The Printer to the Spectator. THat Emblem whereon thou didst look, Is but the shadow of the Book; By reading which thou mayst behold That in express, which here is told By Figures; there thou'lt plainly see The Pope, and his fraternity Of Prelates, Presbiterians, and The Author, a Rev. 18. 1, 2, etc. whom thou seest, there stand, Disputing to the life, where he, Doth use his Christian b Mat. 10▪ 6 policy, By singling each of them apart, alluding unto daniel's Art, By which he found the Elders lie, And cleared Susanna's chastity. So he like to a Champion stout, In this encounter first culls out Errors chief Patrons, c Athists and Anti●rinitarians. who deny There is a God, or Trinity. These being conquered, he doth find, A Monster of another mind, Who saith there is a God, d The Pope, 2 Thes. 2, 3, 4. but he Doth proudly claim the same to be; And that he can men's Sins forgive, If they'll but see him whilst they live, This he subdues likewise; and then He findeth divers sorts e viz Prelates, P●o●b●terians, & other Sectaries, Rev 17 12. 15 of men, The which from him doth hold their power, All which within one day, f Rev. 18. 8. or hour g ver▪ 17 18. (o) R v. 19 1, 2. He hath subdued. Therefore his head with Bays I have adorned, do thou the like by praise. Laus Deo in excelcis. AN EMBLEM OF ANTICHRIST In his three fouled Hirerchyes of Papacy, Prelacy, & Presbytery As also a description of the Trenatie in Unity, & Unity in Trenatie. (of their Lord God the Pope) in his Holyneses' Deity. 2. thes. 2. 4. A Small Rome left for the Pope etc. Prellat We are all tattered & broken to pieces Pope Presbyter They reject our church & calling from thee Cry aloud for he is a god. 1. Kings. 18. 27. And it came to pass at Noon that Elijah Mocked them saying etc. I need not put a Beareskin on A Bear Or pin a Devil to A Cavileare. Rev: 16. 19 20. 21. And the Great City was divided into THREE PARTS etc. a prelate, presbyter and cavalier talk to a three-headed pope portrayed as the antichrist, whose symbols of office are scattered and broken at his feet ROME RVINED BY WHITE HALL. OR, The Papal Crown demolished: Containing a Confutation of the three Degrees of Popery, viz. Papacy, Prelacy, and Presbytery; answerable to the Triple Crown of the threeheaded Cerberus the Pope, with his threefold Hierarchies aforesaid. With a dispelling of all other dispersed Clouds of Error, which doth interpose the clear Sunshine of the Gospel in our Horrizon. Wherein the chief Arguments each of them have, for the vindication of their erroneous Tenants are inserted, and refuted; with a description of such whem the true Church of Christ doth consist of: As also how, and by whom, they may be gathered, and governed, according to the will, and appointment of Jesus Christ, and his Apostles, in the Primative purity thereof. Isaiah 40. 3, 4, 5. The voice of him that cryeth in the wilderness, prepare ye the way of the Lord, make strait in the desert a high way for our God, every valley shall be exalted, and every mountain and hill shall be made low, and the crooked shall be made strait, and through places plain; and the glory of the Lord shall be revealed, and all flesh shall see it together, for the mouth of the Lord hath spoken it. By john Spittlehouse, assistant to the Marshal General of the Army, under the Command of his Excellency, the Lord General Fairfax. Imprimated by Theod. Jennings, and entered in the Stationers Hall. Printed at London by Thomas Pain, and are to be sold at his house in Goold smith's Alley in Redcrosse Street. 1650 F●llow Christians: THere hath been many predictions of these present times, both o●● o● Scripture, and other Author's, 〈◊〉 of wh●ch 〈◊〉 〈◊〉 he ●s re●ite; which I profess (before the great God of Heaven and Earth) is not out of any ostentation (in relation to my own particular person) but merely to stir up the hearts of all men, to take not ●●e of the Lords present design; to which purpose in the Old Testament we ha●● these Scriptures, viz. Dan. 2. 34, 35. & 7. 18. 27. M●l. 3. 1. etc. and 4. 1, 2. 3. 5. 6. Joel 2. 28, 29. 30. 31. ●2. In the New Testament, Mat. 17. 11. Rev. 18. 1. 2. 4. 6. & Chap. 21, etc. For Predictions since, I shall only cite these, which I have collected out of Mr. B●aines writings, a m●n yet I never saw. I. Viz. One of Merlinus Calc●donius a Scot After a long tribulation of Christians, and effusion of innocent blood, the prosperity, and praise of God shall come to a desolate Nation, I mean the Christians; for an excellent Pastor shall come, and rectify all things, and all things, and all things shall be according to the form of the primative Church. II. Saint Bridget saith of the Pope, that a Sword of God shall pierce his body, and run him thorough from head, to heart, never to be pulled out; and after his Armies, his Viccars, and Ministers, their Souls shall be debarred the glory of God, and their dignity, and goods, shall be devolved unto others. III. Joaohim an Italian Abbot, in his concord of the two Testaments, hath written many Predictions, which accord with these. iv Joannes de rupe Scissa, once Bishop of Paris, hath foretell, that the Popes, Arch-Bishops, Bishops, and the whole Clergy of Rome, shall be brought back again to the primative form of Christ, and his Apostles, with most sharp scourges, and that all temporal principalities shall be taken away from the Clergy. V Joannes Wolsius citeth this Prediction, viz. Europae genitus terra vir justus & aequus Pastor earit, caeli claves non regna gubernan; Pax erit, & toto surget concordia mundo: Una fides, unus regnabit in omnia princeps. What other late Predictions you have had, I leave to your memories, I could say very much, in relation to myself, and how wonderfully providence hath carried on this work by me, but I will not bear testimony of myself, let what is written do it, whether for me, or against me. Here likewise followeth three general Principles, drawn out of the Treatise for the inducement of every one to read and practise. I. BY practising the Government contained herein, you will manifest yourselves to be Christ's Disciples, by being obedient to his, and his Apostles institutions; contrariwise you declare yourselves enemies to both. II. By ●o doing, the Church of Christ will be distinguished, from the world, as also made visible, to the world, as a City which is at unity in itself, Psal. 122. 3. III. Those that participate of that union, will be freed, from these grievances, viz. 1. From the corrupt Clergy. 2. From the unjust maintenance which they yet enjoy; and 3. In a great part from the corruption of the Laws of the Land, as also from the Caterpillars, the Lawyers, which are breed, and nourished thereby; which two grand Mothwormes, have almost consumed, both Church, and Commonwealth, as all rational men very well know▪ 'Gainst which two Wolves which would devour this Land, This Treatise like a cumbatant doth stand For preservation of it; therefore all That doth desire to see those Metres fall Out of their Airy Orbs: Read, and comply, And you are freed, from all such tyranny. To the Supreme power of the Nation, The Commons assembled in Parliament, with the Counsel of State etc. Right Honourable. IT is acknowledged that like Martha, you are cumbered about much business, 〈◊〉 regard of the loud clamours of the men of the world, whose chief affections are taken up with civil affairs, as in a flourishing State; with the appurtenances thereunto belonging, (as in a free trade. etc.) But there is an Vnum necessarium, which is far from their thoughts, and I fear not very near yours (viz. the flourishing of the Kingdom or Church of Christ) which ought to be your chief object to adorn, in that the other would fall in of course, as our Saviour affirmeth, Mat. 6. 33. etc. A chapter worthy of your most serious meditations in your now present employments. For doubtless providence doth as well extend itself, over whole Nations, as over a particular Person, or a Sparrow; but such is the frail condition of our Natures, that we dare not trust God with our temporals; the best of us are ready with Jacob, to capitulate with our Maker, and to indent with him, viz. that if God would grant him food, raiment, protection, etc. then he would build God an house, Gen. 28. 