SECTARIES unmasked AND confuted. BY The treating upon divers Points of Doctrine in debate betwixt the Presbyterialists and Sectarists, Anabaptists, Independents, and Papists. By GEORGE PALMER wellwisher to a warrantable Uniformity in Godly Religious exercises. Out of the mouth of Babes and Sucklings thou hast ordained strength, because of thine enemies, Psal. 8. 2. Matth. 21. 15, 16. If these should hold their peace, the stones would immediately cry out, Luke 19 40. And my speech, &c. was not with enticing words of man's wisdom, but in demonstration of the Spirit, and of power, that your faith should not stand in the wisdom of men, but in the power of God, 1 Cor. 2. 4, 5. London, Printed by Richard Cotes, 1647. TO THE CHRISTIAN READER. Beloved, IT may seem strange to you, that I am approached to the press; And I confess it is strange to myself. And therefore, both you and I may revive the ancient proverb, viz. Is Saul among the Prophets? But yet considering the great distractions among the children of God generally, and that in a time after so manifest issues of blood, which have been mortal to many hundred thousands, and yet notwithstanding we being in want of the two happy staves; viz. the staff of Beauty, and the staff of Bands: And that they are obtained, First, by a warrantable uniformity in godly exercises of our true Religion, which is compared ●o a staff of bands; and the second (which is a consequence of the first) viz. unity of affection, which is compared to a staff of beauty, these two being the supporters of a people from confusion and destruction, wherever they have their being. Secondly, considering also, that although a man ought to see to his own house, and not to adventure to meddle with his neighbour's dwellings, until he be called by an outward voice, as well as by an inward provocation, and that notwithstanding upon an extraordinary case of danger, he may (if not absolutely prohibited) put to his helping hand when a whole City is on fire, for it is then expected that their neighbours should come without an outward call, and put to their helping hands. Provided that when he appeareth, he be allowed and approved by those in Authority there, that he be able to do good and not hurt; And also, considering how many have adventured now in these times of danger, that have been much defective in some things by them put forth: And further seeing some have thrust forth the poison of asps to the increasing of our kingdom's sickness: And also that many have been permitted to use their Pens, who were but private men, and perhaps, they have not all of them brought gold, nor much silver, yet accepted too: These things being by me thus considered, and being absolutely persuaded that I have some water to quench the fire; and also some gold, if not silver, and pearls, to help repair what wild fire hath exhausted; I therefore have adventured toward the ruinated House of this our Israel: And my chief care is to bring such materials as is most wanting to it, for if I come not with fitting matter, I shall do little good, if not much hurt, as some others have done before me: Yea, ay, in so doing, may too easily increase the flame. For sometimes, the less straw or combustible matter is best, especially when the fire is too near the thatch already; And so many (that seem to be friendly helpers) are crafty hinderers in this our great necessity: And truly I see many at work, and labour at it too, but they cannot well conclude about those things that are wanting to this House. Therefore I am busied in the viewing of the materials, which (as I think) be those that truly belong to some special parts of this frame; the which are sought for by many, and yet scarce found; (especially by divers of the Sectaries:) One saith, this is the piece that ought to be next; and another saith to him, that that piece doth not belong to any part of the building, but that it belongs to Rome's Synagogue; and another he would lay a foundation where there is a good one already; and a fourth, he would take away both that good one already laid, and the other that perhaps should lie somewhat near it too; and a fifth, he like a cunning fox, would persuade them that it doth not belong to any of them all to build about that frame, and tells them in plain terms, that they are not lawfully called to build there in this Workmanship; his policy was no other, but to keep them at strife from building, until the House were quite consumed by his wildfire brought from Rome, to which place he did belong, (but that he had clothed himself in a sheep's skin, and would be thought to be a true sheep, that he might the more easier deceive.) But I am sure there are many honest builders, and they are lawfully called too, and also that they have true materials, but that notwithstanding this fox, with wolves, and certain beasts of the bottomless pit do hinder them, by putting all the parts of the materials of the House in such a mixture of confusion, that many who have least policy, cannot easily find the true piece that is to be laid next in the building: And some other of them do know the right pieces, but will not confess which they are, because they would hinder the other builders, that so they may take some of the parts of it, and build little caves for their own private profit and gain; My pains herein, is to describe the true parts of this frame, and to lay them in order ready for those that are the true builders, and to unmask the counterfeit builders, (or rather, the pullers of it down) as also to help the weak in judgement, who can scarce know the right piece, or true part of the building, because the smoky flame hath discoloured it: I do persuade myself, if this could well be done, we should soon build peaceably, lovingly, and in a godly uniformity, though some peevishness would be still amongst many, because they have suffered some loss since this flame began. My endeavour is to show what the Church of Christ in the largest sense, doth consist of, and who ought to feed them, and who ought to ordain those Pastors; and where, or how they should dwell, and many particular Points that are in difference betwixt the Presbyterialists, and those that dissent from them in the government of the Church, &c. If you think me too tart in my passages, I pray consider with me, that the government of the Church is no light fly; it is either a great happiness if it be in a good frame, or a great misery if it be in confusion, we have experience of it too much already. Secondly, my sharpness is not intended to any, but to those that deserve it, to others it is not meant. Thirdly, I believe that rational men, and single-hearted, will not much dissent from me in those things which I have laboured to prove and maintain for truth. Fourthly, I am ready to receive a confutation in any thing wherein you can with either Scripture or Reason confute me; provided, that you do not argue against Scripture, where a Babe may not only read, but as easily conclude what is truth. Sixthly, perhaps my plainness in phrase and method may dislike some that have more learning in the Tongues, and other liberal Arts to display truth with, I entreat them to note what my end is in this my pains, not to come with excellency of speech, if I had it, I aim at truth of matter, for it is that which we have need of in these times. Seventhly, I believe that they are the vulgar sort of people that have most need of help in these Points I treat of; for the Learned I hope, there are not many of them that do much miscarry in these things, nor will dissent from the substantials in them. Eightly, if I chance to come out a second time, it may hap I may sore higher than some look for, but I would first appear to the weakest, for they are those that the wolves do watch to make a prey of chiefly; therefore I would endeavour to secure them, and then I pass very little to meet with both Fox, wolf, and all the Frogs of Rome: And so much I believe you will conclude upon, when you see their skins so pulled about their ears, as in this book they lie, if a course be but timely taken with them, they will rather be gone from us, then stay to be so mangled, as here they be. Ninthly, I entreat you to be advised by me in this one thing, especially, viz. when any Point is treated upon in any book, wherein the Text to prove a Doctrine by, is not expressed at large by the Author, but the place named by figures only, there take good heed lest you (too soon) make a conclusion of a (supposed) truth, before you look in the Text itself; for many Writers do not rehearse the sentence itself, but name the place, and so go on in argument with it; and many times the Reader makes a conclusion as the Author of the book do conceive to be the truth, although it be many times false; therefore it were good that all Writers would rehearse the sentence of the Scripture they quote to prove any thing by, at least in a matter that is of any great weight, as in this Book I do. Another thing I entreat of you, which is this, that you will read seriously, and mind only that you read (free from distraction or trouble of mind) as you read; and read through a Point from the beginning to the end, when you read. And when you have a book, whose matter is sure Divinity, and short for memory, and plain for capacity, keep that by you to view continually. I entreat the Reader to accept of this my good will to do him good, and by his so doing, I shall be well satisfied; and be ready in any way I may or can be able to be Your Servant George Palmer. Canterbury, June 11. 1647. Sectaries unmasked and confuted. NO separation ought to be in the Church of Christ, nor divisions, or forsaking the assemblies of ourselves together in the public Ordinances of godly and religious exercises; The Texts a● named. Rom. 16. 17. Mark them which cause divisions and offences contrary to the Doctrine which ye have learned, and avoid them, &c. 1 Cor. 1. 10. Now I beseech you brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgement. And in Chap. 3. 3. ye are yet carnal; for whereas there is among you envy and strife, and divisions, are ye not carnal? &c. And Heb. 10. 24, 25. Let us consider one another, to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is, &c. 1 Cor. 12. 24, 25, 26. God hath tempered the body together, having given more abundant honour to that part which lacked, that there should be no schism in the body, but that the members should have the same care one of another, that they should suffer one with another. By all these places of Scriptures it doth appear that the Church should have no divisions, viz. Christ's body: I say it should not have divisions; for although at some times it had some divisions, yet the Apostles did always endeavour to reclaim them from such divisions, as you may see by these texts of Scriptures here now quoted. Question, wh●● divisions thos● were, to be examined. But it is to be now considered, what kind of Divisions those were (at least chiefly) that the Apostle doth disclaim, which was amongst those members he then did dehort these Corinthians from: and how far he then (for the present) did (condescending to their weakness) permit them liberty of conscience; for, as I said, he did endeavour to settle them in one way of religious exercises void of division, though (for the present) he permitted them some liberty of conscience in some things that were of least concernment, and not destructive to the whole Body, or endanger it to an absolute confusion; And to this end, I will first look over the Texts already quoted, and produce what I am able from them; and after that produce Reasons to show the inconveniences that comes by the divisions that are amongst Christians in their religious exercises. The inconveniencies of divisions promised to be observed. Briefly, and also the happiness that we may attain unto by a godly unity in affection; and next after I will by Arguments endeavour to show, that this unity in affection is much forwarded by a uniformity in religious exercises, The excellen●ie of godly u●ity. where it may be attained in a warrantable way; and next, whether we may not now in these our days attain unto these things, This unity is much forward●d by a uniformity. without offending (at least much) any (good) conscience though weak. And then I will hang forth some signs or characters by which we may collect which party is in most fault in their conversations between those that stand for the Presbyterialists government, And whether we may not ar●●in it now. (or at least nearest it) and those that dissent from it, and proceed to the Independent ways, which they call congregational, The hinderers of this uniformity to be ex●mined. that so we may by that means see our hearts more clearly: For doubtless many of us that are assured that we have some goodness in truth in us, are not so forward and apt to espy our sinister ends, or by-respects; and that it is a great trial to a man (who having once interessed himself to maintain an opinion) to undergo a disgrace by renouncing it afterwards, ●t's a great trial ●o them that ●ave once inte●essed themselves in an op●osing way, to ●eforme from 〈◊〉, though con●inced, because ●f disgrace. though he be convinced in his judgement; And I will briefly note some things that may move us to give God the glory, and ourselves take some shame, seeing we all deserve it. And lastly, endeavour to persuade those that stand for the presbyterial government to embrace those (that renounce the other ways, or any sins whatsoever) without casting their sins in their teeth; for, in many things we sin all. The first Text quoted, is, Rom. 16. 17. Now I beseech you Brethren, Motives to the ●ontrary: ●erswading ●hose that stand ●●r the Presby●erians to im●●ace them &c. mark them which cause divisions and offences, contrary to the doctrine which ye have learned, and avoid them; for they that are such, serve not our Lord Jesus Christ, but their own belly and by good words and fair speeches deceive the hearts of the simple. The scope of these Texts, is, to prevent divisions in the Church of these Romans which in some was already begun, and that division was in their not assembling themselves according to the Apostles institution, and that in some pretence, The text ex●mined and ●bserved. that all that Paul had taught, was not an absolute truth, for they divided contrary to the doctrine, which they had received (saith the Text) (for in some case a man may divide, but he must have some warrantable cause) but the end of this their division was not to serve Christ Jesus, but their own bellies; (for so saith the Text) and this must be done in or by some fair colourable demeanour, viz. good words, and fair speeches (saith the Text) but all this was but to deceive, (saith the Apostle) and because they could not delude the wise, therefore they would tamper with the ignorant, (for so saith the Text) they deceive the hearts of the simple; from hence I note also, that these were false Teachers, that did make this division for their own private gain; viz. to suck from the poor silly people, in way of pretence to teach them the truth (for they did it to serve their belly.) You shall see more of them in some of the next Scriptures following. The next Scripture quoted, was 1 Cor 1. 10. Now I beseech you brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind, and in the same judgement. In this Scripture the Apostle persuades these Corinthians, from division amongst the common hearers there, (chiefly at least) and shows some cause of it in them, and that was for want of a mind and judgement well informed, and therefore they did much contend with each other, as in the 11 verse you may see. And therefore they were partial in respecting and affecting of their Teachers without just cause; (for those Preachers were so knowing, that they did not differ in their judgements in those things they taught) but this was their carnality in affecting the Preacher more for his wisdom in words and phrases, &c. rather than for the truth of matter, (as is very likely and clear in the 17 verse) for there he saith he did not preach the Gospel with wisdom of words, (that is, chiefly) lest the cross of Christ should be made of none effect. But by what hath been observed here chiefly for our purpose, is, that there ought to have been no divisions amongst them, seeing there was no cause; and in Chap. 3. ver. 3. he did also forbid divisions, and tells them the reason of it, viz. they were carnal, and looked upon their Teachers more than to God's word and working by the ministry of their Preachers, as is to be seen in the fifth verse: and truly I must note one thing more from the words of the third verse, and that is this; The reason why men have not their judgement better informed, is, because they do not renounce their carnal corruptions, for the more a man desi●eth to renounce his corruptions, the better understanding he shall have in the Word of God; ye are carnal, said he. But I pass to the two other Scriptures named, for they are those which I do most intend for my (Chief) purpose. The text proper to the point intended, viz. not to forsake the assembling, &c. The first of them is Heb. 10. 24, 25. these are the words of the Text, Not forsaking the assembling of ourselves together, as the manner of some is, &c. In this verse the Apostle pre-admonisheth them to beware that they be not drawn away from their public Assemblies in their godly exercises by the examples or enticing of some that had already forsaken them. By the Apostles expression in this verse it seems those that did forsake, did not show forth any notorious evil aim or end, (for the present) wherefore they did forsake the assembling of themselves together with those that the Apostle here forewarneth, therefore those might have some close colourable pretence, which as yet did not break out, but some evil aim they had, for the Apostle noteth them and forewarneth the rest, Selah. Surely, it was an evil in them, (for the Apostles Constitution was good in the government he had established amongst them) it seems here also that amongst the Church of God divisions are nought, for the Apostle endeavours the contrary, what ever the intent be of those that forsake and divide without some apparent and weighty cause. The chief text or illustration The next place is 1 Cor. 12. 