily in as much as you did it to one of these little, poor, despised ones, ye did it unto Me.  
2. Use is of information, to show us the danger as well as the baseness of a dastardly Spirit; in asserting the interest and truth of Christ. Since Christ has made a Christian course a Warfare, of all men living, a Coward is the most unfit to make a Christian: whose infamy is not so great, but it is sometimes less than his peril. A Coward does not always scape with disgrace, but sometimes also he loses his life: wherefore let all such know, as can enlarge their consciences like Hell, and call any sinful compliance submission, and style a Cowardly silence in Christ's cause, discretion and prudence. I say let them know, that Christ will one day scorn them, and spit them with their policy and prudence into Hell; and then let them consult how politic they were for a temporal Emolument, to throw away Eternity. All that causes men to deny Christ, it is either the Enjoyments, or the miseries of this life: but alas at the day of Judgement all these will be expired, and as One well Observes, what are we the better for pleasure, or the worse for sorrow when it is past? but then sin and guilt will be still fresh, and Heaven and Hell will be then yet to Begin. If ever it was seasonable to preach Courage in the despised, abused cause of Christ, it is now, when his truths are Reform into nothing, when the hands and hearts of his faithful Ministers are weakened, & even broke, and his Worship extirpated in a mockery, that his honour may be advanced. Well, to establish our hearts in duty, let us before hand propose to ourselves the worst that can happen. Should God in his judgement suffer England to be transformed into a Munster. Should the faithful be every where Massacred. Should the places of Learning be demolished, and our Colleges reduced (not only as One in his Zeal would have it) to Three, but to none. Yet assuredly Hell is worse than all this, and this is the Portion of such as deny Christ: wherefore let our discouragements be what they will: loss of Places, loss of Estates, loss of Life and Relations, yet still this sentence stands ratified in Decretals of Heaven. Cursed be that man, that for any of these, shall desert the truth, and deny his Lord.   

ECCLESIASTICAL POLICY THE BEST POLICY: OR, RELIGION The best Reason of STATE: In a SERMON delivered before the Honourable Society of LINCOLN'S INN.  
BY RO. SOUTH.  
OXFORD, Printed by A. L. for Tho. Robinson, 1660.   
1 King. 13. ch. 33, 34. v. 
After this thing Jeroboam returned not from his evil way, but made again of the lowest of the people Priests of the High places: whosoever would he consecrated him, and he became one of the Priests of the High places.  
And this thing became sin unto the house of Jeroboam, even to cut it off, and to destroy it from off the face of the Earth.  
IEroboam (from the name of a person become the character of impiety) is reported to Posterity as eminent, or rather notorious, for two things; Usurpation of Government, and Innovation of Religion. 'Tis confessed, the former is expressly said to have been from God; but since God may Order, and Dispose, what he does not Approve; and Use the wickedness of men while he forbids it; the design of the First cause does not excuse the malignity of the second: And therefore the Advancement and Sceptre of jeroboam was in that Sense only the work of God, in which it is said, 3 Amos 6. that there is no evil in the City which the Lord has not done. But from his attempts upon the Civil Power, he proceeds to Innovate God's Worship; and from the subjection of men's Bodies and Estates to enslave their Consciences, as knowing that true Religion is no friend to an unjust Title. Such was afterwards the way of Mahomet, to the Tyrant to join the Impostor, and what he had got by the Sword to confirm by the Alcoran; raising his Empire upon two Pillars, Conquest, and Inspiration. jeroboam being thus advanced, and thinking Policy the best Piety, though indeed in nothing ever more befooled; the nature of sin being not only to defile, but to infatuate. In the II. chap. and the 27. v. he thus argues; If this people go up to do Sacrifice in the house of the Lord at jerusalem, then shall the heart of this people turn again unto their Lord, even unto Rehoboam King of judah, and they shall kill me, and go again unto Rehoboam King of judah. As if he should have said. The true Worship of God, and the converse of those that use it, dispose men to a considerate, lawful subjection. And therefore I must take another course: my Practice must not be better than my Title; what was won by Force must be continued by Delusion. Thus sin is usually seconded with sin: and a man seldom commits one sin to please, but he commits another to defend himself. As 'tis frequent for the Adulterer to commit Murder, to conceal the shame of his Adultery. But let us see jeroboams politic procedure in the next ver. Whereupon the King took counsel, and made two Calves of Gold, and said unto them, it is too much for you to go up to jerusalem, behold thy Gods O Israel. As if he had made such an Edict: ay jeroboam, by the advice of my Council, considering the great distance of the Temple, and the great charges that poor people are put to in going thither; as also the intolerable burden of paying the first fruit, and tithes to the Priest, have considered of a way that may be more easy, and less burdensome to the people, as also more comfortable to the Priests themselves; and therefore strictly enjoin, that none henceforth presume to repair to the Temple at jerusalem, especially since God is not tied to any place or form of Worship; as also because the Devotion of men is apt to be clogged by such Ceremonies; therefore both for the ease of the people, as also for the advancement of Religion, we require and command, that all henceforth forth forbear going up to jerusalem. Questionless these, and such other Reasons the Impostor used to insinuate his devout Idolatry. And thus the Calves were set up, to which Oxen must be sacrificed; the God and the Sacrifice out of the same Herd. And because Israel was not to return to Egypt, Egypt was brought back to them; that is, the Egyptian way of Worship, the Apis, or Serapis, which was nothing but the Image of a Calf, or Ox, as is clear from most Historians. Thus jeroboam having procured his people gods, the next thing was to provide Priests. Hereupon to the Calves he adds a Commission, for the approving, trying, and admitting the Rascality and lowest of the people to minister in that service: such as kept cattle, with a little change of their Office, were admitted to make Oblations to them. And doubtless besides the approbation of these, there was a Commission also, to eject such of the Priests and Levites of God, as being too Ceremoniously addicted to the Temple, would not serve jeroboam before God, nor worship his Calves for their Gold, nor approve those two glittering sins for any reason of State whatsoever. Having now perfected Divine Worship, and prepared both Gods and Priests: In the next place, that he might the better teach his false Priests the way of their new Worship, he begins the Service himself, and so countenances by his example, what he had enjoined by his command, in the 1. v. of this chapter, And jeroboam stood by the Altar to burn Incense. Burning of Incense was then the Ministerial Office amongst them, as Preaching is now amongst us. So that to represent you the nature of jeroboams Action: It was, as if in a Christian Nation the chief Governor should authorise and encourage all the scum and refuse of the people to Preach, and call them to the Ministry, by using to Preach, and invading the Ministerial Function himself. But jeroboam rested not here, but while he was busy in his work, and a Prophet immediately sent by God declares against his Idolatry, he endeavours to seize upon, and commit him, in the 4. v. He held forth his hand from the Altar, and said, lay hold of him. Thus we have him completing his sin, and by a strange Imposition of hands persecuting the true Prophets as well as ordaining false. But it was a natural transition, and no ways wonderful to see him that stood affronting God with false Incense in the right hand, persecute with the left, and abet the Idolatry of one Arm with the Violence of the other. Now if we lay all these things together, and consider the parts, rise, and degrees of his sin, we shall find, that it was not for nothing, that the Spirit of God, so frequently, and bitterly in Scripture stigmatizes this person: For it represents him, first encroaching upon the Civil Government, thence changing that of the Church, debasing the Office that God had made sacred; introducing a false way of Worship, destroying the right. And in this we have a full and fair description of a foul thing; that is, of an Usurper, and an Impostor: or, to use one word more comprehensive than both, of jeroboam the son of Nebat who made Israel to sin.  