20, 21, 22, etc. So we, if God will but first build us seeled Houses, make us great and eminent men in the world. put us into a gallant state, capacity, etc. O than we will promise to do great matters for God. As in a reformation of Religion, which shall be Jure divino, or agreeable to the will, and appointment of Jesus Christ, but we will do nothing for him before, unless with Jacob, to pour a little oil upon the stone, where we intent to erect our promised Fabric. Right Honourable, you have with Jacob, made large promises touching a full, perfect, and thorough Reformation, viz. to pluck up Antichrist, root and branch, and that without respect of persons; and the Lord Christ having performed your request, on his part, doth now expect a performance also on your part to him, as he did from Jacob; but so backwards are you in matters of Divine concernment, as that he is also constrained to invite you to it, as he did Jacob, Gen. 35. 1. Therefore in Christ's stead I desire you to imitate Jacob by your free assent, who immediately upon the reminding him o● his promise, did instantly, as a preparative to the work) stir up his Family, to put away the strange gods which was then amongst them, and to be clean, and wash their Garments, as also to arise and go with him to Be●●● where he would erect an Altar unto God. who had answered him, in the day of his distress, and had been with him in the way which he went. Now how near that his relation did, and doth agree, with your past, and now condition, I appeal to yourselves. O that you had now also hearts to do the like to your Family of the Commonwealth, whereof under God you are Keepers; as also that your Household of the Nation, would as willingly relenquish their Heresies, and Schisms, as the other did their Idols and earrings; which that they may do with more freedom of spirit, I hav● (by Divine assistance,) attempted a discovery of them, to the end, neither you, nor they may be mistaken in them, viz. Neither they in their Voluntary, delivering them unto you, or you in the burial of them. I am bold also in Christ's name, to mind you of something further to this purpose, as in relation to your duty in this present design of Christ, which I presume you are not ignorant of; or if you be, that you will not continue so, having your understanding illuminated; At the present, it is visibly apparent both to you, and all Professors, that the Reformation in point of Religion, is at a full stand, which is by means of two distinct Parties, viz. the Presbiterian, and the Independent, the one pulling one way, and the other another, by which means it is betwixt them, even almost pulled in pieces; the Presbiterian Party being such, as would dwell upon a form, and the other being contrary to all form, running themselves into a Chaos of confusions, their distempered spirits, being utterly void of all order, or decency, so that it is as impossible for these two extremes, to unite into one, as Hell, and Heaven; I have therefore (by Divine assistance,) attained to the discovery of the Golden Mean, by which they may not only be reconciled together, but also brought to practise Jure Divino, according to the will, and appointment of Jesus Christ in his Word; which thing is the now grand design of Christ, therefore it behoves you, to stir up these two parties, to comply with this revealed ensuing Truth, which though it be as yet despicable, yet i● will prove most honourable. It is confessed, you have by Divine providence, acted very much, in relation to a Reformation, viz. you have passed over the Red Sea of Prelacy, in which Pharaoh and his Host were drowned, but all that Spiritual Egypt is not destroyed; many of them uncircumcised ones have marched with us into the wilderness we are now in. There be yet thousands of Cavalier Priests amongst us, besides, you are to know, that before you can enter into the promised Land, you are also to bear the Ark of God, over the River Jordan, viz. that of Presbytery, it being also an obstacle in the way, albeit not so seemeing dangerous as the other. Right Honourable, the Cloud doth now remove, and you are by providence brought even to the brink of that River, through which you must pass, or you will never enter the Holy Land; take courage therefore right Worthies, by considering what the Lord hath done for you, and how he hath to that very purpose, purged you, both from the Episcopal, and Presbiterian dross which were amongst you; and how he hath made you, and your Government, as that new Heaven, and new Earth, from, and unto which, the new Jerusalem is to descend; the Lord being pleased to make this Nation the Theatre on which he will begin to act his present Design. I shall further presume to mind you, that as you have, so you are yet to swallow up such waters, as the Dragon of Prelacy, with his Presbiterian Tail, shall belch out against the Woman (you being the earth appointed for that very purpose) until you have dried up their Sea, and River, which you by providence have almost accomplished; but till you have thoroughly drained them dry, you obstruct the descending of the new Jerusalem, or the Marriage of the Lamb, which is immediately to ensue. Therefore I beseech you to delay not time, but with a Christian courage resolve to act a full Reformation, which you will never effect so long as you support the Prelatical, or Presbiterian Clergy, either in office, or maintenance, that of Presbytery being a Romish Hierarchy as the other, as in this ensuing Treatise is proved at large; and therefore that River Jordan, aught as well to be dried up, as either Euphrates, or the Red Sea. R●ght Honourable, there hath been much pains taken by several worthy men in this Nation, by writing, and preaching, which hath been also dedicated unto you to this purpose; I beseech you, let not them, or this lie as waste paper in your Studies, seeing Viz. M●ster john Owen's Sermond, of the shaking and 〈◊〉 ●i●g of Heaven and Earth, as also M●. Del●s Book, of praise and unity amongst the faithful, as also Mr. Br●ine's Book of Broils fall in the foolish Virgins, etc. As also on●●●●l●d, The Mystery of the true Ministry unvailed, etc. all which are very pertinent to this very purpose. it is the chiefest work you have to perform, for without all Coutroversie, you are the men whom God intends to honour, as his Instruments to pluck up Antichrist, root and branch. Blessed be you amongst men, for what you have done in it, and the Lord stir up your hearts more, and more, to accomplish the rest of the work. And know also, that you have a Call unto it, even from your adversaries the Presbiterian Priests, who have so much urged you to suppress Schisms, and Heresies in this Nation. Now if it be proved from the Word, that they are such themselves, how can they with modesty be offended; if you meet to them the same measure, they would have had you (as their vassals) to have measured to others. Sure it is, you have found that Tribe so much averse to your proceed, as (had you not been right valiant) might have utterly obstructed the work in your hands; and be assured, that so long as that Judas of the Clergy liveth, it is Witness their utter disa●●ing of the now present Government, and engagement thereunto. impossible that the State should be at quiet, their ambition being such, as will admit of no injunctions from you, unless of their own framing, so that you must resolve to suppress them, or be suppressed by them. Now the Lord knoweth how the Souls of the Saints (as yet under the Altar) desireth to be at liberty, who are yet kept in bondage by that means, of your yet supporting them; stir up yourselves therefore like men of war, by suppressing them, as also by giving way to such a method of gathering Churches, as there is a clear precedent for in the Word; as also by such as are most meet for such employments, as also to have them Churches so gathered, to be regulated in such a method, as Christ and his Apostles hath left in the Word, so that the true Ministers of Jesus Christ may be known from them of Aaron's order; and in so doing we shall be in so happy a condition, as that it will be said of England, as it was sometimes of Antioch, where the Disciples were first called Christians; so if you will admit of Christ's own peculiar Government, without any Antichristian mixture; you will not only bring glory to this Nation, but also immortalize your names to all posterity; thus Christ is pleased to honour you with the first proffer of restoring his Church to its primative purity, (which is a thing you have also engaged yourselves to perform) to the discovery of which this Treatise tendeth. Which I most humbly present to your Honours, hoping that the Lord will so stir up your hearts thereby, as to accomplish the desires of him, who would glory to see the flourish of the new Jerusalem, (of which I trust you will become Denizens) as also that England may become a pattern to all that desire to profess Christianity in the whole World, which the Lord in much mercy give unto your hearts to accomplish, whose work it is, and who also must move you to it, in daily expectation whereof, I subscribe myself, Your Honour's most humble Servant in the Lord, John Spittlehouse. To his Excellency the Lord General Fairfax, the Lord Lieutenant of Ireland, with the Colonels, and all the other Officers, and Soldiers, under their Command. Christian Champions: THat which I intent to you by way of Epistle, is humbly to desire you to compare your past, and present condition, with that of the Israelites, during their Egyptian bondage, as also until they had passed the flood Jordan, and pitched their tents in Gilgall, in the plain of Jericho, which I take to be your now present condition; for proof of which (submitting to better judgements) I shall give you some few hints (of many) by way of Simile, which I conceive will fitly parallel with our condition, from our bondage unto this present season; in which Emblem, I shall resemble their Egypt, to our Antichristian slavery. 