24, 25, 26. I will name but part of the first verse, and then all the rest; these are the words, God hath tempered the body together, having given more abundant honour to that part which lacked, that there should be no schism in the body; but that the members should have the same care one of another; And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it; the Apostle in these verses excellently alludeth to the body of a man, to show the constitution or frame of Christ's mystical body, viz. his Church on earth, that, as the body of man consists of divers members, so doth the Church of Christ, and have their several offices of care and good performances one unto the other, and if any member suffer, the residue are sensible of its wants of prosperity; and if it be well and healthful, the residue of the members of the body rejoice with it, because the honouring of one member is the honouring of the whole, (as a gold-ring on the finger, is esteemed an ornament to the whole body) &c. Thus it is with the mystical body of Christ, (saith the Apostle in ver. 27, 28.) they are to take care one of another, as the corporal body of man, the which it cannot do if it be divided member from member; therefore (saith the Apostle in ver. 24.) God hath tempered the body together, &c. and in ver. 25. he tells us, that the end of God's joining the members together thus, is, that there should be no Schism in the body, but that the members should have the same care one of another; thus it is with the mystical body of Christ, if the members be divided, than is the body (Spiritual) weakened, and in great imperfection and danger, especially if many members be either lame, or quite divided from it. the Doctrine ●ncluded on. Thus you see by all these Texts of holy Scriptures, that schisms, Divisions, and forsakings the Assemblies (of God's people) in the only way of Religious exercises is utterly forbid, and the Reasons (in some particulars) also rendered by the Apostle in the words of this 12 Chap. of 1 Cor. 24, 25, & 26 verses: Now next I am to perform three things which I have promised you, before I come to the Goliath and his younger brethren, and of these three things I will be brief, The first Reason to prove that such divisions are nought; it estrangeth their affections (for I long until I come to the main ones.) The first is, to show by Reasons, That divisions in godly exercises of our Religion, do occasion great inconveniences to the Church or children of God; First, it estrangeth and weakeneth their affections one towards the other: this we have experience of enough already on both sides, amongst us in these days: I shall not need to use many words to cause you to conclude with me this truth, for by our divisions in some points of doctrine, and much more in the government of the Church, and the several ways that several persons and Congregations steer; the Church is divided or weakened in their affections. 2 Reason, it causeth an evil opinion of each other. Secondly, by these divisions there is produced an evil opinion one of another, whereupon one is jealous of the other, lest the one do circumvent the other in his way, which he hath resolved to walk and rest in, (for all men in every way in Religion, accounts his one way best, and therefore thinks him not so good as himself that differs from his ways) whereupon (upon small occasions) they will be ready to flout and scoff at each other, and to fall at length to blows perhaps too. 3 Reason, it occasious Civil wars. Thirdly, when our affections are so weak towards each other, then civil wars are apt to be amongst us, for every one will be jealous lest the other would rob him of, or divert him from that which he accounts so precious in his own way of Religion. 4 We are liable to a common enemy, &c. Fourthly, when we be so much divided, than we are liable to be a prey to a common Enemy. Fifthly, by divisions (in these kinds) we are liable to have Teachers of divers errors, to a farther confusion in Religion; 5 Errors will hereby be increased, &c. for the several preachers of the Word of God, that are Preachers to so many several sorts of Sects, will be as strange to each other themselves, so that they will not meet to confer together about Religion (or at least but few together) because there are but few of many Sects, that are of good ability in knowledge (as Preachers) and so they will be the more unable to know and preach the truth to the people. 6 we shall have little restraint of evil, &c. Sixthly, there will be little power in any to punish or restrain those that are to be restrained or punished, because the State will be so divided both in opinions and several Companies: in sum, we shall be an absolute Babel. The next in order (which I promised you) is the benefit or happiness which we may attain unto by a godly unity in affection; I hope much need not to be said of this, for all people have experience of it (Unless fools and little Infants, &c.) but yet something of it I will note in particular. the benefit ●●at comes by a ●●dly unity. First, I will (in sum) conclude in this truth, that the deprivation of inconveniences is an enjoying of happiness; for if that which is evil be taken away, there remaineth that which is good, and so saith Solomon in these words, Take away the dross from the silver, and there remaineth a vessel for the refiner. we shall then be joined in our affections to love each other, the which will have joined to it a good opinion of each other, and this is in holy Scripture called the staff of Beauty; Neither shall we be so jealous of each other with an evil suspicion, nor fall to blows, nor jars, nor civil wars. For than we shall be joined together in one, and be a staff of Bands; and being so, we shall the less fear a Common enemy; then shall our Preachers meet, advise, and confer together, for to be the better able to teach us the truth, yea, they and we shall be so amiable to each other, as that they will be encouraged to watch over us with joy, and not with grief, the which will be (not unprofitable, but) profitable unto us; then we may retain a power to restrain errors, Heresies, and stubbornness in evil; (In sum) I say, we shall not be a Babel of confusion, but as a flock of doves or sheep, by this blessed unity in godliness, here in this world, and attain everlasting bliss after this life ended, in heaven with God and his holy Angels. One point more I have to wade in, before I come to the Hydra and his young ones; And that is this, viz. 〈◊〉 godly unity 〈◊〉 affection is ●uch forwar●ed by a law●●ll uniformi●●e in divine ●rdinances. That a godly unity in affection is much forwarded by a lawful uniformity in divine Ordinances. I hope I shall not need to trouble myself nor the Readers hereof with many arguments to make this good, seeing we now are taught it by woeful experience, (by the want of it) but yet I will begin with an authentic Scripture, and that is in matter of Religion, for that is it which most occasions either unity, (if we well comply together) or divisions, if we dissent from others in it, (for we esteem that best, which we think will most advantage us) for men do not usually strive much for chaff or dross, but for wheat, gold, silver, or pearls, or such like things. This Scripture is Heb. 10. 24, 25. these are the words, Let us consider one another to provoke unto love and good works, not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another, &c. Let us, said he, (we who are not disunited in our way of our godly exercises of Religion) provoke one another to love and good works; as if he should say, we who are not divided from each other in our ways of godly exercises, are not divided in our assemblies, whereby we may be helpful one to each other, in provoking each other to love, (that is, unity in affection) and good works. And that this is the true genuall sense of the verse, it will appear in the next verse, where he dehorteth them from forsaking the assembling of themselves together, as the manner of some than was. In which words you may see that some (having forsaken the uniformity in those godly exercises, which these that are here exhorted did perform) had forsaken their assemblies also, and therefore had lost this good opportunity which these in ver. 24. had (that is to say) to provoke unto love and to good works; you may know by experience, that what one man disliketh in another, doth cause so much the less love or liking in him towards that man in whom he imagineth something worthy of his dislike; for the true proverb is, Like loveth its like, and the more they fail in their likeness, the less they love: and this holdeth in every thing that is esteemed good, and the more good the matter or thing is accounted by one party, and disliked by the other, the more will their affections of love be abated, especially in mankind, and much more in divine things and heavenly ordinances. Now I come to the chief masterpiece, or Goliath with his armour-bearer: Whether we may not attain● to this uniformity in a warrantable way. And that is, Whether we in these our times may not attain to this uniformity in a warrantable way, without much offending any good conscience, (though weak) that so we may attain to this unity of affection in godliness, and thereby attain to the happiness I spoke of, both in this life and the world to come sempiternally. And I will name some points of Doctrine which those that stand for the presbyterial government (or nearest it) do hold and maintain, the which those that do dissent from us do oppose, some of them in one point, and some of them in another point, &c. the which points are not (amongst most of us) held to be fundamentals of our Religion, as in truth they are not; that is to say, both parties (if honest and true hearted in the fundamentals) may be saved without them: (if they could hold and continue so to the end of their days, and their seed also successively) But those things we differ in are such as are to maintain and preserve us in those fundamentals chiefly, and without which we cannot long stand upon them, but shall fall off: And these points do chiefly concern the government of the Church, and divers particulars in the demeanours or manners in the same; The chief points named. as also, who ought to be accounted worthy to be esteemed a member of the Church, and accordingly received to be of the company and partakers of the ordinances belonging to the Church. Therefore I will name so many points, as I have heard differenced between those that are for the presbyterial government (or nearest it) and their opposites, (and perhaps I will insert a few more points too) and produce what Scriptures I can remember to clear the truth of the points, and bring divers Reasons for some points too, by which means many may not pretend liberty of conscience without just cause, and bring ruin to the whole body spiritual: To name these points in order (strictly) I will not promise content to every one: The first chief Point aimed at viz. who are the Church, &c. And first for the Church, viz. Who are it: To this I answer, in strict knowledge of it, none but God can tell; but so far as the Scriptures give us light to see, so far we are to conclude in a charitable esteem, and that is thus, Those that profess to be saved by faith in Christ Jesus (according to the fundamentals contained in the Word of God) and are partakers of his ordinances, and frame their lives according to his commandments. Now herein we differ much about this latter part, the Independents and we presbyterials. The presbyterials say, that there be divers degrees of sanctification, which in some is more, and in some is less, yea, so little in some, as that they do but eschew the habitual acting of capital sins in their outward demeanours to man's view, (so to speak comparing one sin to another) as those the Apostle hath laid down as a rule for us to be guided by in this particular point now in hand, viz. to judge and account of a fit member (in some degree) of a Church, as we may see in Ephes. 5. 5. These are without the pale of the Church. No whoremonger, nor unclean person, nor covetous man, which is an idolater, hath any inheritance in the kingdom of Christ, and of God. 1 Cor. 6. 9, 10. Neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, nor such like, shall inherit the kingdom of God. But the Independents, or (as they will rather be called) the congregational party, they hold, that except there be a more greater and more larger or stricter walking in the ways of God, there can be no conclusion made that those persons have any saving grace in them at that time, and therefore not to be received as members of a Church, but that if they will be esteemed members of the true Church, they must have such godly exercises in their families in a more demonstrative degree and manner, then do appear to be in them that are for the presbyterial government, (for the more part) and more zealous and frequent in the exercises of divine ordinances, or else they are not to be received as members of Christ's mystical body. Now to decide this question, I will bring divers Scriptures to prove, that there were divers sins, and divers sorts of sins both of omission and commission amongst the true believers, not only in the time of the old Testament, as the sins of David a man after God's own heart, (as the Scripture termeth him, and divers others also of good report:) but in the Primitive Churches, What corruptions were in those that were believers in the Apostles time. in the Apostles time. And first I will begin in 1 Cor. 3. 1. to 5. these are said to be carnal and addicted to strifes &c. and yet they are called babes in Christ; Heb. 5. 12, 13. these are such as are said to have need to be taught again the first principles of the oracles of God, &c. they were not capable of strong meat, but had still need of milk, (viz. babes diet) for they were still babes, these were relapsed in part, yet Christian babes; Col. 3. the former verses, These had their affections too much set upon the things of this life; 2 Pet. 1. 5, 6. these must then add to their faith, virtue, and to virtue, knowledge, &c. 1 Thess. 4. 1. to the end of ver. 6. and also ver. 10, 11. these are wanting in knowledge and holiness, and were addicted to carnal lusts, to uncleanness, and to fraud and deceit, (as too many professors are now adays.) 2 Cor. 7. 1. these were exhorted to cleanse themselves both of flesh and spirit too; 1 Thes. 3. 12, 13. these were to increase in love one toward another, and toward all men, that God might establish their hearts unblamable in holiness; Chap. 5. 23. here the Apostle prayeth for these, that God would sanctify them wholly, &c. Heb. 13. 5. these were dehorted from covetousness; Col. 1. 9 the Apostle prayeth for these, that they might be filled with the knowledge of God's will, in all wisdom and spiritual understanding, and that they might be fruitful in every good work; Joh. 17. 17. in this place Christ prayed for his Apostles, that they might be (yet more) sanctified; And the Corinthians were too much hankerers after fornication and adultery, as you may see in 1 Cor. 6. 23. to the end of the Chapter, and some of the former verses also; and in the eight first verses you may see a great fault in them, reproved by the Apostle, viz. so great a defect of love and good will each to other, that they went to law one against another, and that before the (unjust) unbelievers, yea, they themselves did use fraud to each other, as in v. 8. appeareth, and yet these to whom this reproof was given, were believers, as you may see in ver. 6. By all these Scriptures it doth appear, that many (in the present state of grace) have been charged and reproved for many sins and corruptions at that time when they were in the faith, and present state of salvation (yet the Apostle did not make a separation, nor divisions, nor schisms.) I do not note these faults and defects of sanctification (which betoken weakness in the faith) to strengthen any in sin, far be it from me to encourage or comfort any in their persisting in vice; but I would not have any judge of men too rashly and uncharitably, contrary to the rule of God's Word, lest we condemn some to be in the way of damnation, when they are in the present state of salvation. And from this mistake ariseth a spirit of uncharitable and unwarrantable, ●●om those ●remises ari●eth their sepa●ation. and dangerous separation from all the ordinances and means of salvation (or at the least the most part of them) by this their blind judging without the true rule. How shall such weak Christians (beset with corruptions) be helped and strengthened against their sins and ignorances, if the stronger Christians separate from them. We that are strong (saith the Apostle) ought to bear the infirmity of the weak, viz. instruct them, exhort them, reprove them, and allure them by the Word of truth, by the danger of damnation in hell, and salvation in heaven. Now consider these things, you that are so forward to censure men so much uncharitably, as to separate yourselves from men that are not worse in their conversation then these men aforesaid were; nay, you separate from some that are not so scandalous as many of these now quoted were, and you do debar these and such like men from receiving the holy Sacrament of the Lord's Supper which is due to all Christians, and such as you are to account so, These were ●●ruly, and yet ●aul gave no order for sepa●ation, but to ●dmonish them ●till. (they being not worse than these aforesaid, in their outward demeanour) nay, we are to hope better of some that are worse than these before quoted. See for this also in 2 Thess. 3. 14. these are the words, If any man obey not our Epistle, note that man, and have no company with him, that he may be ashamed; yet count him not as an enemy, but admonish him as a brother, as in v. 25, & in the 6. such a person is named to them also; and in 1 Thess. 5. 