From the Story and Practice of jeroboam we might gather these Observations.  
1. That God sometimes punishes a Notorious sin, by suffering the sinner to fall into a worse.  
Thus God punished the Rebellion of the Israelites by permitting them to fall into Idolatry.  
2. There is nothing so absurd but may be obtruded upon the Vulgar under pretence of Religion.  
Certainly otherwise a Golden Calf could never have been made either the Object, or the means of Divine Worship.  
3. Sin, especially that, of perverting God's Worship, as it leaves a guilt upon the Soul, so it perpetuates a blot upon the Name.  
Hence nothing so frequent, as for the Spirit of God to express wicked, irreligious Kings, by comparing them to Ahab or jeroboam. It being usual to make the first and most eminent in any kind, not only the Standard for Comparison, but also the Rule of Expression.  
But I shall insist only upon the words of the Text, and what shall be drawn from thence. There are two things in the words that may seem to require Explication.  

1. What is meant by the High places.  
2. By the Consecration of the Priests.   
1. Concerning the High places. The use of these in the Divine Worship was general and ancient. And as Dionysius Vossius observes in his Notes upon Moses Maimonides, the first way that was used, long before Temples were either built, or thought lawful. The reason of this seems to be, because those places did not shut up, or confine the Immensity of God, as they thought an house did, and withal gave his Worshippers a nearer approach to heaven by their Height. Hence we read that the Samaritans worshipped upon Mount Gerezim, 4 joh. 20. v. And Samuel went up to the High place to sacrifice, 1 Sam. 9.14. And Solomon sacrificed at the High place in Gibeon, 1 King. 3.4. Yea the Temple itself was at length built upon a Mount or High place, 2 Chr. 3.1. You will say then, Why are these places condemned? I answer, that the use of them was not condemned, as absolutely and always unlawful in itself, but only after the Temple was built, and that God had professed to put his Name in that place, and no other: Therefore what was lawful in the practice of Samuel and Solomon before the Temple was in being, was now detestable in jeroboam, since it was constituted by God the only place for his Worship. To bring this Consideration to the times of Christianity. Because the Apostles and Primitive Christians preached in houses, and had only private meetings, in regard they were under Persecution, and had no Churches; this cannot warrant the practice of those now adays, that prefer Houses before Churches, and a Conventicle before the Congregation.  
2. For the second thing, which is the Consecration of the Priests, it seems to have been correspondent to Ordination in the Christian Church. Idolaters themselves were not so far gone, as to venture upon the Priesthood without Consecration and a Call. To show all the Solemnities of this would be tedious, and here unnecessary: The Hebrew word which we render to Consecrate, signifies to fill the hand, which indeed imports the manner of Consecration, which was done by filling the hand: for the Priest cut a piece of the Sacrifice, and put it into the hands of him that was to be consecrated; by which Ceremony he received right to Sacrifice, and so became a Priest. As our Ordination in the Christian Church, is said to have been heretofore transacted by the Bishops delivering of the Bible into the hands of him that was to be ordained, whereby he received power Ministerially to dispense the Mysteries contained in it, and so was made a Presbyter. Thus much briefly concerning Consecration.  
There remains nothing else to be explained in the words, I shall therefore now draw forth the sense of them in these two Propositions, 

1. The surest means to strengthen, or the readiest to ruin the Civil Power, is either to establish, or destroy the Worship of God in the right exercise of Religion.  
2. The next, and most effectual way to destroy Religion, is to Embase the Teachers and Dispenser's of it.    
Of both these in their order.  
For the prosecution of the former we are to show, 

1. The truth of the assertion, that it is so.  
2. The reason of the assertion, why and whence it is so.    
1. For the truth of it, it is abundantly evinced from all Records both of Divine and Profane History, in which he that runs may read he ruin of the State in the Destruction of the Church, and that not only portended by it as its Sign, but also inferred from it, as its Cause.  
2. For the Reason of the point it may be drawn  
1. From the Judicial proceeding of God, the Great King of Kings, and supreme Ruler of the Universe; who for his commands is indeed careful, but for his Worship Jealous. And therefore in States notoriously irreligious, by a secret and irresistible power, countermands their deepest Projects, splits their Counsels, and smites their most refined Policies with frustration and a curse: being resolved that the Kingdoms of the world shall fall down before him, either in his Adoration, or their own confusion.  