2. Our late King, to their Pharaoh. 3. The Monopolists, to Pharaohs Taskmasters. 4. Our then Parliament, and Synod, to their Moses, and Aaron, (who were brethren in judgement) 5. The red Sea to Prelacy, through which we passed, and in which, Pharaoh and all his Host was destroyed. 6. The Wilderness, I take to be the various judgements amongst us in point of Religion. 7. As their Host marched, or not marched, but as the cloudy pillar moved, no more did the Army under the Earl of Essex command, but as the Parliaments Commission ordered them. 8. As their Aaron offended by making an Egyptian Idol for the Israelites to worship, so likewise did our Synod, by setting up their Presbytery, it being a limb of that Antichrist we are in bondage unto. 9 As their Moses was called to mount Nebo, where he died, so was Essex, to the Parliament. 10. As Joshua was appointed Commander of the Host, before Moses died, so was our present General chosen before Essex died. 11. As their Joshua was not bound up to the motion of the cloudy Pillar, but was at liberty to march when, and where he pleased; so neither was our present Generell, tied to observe the Parliaments order for his marches, or enterprises. 12. As their Joshua did lead them over the flood Jordan, when it over-flowed all its banks, so hath our Joshua, or General, led us over the Jordan of Presbytery, even when the promoters of that Tenent, was in the greatest hopes to have established it. Instance their Treaty with the late King in the Isle of Wight. Which twelve observations may serve as a memorial to our ensuing posterities, as them twelve stones set up in Jordan, was to the Israelites. And now thrice Worthies, having under God so well discharged your places, by bringing the Congregation of this our Israel through so many ●minent dangers, I do desire to enlarge myself a little further, in reference to your present condition, (which I have told you I conceive to be as in the plains of Jericho, beyond Jordan) by hinting unto you, what I conceive the Lord would have you do, in reference to his design; which is only the very same in effect which he commanded Joshua, Chap. 5. & 6. in which I desire you, to observe with me, these ensuing particulars, viz. 1. The fear and dread which fell upon all the Kings of the Amorites, and all the Kings of the Canaanites, that were round about them, ver. 1. 2. How the Lord is said to put Joshua in mind, of renewing the ancient Covenant of Circumcision, made formerly to Abraham, ver. 2. 3. The free, and willing obedience of Joshua, in reference to the injunction laid upon him, in relation to the Circumcising of the people, ver. 3. 4. The cause of their being so Circumcised laid down from ver. 6. to ver. 8. 5. The Lord's approbation and confirmation of Joshua's compliance with his commands, ver. 9 6. In that the Passe-over was likewise celebrated by them, presently after their Circumcising, upon which their Manna ceased; and after which they are said to ●ate the old Corn of the Land, yea they are said never to have any more Manna amongst them, but that they did eat of the fruit of the Land of Canaan that year. Thrice Honoured Valiants, I shall take on me to mind you of something, in relation to each of these particulars, as they parallel with our present condition. 1. It is well known to the Camp of our Israel, what the Lord hath done by us, and for us, whereof we rejoice. And is it not also taken notice of in all the Kingdoms about us, how the Lord hath dried up before us, the Euphrates of Papacy, the red Sea of Prelacy, and the Jordan of Presbytery; as also how he hath destroyed our Egyptian Pharaoh, and all his Host. Yea, doth not all the Nations about us, exceedingly fear, and tremble; yea so, as that their hearts melt, yea is there any more spirit left in them? 2. Have we not the Spirit of the Lord, at this very instant of time, putting us in mind to renew the ancient Sacraments of Baptism, and the Lords Supper, answerable to their Circumcision▪ and the Paschall Lamb? 3. Ought not you the Joshuas of our Host, to be like obedient to the heavenly voice, as the other? 4. Is there not the like cause as was then? Have either yourselves, or any other in the Congregation, been Baptised (during our wilderness condition,) according to the primative practice of the Apostles? Or hath the Sacrament of the Lords Supper been celebrated of late, according to the Apostles institution? Yea, have not all the holy Ordinances been slighted, and contemned of us, since our Antichristian bondage? Have not all the posterities since Luther's time perished in the Wilderness, because they obeyed not the voice of the Lord in these particulars (unto whom he swore that he would not show them the Land of Canaan, which the Lord swore unto their Fathers that he would give us, a Land flowing with Milk and Honey, upon which your feet now standeth) I beseech you therefore give the Lord cause (in this his day) to say unto you, as he did then to Joshua, viz. that he hath rolled away the reproach of Antichrist (in the use of his Ordinances) from amongst us, (which have been so long abused, and slighted by us, even to this present day;) and then be you well assured, that you shall be fed with the old Corn, and fruit of the Land of Canaan, and your wilderness Manna shall ●ease, viz. you shall be brought under the old primative Government of Christ, and his Apostles, by Doctrine, Baptism, and the Lords Supper, by which means, your confused, and dislocated Societies shall cease to be, when you come once to be united, by the Word▪ and Sacraments, into peculiar, and entire Bodies, (as in the primative times before mentioned.) There be also many other things worthy your observation, which for brevity sake I have omitted, being well assured, that your descerning spirit, will ●●y them out; as also make that use of them, which the Lord requireth of you. Right Noble Spirits, I have made choice of this method, in regard I know you can as well exercise the Sword of the Spirit, as the material one; yea I am well assured, that you have as well conquered by the one, as the other. I shall now only commend your eye, to the reading, and your persons, to the practice of what is contained in this ensuing Treatise, so fare, as it hath relation to your particulars, which if you become like obedient, (as was your precedent Joshua, and those under his command) you will then have the Postscript of the Book appear unto you, as the Prince, or Captain of the Lords Host, did unto the aforesaid Joshua; declaring himself for you, by whose directions you may be put into a way, whereby you may conquer the City Jericho, which you, and the Host of our present Israel, now lie before, to subdue; but if you refuse to be obedient to what this Treatise doth enjoin you to accomplish, you are as like to perish, though beyond Jordan, as the other on this side have done before you; but being confident of your ready compliance, with the heavenly pleasure, I rest, Your most humble Servant. J. S. To the Presbiterian Laity. Honoured friends: HAving for a long season been a daily spectator of the tuggings, and contests betwixt you, and the Independent Party of this Nation (whom you term Schismatics, Heretics, etc. labouring by all possible power to suppress each other) and having for my own satisfaction (in relation to your difference in Judgements, as also of each other opinionists in this Nation) perused such Authors, as providence supplied me with, for the se●ling my judgement, in point of Divine worship, as in Doctrine, and Discipline, etc. and having thereby (as also by other Divine dictates of the Spirit,) received full satisfaction therein; I conceive myself enjoined, to impart the benefit thereof to others (it being agreeable to that Divine injunction, When thou art converted, strengthen thy brethren, Luk. 22. 