14. are these words, warn the unruly: By all these places it doth appear, that these were not to be separated from the Church, for still they were to admonish them as Brethren, which they were not to do, if they were utterly cast out or rejected, only they were to estrange themselves from them, that is to say, not to have so much familiarity as before, or as with those that were not so disorderly or unruly, but yet admonish him as a Brother still, and thus much shall suffice for this Point, now thus stretched and tagged. Now having found a Rule out of God's Word, The chief Point now followeth in order, concerning the Ministers of the Word. &c. by which we are to esteem and receive a member of the Church, viz. the body of Christ, (lest we cast out or reject more lambs of Christ than we shall retain sheep:) In the next place it is requisite to know who ought to feed them, or be their most public Teachers, (for although the members of Christ are all to be helpful each to other, that is, as the Apostle commandeth, edify one another) yet the same Apostle did ordain public Preachers over the flocks, as we may see easily in Timothy and Titus, and divers other places, and that successively too, as I shall afterward show in the point for the ordination of the Ministers of the Gospel: Now for this, I will be brief, thus, they ought to be the Teachers, Those that are best able, ough● to be the Teachers. that are best able, and true Christians, according to the former rule in the former point, that is, those that are most knowing, and obedient to the will of God so known, according to the rule which God hath given us to judge by, and of those two properties neither aught to be wanting, but if a man have in some good measure the latter, and have not the former, viz. knowledge, he than cannot give strong meat to any; If a Minister have honesty, & want knowledge, then he● is dangerous, he will lead men into Errors. and if such a one be a Teacher, we shall have but babes at the best, yet (which is worst) he will for the more part be meddling with the matters too high above his reach, and so lead those whom he teacheth to errors and heresies (as we have too much experience of at this time.) But some may demand, How if the Preachers have knowledge (in a competent degree) and too little honesty, he will do much hurt that way by his ill-example, for men live more by example then by precept, If he want honesty, and have knowledge, how then, what's to be done then? (for the more part, (if they be very ignorant especially.) To this I answer thus, briefly, were it not for the love of God to us, we should have neither knowledge nor honesty, neither the Preachers nor hearers; therefore we are to look to God in this point, more especially, for if those that are the people to be taught, do frame their lives according to that little measure of knowledge that God doth give them in faith and obedience in Christ; Yet we mus● not choose a novice, as in 2 Tim. 3. 6. he then will provide such as shall be both able and honest too, to be their guides and examples also; however we may not choose a novice, 2 Tim. 3. 6. for we must take it as a curse of our God to us, It is a punishment of God to us, when we want fitting Preachers. when we want such as should be able and honest too, the Scriptures of God do testify thus much, & thus I prove it, When the people of Israel did perversely sin against their God, (after long instruction and means of their edification in the will and word of God) than he did threaten them, and said thus, By men of other tongues, and stammering lips, will I speak to this people, &c. as in Esa. 28. 11. and in Ezek. 3. 26. it is said thus, I (said God) will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover, for they are a rebellious house. These places are clear for this purpose, that God will send unable Teachers to a people as a curse to them for their sins against him in time of plentiful knowledge: and for their sins he did at another time tell them that he would let them have as bad Prophets in their lives and conversations, to be evil examples for them, see this in Mich. 2. 11. these are the words, If a man walking in the spirit of falsehood do lie, saying, I will prophesy of wine and strong drink, even he shall be the Prophet of this people; and in another place it is said, There shall be like people, like Priest. And so much for to prove that, because of the people's disobedience when they have the Word of God taught them truly; they shall have evil Teachers as a curse to them, in the stead of good and fit guides: And now that God will give better Teachers of his people, when they walk obediently to him, according to his will revealed in his Word, is also as true; for in a certain place God promised to send them Pastors that should teach them with knowledge and understanding. And when the people under King Saul's government were well humbled, and brought down by his oppressing them; then God heard their cry, and pitied them in their misery, and provided them a blessed guide and feeder of them with knowledge and understanding, viz. the kingly Prophet David; thus you may see, that it is the love of God to us, in giving us able Teachers, the which we shall have when we live obediently to him with all our hearts, according to his will revealed in his Word: and thus much shall serve for this Point, viz. Who ought to be the public Teachers, and also some Objections answered. And I have concluded, that those that are best able aught to be the public Preachers of the Word of God to the people. But now followeth in good order another Point, Who ought to ●rdaine the preachers of ●●e Gospel. and this is a special one too, and this point the Independent party, (for some Congregations at least) and almost all Sectaries are against me in; only the presbyterials are on my side; and this Point is concerning the proving, allowing, and ordaining these Preachers for the work of this great Ministration: I shall for this, pitch upon Scriptures in the first place, and after that confirm the Point by Reasons, and my Reasons will be strong I am sure; this question is, Who ought to ordain the Preachers of the Gospel. the preachers ●well qualifi●d) ought to ●rdain the ministers of the Gospel. I answer, that chiefly and ordinarily (at the least) the Preachers of the Word of God ought to do it: and the first Scripture is Act. 14. 23. And when they had ordained them Elders in every Church, and prayed with fasting, they commended them to the Lord on whom they believed: for the places where they did ordain them, you may see in the end of ver. 21. If you doubt whether these were preaching Elders that the Apostles did there ordain, I must say, that it is very likely they were: but if not, yet it makes for my point in hand, for if it belonged unto the Apostles to ordain inferior Elders, than I am sure you will grant me the other, viz. that they did ordain the preaching Elders, I can prove it out of other Scriptures plainly, but I know you will not oppose me in this. But here is another objection, and that is this, although the Apostles did it, yet we are not to follow that Rule still, unless we had a command left unto us, so to do for evermore successively. To this I answer, that what the Apostles did then, was for our imitation in that particular, for they did not give or leave any other order or rule to us in the Word of God, and therefore we must say as Paul said, Whatseever was written, was written for our instruction. Titus was to ordain elders for the ministry of the Gospel. But I will proceed to other texts, Titus 1. 5. to the end of ver. 9 these are the words, For this cause left I thee in Cre●e, that thou shouldest set in order the things that are wanting, and ordain Elders in every City, as I have appointed thee. That these were preaching Elders which Titus was to ordain (or at least some of them) is apparent in vers. 7. for those that in ver. 5. Paul had called Elders, he in this verse called Bishops; now in that Titus was left to ordain those Bishops, you may see a succession of the ordination of Preachers of the Word of God, by the Preachers of the Word of God; The ministry of the Word of God, was to be committed to those that Timothy could find fit to be the Teachers of the people. and 2 Tim. 2. 2. you may see what Paul commanded Timothy; these are the words, The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. 1 Tim. 5. 22. Lay hands suddenly on no man; neither be partaker of other men's sins, keep thyself pure; here you may see a second succession of the ordination of the Ministers of the Word of God, by the Ministers of the Word of God, for now Timothy must commit the doctrine or the word of God to others that he could find able and fit to teach others also: the word commit carries weight with it, and signifieth the leaving in trust (as it were) the Word of God, to their dispensation to whom it was to be so committed; The reason why Timothy shall ordain &c. here you may see that the common hearers were not to ordain the Preachers of the Word of God, and the true reason thereof is rendered in 2 Tim. 3. 10. in these words, Thou hast fully known my Doctrine, &c. it seemeth Paul knew well, that those that were best able in knowledge, were the fittest to ordain the Preachers, and they were most knowing men, that were then the Preachers of the Word of God; and farther Paul gave him a Rule whereby he might know who were those fit men to be the Preachers of the Word of God, as you may see in 1 Tim. 3. to the end of ver. 13. whom in ver. 1. he called Bishops, yea, he had characters given him, Timothy did choose Deacons also. whereby he might know how to choose fit and able Deacons also, as in ver. 8, 9, 10. are to be seen, and they did use to lay hands on them that they ordained for the ministry of the Word of God at that time, They used to lay ha●ds on them that were ordained. as in 1 Tim. 4. 14. & in Chap. 5. 22. & 2 Tim. 1. 6. at which time Timothy had a special gift given him when Paul (or others with Paul) did ordain him to be a Preacher of the gospel, and also in Heb. 6. 2. Alas, if every one may be permitted to preach that would do it, we ●hen must needs have a Babel, therefore they ought to be proved by the Preachers of the gospel before they do preach. And now I demand of those that would have every Congregation ordain their own Pastor or Preacher, why those that are in the Synod (or Ministers like them) should not be the ordainers of men for to be the Preachers of the Word of God, rather than those that are more ignorant by thousands of particulars in the Word of God, and so many honest men there too: What, are they not so? I say they are, and ablest, and honest too; but put case, some should be thought otherwise, you know that no company of any sort is usually so entirely good, but that some may be defective; what think you of yourselves, may there not be some worse than others? Nay, may there not be hypocrites and varlets too, if so, than you every way are worse than the learned, and therefore every way more unfit for to ordain men to be Preachers of the Word of God. Now a touch of one thing more, and then I will pass to another point, and this is somewhat differing from the former, but I will join them together, and that is this; The Preachers of the word of God were superintendents of other Preachers in the Apostles time, and this I prove as followeth, Some ministers were superintendents of o●hers too. 1 Tim. 1. 3, 4. where you may see that Timothy was to charge some (that were already the Preachers of the gospel) that they should teach no other doctrine, then that which they had received, &c. from the which some had already then swarved and turned aside to vain janglings, as many do now amongst us in these days; and in 2 Tim. 2. 14. you may read the like, these are those words, Charge them before the Lord, that they strive not about words to no profit, but to the subverting of the hearers; these men, to whom this charge was to be given by Timothy, are those men that are deciphered in ver. 2. of this Chapter, that is to say, to those that were already in the ministry of the Gospel, this authority the Apostle sent to Timothy to exercise towards those Preachers, and did not send it unto those Preachers directly, this power to give the charge was seated in Timothy by the authority of the Apostle: and truly if it may not be somewhat like it now at the least, in some degree, we shall be in great danger to be distorted upon all occasions, though I can well wish that some choice men from among the people may be joined with them too, in this superintendency; for it will give the people great satisfaction from their fears of an unjust compulsion. This one thing more I will note as the great cause of our distractions, Some being ordained to be ministers of the Gospel before they are able, do much hurt. yea, the greatest of all, (next the people's sins in general) and that is the allowing of men, and ordaining them to be Ministers of the Gospel, before they were fitted for that great employment. Alas, I have seen some in the Pulpit that have thought a sentence in Latin would have given such a box on the ear, that it would make an opposer of truth to have the staggers, and if he brought in a phrase of Greek, it must needs beat him to the earth; but if he produced some scraps of Hebrew, that would beat him into the earth, so deep, as that he could never rise more until the general day of resurrection; although the matter be poor and un●ound Divinity, and his method as bad; I am not against the knowledge in the tongues, and other liberal Arts, but honour the learning of the same; but if they are not better grounded (or at least as well) in Divinity, what should then the Pulpit do with them? Poor silly ignorant people come to learn matter whereby they may be saved, and if the Teacher be not well grounded in Divinity, how can he defend the ignorant from sophistical and knavish Foxes, and devouring Wolves? The Separatist's objection against our ministers, viz. they are of the Pope's order, &c. The next point which the Separatists pretend to be unwarrantable in our Ministers for to ordain Preachers of the Gospel, is, That they are of the Pope's order, and receive their own ordinations from him; it being first and primarily received of him, and therefore (he being the maintainer of Idolatry (from whom they had their ordination) they cannot be the lawful Preachers of the Word of God, and therefore ought not to be the ordainers of the Preachers of the Gospel. This objection is like a Remora who turns his belly upward, (as is said) opens his legs, or some such parts of his body, & claspeth about this goodly Ship of ours, viz the Church, to the hindering of us from arriving pleasingly and safely to our heavenly Haven. But I will knock him off thus, first, you cannot prove that (if in case they have their ordination from the Pope) the Pope at first was absolutely an Idolater, but that he then held the fundamentals of the true Gospel, though he then was received as the universal head of those that subjected themselves unto him: That this may appear a truth to you, I pray you take a view of a Book called the Apology of the Protestants, written about the time of the massacre in France, dedicated to the King of Navarre, in which you may see the Canons of the Pope and Popes at first, and also those that had been made by succeeding Popes since until that time, and there you may observe that those Canons that were made by the former Popes, are so much different from those that have been made since, as that if he would hold himself to those first Canons of those first Popes, he must then renounce his Antichristianity and Idolatry, and so join with us, and walk together to heaven, although it was a sin in him to assume that universal stile and power. But secondly, put case it had been so, yet this makes little for you, for if they see the evil that he persisted in, and yet themselves hold the fundamental truths of the Gospel of Christ, (though perhaps tainted in some particulars) and so part from him to hold to Christ, what is or may be objected against them for their so doing? shall we condemn them for their forsaking the badness of the Pope, and adhering to the goodness of the truth of Christ? God forbid; Nay, I will say more in their behalf, they have converted (instrumentally) many thousands to the true faith by their ministry, and built them up in it also, which is a sign that they were true Ministers of the Gospel of Christ, and thus much the Apostle avoucheth in these words in one of his Epistles, 1 Cor. 9 2. If I am not an Apostle to others, yet doubtless I am unto you, The true sign of a minister of God. for the seal of our Apostleship are ye in the Lord, &c. It seems there were some such Jesuitical tricks in some of his adversaries, at that time, who were subtle prevaricators, or dangerous Sectaries; from such cunning foxes, and barking dogs, good Lord deliver us; I condemn not all, there may be honest men, but yet deluders must needs be there; And so much for this Point, with this conclusion, viz. Where we had one was bad before, If this remain, you'll have a score. Now seeing I have found out a Church, according to the Rule the Apostle hath left us to esteem and judge the Church by, (for secret things belong unto the Lord:) And also who are fittest to feed, or to be the Preachers of the Word of God to it: and who are to ordain those that ought to be their Preachers (at least chiefly and ordinarily) with other Points (as younger sisters to those chief Points:) Now it follows in the next place for me, Where it is fittest the Church of Christ should dwell, or how near to each other, viz. together. to view out a habitation for them, viz. where it is fittest they should dwell, or in what order, manner, or fit accommodation they should be in. I shall be very brief in this, especially if I do not meet with some ravening wolves in the way, who perhaps will think that I am labouring to prevent them of their prey. In brief thus, they ought to live near together, both shepherd and sheep, for conveniency, that so in the first place they may have more familiar acquaintance one with the other, thereby performing neighbourly duties each to other, knowing thereby so much the better each others wants, and accordingly accommodating themselves the better together in the more frequent exercise of edifying themselves in the truth, by the admonishing of themselves in the principles of Religion, (though not in things too high for their intellectual faculties, (for that more chiefly is the public pastor's duty,) And also in the accommodating themselves in these outward comforts of the things of this life. And it is fit that their Preachers of Pastors should live amongst them also, that so they may the better view and know the state of their several flo●ks, The Preacher ought to live among, or very near those he is to be the Preacher unto, &c. that they may give them their meat in due season, as they are able to digest it, (for some must have milk being babes) and some (at some times) may be able to concoct and digest stronger meat; and also that he may keep out wolves the better, that would devour the flock; and thieves that would rob them of their fleeces, and especially in cold weather, viz. when they cannot well spare it; and that they may the better