2. The reason of the doctrine may be drawn from the necessary dependence of the very Principles of government upon Religion. And this I shall pursue more fully. The great Business of government is to procure obedience, & keep off disobedience: & the great springs upon which those two move are Rewards and Punishments answering the two ruling affections of man's mind, Hope and Fear. For since there is a natural reluctancy between the Judgement and the Appetite, the former respecting what is honest, the latter what is pleasing, which two qualifications seldom concur in the same thing, and withal man's design in every Action is delight: therefore to render things honest also practicable, they must be first represented desirable; which cannot be but by proposing honesty clothed with pleasure; and since it presents no pleasure to the sense, it must be fetched from the apprehension of a future Reward. For questionless duty moves not so much upon command as promise. Now therefore that which proposes the greatest, and most suitable rewards to obedience, & the greatest terrors & punishments to Disobedience, doubtless is the most likely to enforce one, and prevent the other. But it is Religion that does this, which to happiness and misery joins Eternity. And these, supposing the Immortality of the soul, which Philosophy indeed conjectures, but only Religion proves, or (which is as good) persuades; I say these two things, eternal happiness & eternal misery, meeting with a persuasion that the soul is immortal, are without controversy of all others, the first the most desirable, & the latter the most horrible to humane apprehension. Were it not for these, Civil government were not able to stand before the prevailing swing of corrupt nature, which would know no Honesty, but Advantage, no Duty but in Pleasure, nor any Law, but it's own Will. Were not these frequently thundered into the understandings of men, the Magistrate might enact, order and proclaim, Proclamations might be hung upon Walls and Posts, and there they might hang, seen and despised, more like Malefactors, than Laws: But when Religion binds them upon the Conscience, Conscience will either persuade or terrify men into their practice. For put the case a man knew, and that upon sure grounds, that he might do an advantageous murder or Robbery, and not be discovered, what humane laws could hinder him, which he knows cannot inflict any penalty, where they can make no discovery? But Religion assures him, that no sin, though concealed from humane eyes, can either escape God's sight in this world, or his vengeance in the other. Put the case also, th●t men looked upon Death without fear, in which sense it is nothing, or at most very little; ceasing while it is endured, and probably without Pain, for it seizes upon the Vitals and benumms the senses, and where there is no sense, there can be no pain. I say, if while a man is acting his will towards sin, he should also thus act his reason, to despise death, where would be the terror of the Magistrate, who can neither threaten or inflict any more? Hence an old Malefactor in his Execution, at the Gallows made no other confession but this; that he had very jocundly passed over his life in such courses, and he that would not, for fifty years' pleasure, endure half an hours pain, deserved to die a worse death than himself: questionless this man was not ignorant before, that there were such things as laws, assizes, and Gallows, but had he considered, and believed the Terrors of another world, he might probably have found a fairer passage out of this. If there was not a Minister in every Parish, you would quickly find cause to increase the number of Constables: And if the Churches were not employed to be places to hear God's Law, there would be need of them, to be Prisons for the breakers of the Laws of men. Hence 'tis observable that the tribe of Levi, had not one Place or Portion together like the rest of the Tribes: but because it was their office to dispense Religion, they were diffused over all the Tribes, that they might be continually preaching to the rest, their duty to God, which is the most effectual way, to dispose them to Obedience to man: for he that truly fears God cannot despise the Magistrate. Yea so near is the connexion between the Civil state, and the Religious, that heretofore, if you look upon well regulated, civilised, heathen Nations, you will find the Government and the priesthood united in the same Person: Anius Rexidem hominum, Phaebique Sacerdos. Virg. 3. Aen. If under the true worship of God. Melchisedech king of Salem and Priest of the most high God, Heb. 7.1. And afterwards Moses (whom as we acknowledge a Pious, so Atheists themselves will confess to have been a Wise Prince) he, when he took the Kingly Government upon himself, by his own choice, seconded by Divine institution, vested the priesthood in his brother Aaron, both whose concernments were so coupled, that if Nature had not, yet their Religious, nay their civil Interests, would have made them Brothers. And it was once the design of the Emperor of Germany, Maximilian the first, to have joined the Popedom and the Empire together, and to have got himself choose Pope, and by that means derived the Papacy to his succeeding Emperors. Had he effected it, doubtless there would not have been such scuffles between him and the Bishop of Rome; the civil Interest of the State would not have been undermined, by an Adverse Interest, managed by the specious and potent pretences of of Religion. And to see even amongst us, how these two are united, how the former is upheld by the latter: the Magistrate sometimes cannot do his own office dexterously, but by acting the Minister; hence it is, that Judges of Assize find it necessary in their Charges, to use pathetical discourses of Conscience, and if it were not for the sway of this, they would often lose the best Evidence in the world against Malefactors, which is Confession: for no man would confess and be Hanged here, but to avoid being Damned hereafter. Thus I have in general shown the utter inability of the Magistrate to attain the End of Government, without the Aid of Religion. But it may be here replied, that many are not at all moved with arguments drawn from hence, or with the happy or miserable state of the Soul after death, & therefore this avails little to procute obedience, and consequently to advance Government. I answer by concession: that this is true of Epicures, Atheists, & some pretended Philosophers, who have stifled the Notions of a Deity, and the Souls immortality; but the Unprepossessed on the one hand, and the Well disposed on the other, who both together make much the major part of the world, are very apt to be affected with a due fear of these things: & Religion accommodating itself to the Generality, though not to every particular temper, sufficiently secures Government, in as much as that stands or falls according to the Behaviour of the Multitude. And whatsoever Conscience makes the Generality obey▪ to that Prudence will make the rest conform. Wherefore, having proved the dependence of Government upon Religion, I shall now demonstrate, That the safety of Government depends upon the Truth of Religion. False Religion is in its nature the greatest bane and destruction to Religion in the world. The reason is, because whatsoever is False, is also Weak. Ens and Verum in Philosophy are the same: and so much as any Religion has of Falsity, it loses of strength and existence. Falsity it gains Authority only from Ignorance, and therefore is in danger to be known; for from Being false, the next immediate step is to be Known to be such. And what prejudice this would be to the Civil Government, is apparent, if men should be awed into Obedience, and affrighted from sin by Rewards and Punishments, proposed to them in such a Religion, which afterwards should be detected, and found a mere Falsity, and Cheat? For if one part be but found to be false, it will make the whole suspicious. And men will then not only cast off Obedience to the Civil Magistrate, but they will do it with disdain and rage, that they have been deceived so long, and brought to do that out of Conscience which was imposed upon them out of Design: For though men are often willingly deceived, yet still it must be under an Opinion of being instructed, though they love the Deception, yet they mortally hate it under that appearance: Therefore it is no ways safe for a Magistrate, who is to build his Dominion upon the Fears of men, to build those fears upon a false Religion. 