23. as also for some other reasons, which for the present I shall omit) I have therefore composed, and published this Treatise, which I present to each particular judgement, and so consequently to you, whom I find amongst the rest, to be drawn by a contrary Bias, from the true Discipline, and Government of Christ in his Church; and that by those men you term Orthodoxal Divines, by whom you have been, and yet are much deluded in point aforesaid, their design being merely as the rest of the Papal, and Prelatical Priests, (whose offspring they are) to heighten themselves by your ruins. I therefore desire you to search the Scriptures, and to try their Spirits, whether they be of God or no. And henceforth do not wholly, and solely, confide in such limbs of Antichrist, as to walk by an implicit faith, or to pi● your faith upon their sleeves. Lean not too much upon those Egyptian Reeds, lest they pierce your consciences. Remember it hath been the ruin of many thousands of ignorant Papists, who have been so hoodwinked, conceiving they believed as the Church believed, when in very deed they neither knew what Faith, or the Church were, however I am confident they would have missed their aim, their being neither true faith, or the true Church to be found, either amongst them, or their Clergy; I hope better things of you, but it is very much to be feared in many of you, who are so ready to censure men, and that upon no other foundation, than your Priests judgements, as though they were infallible, which is a thing too frequent amongst you, thinking with them, it is enough to clear yourselves, by calling others Schismatics, and Heretics; and thus you have got the Scolds advantage to cry whore first. I would have you also to consider, that it is one thing to call Schismatic, and Heretic, and another to prove such, whom you term so, to be such, and that from Scripture, and not only by your Priests say, for otherwise both you, and they, show yourselves to be but railing Rabshakees. Act therefore like the noble Bereans, by bringing their assertions to the touchstone of truth, by which you will discern their supposed Gold to prove but Martin's Ware, or Alchemy; I speak it by experience, by it you will easily discover their Serpentine-like treacheries to delude, and enshare you, (as did the Prelates) merely for their own advantage. I shall also speak something in relation to their, and your chief plea against suck, whom they, and you so much exclaim upon, as violaters of the Covenant (which hath been taken amongst us.) By which we were obliged, to establish religion. Jure divino, or according to the will and appointment of Jesus Christ. Now in that you think yourselves such faithful men to that promise (so made by you) in relation to the reformation of Religion as aforesaid. I have in this issuing discourse, proved you to be mere opposers, and obst●ucters, of what you then engaged to perform, And that in each particular relating thereunto. Yea that the government, which you so much endeavoured, and do yet endeavour to set up, as Jure Divino etc. is absolutely Jure Humano, or according to the will and appointment of Antichrist; secondly, in as much as that Covenant (so taken) relateth unto State affairs, As to the preservation of the late King, with all his Just rights and privileges etc. I suppose you are or may be satisfied, by the variety of books published to that purpose. But to cast my mite also into that Treasury, I shall in these few words deliver my sense therein. That part of the Covenant tending to the preservation of the late King's life &c, did bind the Covenanters no further, than it did conduce to the safety, and preservation of the Kingdom. But did it stand with the safety, and welfare of the Kingdom, to preserve him, who disclaimed to be regulated by the laws of the Kingdom, as also to give an account of his actions to any but to God, being a practice quite contrary to such as reigned before him, instance in King james, who were several times arrested, and gave an appearance to the Writs so issued out of the Courts of Justice against him. Again, was it requisite to preserve his life, who had been the destruction of so many thousand both in life and estates. Did not himself confess in the I●e▪ of Wight, that he was the offensive Party, and the Parliament bu● the defensive. Now he being the original of the war, must consequently be the Author of the effects of it, which I presume you are not ignorant of. If he (by the Law of the land) shall die, who stealeth to the value of thirteen pence half penny, how much more did he deserve it, for such horrid murders▪ and barbarous cruelties. You will reply. All be it the Parliament did take his life away, yet they needed not to have divested his whole Posterity of the Regal Power, in regard that Magistracy, and Ministry, are the two great Ordinances of God, and therefore to be preserved, so long as the world continueth. To which I answer. To every thing there is a season, and a time to every purpose under the heavens. But them two Ordinances you aim at, viz. the Kingly office, and the now present clergy are such. Ergo. True they may be termed Ordinances, Dei, non Deo. Of God▪ but not in God, and therefore not permanent with God: For proof of which these ininsuing Scriptures are very pertinent. viz. Dan. 2. 27. Where the aforesaid Daniel telleth Nebuchad●ezzar, That the God of Heaven had given him a Kingdom, power, and strength, and glory so that wheresoever the children of men dwell, the beasts of the field, and the fowls of the Heavens, he had given into his hands and had made him ruler over them all. As also to his successors, as in the ensuing verses. By which expression, it doth evidently appear, that all such powers, are ordained of God, as in Rom. 13. 1. etc. as also that it is by him that King's reign. etc. Prov. 8. 15. And therefore it was that the Apostles used so many exhortations to be subject unto their powers and others sent by them, as in Rom. 13. 1. 2, 3. etc. with 1 Pet. 2. 13, 14, 17. As also to pray for them, and all in a●thotity. 1 Tim. 2. 1, 2, 3. Yea not to curse them, no not in our thoughts. Eccles. 10. 20. But as I have said. This was to be but for an appointed season. For the Prophet Daniel in the aforementioned Chapter, doth clearly demonstrate unto us, that all such powers should have their period. and so consequently the honour, and o●●●●●●ce due unto them▪ as in ver. 44. 45. viz. that there should be a time, when the God of Heav●n should set up his Kingdom by which that of the wo●ld should ●e destroyed, broken i● pieces, and consumed, and that by means of a stone cut ou● of the ●●●ntain without hands. The Apostle Paul doth likewise ●estifie as much 1 Cor. 15. 24, 25. where 〈◊〉 saith▪ that Christ shall put down all rule, and all authority, and power etc. And it is worthy our observation, that whereas there hath usually been great plagues in London, and else where in the Kingdom, at, or immediately after the change of King, (as a si●ne of God's displeasure against such governnours, and governments.) Blessed be his name there hath sewer died of that sickness since this present change of government, then at any other time; which doubtless, was a symptom of God, owning of it, as more conducing to his will, and pleasure. 2. As in relation to the Ecclesiastical government (as you term it) I likewise answer. that it also is to have its period now, as the other, To prove which I shall also rip up its pettigrees also. To which purpose, there is a most remarkable passage in the aforementioned Chapter of Daniel, at the 38 ver▪ where the great Kings and Monarches there mentioned, are not said to have rule over the sea, or the fish. By which is clearly intimated that the great Leviathan, the Pope was not to be under their command, he being as it were to be sole Lord of that part of the terrestrial Globe of the Earth▪ which is also made good unto us by the aforesaid prophet Daniel Chap. 9 27. as also by our▪ Saviour Matth. 24. 25. Mark 13. 14. Luke 21. 20. As also by the Apostle Paul 2 Thess. 2. 