maintain their own Pastors or Teachers, that so they may have a maintenance for themselves and their families, and provide some portions for their children, yea, leave their wives some better maintenance after their death, (if they chance to survive them) and not leave them in want to their grief and disgrace; yea, their Pastors or Teachers should have to give to those that want, viz. to the poor especially, that so he may be a good example to his flock, and so be well encouraged to take care of his flock with joy, and not with grief; because that will be unprofitable for themselves, viz. the flock. Not like some that would have them live anywhere scattered abroad as sheep without a shepherd among them, somewhat like some in some times, whose Pastors would have them come from every quarter; yea, and to allure them to them from other their faithful watchers and feeders that are abler than themselves, yea, draw as many as they can get from all parts, under pretence that their Pastors are not able to teach them truth, nor that they are lawfully called to be Preachers of the gospel unto them, and so discourage them in the ministry of the gospel, & deprive them of a maintenance for their livelihood, The people's Preachers are undone by others that draw their flocks from them. and their wives and children; they thus occasioning such people with fair words and insinuations to approach too often (as is said) to their boles or basins or such like thing, or some other thing in stead thereof; which if this be, and be permitted long time together, they will (as perhaps some of them hope) ere long have as great sums of money, as some whom they have condemned for having too much. And further, what (think you) will become of the residue of the poor sheep, And the residue of the poor sheep must starve. left in all those parishes, from whom these were thus allured? they must starve, for their Pastors or Teachers have not wherewith to live, therefore if they stay there still, many of them may starve, and hunger you know is a sharp sauce, surely they must leave the rest of the flock, and then that remnant of the flock must starve for want of spiritual food; and this will occasion them to be more wicked, to the dishonour of God, and their own damnation, and the perverting of the whole kingdom. Judge now if this way of the Separatists be not a dangerous way, thus dividing without just cause, doubtless this is a sin that will be closely laid to their charge that are the workers of it; therefore if you will do it still, cause them then to allow to their own Pastors that are able and honest (in some competent degree) their own maintenance, and this you may easily do, by not suffering them to follow you, or be of your company, unless they will do this their duties to their own Pastors or Teachers, that so you may not be thought to have silver coloured fingers, The Monster. and golden coloured hearts. But methinks I spy a monster now appearing, arising out of the bottomless pit, with a fox's head, and a crocodiles heart; its heart had a dark superscription on it, hard to be read (but that God gives some some ability in times of great danger to discern it) but looking wishfully upon it, I discerned it to be anagrammatticall, and then I knew how to read it, & the word was (as I had put the letters in their due place) covetousness; As for his head, I did read presently what that did portend or foreshow, I knew there must be subtlety, I bethought myself of this mystery, and thus interpreted it (summarily.) This monster's heart whose name is covetousness (in the mystery) doth employ his fox's head to prevent this fair accommodation of the Church, which I am now working with my pen, and me thought he presented to me an objection, to prevent my diverting of him of his ungodly (and kingdom-destroying) gain; The objection against a national Church. and that was this as followeth, viz. you cannot prove that there is any promise that a national Church is to be anywhere, at least not now under the gospel; Upon this me thought I soon understood his head, and the Anagram of his heart also, and then I compared them together, and easily and truly knew him to be one of Baalzebubs crew; and from that conclusion I quickly drew another, and that was this, he (that is) this Monster, under pretence of a more purified Church, (which I wish also (but with a true heart in the sight of God) would in pleading against a national Church, overthrow parochial Churches, otherwise he could never have hopes to obtain his desire. Then I bethought of what I had before concluded concerning the Church of Christ, what it doth consist of in the largest sense, and that is this, Those that make an open profession of faith to be saved by the merits of Jesus Christ, and declare it in the partaking of his ordinances, and frame their lives accordingly, viz. do not habitually act capital sins, though it may sometimes fall out (through more than ordinary temptation) they be, as it were, overtaken now and then, as David was sometime one way, and others some another way; These we are to esteem the Church of God, although perhaps they may not have grace in their hearts, nor yet be saved; But this is the rule that we ought to be guided by, to esteem of a supposed member of Christ's mystical Body, until he declareth the contrary by wicked words, or more sinful deeds; for secret things do belong to God only, and the strict knowledge of the heart is one of those secrets. Thus when I had noted again this point, I then thought, and was fully satisfied, That Christ hath more members amongst us, in most Parishes, than this Monster did pretend, although by reason he hath much hindered the settling of the government of the Church with us in the presbyterial way (or at least very near that way.) Many for want of a good discipline and laws to restrain vice, be lame in their practice of godliness, &c. I then adventured as a Lion (Methought) to encounter this Monster, and I took the way which my Saviour did in the wilderness, viz. it is written Psal. 33. 12. Blessed is the Nation whose God is the Lord, &c. this was spoken of the Jews than the people of God: Gen. 22. 18. In thy seed shall all the Nations of the earth be blessed: Gen. 18. 18. All the Nations of the earth shall be blessed in Abraham. I know some will not be satisfied fully with these Texts of Scripture, and I know their objections, therefore I will produce some other, although I know these are for the same purpose. Another Scripture saith, That Nations shall flow to thee, viz. to Christ. But let us see what the Lord saith by the mouth of his Prophet Esay, chap. 55. ver. 5. these are the words, Thou shalt call a Nation whom thou knowest not, and Nations that knew not thee, shall run unto thee, The Nation should in the more general profession embrace the Doctrine of Christ. viz. to Christ; he did not mean that whole Nations should, or would run to Christ singularly general, viz. not every particular man or woman should be converted to Christ; but that the Nation should in the more general profession embrace the doctrine of Christ; and many of them in truth of heart, as the Jews did at that time, when David the kingly Prophet spoke those words now quoted out of the 33 Psalm aforesaid, though there be many rebellious Corah's, and other sinful murmuring people and wicked transgressors amongst these, as there was amongst those Jews, as they were in the way to Canaan land (the type of heaven.) And now methinks this Monster is stopped in his aim and hopes; I therefore now will proceed to another Point, as I have proved it by Reason and Scripture, that divisions in the divine exercises of our Religion, is nought and dangerous to the state of Christians: And also that it is a great happiness to be united together in a warrantable uniformity in the Divine ordinances of our Religion; Now I come to prove more particularly what special decrees and ordinances the Apostles did ordain and appoint for the Churches of God in the Primitive time, the better to accommodate them in a warrantable uniformity, The special de●e●s that the Apostles did ●eave with the Churches for ●heir rule or ●uide. and thus I prove it, Acts 15. 23. to 31, & 4●. compared with chap. 16. v. 4. In ver. 23. we may see the Apostles and Elders, and Brethren sent greeting to the Brethren in Antioch, in Syria, and Cilicia, (these were divers Churches;) And in ver. 29. you may see what the decrees were that they had decreed for them, or at lest what some of the decrees were, the which were for (all) those Churches. And in chap. 16. Paul and Silas going through the Cities, delivered them the decrees for to keep that were ordained of the Apostles and Elders which were at Jerusalem. Here we may see, that all those Cities had but one sort of decrees, as is more than likely, for the Apostles did ordain for Antioch, Syria, and Cilicia, but one sort of necessary things as in ver. 28, 29. of chap. 15. doth appear plainly; the which Paul and the rest delivered to those in Antioch, as in ver. 30. appeareth, and afterward they came to Syria and Cilicia, as in ver. 41. you may see, and those ordinances did much confirm the Churches, as you may see in the last words of this 41. ver. aforesaid; and in ver. 5. of chap. 6. also; surely uniformity in the truth is a means of confirmation and unity of affection; and in 1 Cor. 7. 17. Thus ordain I in all Churches; in this place the Apostle resolves some questions to the Corinthians, and putteth them and other Churches into one uniformity, as is clear by the words of the text, viz. Thus ordain I in (all) Churches, and so in 1 Cor. 16. 1, 2. As I have given order to the Churches of Galatia, even so do ye; there was a uniformity in providing for the poor. Thus we may see the blessed Apostle did endeavour uniformity in all the Churches of God, I wish the like practice were amongst us in these days, viz. uniformity in godly ways. But some may demand a question, if the Apostle did not sometime in some cases give leave to Christians in case of Conscience for want of true knowledge in some particulars, Some cases of Conscience. to do, or not do. It's true, he did so, but not in those things that were of any danger to the state of the Church or Churches, for those that were weak in knowledge for the present, that they might not sin against their conscience in eating of herbs, by him that did think he might not eat flesh; & likewise to celebrate service to God upon some special day or days rather than in some other days, (provided that they did not do it as having respect to the old types or shadows) that did foreshow the coming of Christ, the substance, lest they either be entangled with justification by works, or else in stead of relying on the true Christ already come, should (as the Jews do now) look for a Jesus to come, as he is already come: But this liberty the Apostle did not confirm to be as a law always for them to rest on, as not to seek for better assurance of knowledge therein, for he at that time did show the very legs of that statue, in these words, viz. He that eateth herbs is weak, and so said he of him that should be opinionated about the observation of a day; Not that which before was to be observed as a type, Gal. 4. 10. but that we may set apart some days more especially than others for divine exercises, for the Apostle had done so himself very likely, setting apart the first day of the week, as in 1 Cor. 16. 2. and as you may perceive by their usual meeting upon the Lord's day, and other days so often spoken of in the Scriptures. But what is all this to those things that are now in these our days so much pleaded for? Alas, those things were but flea-bitings, to them that some would have now adays; shall we give way to such things as are so material, The government of the Church is of greater weight than 〈◊〉 &c. as will ruinate the state of Christians? God forbid, the government of the Church is of a higher nature, the Apostles did not give toleration in such great matters; this is the staff of Bands, the which if it be broke, I am sure the other staff called Beauty, will soon be all to shivers. If all that plead tenderness of conscience may have liberty as they desire, every one that is without grace will take up that plea; Do you not think that a very varlet, or peevish, or perverse man, out of a malignant disposition will plead liberty of conscience to act mere knavery? If men may have what they list, under pretence of tender Conscience, than knaves may plead for knavery. surely yes. I condemn not all, but if men may be allowed to plead, and in pleading obtain liberty as they list, you will hold them in no good duty: To speak plain, and short, he that hath been a professor of Christianity any competent time, and yet is pleading for liberty of conscience against those things that common capacity can fathom, is either a vain professor, or else his Teacher or guider is to be much suspected; and I fear such Leaders teach not sincerely, to show what is the truth in those things, A rule to judge by in some measur●▪ but hold men blind for their own advantage, especially if it be any long time together. But take this for a rule, that if we find a man that is apprehensive in matters of Divinity in the general, among many things, and yet is defective in his confession of some truths that are as easy, and of as low a nature, as those he confesseth to be truth, and sensible too, and thus remaineth a long time together, such a one is (ungodly) wilful in his way, against his own conscience, and aught to be dealt withal by force, for he hath an obstinate or malignant spirit; and you may know, that after a man have persisted in sin wilfully against his conscience, God doth then usually blind the eyes of such a one; yea, sometime the very children of God have some lower degrees of this blinding (for a time) but the froward much more. These things considered, we have cause to dislike like confusion, and love a godly uniformity, imitating the Apostles in the same. But I suppose many that plead so much for diversity of government, (which is confusion) do not believe that it is the best way for Christians so to be; but that indeed there is some greater matter lieth couchant in this heap of confusion. And in plain English, I think it is a blind uncharitableness in many, ●t is wilfulness ●ather than ●enderness of Conscience. mixed with malignity in their intellectual faculty and heart together; I would not have caused my Pen to have drawn this curtain, at this time, but that me thought I heard one at my elbow, longing to hear something of the cause (in some measure) of our kingdom's confusion; for some things may be accounted and esteemed less worthy of so much striving for to maintain this confusion on the Sectaries part, than some will allow of, although we have no express command for it; if you think otherwise, why then did the Apostle St. Paul deliver some things in such general terms, Divers general precepts are so ●eft to the Church for small matters. as he did in 1 Cor. 14. 41. in these words, Let every thing be done decently and in order? It seemeth Paul knew well, that those who had any measure of true knowledge, and true sincerity together, (far from hypocrisy) might be able to judge what was fit in some things of a low nature, without any strict precept for every particular wagging one's finger; 1 Cor. 14 43. God is not the author of confusion but of peace, as in (all) Churches of the Saints, and chap. 11. 44. yea, from the 6. to the end of the 15. these are some of the words, Judge in yourselves, &c. And Phil. 4. 8. are these words, viz Whatsoever things are comely, &c. And so Rom. 14. 17. these are those words, The kingdom of God is not meat and drink, but righteousness, peace, and joy in the holy Ghost; for he that in these things serveth Christ, is acceptable to God, and approved of all (good) men. It seemeth that this Apostle had no such intent, as to have them hazard their peace, or endanger themselves to a civil war, nor give an occasion to a foreign enemy to break in upon us, nor yet to hinder those that are without, to stand off the further from being of our true Religion, to their everlasting damnation. It's fit we should have some way to restrain those that make such confusion. Neither is it necessary to let men alone in their separations and divisions, for such matters as the government of the Church, (for that's of a high nature) lest their leaders (viz. some of them) do make the divisions so great (in time) that there will be no power to reclaim them: therefore those things that you know not, and therefore have scruple in your conscience concerning them; You should (to satisfy yourselves therein) ask of your Teachers: But because it hath been so long time your weakness, and yet is so still, it doth cause some to think, you are either wilfully obstinate, (not all so) or else your Pastors (many of them) do forbear in policy from revealing them unto you, Whether their leaders do no● hold them in these errors o● purpose, &c. lest you should forsake them and join with those that are on the presbyterial way, which (for the more part) are the most knowing men: And truly it is a great sign that the Sectaries are the weakest in knowledge in Divinity, because (as it is reported) most of the womenkind bendeth that way. If these things be not so, than I will tell you what the next apprehension is, (as many say and absolutely conclude) and that is this, There are some Preachers that lead the silly weak people in this way into by-corners, because they want ability to give them strong meat, or little better than such as is fit for Babes, bowls and Basins &c. and so occasion the building our Babel of confusion with the content they have in their boles and basins, &c. (as some think and say) to the undoing of the Parishioners lawful Pastors, and occasioning and hindering those Ministers that are able for the work of the ministry of the Gospel from undertaking the cure of souls, and perhaps to the undoing of those so blindly led by them, and the starving of the souls of those inhabitants that remain behind in those Parishes too. The Sectaries answer, to maintain his drawing of inhabitants to him, and leaving the rest toget●● what they can, and where. I know what objection some subtle head will make to this my latter assertion, but I will prevent him, because I would not have him show forth openly his weakness or subtlety to his shame, or else his wickedness to his open condemnation; his answer is this, those people that have a mind to come out and hear the Word of God, may, if they will come and follow us, and hear us preach in our own houses, and sometimes in some other places also, and all of them may pay us as others do for their coming to us, and hearing of us; and we will have one free way for it, viz. a common offering. But I answer, by this means of their alluring them, to their private houses, &c. they keep themselves from showing what their inabilities are from them that are more judicious in many points which they teach in private; yea, and by those points, so in private taught, they hold these silly Lambs to them as they list for their own sinister ends; making them believe, that those points are of such concernment, that if they desert from them, as they themselves with mouth (though perhaps not with heart) do teach, they then are in exceeding great danger, and then the poor lambs in stead of safe refuge, are held in the wolves claws; I hope better of some. And thus much shall serve for this point, and I hope all honest men will join with me: Some do invent malignity, with breezes in their ears; The truth his mouth doth so untie, of God he has no fears. Now in the next place I will treat upon another point in difference between the presbyterials and some of the Sectaries, The Antinomians. and they are called led Antinomians: I shall pitch upon Scripture to confute these, who hold this cursed Tenet; I told you that the last Monster (as I thought) did arise out of the bottomless pit from Baalzebub, but I think this is that old Dragon himself; nevertheless I believe, some honest people might be entangled in this error also, because this hath been a time of difference, in many things among the learned; The first Scripture is, Acts 21. 