'Tis not to be doubted, but the absurdity of jeroboams Calves, made many Israelites turn subjects to Rehoboams Government, that they might be Proselytes to his Religion. Herein the Weakness of the Turkish Religion appears, that it urges Obedience upon the promise of such absurd Rewards, as that after death they should have Palaces, Gardens, Beautiful Women, with all the Luxury that could be: as if those things that were the occasions, and incentives of sin in this world, could be the rewards of Holiness in the Other. Pesides many other inventions, false, and absurd, that are like so many chinks and holes to discover the rottenness of the whole Fabric, when God shall be pleased to give light to discover, and open their reasons to discern them. But you will say, What Government more sure and absolute than the Turkish, and yet what Religion more false? Therefore certainly Government may stand sure and strong, be the Religion professed never so absurd. I answer, that it may do so indeed by Accident, through the strange peculiar temper, and gross ignorance of a people; as we see it happens in the Turks, the best part of whose Policy, supposing the Absurdity of their Religion, is this, that they prohibit schools of Learning; for this hinders Knowledge, and Disputes, which such a Religion would not bear. But suppose we, that the Learning of these Western Nations were as great there as here, and the Alcoran as common to them as the Bible to us, that they might have free recourse to search and examine the flaws and follies of it, and withal that they were of as inquisitive a temper as we: And who knows, but as there are vicissitudes in the Government, so there may happen the same also in the temper of a Nation. If this should come to pass, where would be their Religion? And then let every one judge, whether the Arcana imperii, and Religionis would not fall together. They have begun to totter already; for, Mahomet, having promised to come, and visit his Followers, and translate them to Paradise after a thousand years, this being expired, many of the Persians began to doubt and smell the cheat, till the Mufti or chief Priest told them, that it was a mistake in the figure, and assured them, that upon more diligent survey of the Records, he found it two thousand instead of one. When this is expired, perhaps they will not be able to renew the Fallacy. I say therefore, that though this Government continues firm in the Exercise of a false Religion, yet this is by accident, through the present genius of the people, which may change; but this does not prove, but that the Nature of such a Religion (of which we only now speak) tends to subvert and betray the Civil Power. Hence Machiavelli himself, in his Animadversions upon Livy, makes it appear, that the Weakness of Italy, which was once so strong, was caused by the corrupt practices of the Papacy, in depraving, and misusing Religion to that purpose, which he, though himself a Papist, says could not have happened, had the Christian Religion been kept in its first, and native simplicity. Thus much may suffice for the clearing of the first Proposition.  
The Inferences from hence are two.  
1. If Government depends upon Religion, than this shows the pestilential design of those that attempt to disjoin the Civil and Ecclesiastical Interests, setting the latter wholly out of the Tuition of the former. But 'tis clear that the fanatics know no other step to the Magistracy but through the ruin of the Ministry. There is a great Analogy between the Body Natural and Politic; in which the Ecclesiastical or Spiritual part, justly supplies the part of the soul; and the violent separation of this from the other, does as certainly infer death & dissolution, as the disjunction of the body and the soul in the Natural; for when this once departs, it leaves the Body of the Commonwealth a carcase, noisome, and exposed to be devoured by Birds of Prey. The Ministry will be one day found according to Christ's word, the salt of the earth, the only thing that keeps Societies of men from stench and corruption. These two Interests are of that nature, that 'tis to be feared they cannot be divided, but they will also prove opposite; and not resting in a bare diversity, quickly rise into a Contrariety: These two are to the State, what the Elements of Fire and Water to the Body, which united compose, separated destroy it. I am not of the Papists Opinion, who would make the Spiritual above the Civil State in power as well as dignity, but rather subject it to the Civil; yet thus much I dare affirm, that the Civil, which is superior, is upheld and kept in being by the Ecclesiastical and inferior; as it is in a Building, where the upper part is supported by the lower; the Church resembling the Foundation, which indeed is the lowest part, but the most considerable. The Magistracy cannot so much protect the Ministry, but the Ministers may do more in serving the Magistrate. A taste of which truth you may take from the Holy War, to which how fast and eagerly did men go, when the Priests persuaded them, that whoever died in that Expedition was a Martyr? Those that will not be convinced what a help this is to the Magistracy, would find how considerable it is, if they should chance to clash, this would certainly eat out the other. For the Magistrate cannot urge obedience upon such potent grounds, as the Minister, if so disposed, can urge disobedience. As for instance, if my Governor should command me to do a thing, or I must die, or forfeit my Estate; and the Minister steps in, and tells me, that I offend God, and ruin my soul, if I obey that command; it's easy to see a greater force in this persuasion from the advantage of its ground. And if Divines once begin to curse Meros', we shall see that Levi can use the Sword as well as Simeon; and although Ministers do not handle, yet they can employ it. This shows the imprudence, as well as the danger of the Civil Magistrates exasperating those that can fire men's consciences against him, and arm his Enemies with Religion: For I have read heretofore of some, that having conceived an irreconcilable hatred of the Civil Magistrate, prevailed with men so far, that they went to resist him even out of conscience, and a full persuasion and dread upon their spirits, that not to do it were to desert God, and consequently to incur damnation. Now when men's rage is both heightened and sanctified by Conscience, the War will be fierce; for what is done out of Conscience, is done with the utmost Activity. And then Campanella's Speech to the King of Spain will be found true, Religio semper vicit, praesertim Armata: Which sentence deserves seriously to be considered by all Governors, and timely to be understood, lest it comes to be Felt.  