3. Where there is a complete description of him, and his pride. viz: as in relation to his person, he is termed, The man of sin, the son of perdition. 2. As to his pride. He is said to oppose himself against all that is called God, or that is worshipped, so that he is as God, sitting in the Temple of God, showing himself that he is God, etc. Now having thus described his Person, and quality, I shall also discover how he is to be also consumed, which is also cleared unto us, by the said Apostle in the same Chapter, from ver. 6. to ver. 13.) part of which Antichrist your Clergy is also proved to be in this Treatise; and thus you see that so soon as Christ's Kingdom shall approach (which is even at this present season) that all the powers shall be consummated,) which stand in opposition to his Kingly Government in his Church amongst his Saints; therefore in what thing soever you now conceive yourselves engaged to perform, in relation to the Covenant, in Church, or State, (as they then were, or now are established,) is absolutely to oppose Jesus Christ in his present design, which I hope you will forbear, lest you be said to fight against God, Act. 5. 39 this being the fifth Scene of the last Act in their Tragic Comedy. I therefore desire you to peruse this Treatise with an impartial eye, which I have collected to alienate your affections from error, as also from the Tyrannical desire you have to impose that upon others, which (with your Brother Pharisees) you will not touch with one of your fingers, as may be instanced in the Order which the Synod procured to compel men to their obedience, and now refuse themselves to be like obedient to others; as also in their utter dislike of the Parliaments Act now (to be tendered to the Assembly of them at Westminster, (in relation to the disclaiming of Kingly Power, and House of Lords.) And indeed I cannot blame them, for I am sure their Cake will be dough without them; but they may as well sit still, as rise up and fall, for in their prosecution of such thoughts, they do but wash the Moor; 'tis but labour in vain, seeing the Lord is determined to destroy all Rule, and all Authority, and Power, 1 Cor. 15. 24. which opposeth him, and his Saints; of which number I fear very few will be found fit (either of your Clergy, or the world's Magistracy) to enter with them into the Marriage Chamber. The Lord put it into your hearts to consider seriously of your present condition, and to make you all wise to Salvation; which is the hearty desire of your wellwisher, J. S. To the courteous Reader. FRiend, (for so I presume thou art, or however wish thou wert;) it ought to be thy daily practice to observe the revolution of providence, wherein if thou be'st a constant Studiant, thou wilt be so favoured of the most High, as that he will cause thee to understand wisdom secretly. I suppose the Title fronting this ensuing Treatise, will seem strange unto thee, as that Rome Viz. Cardinal Wolsie. should be ruined by the productions of White Hall, a place whose Founder was as a ravening Wolf to the little Flock of Christ; a place which hath been esteemed, as the Signit upon the right hand of that Romish Whore; a place of succession to the chief promoters of Antichristianisme in this Nation, and of Saints persecutors, Vid. Fox Acts and Monuments. by Banishments, Imprisonments, as also of Martyrdoms, by Fire, and Faggot; that such a place as this should now be a receptacle for persons of so contrary a frame of Spirit (as to ruin the Successors of such Ruinours) doubtless will be a Paradox to many; but to such as are practical in the Theory, it will not be admirable; I mean to such as act the Noble Bereans, by studying the Scriptures, observing the Actings of God therein, in his Judgements, and Mercies; for there they may behold his suitable Judgements, to men's Transgressions, as may be instanced in Adonnibezeck, who was taken in Bezeck, the Metropolis of his Empire, where he himself suffered like punishment to that, which he had caused to be inflictrd upon others; which he himself was forced to acknowledge, as a just reward of God upon him. The like also may be observed in wicked Jesabell, whose blood was spilt, and flesh eaten by Dogs, in the same place where she caused Naboths blood to be shed. Now God is the same, for with him there is no variance, or shadow of change, and therefore his Actions ought to be observed, as well now, as formerly, both in his Mercies, and Judgements, in regard that not one title of what he hath promised, shall fall to the ground, unaccomplished. And he hath declared the destruction of Antichrist, and his Adherents, and that even by such a means as they have used to suppress the Saints; and to this purpose providence hath been, and may be wonderfully observed, in that the late King's blood, was shed in the same place, where ●e cau●ed his Russ●ans, to shed the blood of honest Petitioners, (whose trespass was only for desiring him to call a Parliament) as also that he should walk through that very place, even to the Scaffold, in which formerly he had so much abused God, and his Creatures, by unchristian Recreations, and prodigal Banquets, even to the excess of Riot. As also in relation to his acts of Mercy, I have likewise observed as to my own particulaer, God's wonderful providence, in selecting a place for my ●●●d● in White Hall, yea such a 〈◊〉 〈◊〉 the gorgeous Apparel of the Court was ●aid up, viz. the Ro●●r●y▪ in which I writ this Book, (being against the present powers of ●●e wo●ld, and the pride of Antichrist, and his Adherents, such as they were, who had their chief residence in White Hall,) and therefore I thought it a suitable Title for the same; as al●o in that White Hall is now become white indeed by the assembly of S●i●ts, which of ●a●e have been, and I hope are Collegated in it. ●o●●●●esse the name of White Hall was not given to it (by that Antichristian who ●●e●●ed it) without the consent of Divine providence, the Lord ●●●●ing a determination to make it the beauty of ●●l●●●sse, by ●l●sing such an Assembly of Saints in it, as should ruin them, who 〈◊〉 to ruin the Saints. It is also well known to many, what other divine actions have been promoted in that 〈◊〉 wherein thi● Treatise was composed, which was a great encouragement to my spirit to prosecute the work, but I shall forbear in regard it would be (to many▪) but a thing ridiculous, I shall commit the effects thereof, to him who ●●●●d me thereunto, desiring it may 〈◊〉 to thy 〈◊〉 welfare; let this suff●ee to have been spoken in relation to the Title. 2. As touching the matter therein contained, I am confident thou wil● since something, which will please thee as well as disaffect thee, for our palates are such (in Spirituals) as will relish the discoveries of errors in others, but we utterly dislike that glass, which reflecteth our own d●●●●mi●i●es. ●elix could ●eare Paul gladly, until ●e reasoned of righteousness, temperance, and judgement to come, but he could not then be at any further leisure; so whilst I am enveighing against the Atheists, and Antiscripturians; the Papists themselves will willingly read my lines, but when I come to harp upon their string, than they will bid forewel● to me, but yet this Music will please the Prelaticants, but when I once come to their doors, I shall be sure to be ●●ut out for a wrangler. The like I may also say of Presbytery, and the rest of the errors confuted in this Book; therefore I earnestly desire thee, who even thou art, to lay aside all partiality and self, and to set the door of thy conscience wide open to entertain Truth, the King of glory, who here presents himself to lodge with thee, and be confident he will be a good Guest unto thee; therefore turn him not out again, 'tis likely thou wilt find many things therein which will be cross to thy principle, but emember the old rule, If thou wouldst lay hold on Time thou must take him by the foretop▪ for otherwise, post es● 〈…〉 ●e is bald behind. If thou ar●●o● p●●s●●●ly satisfied in what thou readest, do not immediately pronounce it an 〈◊〉, but act the noble Berean, by searching the Scriptures, and trying the Spirits, whether they be of God, or no, fancy not the 〈◊〉 of thy opinion, neither believe your orthodoxal men (as thou 〈◊〉 them, who are of thy judgement) therein u●●●sse they fetch it from the r●dex or r●●t, from whence it had its 〈◊〉, ●●e●●er from the ●ord, or from tradissions, if not from the Word, let it have no longer any ●●●i●ation in thee; doubtless a truth of sixteen ●●●dred and 〈◊〉 years, aught to be admitted by thee, rather ●●●n an error of fourteen hundred years; and know