20. compared with ver. 24. In ver. 20. you may see, that the Jews that were believers were zealous of the Law; and in ver. 21. you may easily collect, that they still observed the old Ceremonial rites and customs from which Paul did dissuade them in teaching; but in ver. 24. you may see it clearly, that Paul observed the old moral Law still, for there you may perceive that some had given a false information of Paul's not observing the Law, (as is very likely) the which is by those Jews mentioned in this verse, and confessed to be an untruth, being now better informed, for these are the words of the Text, at the latter end of it, All may know that these things whereof they were informed concerning thee, are nothing, but that then thyself also walkest orderly, and keepest the Law. Now Paul had always preached down the ceremonial Law: that were but types and figures of Christ, &c. therefore it was the moral Law: and truly, why not to be observed by us under the Gospel, as well as by the believers before Christ's coming in the flesh? provided we observe it but as those believers did, for they used it but as a guide to live honestly by, for Abraham, Isaac, and all the servants of God recorded in the Scriptures of truth are said to be justified by faith, and therefore God commanded the Jews that were believers in the promise of everlasting life, by faith in Christ, in the time of the Prophet Malachi, to remember the Law of Moses, which he had commanded in Horeb; these are the words of that text, Remember ye the law of Moses which I commanded him in Horeb for all Israel, &c. & Rom. 7. 14. We know the Law is spiritual, saith the Apostle there, viz. it is suitable to the pure Spirit of God, by the which our Spirits should be qualified and guided to thoughts, words, and deeds, and therefore in Matth. 5. 17, 18. our Saviour Christ forbiddeth us to have so much as a thought, that the Law or the Prophets should be destroyed, but shall continue till all things be fulfilled, (and that will not be till heaven and earth be passed away, &c.) Now that he meant the written Law in this Text is plain, for the words are, until heaven and earth pass, the Law shall not pass; But if he had meant the Law only written in the hearts of the godly, darkly, (for so it is but darkly in the best) than he would not have said, till heaven and earth pass; for the Law spiritual in the hearts of those that are to be saved shall be more perfect in them for evermore. And beside, to put you out of all doubt, see 1 Cor. 9 21. where Paul confesseth ingenuously, That he was then under the Law to Christ, even than when he was a believer in Christ for salvation; yea, as in Rom. 7. 22. he confessed he did delight in the law of God, after the inner man, but even then there were some that did slander him in this very point, (as is more than likely) as you may easily perceive in Rom. 3. 31. by his speech there as by way of vindication; the words are these, do we then make void the Law through faith▪ God forbid, yea, we establish the Law; thus you may see that he did not null the Moral Law, by his preaching of faith, nor yet by his believing it, therefore O ye Antinomians detest your cursed Tenet, for the best of us do see our sins but dimly in ourselves; and although the more a man is sanctified the more he can discern the remnants of his sins in him, yet he cannot see them all: And you know the less a man is sanctified, the darker he is in his judgement in the knowledge of sin; to speak plainly thus, we have all (even the best of us) need of a guide, for God hath ordained outward means, as well as inward, for the edifying of his Saints; And if we retain the Law for a lookingglass to show us our deformities, and not to be justified by it, what hurt then is there in the retaining it? It is to us not a curse but a blessing; but if we reject it, and cast it off from using it, I am sure we shall thereby procure not a blessing but a curse, therefore beware lest you have unawares admitted of some Jesuitical spirits. I will note one thing more out of that in Mat. 5. 17. viz. that our Saviour joins the Law and the Prophets together, and saith, That he was not come to destroy the Law or the Prophets; why will you understand one of them in the spiritual sense only, and the other in the literal only? for I hope you will all conclude, that he spoke of the Prophets in the literal sense, that their prophecies that are written shall last no longer than the end of the world; therefore it is the Law also that is written that our Saviour meant, and not the Law written in the hearts of his children; and I hope that in 1 Cor. 9 21. and also that in Rom. 7. & 22. will fully satisfy any honest man, that is capable of Babes meat; but I fear they hold another dangerous Tenet, which this latter cursed Tenet doth produce, Some hold that God is not angry▪ viz. God is not angry with his children, though they act or commit such actions or deeds which God by his moral Law hath forbid, as adultery, or fornication, or theft, or idolatry, and the rest; and consequently, that a man needs not repent after any such vile actions. To this I answer, that God is angry with them when they so transgress against him, and also did usually afflict them sore; see for this, Deut. 9 20. the Lord was angry with Aaron, even to destroy him, in making the golden Calf, although he were occasioned thereunto, through fear of the people's doing him some hurt; this evil deed of Aaron you may see in Exod. 32. 21, 22, & 23. 24, 25. Deut. 4. 21, 22. Moses said, That the Lord was angry with him for their sakes, for they occasioned him to be rash and unadvised in his words; as in Psal. 106. 32, 33. And he smote the Rock in a rash anger, and therefore God was angry with him, Deut. 3. 26. & 2 Chron. 19 1. Therefore is wrath upon thee from before the Lord; for my part, I do conclude with Saint Paul, and say, I am under the Law to Christ, 1 Cor. 9 21. for he, in (almost all) his Epistles brings some of the moral Law against them, dehorting them from sins contained in it▪ As for this moral Law, it brings to us no curse, That Rule may still us awe, and we be ne'er the worse. Now in the next place (having found a Law by the which we ought to walk by as a guide to us) we are to encounter with another enemy, and this is one that would run where he pleaseth, and do what he list without control, and this I thought came so fierce as though he came from Bedlam, for he seemed to be a stark mad Atheist, for he ran against his captain, the use of the civil Magi●●ate. Reason, and his lieutenant both together; the points of Divine threats he laboured to blunt, and nothing must restrain him, neither must he be punished for any of his mad and unruly deeds; he will obey no Law, but what he out of his inherent devilish inclination thinketh fittest, and yet he (being blind) will not be restrained from dashing himself in pieces: I knew not how, or which way to meddle with him at the first, until I heard of a pair of stocks, a cage, a gaol, and a jibbet, and then I began to walk a little nearer him, remembering what (as it is said) a champion once did with a spear (though on horseback) his name was called George for England, and when I came near him, I intending to join battle with him, (as he thought) he began to pause, being almost weary and out of breath; so than I began to endeavour to persuade him to a fair and right understanding to the yielding to be ruled by some wholesome restraint of correction, alleging the authority of Heaven against him; my first allegation was Deut. 25. 1, 2. If there be a controversy between men, and they come into judgement, that the Judges may judge them; then they shall justify the righteous, and condemn the wicked. And it shall be, that if the wicked man be worthy to be beaten, that the Judge shall cause him to lie down, and to be beaten before his face, according to his fault, by a certain number of stripes; and in Deut. 21. 18. it is thus written, If a man have a stubborn and rebellious son which will not obey the voice of his Father, or the voice of his mother; and then when they have chastened him, will not harken unto them, then shall his father and his mother lay hold on him, and bring him out to the Elders of the City, and unto the gate of his place; and they shall say unto the Elder● of his City, This our son is stubborn and rebellious, he will not obey our voice, he is a glutton and a drunkard, and all the men of the City shall stone him with stones that he die; so shalt thou put evil away from among you, and all Israel shall hear and fear; and in Exod. 32. 26, 27, 28. you may see that Moses called a host of men to put Idolaters to death, (for those Idolaters were many at that time) they had a calf-god made of gold; and 2 Chron. 15. 15. whosoever would not seek the Lord God of Israel, was to be put to death, (by a covenant which they then made) therefore they had the use of the Magistrate at that time also: And surely a compulsive law to make people come to the ordinances of God (in a kingdom where there is a power seated in the Magistrate, hereditary, or otherwise (among a people, especially that do profess the Religion of God, as these in 2 Chron. did) ought so much the more to be used & put in execution, as those laws were in the time of Asa, as in the place before quoted; & so much you may easily conclude from that of our Saviour, Luk. 14. beginning at v. 16. and so forward to the end of v. 24. for the Jews being invited to the great Supper, made light of it; for which cause they were rejected of the King, viz God the Father; upon which rejection we Gentiles were, and are invited, and in case we be unwilling to come to the Supper, the servants have power put into their hands to compel men to come into this Feast, (that is to say) the fatted calf; Compelling men to hear the Word of God. for these are the words of the text, Go out into the high ways and hedges, and compel them to come in, that my house may be filled, viz. that they may partake of the ordinances of salvation, and yet all these had not on the wedding garment, as another of the Evangelists informeth us, there was no strict choice to be made of all that mixed company that were in the highways and hedges (at first) before they were partakers of the ordinances of God, (so to speak in the spiritual sense.) If any object, that St. Paul in Acts 19 made a separation, and therefore we may also separate from them, and not punish. I answer, that Paul had no power to compel the unbelievers to submit themselves to him, neither had he power to punish them for any fault, for he, and those that were then converted had not the lawful power of superiority; but if the principal powers of that People had been believers, than they might have punished the people for not obeying their commands in matters of the gospel, as well as they than would have done it for any other misdemeanour, neither would the Apostle have forbade them; But when a man comes into a strange place, he may not exercise any authority of superiority, it belongs to the Magistrate, and if the Magistrate or Magistrates, (in whom the power is seated, together with the chief part of the people) will not comply with the gospel of God, nor be favourable to the believers in Christ, but oppose, and be injurious to the Professors of salvation by faith in Christ, then may the Saints separate from the unbelievers; and we may see in the book of Nehemiah, ch. 13. v. 25. that Nehemiah did not only curse the Jews with the curse of God, (that is, wished them some punishment) but he also smote them, and plucked off their hair, &c. If we were but so wise, as to note the end wherefore punishment was ordained and appointed by God, to be exercised upon the bodies of men, (for the more part) we might soon see more clearly then blind men do; for these are the words at the ends of many Texts of the holy Scriptures, viz. All Israel shall hear and fear, and do no more so: And again, So shall you put away evil from among you. But I wish with my heart and soul, that our punishing or afflicting were such as God appointed by Moses, at least, in most particulars; corporal punishment was then the command of God (most ordinarily) and that without respect of persons, or very little favour to those that were higher than others, (amongst those that were under the King:) surely men would more fear and be ashamed of bodily punishment, then of Purse-punishment, for he that hath this world's goods, maketh very light of paying a competent sum of money for his offence; but if (as God commanded) they might be otherwise afflicted, viz. on their bodies, without much partiality, they would forsake their sins sooner; But this would then hinder the filling of many Purses, & therefore methinks I hear their owners crying out against me: but if this were amended, I hope many that would have now no civil Magistrates, would then easily conclude with the Apostle St. Paul, and yield obedience to Principality and Powers, as in Tit. 3. 1. & Rom. 13. 1, 2. and if they will not be a terror to good works, but to the evil workers, and will be protectors of those that do well, than I hope many will obey for conscience sake, as in ver. 3, 4, 5. O that all had hearts to say with me this truth. Amen. The next Point that hinders us and the Independents, ●●ages, Pi●●ures, and Mo●●ments an of●●nce to the ●●ctaries and ●●esbyterialls ●●c. and divers Sectaries from joining in a uniformity in the government of the Church, is the Images, Pictures, yea, and the monuments of Idolatry, because they are not more fully taken away, the which causeth them to doubt, that Idolatry will increase in this our kingdom again, ere long time be. But for this, I will answer them thus, the Parliament hath made a good progress already against them, and therefore I hope well for time to come, that there will be some farther progress in this particular; and for my part I will willingly join with you in this point, and I hope to produce clear Scriptures for it too, for unless we have a special care to keep Idolatry out, I know the wrath of God will fall upon us, for that is the sin which our Saviour Christ himself did say would bring desolation: My first Scripture, is Deut. 7. 25. Burn the Images, covet not the silver nor gold that is upon them, &c. And Chap. 9 21. Moses burned the golden calf with fire, and stamped him, and ground him small even to dust, and cast the dust thereof into the River, and made the people drink it, (in a holy indignation against them, and the golden calf, as you may see in Exod. 32. 20.) And in 2 King. 18. 4. was the like zeal of Hezekiah, in breaking in pieces the brazen Serpent, the which was set up for a good use and end at the first, (but that the people had afterwards Idolatrized to it, and therefore it was broken, to take away, or cut off the occasion of Idolatry in future time:) And he called it Nehushtan, viz. a piece of brass, in way of detestation, &c. so that we shall well enough agree herein, and I hope all honest men will say Amen to this; for see Ezek. 43. 7, 8, 9 and there also you may learn, that God would not be appeased towards those Jews, unless the carcases of those Kings that had been Idolaters were taken away, which then lay there as Monuments, &c. Another Point which those that divided from us are afraid of very much, Idolatrous Marriages, &c. is this, viz. lest Idolatry be occasioned to be in this Kingdom, by reason of the permitting of Idolaters to live amongst us; and some people's marrying with those that are Idolaters; The permitting Idolaters to live with us, doth offend Sectaries; and that is no fault in them. and truly that is some cause to be feared: yet we have good grounds of hope to the contrary too, for much is amended in this kind already, we may expect a farther care will be taken herein, by the chief eyes of this our Israel, for it is a dangerous sin, as we may prove by Scripture and experience too: We will produce them as followeth, the first is Exod. 34. 12, 13, 14, 15, 16. in this place you may see that the Parents of those people there mentioned, viz. the Jews, might not take the daughters of the Idolaters, (that were Idolaters) to be their son's wives, nor give their daughters to be wives to their sons, as you may see in Deut. 7. 3, 4. And therefore those were to be drove out of the Land from the people of God, as you may see in Exod. 23. 31, 32, 33. But the people would not do as God had commanded them, but mixed themselves amongst them, and (too soon) learned their works, as you may see in Numb. 25. 2, 3, 4. And the Lord was so fiercely angry with them for this their so doing, that he spoke to Moses to take the heads of those people, and hang them up against the Sun, that the fierce anger of the Lord might be turned away from Israel; I pray you see the place. And by this their mixing with them they learned their works, as you may see in Psal. 106. 