2. If the safety of Government is founded upon the truth of Religion, than this shows the danger of any thing that may make even the true Religion suspected to be false. To be false, and to be thought false, is all one in respect of men, who act not according to Truth, but Apprehension. As on the contrary, a false Religion, while apprehended true, has the force and efficacy of truth. Now there is nothing more apt to induce men to a suspicion of any Religion, than frequent innovation and change: For since the object of Religion, God, the subject of it, the soul of man, and the business of it, Truth, is always one and the same: Variety and Novelty is a just presumption of Falsity: It argues sickness and distemper in the mind, as well as in the body, when a man is continually turning and tossing from one side to the other. The wise Romans ever dreaded the least Innovation in Religion: Hence we find the advice of Mecanas to Augustus Caesar in Dion Cassius in the 52 Book. where he counsels him to detest, and persecute all Innovators of divine Worship, not only as contemners of the Gods, but as the most pernicious disturbers of the State: For when men venture to make changes in things sacred, it argues great boldness with God, and this naturally imports little belief of him: which if the people once perceive, they will take their Creed also, not from the Magistrates Law, but his example. Hence in England, where Religion has been still Purifying, and hereupon almost always in the Fire and Furnace; Atheists, and Irreligious persons have took no small advantage from our changes. For in King Edward the sixts time, the Divine Worship was twice altered in two new Liturgies. In the first of Queen Mary, the Protestant Religion was persecuted with Fire and Faggot, by Law and public counsel, of the same persons, who had so lately established it. Upon the coming in of Queen Elizabeth, Religion was changed again, and within a few days the public Council of the Nation made it death for a Priest to convert any man to that Religion, which before with so much eagerness of Zeal had been restored. So that it is observed by an Author, that in the space of twelve years there were four changes about Religion made in England, & that by the public Council, and Authority of the Realm, which were more than were made by any Christian state throughout the world in fifteen hundred years before. Hence it is that the Enemies of God take occasion to blaspheme, and call our Religion Statisme: and now adding to the former, those many changes that have happened since, I am afraid we shall never be able to claw off that name. Nor, though we may satisfy our own consciences in what we profess, to repel and clear off the objections of the rational world about us, which not being interested in our Changes as we are, will not judge of them as we judge: but debate them by impartial Reason, by the Nature of the thing, the general Practice of the Church; against which New Lights, sudden Impulses of the Spirit, Extraordinary Calls, will be but weak arguments to prove any thing but the madness of those that use them, and that the Church must needs wither, being blasted with Inspiration. We see therefore how fatal and ridiculous Innovations in the Church are: And indeed when Changes are so frequent, it is not properly Religion, but Fashion. This I think we may build upon as a sure ground, that where there is continual Change, there is Uncertainty, and Uncertainty in Religion, is a sufficient reason, if not to deny, yet to doubt of its Truth.  
Thus much for the first Doctrine, I proceed now to the second, viz. That the next, and most effectual way to destroy Religion, is to Embase the Teachers and Dispensers' of it. In the handling of this I shall show, 

1. How the Dispenser's of Religion, the Ministers of the Word are embased or rendered vile.  
2. How the Embasing or Vilifying them is a means to destroy Religion.    
1. For the first of these, the Ministers and Dispensers' of the Word are rendered base or vile two ways.  
1. By divesting them of all Temporal Privileges, and Advantages, as inconsistent with their Calling. It is strange since the Priest's Office heretofore was always Splendid, and almost Regal, that it is now looked upon as a piece of Religion, to make it low and sordid. So that the use of the word Minister is brought down to the signification of it, a Servant: for now to serve and to minister, servile and ministerial, are terms equivalent. But in the Old Testament the same word signifies a Priest, and a Prince, or chief Ruler: hence, though we translanslate it Priest of On., 41 Gen. 45. and Priest of Midian, 3 Exod. 1. and, as it is with the People so with the Priest, 24 Isa. 2. junius and Tremellius render all these places not by Sacerdos, Priest, but by Praeses, that is, a Prince, or at least a chief Counsellor, or Minister of State. And it is strange, that the Name should be the same, when the Nature of the thing is so exceeding different. The like also may be observed in other Languages, that the most Illustrious Titles are derived from things Sacred, and belonging to the Worship of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was the Title of the Christian Caesars, correspondent to the Latin Augustus, and it is derived from the same word that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cultus, ●es sacra, or sacrificium. And it is usual in our Language to make Sacred, an Epithet to Majesty: there was a certain Royalty in things Sacred. Hence the Apostles, who I think was no Enemy to the simplicity of the Gospel, speaks of a Royal Priesthood, 1 Pet. 2.9 which shows at least, that there is no contradiction or impiety in those terms. In Old time, before the placing this office only in the Line of Aaron, the Head of the Family, and the Firstborn offered Sacrifice for the rest, that is, was their Priest. And we know that such Rule and Dignity belonged at first to the Masters of Families, that that they had Ius vitae & necis, jurisdiction and power of Life and Death in their own Family, and from hence was derived the Beginning of Kingly Government; a King being only a Civil Head, or Master of a Politic Family, the whole People; so that we see the same was the Foundation of the Royal and Sacerdotal Dignity. As for the Dignity of this Office among the Jews, it is so pregnantly set forth in Holy Writ, that it is Unquestionable. Kings and Priests are still mentioned together, in the 2 Lamen. 6. The Lord hath despised in the indignation of his Anger, the King and the Priest, 5 Hosea 2, Hear O Priests, and give ear O house of the King. 17 Deut. 12. And the man that does presumptuously, and will not hearken unto the Priest that standeth there to minister before the Lord thy God, or unto the judge, even that man shall die. Hence Paul, together with a blow, received this Reprehension, Act. 5.4. Revilest thou God's High Priest? And Paul in the next verse does not defend himself, by pleading an extraordinary Motion of the Spirit, or that he was sent to Reform the Church, and might therefore lawfully vilify the Priesthood, and all Sacred Orders; but in the 5. v. he makes an excuse, and that from Ignorance, the only thing that could take away the fault; namely, that he knew not that he was the High Priest, and subjoines a reason which further advances the Truth here defended: For it is written thou shalt not speak evil of the Ruler of thy people. To Holy Writ we might add the Testimony of josephus of next Authority to it in things concerning the Jews, who in sundry places of his History, sets forth the Dignity of the Priests, and in his second Book against Appion the Grammarian, he has these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Priests were constituted Judges of all doubtful causes. Hence justire also in his 36 Book has this, Semper apud judaeos mos fuit, ut Eosdem Reges & Sacerdotes, haberent: though this is false, that they were always so, yet it argues that they were so frequently, and that the distance between them w●s not gre●t. To the Jews we may join the Egyptians, the first Masters of Learning and Philosophy. Synesius in