for a certain, that Truth was before Error, and therefore aught to have the 〈◊〉; Neither let it trouble thee that thy Ancestors were of this or that judgement, for they served ●●d according to that measure of knowledge, he was then pleased to afford them; and do●●●l●sse, that service was acceptable unto him, for to whom little was ●●●, of them but little will be required; without all controversy our Predecessors, which suffered Martyrdom in queen Mary's days (who in their judgements were Prelati●ants) did die as real Martyr's, as any in the primative times; yea it would be too deep 〈◊〉 ●o judge all damned under the notion of Papists, but Christ being now ●l●ased by gradations, to clear the light of his Truth, and to r●●u●e his Church, to its primative purity; we ●●gh● as much to renounce, every tradission of Antichrist (which hath er●pt into the Church since the Apostasy) as the Churches gathered by the apostles, did relinquish the Levittical Ceremonies, and as then, he, 〈◊〉 would not comply with the Apostles rules, ●as not to be a Member of their Church, so neither aught any now to have admittance, without the like compliance; and this is no more a new truth I would possess thee with, then tomorrow may ●e termed a new day, for the day is the same it was from the beginning of the Creation, it being only the interval of darkness (by reason of the declination of the Sun) which maketh the distixction in our Horizon, for otherwise the Sun never setteth; and so consequently the daylight is one and the same. And albeit in some Countries (by the same reason The jews obscurity produced light 〈◊〉 the Gentiles. of the Sun's fare remoteness) it is dark for many months together, yet during that time, other parts of the earth enjoy the benefit thereof: So though the Son of Truth hath been interposed by Antichristean darkness, for many hundred years, yet hath some glorious Vid. Fox Acts and Monuments. Rays thereof been beamed forth into several parts of the earth, for the illumination of the people of God. True, this sulperous cloud of Antichristianisme, was once of that magnitude, that it did almost totally eclipse this Son of Truth, so that very few enjoyed the benefit thereof; but in process of time, by its daily progress under it, hath wrought it so thin, as that now the whole lustre thereof may clearly be discovered, which Son of truth is now mounting up to the Meridian, where until the true Church of Christ have prevailed, it will be fixed (like Joshuas Sun) until it hath wholly dispelled, and dissolved all the clouds in its firmament. Fiend, in this Treatise thou mayest▪ behold the several gradations, by which it mounts itself into its Mid-heaven, where he will enlighten the whole world, here is that path of truth discovered, by which thou mayst also safely betwixt the S●ylla and Caribdian errors of Prelacy, and Presbitry, into the Mari pacissicum, or Church of Christ; here is the Golden means that will preserve thee from such as err on the right, or left hand, from such who place their sole affections upon outward ordinances, making the practice of them, their sole Religion; as also from them who utterly reject such Ordinances (as Christ and his Apostles left behind them, as a pattern for us to imitate) esteeming them of no value, amongst the Saints; here (as I have said) thou mayst behold light breaking thorough darkness, the Son of Truth driving his fiery Chariot through the main ocian of Error; here thou mayst see each opinion, in its natural colours, as also each seed of Error ripened to its full perfection, with its name, and quality, as also the good seed of Truth; here thou mayst discern the Milk and Honey, of Spiritual Canaan, from the Garlic, and Onions of the Antichristian Egypt; in a word, here thou mayst behold Christ, and his Antagonists. Know therefore that which of them thou obayest, his servant thou art, etc. I therefore advise thee, with Marry, to choose the better part. Now to render Sir John, the Parish Priest, a reason why I have not fixed the Author's names to such of the matter as hath been collected by me; 1. It was, because I questioned whether they were their own, from whom I had them. 2. Neither was it ever thought unlawful to fight an enemy with his own Weapon, being obtained; neither have I done any more in this, then by using the Prelates against the Papists, and the Presbiterian against the Prelates; by which contest of theirs, amongst themselves, Providence is wonderfully seen, in that like the Assyrians, they help to ruin one another, so that my chief work is to subdue that Hierarchy of Presbytery, who hath conquered the other two, and now would reign itself in their stead. Again, I would have such Sir john's to know, that to fight a public enemy, requireth the public Magazine, both for offensive, and defensive Weapons; and seeing the Lord hath moved me to be his Church's Champion, against that threeheaded Monster of the Pope, with his threefold Hierarchies, of Papacy, Prelacy, and Presbytery, certainly he will allow me (as Saul did to David) his own Armour; however that I may gather, such materials as I shall think meet for the encounter (in such common places) as David did in the Brook, which having gathered, I therewith advance in the spirit of David, towards that Zanzumim, or Gyganticall Annakim, hoping the Lord of Hosts (the only giver of Battles) will so prosper the event, as that I shall, (as David did Goliath) head him with his own● Weapon, and bring them as Trophies to the Camp of our Israel. Take notice Rome, even in the same WHITE HALL., Where here, thou hadst thy rise, thou hast thy fall. A general Preface to the Book. IN as much as the present design of Christ (by his Spirit, which is now to reign in the Saints,) is to destroy Antichrist, Root a●● Branch; and this Antichrist (so to be destroyed,) consisting of the pollutions, and delusions of the world, the ●lesh, and the Devil, (viz. in the now temporal powers of the world, the now various forms of Church Government; as also in many fundamental points of Religion) and it being the office of the aforesaid Spirit, to convince the world of Sin, of Righteousness, and of Judgement, Joh. 16. 8. viz. Of Sin, in point of fundamentals; of Righteousness, in point of their pharasaical glosses, by which they colour their Hypocrisy in matter of form; of Judgement, in point of the Tyrannical, and Arbitrary powers of the world. In reference to which, I have suited my Discourse, to them three particulars, hoping the Reader will ●●ade that conviction, as to be persuaded from any further contest with Christ, in all, or any one of the aforesaid particulars, resident in him; in relation to which, Christ hath in effect declared, that whosoever is not against them, or any one of them, in any particular of them, is assuredly against him. The Method I shall observe in this Discourse, is by making the first last, and the last first, viz. I have first endeavoured to convince Errors, in fundamental points of Religion (as in relation to the Trinity, etc. secondly, in the forms of it; and lastly in the powers opposing Christ, in, or under them forms. I have also used the Scripture method, by reproof, and instruction, where there is occasion; I have also (where need requireth) composed this Book, by way of Dialogue, it being as I conceived, the chief means to convince errors. This I presume is sufficient, to illuminate your understandings▪ in relation to the scope, and intent of the Book, which is here presented unto you; I shall only add this, that the Reader would peruse the 24. chap. of M●thewes Gospel, and parallel it with this present time; as also in particular, to take notice of the 30. ver. viz. Then shall appear the SIGN of the Son of Man in Heaven, etc. To the Assembly of Priests and Lay-Elders, who were lately met together (as a Provincial Synod.) London, Novemb. 