34, 35, 36. And Ahab was forwarded in idolatry, by marrying of a daughter of a Zidonian king, for which cause the Lord sent a sore famine, as you may see in 1 Kings 16. 30, 31. It is such a bewitching sin, that even wise Solomon himself was led and occasioned to it by such marriage, as you may see in 1 Kings 1. 2, 3, 4. and therefore he lost ten Tribes of his kingdom from his son afterwards for it. Thus we see how prevalent a thing it is to be mixed with idolaters, but more especially to have a wife lie in his bosom that is an Idolater; and see what severity Nehemiah used to the Jews in his time for this sin, even for such marriages; he did separate them again, and pulled them by the hair, and smote them for it also, even for this their sin, as in Nehem. 13. 23. to the end of that chapter. Doubtless his heart cannot be right with God, that liketh Idolaters no worse, then to take of them to be his bosom friend, and especially in marriage; And Popish Idolaters are worse than those; If any will say that the Papists are not Idolaters: Papists are Idolaters. To this I answer, they are worse than many other Idolaters; and thus I close against them: First, their Images are Idols, which they bow unto, and therefore their Worship is idolatry, see 2 Chron. 33. 7. If they say they do not worship the Image, but that they worship God by that Image; I say they lie: 1 They cannot make a resemblance of God. And 2 they cannot prove that ever God commanded any such manner of Worship. 3 God hath forbid the making of such Images throughout the holy Scriptures, but hath commanded his servants to break them down; and if you look in Zeph. 1. 5. you may see the Jews had intended some such hodgepodge, for they worship the Lord, and yet they would swear by their Malchom too; and you may read, 2 Kings 17. 41. that the Israelites at that time are said to fear the Lord, and yet they then served their Images too, where you may see clearly, that those Jews pretended to worship God by way of those Images; and this is just so as our Papists do plead for their Idolatrous Worship, or Worship by Images; and so in many places in that chapter aforesaid are the like passages: Where you may see also, that the Lord threatens them for it; yea, those in Zephany 1. aforesaid, are threatened to be cut off, as in the former part of that first chapter you may see, in Deut. 4. God forbade the making of any resemblance of him, and tells them by Moses, that they saw no manner of similitude, in the day the Lord spoke with them in Horeb, &c. lest they should corrupt ●hemselves, and make a graven Image, the similitude of any figure, the likeness of male or female, or the likeness of beast, fowl, fish, or ●reeping thing, or sun, moon, or stars, or host of Heaven, and so they ●hould be driven to worship them, and serve them; I pray observe the word, driven, viz. God will deliver such a one up to the power of Sa●an, and so become a worshipper of the Image itself: and truly it is the only way to become an Idolater: First, to invent a similitude of God, and make it accordingly; and then worship God by it; and after that to worship and adore the thing itself; How Idolatry came into the world, as history reports. and History doth declare thus much to us, as we may read in the book of wisdom, chap. 14. ver. 12, 13, 14. to the end of ver. 20. Now if we have cause to beware of Idolaters, then much more of Popish Idolaters, for they are more dangerous than those former Idolaters were, for these do more persecute the true Servants of God, than those Idolaters did; these profess they do God good service in slaying of us the true Servants of God, as our Saviour foretold, and we always have found it to be true, by all their treacherous and murderous plots; yea, they are so much the more dangerous, because (that although they call themselves Christians in way of dissimulation) they call us heretics, The Papists call us heretics. and our Religion heresy too; and therefore we ought to be more wary of them, then of other Idolaters, for all the Devils in hell cannot devise a more dangerous People and Religion than they, and theirs is, therefore it is good to lay out some of their Tenets, by the which we may see them the more clearly to be the Doctrine of devils, leading to damnation. And thus I do begin briefly, The Pope's tenets, or some of them. They hold that there is a Purgatory, or a place to purge us of our sins, after this life, so that if we be not the true servants & children of God in this life, yet notwithstanding we may be there made capable of everlasting salvation in heaven: the which will nourish all men in sin that so believeth; for if men be persuaded that there is another place after their death to prepare them for heaven, than they will live here as they list, and so be damned: But to what end is the doctrine of faith and sanctification so much preached in this life, both by the Prophets, our Saviour, his Apostles, and succeeding Ministers; And why is Dives complaining in hell, (so to speak) if this be a truth; Those that are not converted in this life, shall not be acknowledged by Christ after this life ended, he will then say to them, go ye cursed into everlasting fire, prepared for the Devil and his Angels. Secondly, that Images of God and Saints are to be worshipped. Thirdly, that prayers to Saints departed are to be made, and their intercession to be required. Fourthly, that there is a propitiatory Sacrifice to be offered daily in the mass for the sins of the quick and dead. Fifthly, that a man may merit heaven by his good works. Sixthly, that it is a mortal sin to read the Scripture, (but by the Pope's dispensation.) Seventhly, that their Clergy ought to preach in an unknown tongue. Eightly, that if the Pope do pronounce a man to be a Saint, he than is one, and must be so. Ninthly, that there is a virtue in their water with which they baptize their infants, that doth conjure the evil spirits out of them, putting oil upon them, and salt and spital in their mouths. Tenthly, that the Pope cannot err in his judgement or decrees. 11 That the Laity are not to drink the blood of Christ in the Sacrament, viz. the Wine. 12 That those are heretics that have recourse to the Hebrew and Greek Tongues. 13 They represent God the Father in the similitude of an old man. 14 They represent God the Son sometimes like a lamb, &c. they may as well make a Rock, a brazen Serpent, a Pillar in a Cloud, &c. 15 They resemble the Holy Ghost like a Dove, and why not as Cloven tongues, as Fire? but as the Holy Ghost saith by the Prophet Esay, 46. 5. To whom will ye liken me that I may be like him? 16 They pray to the cross blasphemously, in these words, hail cross our only hope, give to the godly righteousness, and to the guilty pardon: yea, all that pass by it must worship it, otherwise they are liable to be punished. 17 They offer Cakes to the Picture of the Virgin Mary, and worship it. 18 Bonaventure hath transformed the Psalter of David, to the honour of the Virgin Mary, changing God into goddess, and Lord into Lady, and where it is said by David, Praise the Lord, by him it is said, Praise the Lady; and for, trust in the Lord, trust in the Lady; and in his 35 Psalm are these words, Incline the countenance of God upon us, and compel him to have mercy upon us. 19 Bellarmine affirmed, that if the Pope did err, commanding vice, forbidding virtue, the Church should be bound to believe vice to be good, and virtue to be evil, except she would sin against conscience. 20 They offer incense to the Saints in general, and pray unto them, and swear by them. 21 The Roman Church maintaineth that the merits, intercession, and blood of the Saints and Martyrs, are mixed as satisfactory with the blood, merits, and intercession of Christ: O horrid blasphemy! 22 They baptize bells and Ships. 23 They bless Holy water, (as they call it, and sprinkle it upon Men and Beasts upon St. Anthony's day, (as they call it) and on all the horses and beasts in the country, (as some that are converted from their Religion affirm) whereby the Monks get abundance of money to maintain them in their base knavery and idleness a long time afterward. 24 They allow incestuous marriages, contrary to the fourth commandment. 25 They deny concupiscence to be formally sin after baptism, as if in any article of time it might be said of man, that he is without sin. 26 (Notwithstanding all these blasphemies and abominations) he yet affirmeth himself to be the Vicar of Christ, yea, the head or supreme over the Catholic Church of Christ. And now I will note the Pope's Pride: The Pope's pride. 1 Frederick Barbarossa was forced to lay down his neck upon the stairs of the Church of St. Mark (as it is called) in Venice, to be trod upon by that proud man of Sin; and his son (after the Pope had crowned him) was uncrowned again, by the Popes kicking off his Crown with his foot, &c. 2 Kings and Emperors must act the parts of Foot-grooms, to lead his horse by the bridle, and supporting him by holding his stirrup, and mounting him upon his horse. 3 They must be as pioneers or Porters to bear him upon their shoulders. 4 They must be as Pages, to hold water to his hands. 5 He commands the Angels to transport souls out of Purgatory, (I hope you will say he is climbed very high now.) 6 He (even the Pope) wears a Triple Crown, signifying that he is the three-one-God; and so much the Apostle saith of him in 2 Thess. 2. in some of the former verses, That he should sit in the Temple of God, showing himself that he is God. And now (according as I have collected out of History) I will note the horoscope of his Nativity; The Assenden● of the Pope's nativity. and thus I begin it: This Popery was conceived in the Apostles time, as in 2 Thess. 2. is showed. 2 It was quickened in the time of Victor. 3 It did stir more powerfully under Stephanus and Cornelius, Bishops of Rome. 4 More under Damasus and others following. 5 It moved more strongly in the time near its birth, under Leo the first. 6 It was born and brought to the view of the world by Boniface the third, upon whom the title of universal Bishop was conferred by Phocas the Emperor. 7 It came to its height and ripeness in the time of Hildebrand, in whom Antichrist was visible, France and Germany espied it then, and Greece, Syria, Africa, and Aethiopia hath disclaimed his power, as Antichristian; I will add one people more in particular, that have and do now see him to be Antichrist, and child of the devil, and those are we in England; now those that have seen him in these colours, may well (if they have any saving grace in them) know and believe, that both the Independents, (so many as are sincere hearted) and we the Presbyterialists, have great cause to be jealous of his wiles▪ and fear lest he get footing again with us in England, I hope in this we shall all be joined in uniformity. But now in order I come to note another great hindrance of many of the Sectaries joining in a uniformity in this presbyterial government, and that is this, viz. They have a fear lest we should have some want of Laws to punish those that shall hap to be Idolaters amongst us: ●●e Indepen●●nts (many of ●●em) do fear ●●at we shall ●●ve no laws 〈◊〉 punish idolaters as God ●●●h comman●ed. for if so, than the sheep that as yet have not the scab will soon be Itchy, and be spoiled too, for (say they) the true proverb is, That one scabbed sheep will spoil the whole flock: it's true so, I am not against you in this neither, because you have the Word of God for your direction to this conclusion, both commands, and the reasons for it too, and examples of the inconveniences that have followed the neglecting of the putting in execution those good laws that God hath commanded us to use against Idolaters, to prevent this so great a mischief, yet now I hope we shall have care taken by the Parliament for this matter too, and we have some experience of it already. Let us now see what it is that God hath commanded in this case, and then we will endeavour to make a true conclusion from the Word of God, (for he is no honest man that will refuse to be ruled and guided by that) I will produce some Scripture for this point also, and the first place is in Deut. 13. 6, 7, 8, 9, 10. where we may see, that those that were occasioners of Idolatry in Israel were to be put to death, yea, though it were a man's own child, yet he must die for it, and his parent must not conceal him, but bring him out that he may die for it: And the Parents hands must be first upon him to put him to death; and a special Reason is rendered for it too in ver. 11. viz. All Israel shall hear and fear, and do no more such wickedness; pray see these Texts, for I conclude it is a most hellish sin in any man to make a separation between God and his people, thereby robbing God of his glory, and his people of their salvation; and in 2 Kings 23. you may read that Josiah did put to death the idolatrous Priests, and Eliah did the like to the Priests of Baal, as it is to be seen in 1 King. 18. 40. and in Exod. 22 20. you may see God's command is so there, these are the words, He that sacrificeth ●o any God, save to the Lord only, shall be slain & L●v. 26. 30. yea, the bones of Idolaters that were dead and lay in the m●numents were burnt, 2 Kin. 23. 16. and the bodies of the idolatrous Kings, must not lie near the place of God's worship and service, as you may see in Ezek. 43. 7. let us leave this a while to the Parliament to consider of: thus you see that I am willing to yield to you in any thing that is certainly to be concluded on. And thus much for this Point. If nought but truth you will maintain, I strive to have the same, If you the golden Truth would claim, than I am for that name. Now appeareth another point unto me ready for its tags, The Lord's prayer. sent to me as from a messenger of heaven, bemoaning and lamenting in the behalf of the Lord's Prayer, sanctified with his own lips. And truly this almost affrighted me. And I wondered what Beast (amongst those in the apocalypse mentioned) this was, that sent forth such a smoking sulphurous favour. At length, I thought I had espied two kinds of creatures; and the one me thought was a subtle Jesuit in an honest man's habit, who seeing an honest man willing and forward to run away from Rome, and that they had but a weak judgement, (and therefore might run too far) he therefore fluttering with the invented wings of either Dedalus, or the wings of his son I●arus) beat the wind so close to their backs as they ran, that they were too far gone of a sudden, and were almost in the Red Sea before they were aware of it, and were like to have been drowned in their own blood. And then I was well persuaded in my mind concerning this Beast, and knew he was one of Rome's croaking Frogs: But as for the other, me thought he had some goodness in him indeed, but yet he had some malignity and peevishness in him against those that had abused the forms of prayer before, (for there is some malignity in some of those that are in the most right way) and so he helped forward this distemper. I seeing thus where the distemper lay, did resolve to walk in the middle way of truth, that so I might guide the simple, and settle him in the truth, and send the croaking Frog to his home at Rome; and thus I began to argue; First, that a Form of prayer of itself, being the Word of God, must needs be good. Secondly, that a man may pray to God in the words of that Form; for though some do but babble in a Form, yet you may not conclude that all are babblers that use a Form, for than you will condemn our Saviour, for he used a Form two or three times together a little before his death; and the Psalms of David were penned for praises to God for some mercies before received, and were to be sung afterwards to God's glory; this you cannot deny I am sure. And if you say, men do now but speak the words of it; and therefore if they were debarred of them, than they would pray in the Spirit, (if they have any saving grace in them.) To this I answer in the first place, Tit. 1. 15. with the words of St. Paul, To the pure, all things are pure, but to the contrary party nothing is pure, for their minds and consciences are defiled; the meaning is this, That those that have honest hearts, will honestly make use of honest things. Again, if you would utterly deprive all sorts of a Form of prayer, how then shall ignorant youths, and little young maids pray? nay, many times old men are but new converts, and what will you have them do? If they use many words in a prayer, they will too soon ask they know not what, like the mother of Zebedee's children; yea, they (being ignorant) will presently in their pride of Spirit think themselves fit to fit at the elbows of Christ in heaven, (for they will think they are fitter for the place than Moses or Aaron;) surely it were safer for such to use that Form which God taught the people in the time of Moses, Deut. 28. it was to them a Form, viz. Amen. But if you can pray knowingly, then pour out your hearts to God according to true knowledge: But I have heard some prey, or say many words, and but little matter, but chiefly it was tautology, and often repeating the same words, and could not proceed farther, and thought themselves highly gifted too; therefore take heed of spiritual pride, judge of your abilities with a single eye. I know some that have applauded a Minister for making such an admirable prayer, as none near him was to be compared unto him, but it was the sillyest tautology, that I was ashamed to hear it. Do you think in your conscience, that if you were taught in a Form to ask for a hundred pounds of some that are both able and willing to give it; and also you wanted bread to put in your belly, (being hungry and empty) that then you could not ask in that form? yes, I warrant you; therefore beware of spiritual pride. But now having thus a little prepared you (as I hope) for some sure instruction, I now come more home to you, Luke 11. 1. you may see that our Saviour taught his Disciples a Form of prayer, (they not knowing how to pray, as it seems (Unless some short prayer, as at some other times they did, as in these words, Lord increase our Faith, &c.) in these words, When ye pray say, Our Father which art in heaven, &c. here you may see that they were to use the words that he taught them. And although Luke hath it in this manner, Pray you, that's nothing to overthrow this Evangelist, for both ways are lawful; nay, God sometime did bid the Jews that they should take unto them words, and come to him in prayer, and taught them a Form of words too by the Prophet H●sea, 14. 