his 57 Epist. having shown the general Practice of Antiquity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gives an instance in the Jews and Egyptians, who for a many Ages, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, had no other Kings but Priests. Next we may take a view of the Practice of the Romans: Numa Pompilius, that civilised the fierce Romans, is reported in the 1. Book of Livy, sometimes to have performed the Priest's Office himself. Tum Sacerdotibus creandis animum adjecit, quamquàm ipse plurima sacra obibat, but when he made Priests, he gave them a dignity almost the same with himself. And this honour continued together with the Valour and Prudence of that Nation. For the Success of the Romans did not extirpate their Religion. The College of the Priests being in many things exempted even from the Jurisdiction of the Senate, afterwards the Supreme Power. Hence juvenal in his 2. Sat. mentions the Priesthood of Mars, as one of the most Honourable places in Rome. And jul. Caesar who was chose Priest in his minority, thought it not below him to continue the same Office when he was Created absolute Governor of Rome under the name of Perpetual Dictator. Add to these the Practice of the Gauls mentioned by Caesar in his 6. Book de Bello Gallico, where he says of the Druids, who were their Priests, that they did judge the omnibus ferè controversiis publicis privatisque. See also Homer in the 1. Book of his Iliads representing Chryses the Priest of Apollo with his Golden Sceptre, as well as his Golden Censer. But why have I produced all these examples of the Heathens? Is it to make these a ground of our Imitation? No, but to show, that the giving honour to the Priesthood, was a custom Universal amongst all civilised Nations: And whatsoever is Universal, is also Natural, as not being founded upon compact, or the particular humours of men, but flowing from the Native results of Reason: and that which is Natural, neither does nor can oppose Religion. But you will say, this concerns not us, who have an express Rule and Word revealed. Christ was himself poor and despised, and withal has instituted such a Ministry. To the first part of this Plea I answer; That Christ came to suffer, yet the sufferings and miseries of Christ, does not oblige all Christians to undertake the like. For the second, That the Ministry of Christ was low, and despised by his Institution, I utterly deny. It was so indeed by the malice and persecution of the Heathen Princes, but what does this argue or infer for a low, dejected Ministry in a flourishing State, which professes to encourage Christianity? But to dash this cavil, read but the practice of Christian Emperors and Kings all along down from the time of Constantine, in what respect, what honour and splendour they treated the Ministers, and then let our adversaries produce their puny, pitiful Arguments for the contrary, against the general, clear, undoubted vogue and current of all Antiquity. As for two or three little Countries about us, the Learned and impartial will not value their practice; in one of which places the Minister has been seen, for mere want to mend shoes on the Saturday, and been heard to preach on the Sunday. In the other place, stating the several orders of the Citizens, they place their Ministers after their Apothecaries: that is, the Physician of the Soul after the Drugster of the Body: a fit practice for those, who if they were to rank Things as well as Persons, would place their Religion after their Trade.  
And thus much concerning the first way of Debasing the Ministers and Ministry.  
2. The second way is by admitting Ignorant, Sordid, Illiterate persons to this Function. This is to give the Royal stamp to a piece of Lead. I confess, God has no need of any man's Parts, or Learning; but certainly then, he has much less need of his Ignorance, and ill Behaviour. It is a sad thing when all other Employments shall empty themselves into the Ministry: When men shall repair to it, not for Preferment, but Refuge; like Malefactors, flying to the Altar only to save their lives; or like those of Ely's Race, 1 Sam. 2.36. that should come crouching, and seek to be put into the Priest's Office, that they might eat a piece of Bread. Heretofore there was required splendour of Parentage to recommend any one to the Priesthood, as josephus' witnesses in a Treatise that he wrote of his own Life; where he says, to have right to deal in things Sacred, was amongst them accounted an argument of a Noble and Illustrious Descent. God would not accept the Offals of other Professions. Doubtless many rejected Christ, upon this thought, that he was the Carpenter's Son, who would have embraced him, had they known him to have been the Son of David. The preferring undeserving persons to this great service, was eminently jeroboam Sin; and how jeroboam practise and offence has been continued amongst us in another guise, is not unknown: For has not Learning unqualified men for Approbation to the Ministry? Has not Parts and Abilities been reputed Enemies to Grace, and Qualities no ways Ministerial? Whiles Friends, Faction, Well-meaning, and little Understanding, have been Accomplishments beyond Study and the University; and to falsify a story of Conversion, beyond pertinent Answers and clear Resolutions to the hardest and most concerning Questions. So that matters have been brought to this pass, that if a man amongst his Sons had any blind, or disfigured, he laid him aside for the Ministry, and such an one was presently approved, as having a mortified Countenance. In short, it was a fiery Furnace, that often approved Dross, and rejected Gold. But thanks be to God, those Spiritual Wickednesses are now discharged from their high places. Hence it was, that many rushed into the Ministry, as being the only Calling that they could profess, without serving an Apprenticeship. Hence also we have had those that could Preach Sermons, but not Defend them. The reason of which is clear, because the Works and Writings of Learned men might be borrowed, but not their Abilities. Had indeed the Old levitical Hierarchy still continued, in which it was part of the Ministerial Office to slay the Sacrifices, to cleanse the Vessels, to scour the Flesh-forks, to sweep the Temple, and carry the filth and rubbish to the Brook Kidron. no persons living had been sitter for the Ministry, and to serve in this nature at the Altar. But since it is made a labour of the mind; as to inform men's judgements, and move their affections, to resolve difficult places of Scripture, to decide and clear off Controversies, I cannot see how to be a Butcher, Scavinger, or any other such Trade, does at all qualify, or prepare men for this work. But as unfit as they were, yet to clear a way for such into the Ministry, we have had almost all Sermons full of gibes and scoffs at Humane Learning. Away with vain Philosophy, with the disputer of this world, and the enticing words of man's wisdom, and set up the foolishness of Preaching, the simplicity of the Gospel: Thus Divinity has been brought in upon the ruins of Humanity; by forcing the Words of the Scripture from the sense, and then haling them to the worst of Drudgeries, to set a Ius Divinum upon Ignorance and Imperfection, and recommend Natural Weakness for Supernatural Grace. Hereupon the Ignorant have took heart to venture upon this great Calling, and instead of cutting their way to it, according to the usual course, through the Knowledge of the Tongues, the Study of Philosophy, School-divinity, the Fathers and Councils, they have taken another, and a shorter Cut, and having read perhaps a Treatise or two upon the heart, the bruised Reed, the Crumbs of Comfort, Wollebius in English, and some such other little Authors, the usual Furniture of Old women's Closets, they have set forth as accomplished Divines, and forthwith they present themselves to the Service; and there has not been wanting jeroboams, as willing to consecrate, and receive them, as they to offer themselves. And this has been one of the most fatal, and almost irrecoverable blows that has been given to the Ministry.  