2 1649. Being a lightning before the final ruin of their present Hierarchy. Gentlemen Presbyters, THe reason why I have printed this sheet, was because (when my book was printed off) I happened to meet with a book published by you, (titled, The▪ Vindication of your Government and Ministry, etc.) which in regard mine being to succeed, and not positively intended as an answer to yours, I thought it requisite to write some what, whereby you may take notice that I have been at the charge of one of them books (so published by you) to the end I might discover how fare providence had provided you of an answer to your thoughts, before they were either published, or penned: As also to take notice what that Antichristian Spirit (which is yet so predominant in you) had dictated unto you, as a preparative for its own Ruin, and your perpetual shame, and disgrace. To which purpose, I have taken notice of some passages in your book, which clearly tend to that purpose. As first, in that great oversight, in not proving you had a Church. Did you never hear that the Schismatics and Heretics (you so much gape to devour) did as well oppose your Church, as your Government, and Minstry. Can you think they were now satisfied in the lawfulness of it, more than formerly, viz. That the whole frame of it is Antichristian, as also the appurtenances thereunto belonging. Certainly you thought your book would have happened in the hands of none, but such silly people you dedicated it unto, whom you have so long blinded by your Lucifer-like Lustre, or Janes, and Jambres-like delusions: But if so, providence hath otherwise disposed of it, to the end you might deceive them no longer. It appears, you would gladly now content yourselves with them you have under your Churches, in London; but I hope they have ●ither more wit, or grace, then to be any longer deluded by you. And for the other Sectaries, etc. they adjure you to beguile your auditors no longer with such vain pretences, and seeming shows of the purity of your Church-government, and Ministry; but that you would prove them to be of such like mettle, as you boast them to be. And that not only (as you have done) from your infallible tongues, pens, sic volo, sic jubeo, or from your old Grandam at Rome; but from the institution of Christ and his Apostles, (not legal, or politic observations of the Jews, etc.) And until you have so done, (whsch I am confident you will never do) they are all fools, or madmen, that will harbour a conceit that you have either a true Church-Government, or Ministry. And therefore in the name of all such as desire to practise Religion in the primitive purity thereof, I pronounce and declare, whatsoever you have said in that book, to be of no more esteem, than a Castle built in the Air, or a Babel of confusions. For where do you find in the New Testament, a Church merely composed of Officers, or any part of the Church, termed by the name of Laiety, or Lay-Elders, Lay-people, etc. Or where such sorts of people were admitted to Church-fellowship, as there was a need to examine them touching their faith before the receipt of the Lords Supper. Or where in any Act of Judicature, or advice, that the brethren were exempted from their vote, and consent, or had not a joint interest, and concurrence therein. Or where read you (there) of A Classical, Provincial, or Nationall Synod, or Nationall Church, or of one sort of Pastors, that were Superior to others, being of the same calling, whether mediate, or immediate. I might insert many other things, but I conceive these few particulars will serve you billing at. In the next place, I observe your notable juggle, in that you would clearly put upon them whom you call Schismatics, &c as that they have abused, or slandered you, (with a matter of truth) and dealt with you, as the Old persecutors dealt with the Christians, by putting them into Bears-skins, and then bait them with dogs; or, as the Papists dealt with John Hus, when they painted a picture of a Red Devil upon his head, and then exposed him to the laughter of the people. Gentlemen, this was never your own practice, witness the Mild and Modest books of your late Champion Edward's, etc. And truly them that deal so with you, are too blame in being at such pains about you, in regard your nature of itself is sufficient to discover what you are, without such Badges, or Characters: And therefore you see I did not Muffle, or disguise you in that Manner, in the Frontispiece, where I have also given my reason for it. After which your Prologue, you begin the Comedy, by rehearsing what they tax you with, which chief consisteth in these ensuing Particulars, which are as followeth. 1. As to be such as are Lordly, and Domineering Men. But your Classical, Provincial, and Nationall Synod, argue the contrary. 2. Such as would Lord it over the people of God, more than ever the Prelates did. But the Act you procured to punish Schisms, etc. Argueth the contrary; yea, the truth is, you have been, and yet would be, as Mild and Modest, as Wolus or Tigers. 3. Such, as instead of one Bishop, would have set up many hundreds. But your Synods argue the contrary. 4. Such as would erect A Tyrannical and Cruel Government, had you power to establish it. I shall want Rome to excuse you in this particular. 5. Such as would Fine and Imprison all, that would not yield unto your Church, and Government. Tush, the Afore-named Act doth clear you in this particular. 6. Such as would erect an Arbitrary Power, and Challenge an unlimited Jurisdiction. But the thousands of Parishes, subject to your Triple Synod, doth clearly free you of Any such purpose. 7. Such as would rob the congregational Churches of their power and liberty. But your Disaffection to Tithes, as also your Affection to Such Churches, showeth the contrary. 8. Such as would not change domininum, but dominum. Do you and the Prelates clear this Scruple amongst yourselves. 9 Such as seek for unity, but not for purity. Your Nationall Church proveth it clearly (not) to be otherwise. 10. Such as will not assent A Jus divinum, but depend upon a Jus humanum. But your several Edicts and Injunctions show the contrary. 11. Such as depend more upon an Ordinance of Parliament, than an Ordinance of God. Tush, the Ordinance cleareth you. 12. Such as are the Only troublers of Israel, and the Only hinderers of a Blessed Reformation. Witness your late book Against the present Government, to the Contrary. 13. Such as are Pestilent fellows, and Movers of Sedition. Are they such Mr. Lilly? 14. Such as are Pulpit Incendiaries. Witness your Billingsgate divinity, quoted by Mr. Lilly, to the Contrary. 15. Such as have separated their Consecrated lungs, to blow up the fire of A second War. I should have said A third, should I not Mr. Lilly, 16. Such as were bringers in of the numerous Army of the Scots, to invade the Parliament, and Army of England. But did your Astrology tell you so, Mr. Lily? I must tell you, they do not love you for telling such Schoole-tales of them. 17. Such as were the great Parliament-Assertors, and are now the only Parliament-Opposers. But the second particular in your late book, proveth the Contrary. 18. Such as seek their own Ease and Intererests, and not the things of Jesus Christ. O fie! how they wrong you. 19 Such as are Notorious Hypocrites, Baal's Priests, Limbs of Antichrist, etc. Mr. Lily I pray say, are they such? do they not deserve Bridewell, do they? Twentith such whose reasons of dislike, and unsatisfiedness with these times, and alterations therein made; is because they fear that their great Diana of tithes, will be pulled down, and that their gain will be less, and their pains greater; as also that they cannot so Lord it over the people, as they have done. Gentlemen you see I have endeavoured to excuse you, as well as I may. I will assure you they have scored you up, a very large reckoning, pay it how you can. And I must further tell you, that if these be the Bear skins they put upon you, and the red Devils they pin on you, I fear they will cleave as close to you, as the skins to your backs; therefore I advise you to beware how you offer to dis-case yourselves of them, lest you tear the flesh off also, which would be a greater mischief, than the wearing of them with patience; I presume this last pull you made at them, will be a warning to you for the future. I shall tell you how, you may bestow your time much better, which will be in numerating up the Errors committed by the Compositer of my Book, (which I presume he committed to that very purpose, as also in the Frontispiece) against your second part to the same tune. But it is to be feared that you have sung your Swanlike ditty, in the late praise of your Government, yea, I persuade myself it will be the very last Inconium of your Heirerchy that ever will be chanted by the Provincial choir in London, or elsewhere in this Nation, (if not in Scotland) will it not Mr. Lilly? will they make an other betwixt this and the 132. day, prefixed by you? Thus I think I have served your turn, and yet spared paper, which rather than It shall lie all bare, I will e●ver it with my judgement in relation to Astrology, which Art, or Science, I deem of much excellency; yea, as the Princes to the rest of the Sciences. My reasons are these; First, in that it is said, The Heavens declare the glory of God and the Firmament showeth His handy Work Psa. 19 From which words, I thus argue, That which God declareth, or manifesteth, aught to be observed by them, to whom they are manifested unto; But they are declared or manifested unto rational creatures, as men, etc. Ergo, If it be demanded, how they declare, or show such things. I answer, By their illumination, and influences, the one is made good to us by their glorius Splendour, and the other by their powerful influence, or effects, which are also made out unto us by the ebbing and flowing of the Waters, or in mad people (such as the Presbyterians, whose final exit Mr. Lily saith will jump with the last quarter of the Moon.) Now as these observations requireth an observer; so the observer requireth a judgement in the thing to be observed, and judgement is obtained by practice, and experiments. Ergo, It is lawful to study and practice Astrology as any other Art. If that Text of Isay 47. 