2, 3. these are the words, Take unto you words, and turn to the Lord; say unto him, Take away all iniquity, and receive us graciously, so will we render the calves of our lips; Ashur shall not save us, we will not rid: upon horses; neither will we say any more to the work of our hands, Ye are our Gods, for in thee the fatherless findeth mercy. All this Form of Prayer the Lord taught the people by the Prophet Hosea: And Col. 3. 16. Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in Psalms, hymns, and spiritual songs, singing with grace in your hearts to the Lord, &c. He did not here mean (in this place) any new psalms or hymns, for he bade them admonish each other in those psalms and hymns; therefore those psalms and hymns were then canonical: although I could wish that upon some occasion, (were it not for startling the weak in knowledge) that some Preacher that were a solid man, would frame a Psalm for that special occasion, (for he that can make a prayer according to the Word, is able also to make a Psalm) but this I think would be inconvenient; but this is fit to be done, viz. the Preacher himself should fit a psalm out of the Book of psalms for the several occasions, and suitable to his Sermon. And thus much for this point also, with this conclusion: Now since we had no prayer-book, The Sabbath afternoons; The sleep so much, some heads have took, That dead they are in swoons. Some Scriptures we in stead thereof, Might safely entertain; Lest we so much from it be off, That there we sit in vain. And now me thinketh I see another stand by, Of music. with a question in his mouth; (for these times are fraught with them now) And this is it, viz. How if Pipes and Organs should chance to be put upon us again, as they were before the Parliament begun, will not that be Idolatry think you? and if so, than I hope you will grant us a warrant to run out of the Church? To this I answer, First, what is lawful in itself is one thing, and what is an inconvenience, is another thing; therefore ye ought to be informed well in your judgement before you be too forward to make a conclusion. First, if in itself it be Idolatry now, what was it all that time, when God himself in David's time allowed it, in the praises of his people? If you say that the Pope useth it to his Idols, and therefore it is Idolatry. I answer, so did the heathen very likely; And besides, if that be it by the which you would gather a conclusion, viz. that because the Papists use it, therefore we may not use it, then may not we sing unto the true God because the Papists sing unto their Idols, (for singing is melody) therefore this your argument is of no validity. But here is another question put to me, and this is the main one, viz. In the time of the old Law it was lawful, but is not now, it being not now commanded, therefore it is unlawful. To this I answer, briefly: if you consider the end wherefore it was at the first allowed, you may easily make conclusion. The end why it was first allowed was this, to occasion joyfulness or cheerfulness in the users and hearers of it, that so they might praise God with the more lively affections, (for all know it is an outward occasion of natural joy;) and the Word of God being then used with it, viz. in psalms or hymns, do turn the use of it (by the operation of God's Spirit) to the more hearty praising of God. Secondly, to your question more fully, that is, because it is not commanded by the Apostles, therefore it is not now lawful for us to use it in the praises of God. Why, the Apostles would have us to use all means possible to enable us to praise God the more cheerfully: But (saith some) some do regard the melody more than the matter they sing, or God to whom they sing. To this I answer, so without all question do some that sing without music, and have no devotion to God. Therefore the Apostles conclusion must be ours, viz. to the pure, all good things are pure, but to them that are otherwise is no good thing pure. Thirdly, But the Parliament hath forbid it now, and therefore it is unlawful. I do answer, that many things at this time are forborn for divers reasons. First, it is (and especially hath lately been) a time of mourning, yea, to mourn with sorrowful hearts, rather than joyous hearts, although we be godly disposed at that time, (for you know in the time of David music was not used, when they fasted to God, and were humbled for some punishment that then was upon them.) Secondly, it might be forbid by the Parliament to satisfy the People who are weak in their judgement and thought every thing was Popery or Idolatry, because some did begin to leave that way, and then it ought to be taken away for the present. Thirdly, because the People were addicted to Idolatry, (many of them) therefore it ought to be taken away. For the brazen Serpent that was set up (at first) for good use, was taken down, yea, and broken in pieces, in way of detestation and called a piece of brass, when the people had idolatrized to it; But this shall be my conclusion, it is no great matter whether it be or be not, and so I end this Point, with a general reason why I have treated thus much in it, which is this, I would gladly learn the Reader hereof, to make some distinctions; for, for want of this, many mischiefs are amongst us; and the Leaders of the Sectaries, either cannot or will not do it: what the Reasons are I leave to you, to be guided by some of those I mentioned in my former points, viz. policy. But now I will set to your view some Scriptures to you to pitch your judgement on more clearly, both out of the Old and New Testament: first in Exod. 15. 20. Miriam the prophetess did praise the Lord with instruments of music. Judg. 11. 34, 35. There you may see Jephthah's daughter did it too. Chap. 21. 19, 20, 21. There was a feast at Shiloh yearly, a feast of the Lord, (saith the Text) and the daughters of Shiloh did use to dance there at that feast. Psal. 149. 3. Let them praise the Lord in the dance, let them sing praises to him with the timbrel and harp: and Psal. 150. & Psal. 33. 2, 3, 4. Psal. 108. 1, 2. And I will end with that in the Revelation of John, chap. 14. v. 2, 3. and I pray consider of it; these are the words, I heard the voice of harpers, harping with their harps, and they sung, as it were, a new song before the Throne, &c. And Chap. 15. 2. 3. These are the words of those that had gotten the victory over the Beast, They had harps of God, (saith the Text) and they sang the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous are thy works Lord God Almighty, just and true are thy ways, thou King of Saints. And thus much for this point. Some have such tender sculls, they'll die with little hail; As goslings tender be, alas what do they ail? And now I desire to know wherein the difference lieth betwixt those that stand for the presbyterial government, and those that separate from them, by reason of those things contained in those Points thus lately treated of; and consequently why we may not join together in the presbyterial government. And now I come to the first of the last three things I promised to touch, signs to show whether party is the best in their conversations. and that is to answer some of the Sectaries to some things which they affirm of themselves, concerning their conversation, that they are the most godly people in their lives and conversations, and therefore they have the better judgements. To this I answer, we may not take your bare word for it neither; for if men plead for a confusion, it is rather a sign of the contrary. Secondly, it is is an ill sign in you, to be so uncharitable in your censures of us the Presbyterials, you account most of us to be uncapable of the Sacraments, although you cannot prove us to live in such sins, (and especially in that degree in those sins) which the Word of God doth exclude a man for; and is this a good sign think you? Thirdly if you say that you are more zealous in your following the Preachers, and the exercises of Religion; & therefore you are better, and more godly than the Presbyterials. I answer, so might the Pharisees have said, for which cause they had their name zelotes (many of them;) yea, this was the cause that they did separate from the residue of the people, and would be called Pharisees, the which word cometh of the Hebrew word Phares, which signifieth to make a breach by separating from others; and is this a commendation always think you? you know the Pharisees were worse than the common people were from whom they separated, for inwardly they were full of rottenness; yea, our Saviour said of them, that they were ravening wolves, although they were so zealous to pay tithe of mint, anise, and cumin. By all this you see now, that your argument therein is stark nought; besides, I have found that the presbyterials are more forward to neighbourly goodwill, and to accommodate a man with what they can, than you are: this I have proved to be true (although I have not any thing of any man, but what I pay for.) But the Independents are full of shifts and excuses, (so many as I have been acquainted with) I wish they would not equivocate so much as they do; I hope they will ●eale truly in their shops. Fourthly, they say they have more knowledge in the Word and will of God than the presbyterials have. I answer, (if this were true) you are so much the worse, if your hearts are not thereby made better; for you come much short of the Pharisees in our saviour's time, in the literal knowledge of Divine things, yet they were the worst of people. Besides, it is not true neither which you affirm of yourselves, viz. that you are the most knowing, for you are exceeding weak in your judgements, (for the more part) And many of the presbyterials, which have not the tenth part of literal knowledge, have notwithstanding a better understanding in many things in the Word of God, and sincere hearted too. Fifthly, I wish I might not say that there is with you too many mountains of spiritual pride; for there was another sect among the Jews, that called themselves Sadduces, and would be thought to be more just in their dealings then other men, and yet were not such as had saving grace in their hearts, they called themselves Sadduces from the hebrew word tsedek, (as some Expositors affirm) and yet they denied the resurrection from the dead, therefore this is no true infallible sign neither. Sixthly, are you not as forward to corporal pride, as the presbyterials too? (although I think you are not so sick of the fashions, as some of the presbyterials are.) Seventhly, are you not more obstinate in your way of separation after conviction, than the presbyterials are? I wish I could not justly complain of this; for I have known many, when they have yielded in many chief things in their way of separation, and yet would go on still in their way of divisions; so that with you is wilful obstinacy also. I do not speak this to excuse the presbyterials from many sins, no, I blame ourselves exceedingly too: But this is the main thing which I aim at, to beat down men from esteeming of themselves above that which they are. And thus much for this point also. Some have such shallow-heads and gnats about their ears; I think their hearts be dead; where is their hopes, their fears? Now farther (you say) that many of our side are ignorant in the Word of God, and live loosely in their conversations; It is true, they do so; and you say they be proud and scornful in their carriage to their inferiors, and think to have others to stoop to them because of their gay-cloaths and big looks, they having (many of them) much of this world's good; but yet they have little or no virtue in them; the which is that which is worthy of the true respect, and not a bare title. In this I will not dissent from you, but will conclude, that a wise man will not much respect any thing that is but an adjunct of a man, and is no part of the man, for Dives was gay, and had this world's goods, but yet he was not any whit the better esteemed of God, but hell must be the place of such a one: Coruptions in God's people, and especially in those that live in wealth, and at ease. but yet these with us may have some saving grace in them; for you must endeavour to distinguish degrees of good and evil, otherwise you will never be able to make a true conclusion. And truly this is a great reason for me to conclude that your Leaders are either ignorant of these things, or else they keep you blind on purpose, that so you may remain Separatists still. You may know that those that have this world's goods are liable to many temptations, which other inferior people are more free from; and though they themselves fail as much another way perhaps too. Have you never seen a man that being holden in from occasions of temptations, by being in a mean estate, and thereby afflicted; who, afterwards, having been raised to a greater estate, was more vain than those whom he before counted wicked; David's failings. see how good David failed in godliness, when great temptations encountered him, as being at rest in his kingdom of wealth, walking and solacing himself upon his house top, and having such an object of carnal delight; and that sin did occasion another as great, O that was a great one indeed! for having fallen into the sin of adultery, and thereby being liable to disgrace, he thought to cover it, by using policy, and yet that policy must nevertheless go somewhat near him too; but yet he thought, having such an occasion to hazard Uriah in battle, it would be the more tolerable, and therefore he adventured upon the cutting off of Uriah, that so he might take her to be his wife, to cover the sin from being known: To be short, they are more liable to carnality and vanity than many other men are, although they have saving grace in them. But what is all this for the Point we stand for, viz. the government of the Church? I still stand for truth, although abuses be; for I know, no outward accommodations will bestead us at the great and dreadful day of judgement. No struts, nor clouts, nor words that swell, That will bestead us then; For I know well, and do you tell 'Tis virtue maketh men. And now in the next place I must note another thing which is prevalent in keeping men from renouncing an opinion once maintained by them, The hindrances that keep men from the ●●nouncing an opinion, ●hough convinced of it in their conscience. though now convinced; and that is the undergoing of some disgrace, lest others do deride them; and truly my heart almost bleedeth to think of it, for it is a great trial indeed, and especially if men have not a great measure of grace; but yet I hope we do consider that God is to have his glory, what ever we undergo; Let God be true, and every man a liar. And I hope, Motives to the presbyterials to be kind to those that renounce the other ways. ●f the presbyterials be well admonished, they will forbear scoffing at those that shall come and join with us. For, (as one once said, so say I) Are there not sins with us also? yes surely, in many things we sin all: O that we could join together, then might we easily prevail of the Parliament, wholesome Laws, yea, and Officers too, to keep us in a more stricter way in godliness. Now let us take some notice of such things as may whet our affections more specially to perform our duties severally: Motives to ●oth parties to perform our duties, whatsoever hap to us, (so to speak) viz. look to the great allurements mentioned in the Word of God, and the punishment if we neglect our duty, &c. First, God is worthy of all honour, and to have all glory ascribed to him, yea, all good is (and aught) to be ascribed to him, for he is the totality of all things; in him we live, move, and have our being; and in him all things consist, whose goodness doth appear in his creating of us after his own Image, in holiness and righteousness, and knowledge, and other qualities; in a fit degree for creatures to have resemblance of their Creator, and to be blessed for evermore; whose purity may be seen in his Law which he hath set to our view, to behold his excellency in; the which Moses the man of God admired with these words to the children of Israel, What Nation is there under heaven that have laws so righteous as ye have? And David saith thus of them to God, Thy Law is very pure, therefore thy servant loveth it. And consider also how we (in the loins of our first Parents) are fall'n from that happy estate of that blessed Creation; and also what is due to us now by falling from God by our disobedience, even everlasting damnation and torture, and torment in hell for evermore. Consider also the goodness of God in providing for us a remedy, that we may not be subjects of torments in hell, but be vessels of glory in heaven, only upon good and honest conditions, faith in the merits of his Son our Saviour, and requi●eth nothing of us but to walk honestly, righteously, and godly in this world, according to those graces of his holy Spirit knocking at the doors of our hearts, and bidding us open, yea, that giveth us power and ability to open, only that we be not wanting in the not using those abilities which he doth give us; but if we slight and neglect this second great mercy of his, then must we be subjects of the greater torments in hell for evermore with dreadful Devils, and cursed Fiends, and damned Angels, and with Men in a woeful condition, being tortured and tormented, easless, and endless, gnashing their teeth in anguish and pain. Consider this, and beware, and take heed in time, before time be no more. Now let us consider what allurements the Lord our God hath set forth in his Scriptures of truth for our encouragement, the Prophet Daniel in his 12 chapter, saith, Those that be wise shall shine as the Sun; and those that turn many unto righteousness, shall shine as the stars for ever, and ever. And in the Book called the Ap●calyps or Revelation, are many allurements for us to be whetted on in godliness; To him that overcometh will I give (said God) to eat of the Manna that is hid; and to walk in white; and to drink of the water of the pure river of God that is in that celestial Paradise; yea, to wear a Crown; and to eat of the tree of Life in the midst of the paradise of God; and to have power over the Nations, (which betokeneth the glory of an Emperor;) and to have a morning Star; yea, he shall be a pillar glittering in the Temple of God; yea, Christ will write upon him the name of God; and the name of the City of his God, new Jerusalem, &c. yea, Christ will write upon him his own name also. Rev. 3. 