And this may susfice concerning the second way of Embasing Gods Ministers; namely, by entrusting the Ministry with raw, unlearned, illbred Persons, so that what Solomon speaks of a Proverb in the mouth of a Fool, the same may be said of the Ministry vested in them, that it is like a Pearl in a swine's snout.  
I proceed now to the second thing proposed in the Discussion of this Doctrine, which is to show, how the Embasing of the Ministers tends to the destruction of Religion.  
This it does two ways.  
1. Because it brings them under exceeding scorn and contempt; and then let none think Religion itself secure: For the Vulgar have not such Logical heads as to be able to Abstract; such subtle conceptions, as to separate the Man from the Minister, or to consider the same person under a double capacity, and so honour him as a Divine, while they despise him as a Poor But suppose they could, yet Actions cannot distinguish as Conceptions do, and therefore every Act of Contempt it strikes both, and avoidable wounds the Ministry through the sides of the Minister. And we must know, that the least degree of Contempt weakens Religion, because it is absolutely contrary to the nature of it, Religion properly consisting in a Reverential Esteem of things Sacred. Now that which in any measure weakens Religion will at length destroy it: For the weakening of a thing is only a partial destruction of it. Poverty and meanness of condition is exposes the Wisest to scorn; it being natural for men to place their esteem, rather upon things Great than Good; and the Poet observes that this Infelix & Paupertas has nothing in it more intolerable than this, that it renders men Ridiculous. And then how easy and natural it is for Contempt to pass from the Person to the Office, from him that speaks, to the thing that he speaks of, Experience proves. Counsel being seldom valued so much for the Truth of the thing, as the Credit of him that gives it. Observe an excellent passage to this purpose in the 9 Eccl. 14.15. We have an account of a little City with few men in it, besieged by a Great and Potent King, and in the 15. v. we read, that there was found in it a poor Wise man, and he by his Wisdom delivered the City. A worthy service indeed, and certainly we may expect that some honourable Recompense should follow it; a Deliverer of his Country, and that in such distress, could not but be advanced: but we find a contrary event in the next words of the same verse, Yet none remembered that same poor man? Why? what should be the reason? Was he not a man of parts and Wisdom? and is not Wisdom honourable? Yes, but he was poor: But was he not also successful as well as wise? True; but still he was poor: And once grant this, and you cannot keep off that unavoidable sequel in the next verse, The poor man's wisdom is despised, and his wo●d● are not heard. We may believe it upon Solomon's word, who was Rich, as well as Wise, and therefore knew the force of both: and probably had it not been for his Riches, the Queen of Sheba would never have came so far only to have heard his Wisdom. Observe her behaviour when she came. Though upon the hearing of Solomon's Wisdom, and the resolution of her hard Questions she expressed a just admiration, yet when Solomon afterward show her his Palace, his Treasures, and the Temple which he had built, 1 King. 10. c. 5. v. it is said, there was no more spirit in her. What was the cause of this? certainly the magnificence, the pomp and splendour of such a Structure: it struck her into an Ecstasy beyond his wise Answers. She esteemed this as much above his Wisdom, as Astonishment is beyond bare Admiration. She admired his Wisdom, but she adored his Magnificence. So apt is the mind, even of Wise persons, to be surprised with the superficies, or circumstance of things, and value, or undervalue Spirituals, according to the manner of their external Appearance. When Circumstances fail, the substance seldom long survives; clothes are no part of the Body, yet take away clothes, and the Body will die. Livy observes of Romulus, that being to give Laws to his new Romans, he found no better way to procure an esteem and reverence to them, but by first procuring it to himself, by splendour of Habit and Retinue, and other signs of Royalty. And the wise Numa, his successor took the same course to enforce his Religious Laws, namely, by giving the same Pomp to the Priest who was to dispense them. Sacerdo●em creavit, insignique eum Veste, & Curuli Regiâ sollâ adornavit. That is, he adorned him with a rich Robe, and a royal Chair of State. And in our Judicatures take away the Trumpet, the Scarlet, the Attendance, and the Lordship, which would be to make Justice Naked, as well as Blind, the Law would lose much of its Terror, and consequently of its Authority. Let the Minister be abject and low, his interest inconsiderable, the Word will suffer for his sake: The Message will still find reception according to the Dignity of the Messenger. Imagine an Ambassador presenting himself in a poor freeze Jerkin, and tattered clothes, certainly he would have but small Audience, his Embassy would speed rather according to the Meaness of him that brought, than the Majesty of him that sent it. It will far alike with the Ambassadors of Christ, the People will give them Audience according to their Presence. A notable example of which we have in the Behaviour of some to Paul himself, 1 Cor. 10. c. 10. v. Hence in the Jewish Church it was cautiously provided in the Law, that none that was blind or lame, or had any remarkable defect in his body, was capable of the Priestly Office: because these things naturally make a person contemned, and this presently reflects upon the Function. This therefore is the first way by which the low, despised condition of the Ministers, tends to the destruction of the Ministry and Religion: namely, because it subjects their persons to scorn, and consequently their Calling: and it is not imaginable that men will be brought to Obey what they cannot Esteem.  