12. And be will s●p with him, yea, ●e shall sit in the throne of Christ with him, ver. 21. Thus we see the goodness of God in giving us such allurements to become his sons and heirs of the celestial kingdom. And these are held forth to us, to the end we might not be weary in well-doing, though we meet with many discouragements; for God hath ordained, That we must through many afflictions enter into the kingdom of heaven; These things made Moses, Joseph, and the rest of the Patriarchs (or the most of them) to undergo many trials; and the Prophets to be content to be sawn asunder, beheaded as John Baptist was, and to be slain as James the Apostle, and divers of the rest of them, and to be cast into dungeons, as Jeremiah▪ &c. to be bound and imprisoned, and slain or beheaded, as Paul was; yea, to be so tortured as those you may see in Heb. 11. And cruly I wish some in these our days would beware lest they use some little better than those that stripped honest Joseph of his goodly coat, because it seemed in their eyes to be too good for him; I am sure at length they confessed that their trouble and afflictions were repaid into their own bosoms, because they were guilty concerning their brother; And therefore behold, (said Reuben) his blood is required. I will conclude with that holy and heroical-spirited Habakkuk in 3 chap. & 17, 18, 19 verses; these are his words, Although the fig should not blossom, neither fruit be in the Vines; though the labour of the Olive should fail, the field should y●eld no meat; though the flock should be cut off from the fold, and there be no herd in the stalls, yet I will rejoice in the Lord, I will joy in the God of my salvation; the Lord God is my strength, and ●e will make my feet like hinds' feet, and he will make me to walk upon mine high-places; To the chief singer on my stringed Instrument, &c. HEre followeth a few other Points, ●ereticks deny ●●at Christ ●●ok flesh of ●●e Virgin ●ary. that some fearfully do miscarry in, and the first I stand amazed at, viz. That any should either believe or say, That our Saviour took not flesh of the Virgin Mary; I will only quote Scriptures to satisfy some, lest weak honest souls do chance to stumble and fall by such heretics; the first is Rom. 9 5. Whose are the Fathers, and of whom as concerning the flesh Christ came; here you see that Christ came of the Fathers, yea, that of them he received his flesh. Rom. 1. 3. Jesus Christ was made of the seed of David according to the flesh; here the Apostle saith, that he was made of the seed of David, &c. Act. 22. 30. Of the fruit of David's loins according to the flesh, God would raise up Christ to sit on his Throne. Acts 13 23. Christ was of the seed of David according to the flesh. And so much for this Point. Another sort there is, ●ome hold ●●at the child ●eriveth or re●eiveth its soul ●●om its Pa●●nts. (I know not what to call them) That hold that the soul of man is begot or derived from its Parents, or one of them; but this is such a fancy, that I detest to think of it: First, a word or two by Reason, against it, Why should not every child have two souls and so be a Monster, if that your conclusion were a truth, by receiving it from its parents? for although the matter of the body is to be derived by reason of its nourishment which it receiveth from the 4 Elements, yet the soul is not to be derived so from the Parents, for that is a spiritual inspiration, and is not nourished by any of the four Elements, but hath its existence and subsistence from God only. And now I come to Scriptures, the first is Mal. 2. 15. When God made one, yet ●e had the residue of the Spirit, &c. Therefore man had no more Spirit, neither hath any man, any more Spirit or soul but what he hath received from God immediately, for saith the Text, God had the residue of the Spirit. Eccles. 12. 7. The Spirit shall return to God who gave it; and hence it is (very likely and chiefly) that God is said to be the God of the Spirits of all flesh, rather than of the flesh itself; for although God be the God of the flesh too, yet that being made of the four Elements, is not so specially regarded of God, as the spirit or soul is; and hence it is very likely that Moses calleth God, the God of the Spirits of all flesh, as in Numb. 16. 22. Let the Lord the God of the Spirits of all flesh, set a man over the congregation: so much shall serve for that point. God's dearest children sometimes falling into some capital sin or sins, If God's people sin some capital sin, (especially openly) they may smart temporally for it as long as they live here, though repented of. may thereby occasion the Lord to scourge them temporally for it, especially if it be openly committed or publicly known, though they repent of it, and more especially if it be not more speedily repented of, as we may see in David for his numbering his people in his pride, and 2 Sam. 12. 10. there you may see, that a man may have a scourge for some sin as long as he liveth; for because of David's sin with Bathshebah, and his slaying of Uriah in a kind of politic way to save his credit, and cover his sin, the sword did never depart from his house: Let us beware of sin in that regard also. Now a word for the comfort of all that are in Christ by faith, to prevent some men's discouraging of good Christians, telling them that they cannot be sure of everlasting life, so long as they are here on earth. Here followeth some Scriptures to prove that a man may be assured of his salvation here in this world; A man may be assured of his salvation. the first is in Joh. 6. 47. Verily, verily I say unto you, He that believeth on me hath everlasting life; here the Evangelist doth not barely say, that a believer hath life, but that he hath everlasting life; & in ver. 54 also, & Joh. 5. 24. He that believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death to life; & 2 Pet. 1. 10, 11. Make your calling and election sure; for if you do these things you shall never fall, for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ; now if you would know what things those be that you must have, that so you never fall, but be assured to be entered into heaven, as it were, beforehand, then look in ver. 5, 6, 7. going before, and there you may see them; the which if you get, you are sure never to fall. I do not affirm that all believers have that faith of assurance, spoken of in this last Text, but that it is and may be obtained. The reason why men do not see the salvation of God in Christ is (among many) especially because they do not yield obedience in their hearts to so much of the moral Law, as they know, either in the letter of it, informing their hearts or consciences; or without the letter, viz. written in their conscience. If any man will do his will, Men (not repenting of known sins) are still left blind in matter of salvation. he shall know of the Doctrine whether it be of God, or whether I speak of myself, Jo●. 7. 17. Psal. 50. 23. To him that ordereth his conversation aright, will I sh●w the salvation of God▪ Ezek. 43. 10, 11. If they be ashamed of all that they have done, show them the form of the house, &c. I know there must be some general hopes in a man that hath the knowledge of his sins which he seeth in him; although that knowledge be not with saving faith in the merits of Christ, but some general notions that will not bestead him that resteth in them. 2 Cor 3. 16. When the heart shall be turned to the Lord, the veil shall be taken away. Until a man repenteth himself of those sins which God hath convinced him of in his conscience, he shall remain blind in the matter of salvation by Christ, for there must go a legal repentance before an Evangelical repentance; therefore Christ saith, Mat. 21. 23▪ You when you heard, repented not that you might believe him; God giveth many gifts, but man neglecteth him. Here are places to show, A man may speak in the defence of his own integrity, ●f the same be ●n him indeed, &c. that there is a difference between a man that is in the true justifying faith concerning inherent holiness, and a man that is out of Christ, contrary to some men's conclusion, that all men are alike in their inward hearts or quali●ications; the first place is Psal▪ 18. 19, 20, 21. to the 26. & Psal. 26. Psal. 28. Psal. 131. 1, 2. & in 2 Sam. 22. very largely. See all these places, and there you may have assurance that a man may speak in his own defence concerning his own integrity of heart, if in case others would blast his due reputation; provided that it be so in deed and in truth. I speak this to stop the mouths of some wicked people, that are ready to say that there is no difference among men, viz. that all are alike now in the state of grace, excepting only the imputative righteousness of Christ; yea, I have heard with my own ears to my great grief, some man say, that those that are justified have no inherent holiness nor righteousness. But if this be a truth, why then did our Saviour pronounce a blessedness to those that are pure in heart? And why did all the Apostles preach sanctification to be inherently in the justified ones? yea, if any man be in Christ he is a new Creature, yea, Paul himself (in the behalf of himself, and the residue of the Apostles and Brethren) said thus, God hath revealed the hid mysteries to us his holy Apostles and Prophets, &c. And all the Apostles calleth upon men to be (not only believers in Christ, but) sanctified throughout both in body and soul, &c. But yet notwithstanding it is imperfect in regard of degrees; and therefore it is that the Prophet concluded that all our righteousness were as filthy rags; and the Apostle James affirmed, that in many things we offend, &c. This point is to show how many subjects have neglected, refused and opposed their King's commands, when those commands were unjust by God's express Word; yea, they did hinder their King from acting sin himself, and that by force too. My first Scripture is 2 Chron. 26. 16, 17, 18, 19, 20. Azariah, and fourscore valiant men withstood Uzziah their King, to hinder him from sinning against God, in doing that which belonged to his subjects to be done, he being forbid by God's special command; and if they had not hindered him, than they should have smarted for it as well as their King. 1 Sam. 14. 45. showeth, that the people of Israel did hinder their King Saul from committing a sin against one of his subjects, which he had sworn to do, but they did resist him, and swore that Jonathan should not die, accidental ignorance pardoned. (seeing he did not deserve death:) Jonathan knew not of his father's oath concerning that thing; if the oath itself had been lawful, as you may read in ver. 27. and such a one was to be pardoned by God's command, as in Ezek. 45. 19 Numb. 15. 27, 28. & Levit. 4, 27. And this is noted also as a good deed of the people, in opposing their Kings in these things. And in 1 Sam. 20. 30, 31, 32, 33. and so forth, Jonathan would rescue good David from Saul's ma●●cious and murderous intent, though he had Saul's displeasure so far, as to the hazarding of his own life, for this his so doing. This did good Jonathan contrary to the command of his Father, though the King; and this also is recorded for his commendation. But contrariwise when the people did not hinder their Kings, but joined with them in that which was evil; then they and their Kings must smart for it too; as you may see by the people's joining with their King Ahaziah, against Elijah the Prophet, as in 2 King. 1. And so always throughout the Scriptures, you may observe the like punishment upon the people for seconding their Governors in evil. Yea, this was the very cause of the casting off of the Jews chiefly; for they joined with their High-priest, chief Priests and Pharisees, and the Rulers of the Jews in crucifying of Christ; and therefore his blood is upon them, as well as upon their governors unto this day: Do you not think it had been happy for the people of the Jews, if they had opposed their Elders and Governors, and kept them from slaying our Saviour Christ? Yes truly, it had been well for that people. And the subjects of Ahab were accessary to Ahab's sparing of Benhad●d, and see what they were to receive of God for that sin, as in 1 King. 20. 42. they must die for it. Here followeth certain Scriptures showing what was to be done to the places where the Idolaters worshipped their false Gods, viz. the places that were built for that purpose, and so used publicly; and the reason rendered by God himself, viz. to take away, or destroy the name of Idolatry, (and Idolaters) out of that place, &c. Nevertheless their Cities, This is Zan●hi●s resolution also, who was a good Reformer. Vineyards, and dwelling Houses were to stand still for their habitations, (except those places where they publicly or usually weave hangings for their Groves, &c. 2 Kin. 23. 7.) as you may see in Deut. 6. 10. and Chap. 19 1. Idolatry (it seems) is too easily entertained into the hearts of men by small occasions; and we have had woeful experience of it with us, in not watching to prevent it, before it was entertained into many hearts, so prevalent is this sin with the sons of men. How soon were the Asian Churches bepestered with corruption in this sin, as others also, but that God out of his infinite mercy forewarned them before they were utterly fallen away; and so have we now been warned from God by many instruments which he hath stirred up in his Cause, to set us in a right way again, contrary to the expectation of the Roman frogs, which have troubled us with Baalzebubs sulphur. When some did wink, and closely think To leave us in their lurches; God did provide with Pen and Ink, His john's to save his Churches. FINIS. THE VOICE of INFANTS BY infant's DEFENDER. LUKE 9 50. Forbid him not; for he that is not against us, is for us, Is there not a cause, 1 Sam. 17. 29. Behold the Babe wept, Exod. 2. 6. And I Brethren, when I came to you, came not with excellency of speech, or of wisdom, declaring to you the testimony of God, 1 Cor. 2. 1. But truly I am full of power by the Spirit of the Lord, and of judgement, and of might to declare unto Jacob his transgressions, and to Israel his sins, Micah 3. 8. I thank thee O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to Babes: even so Father, for so it seemed good in thy sight, Matth. 11. 25. Now I beseech you Brethren, mark them which cause divisions and offences, contrary to the doctrine which ye have learned, and avoid them; for they that are such, serve not the Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple, Rom. 16. 17, 18. London, Printed by R. Cotes, 1647. An Advertisement to the Reader, for the better understanding of the Subject in the ensuing Discourse, as a preparative. 1. I Pray you note the occasion of this Discourse, it was upon a challenge to dispute the case of baptism, at which time I found the party so weak, that I was both ashamed to observe his imbecility, and grieved to observe people so misled; therefore out of pity I have thought good to show the chief heads of the discourse, though it be not so exquisite as perhaps you all could wish it; but I did not intend any more should see it then himself, and some few of his followers; but perceiving the importunity of some of my acquaintance, I supposed they would cause it to be somewhat more public: But had my thoughts stretched so far at first, I would have enlarged the matter, and drawn the Discourse into more particulars, and more orderly, whereas now you have but the substantials summarily, and somewhat confusedly. 2. Observe, I have showed the institution of Circumcision, and that it was an outward sign or token of inward Circumcision in the party to whom it was first given, he being a man, namely, Abraham. 3. That his seed were to receive the same sign in their Infancy, whether they had inherent holiness, yea, or nay, as having a right to the ordinance, they being children of the faithful, or at least children of the Professors of the faith of Abraham. 4. That this sign of Circumcision was belonging to those that were not of Abraham's natural seed also, if they would join to Abraham and his seed in the profession of the same faith; and that then the children of those strangers were to receive the same sign of Circumcision also, and to the same end that Abraham and his seed were, until the coming of Christ, at which time the sign of faith was changed from Circumcision to Baptism to the believing Jews, or those of Abraham's natural seed, as well as to the Gentiles which then did believe. 5. That the sign being changed from Circumcision to baptism, them, for with their mouth they show much love, but their heart goeth after their covetousness. And lo, thou art unto them as a very lovely song, of one that hath a pleasant voice, &c. Ezek. 33. 31, 32. And ●ee that departeth from evil maketh himself a prey, and the Lord saw it, and it displeased him, &c. Esay 57 16. I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover, for they are a rebellious house, Ezek. 3. 26. By men of other tongues and stammering lips will I speak to this people, &c. isaiah 28. 11. If a man walking in the spirit of falsehood do lie, saying, I will prophesy of wine and strong drink, even he shall be the prophet of this people, Micah. 2. 11. Oh Ephraim what shall I do unto thee? Oh Judah what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away, Hosea 6. 4. Repent and turn yourselves from all your transgressions, so iniquity shall not be your ruin, Ezek. 18. 30. Come and let us return unto the Lord, for he hath torn, and he will heal us; he hath smitten, and he will bind us up, Hosea 6. 1. turn ye, Oh turn ye, for why will ye die O ye people of England? Ezek. 33. 11. Let us search and try our ways, and turn again to the Lord, let us lift up our hearts with our hands unto God in the heavens, Lam. 3. 40, 41. To the Law, and to the testimony, if they speak not according to this rule, it is because there is no light in them, Esay 8. 20. If any man will do his will he shall know the doctrine whether it be of God, or whether I speak of myself, John 7. 17. When the heart shall be turned to the Lord, the veil shall be taken away, 2 Cor. 3. 16. To him that ordereth his conversation aright, will I show the salvation of God, Psal. 50▪ 2●. If ye be willing and obedient, ye shall ●ate the good of the land, but if ye be wicked, and rebel, ye shall be consumed with the sword, &c. Esay 1. 19, 20. FINIS.