2. The second way by which it tends to the ruin of the Ministry is, because it discourages men of fit and raised Abilities from undertaking it. And certain it is, that as the Calling dignifies the man, so the man much more advances his Calling. As a Garment, though it warms the Body, it has a return with an advantage, being much more warmed by it. And how often a good cause may miscarry without a wise mannager; and the Faith for want of a Defender, is, or at least may be known. 'Tis not the Truth of an Assertion, but the Skill of the Disputant that keeps off a baffle; not the Justness of a Cause, but the Valour of the Soldiers that must win the Field. When a Learned Paul was converted, and undertook the Ministry, it stopped the mouths of those that said, None but poor, weak Fishermen Preached Christianity, and so his Learning silenced the scandal, as well as strengthened the Church. Religion placed in a soul of exquisite Knowledge and Abilities, as in a Castle, it finds not only Habitation but Defence. And what a Learned Foreign Divine said of the English preaching, may be said of all, Plus est in Artifice quam in Arte. So much of moment is there in the Professors of any thing, to depress, or raise the Profession. What is it that kept the Church of Rome strong, athletic, & flourishing for so many Centuries, but the happy succession of the choicest Wits engaged to her service by suitable preferments? And what strength do we think would that give to the True Religion, that is able thus to establish a False? Religion in a great measure stands or falls according to the abilities of those that assert it: And if, as some observe, men's Desires are usually as large as their Abilities, what course have we took to allure the former, that we might engage the latter to our assistance. But we have taken all ways to affright and discourage Scholars from looking towards this sacred calling: For will men lay out their Wit and Judgement, upon that employment, for the undertaking of which, both will be questioned? Would men not long since have spent toilsome days and watchful nights in the laborious quest of knowledge preparative to this work, at length to come and dance attendance for approbation from a juncto of Petty Tyrants, acted by Party and Prejudice, who denied Fitness from Learning, and Grace from Morality? Will a man exhaust his livelihood upon Books, and his Health, the best part of his life upon Study, to be at length thrust into a poor Village, where he shall have his due precariously, and entreat for his own, and when he has it, live poorly & contemptibly upon it, while the same or less labour bestowed upon any other calling, would bring not only Comfort, but Splendour, not only Maintenance but Abundance? 'Tis I confess the duty of Ministers to endure this condition: but neither Religion nor Reason does oblige either them to approve, or others to Choose it. Doubtless Parents will not throw away the towardness of a child, and the expense of Education upon a Profession whose labour is increased, and whose rewards vanished. To condemn promising lively parts to contempt, and penury in a despised calling. What is it else but the casting of a Moses into the mud, or to offer a Son upon the Altar: and instead of a Priest to make him a Sacrifice. Neither let any here reply, that it becomes not a Ministerial spirit to undertake such a calling for reward? for they must know, that it is one thing to undertake it for a reward, and not to be willing to undertake it, without one: it is one thing to perform good works only that we may receive the recompense of them in Heaven, & another thing not to be willing to follow Christ and forsake the world if there were no such recompense. But besides, suppose it were the duty of Scholars to choose this calling in the midst of all its discouragements. Yet a prudent governor, who knows it to be his wisdom as well as his duty, to take the best course to advance Religion, will not consider men's duty, but their practice: not what they ought to do, but what they use to do: and therefore draw over the best qualified to this service, by such ways, as are most apt to persuade and induce men. Solomon built his Temple with the Tallest Cedars: and surely when God refused the defective, and the maimed for sacrifice, we cannot think that he requires them for the Priesthood. When Learning, Abilities, and what is excellent in the world forsake the Church, we may easily foretell its ruin without the gift of Prophecy. And when ignorance succeeds in the place of Learning, weakness in the room of Judgement, we may be sure, Heresy and confusion will quickly come in the room of Religion. For undoubtedly there is no way so effectual to betray the Truth, as to procure it a weak Defender.  
Well: now instead of raising any particular Uses from the Point, that has been delivered, let us make a brief Recapitulation of the whole. Government, we see depends upon Religion, and Religion upon the Encouragement of those that are to dispense, and assert it. For the further evidence of which truths we need not travel beyond our own Borders▪ but leave it to every one impartially to Judge, whether from the very first day that our Religion was unsettled, and Church Government flung out of Doors, the Civil Government has ever been able to fix upon a sure foundation. We have been changing even to a Proverb. The indignation of Heaven has been rolling and turning us from one form to another, till at length such a Giddiness seized upon Government, that it fell into the very dregs of Sectaryes, that threatened an equal ruin both to the Minister and Magistrate. And how the State has Symphathized with the Church, is apparent. For have not our Princes, as well as our Priests been of the lowest of the People? Have not Cobblers, Draymen, Mechanics Governed, as well as reached? Nay have not they by Preaching come to Govern? Was ever that of Solomon more verified, that Servants have Rid, while Princes, and Nobles have gone on Foot? But God has been pleased by a miracle of mercy to dissipate this confusion and Chaos, and to give us some openings, some dawnings of Liberty and Settlement. But now let not those that are to rebuild our Jerusalem, think that the Temple must be built last. For if there be such a thing as a God, and as Religion, as, whether men believe it or no, they will one day find and feel, assuredly he will stop our Liberty, till we restore him his Worship. Besides, it is a senseless thing in reason, to think that one of these Interests can stand without the other, when in the very order of Natural Causes, Government is preserved by Religion. But to return to jeroboam with whom we first began. He laid the foundation of his Government in destroying, though doubtless he coloured it with the Name of Reforming God's worship: but see the issue. Consider him Cursed by God; maintaining his usurped title, by continual vexatious Wars against the Kings of Judah; smote in his posterity, which was made like the dung upon the face of the Earth, as low and vile as those Priests whom he had employed. Consider him branded, and made odious to all after ages. And now when his Kingdom, and glory was at an End; and he and his Posterity rotting under ground, and his Name stinking above it. Judge what a worthy prize he made in getting of a Kingdom, by destroying the Church. Wherefore the sum of all is this; to advise and desire those whom it may concern, to consider jeroboam punishment, and then they will have little heart to jeroboams sin.  
FINIS.