12. 13. etc. be objected. I answer, Them Texts are spoken of such as depend upon the Aspects of Stars, and confide in their Influences, as inevitable causes of joy, or sorrow. But shall we therefore reject a thing that is lawful in itself, because some people abuse it? Because Papists give Alms by way of Merit, shall we therefore give none at all? Because Ordinances are slighted by some, and Adored by others, shall we therefore despise them? Again, if the Presbyterians look well unto themselves, they will be found the very Sorcerers, etc. for that Prophecy alludeth unto Rome, of which they are Members. If it be demanded, what good is got by the knowledge of Astrology. I answer, It is the same to the outward or external man, as Divinity to the inward or internal. And therefore as a man doth labour to know the mind of God (by studying the Scriptures) in relation to his soul: So may he practise the other, in relation to the preservation of his body. Again, He that is well read in Astrology, hath these advantages above other men. As to know the Inclinations of the Heavens towards him, which if he discern to be good, it will, or at least ought, to procure thankfulness in him to the Creator of that means by which he obtaineth that knowledge; as also to stir him up to a pious life and conversation, lest he should be deprived of that good portended unto him, in regard he knoweth, they are not so irrevocably fixed, but that his sins may divert his enjoyment of them. 2. If they presage evil towards him, he is also thereby stirred up to petition the disposer of such events, that they may be diverted from him; so that there can no harm happen by the knowledge of Astrology, to a Believer, but rather, much good. If it be demanded whether we may or aught to confide, or depend upon Astrology, or Astrologers? I answer, that we ought to have respect to them, as we have to Physicians, who by Symptoms doth discover the condition of thy body, as also will tell thee that God hath ordained such and such herbs, etc. for the healing of thy infirmity, etc. Now, albeit his judgement is such, thou art 〈◊〉 therefore positively to conclude that these things will 〈◊〉 thee, because he telleth thee so; for a Believer knoweth, that God is able to divert the operations of such things, as in their proper natures are good for us. So is it in Astrology, the ginger discovereth unto us the Predictions of the Heavenly Bodies, telleth us such and such things seems to be intended by the Creator, (in regard he discovereth them by the Conjunction and operations of the Heavens;) yet are we not positively bound to believe that they shall so come to pass: We ought therefore to confide in neither, as solely to depend upon them, neither are we to reject them. Again, we are not bound absolutely to depend upon such as teach Divinity, and yet the Profession is lawful; and so of any other Art, or Science. But yet where experience teacheth us, that a man is an able Divine, Physician, etc. we ought to confide in them, more than in others of their Function, or Science. And in the same sense I approve of Mr. Lilly, as an able Artist in his Science, in regard that experience hath taught me, that he is an inge●●ous Proficient in the same. If that Prediction of his cited in the beginning of the month of January be applied to my book (where he saith, that it will begin with mutanous Paradoxies, by means of a froward, repining, and seditious Clergy, or men pretending Religion, endeavouring to affront our State, which must stand though not statu quo.) I answer, That I take Mr. Lilly (if he be of the aforementioned judgement) to be a better ginger than a Divine, for otherwise he would not have given so dubious a construction of that passage. I desire therefore he would more fully amplify his judgement in that particular. As to what he hath predicted against the Presbyterian Government, and the prefixed time he hath set down, as A full period to it, time will make manifest; but as to my own particular, I am fully satisfied, that it will be as punctually accomplished, as he hath said it, (unless it be upheld, more out of obstinacy, than Affection.) Yet I am verily persuaded that God hath endued that man with a knowledge above other of his Science, to the end he may discover how the Stars in their Courses fight against all that oppose the true Church of Jesus Christ, under what form, or notion soever, I shall therefore add one question more to the Provincial Sinnod, in Mr. Lilies behalf, (whose Person and Profession they so much vilify) which I desire they would satisfy me in, viz. How, or by what manner, Deborah and Barack (judg. 5. 20.) knew that Sisera, was fought against from Heaven, or by the Stars in their courses (if not by their influences.) And if so, why may they not be observed now, as then? In the interim, I take my leave of the Provincial Synod, And Master Lilly the Prince of the Astrologers. In that he hath prefixed the precise day, That presbytery shall pass, fade, and decay, In that he hath avowd, Its Consummation, Or banishment, out of this State, and Nation. Rome ruined by Whitehall. Or, The Papal Crown demollish●t. Containing a confutation of the three degrees of Popery, viz. Papacy, Prelacy, and Presbytery, answerable to the triple Crown of that threeheaded Cerberus the Pope, with his three fold Hierarchies aforesaid. CHAP. 1. The first Chapter treateth of the opinions of Atheists, and the confutation thereof. IT was the opinions of the ancient Heathens, Atheistical opinions. That there was no God, ascribing the event of all things to natural causes, as to Fortune, Chance, and Fate, which things they conceived to have great power upon Counsels, Laws, and Actions of men; the best learned of them did distinguish, and determine them thus, viz. To Fortune they ascribed such things, as when any digged the ground (as to lay a foundation, or the like) and found a treasure, which he did not look for▪ to Chance, when any thing good, or bad, happened to any whilst they slept, or thought not of it, or to infants: To Fate those things which proceeded from the influence of stars, motions, or operations of the Heavens▪ and all inferior bodies subordinate to them; the counterchange of the day, and night, and all other seasons▪ of the year. Now 〈…〉 such 〈…〉 a● I fear there is many) I demand of them what they mean by the word Nature, and whether they apprehend it to be a thing, which hath reason, or understanding in itself, and so moveth all creatures, according to the proper nature, and kind of every of them. For (if so) in that sense, God and Nature are both one, and God and Nature compared. therefore is called, Natura naturans, that Nature, which giveth nature to all things, so that one defining of Nature, calleth it, God, and divine reason, inserted, and put into the world, and every part thereof▪ but if by the word Nature they mean a certain power, influence, or instinct, which (without sense, or understanding in itself) hath an operation in things senseless, inclining, and moving them to a certain end: It must needs follow, that the same nature, influence, or power hath that motion, force, or operation, from some superior essence, which hath understanding, and is of infinite power and wisdom; who createth, moveth, guideth, and concerneth it: In which sense it is defined of some to be principium motus & quies, the beginning of motion and rest, and so numbered amongst such causes, as work for an end. From all which it may be concluded, that nature must needs Nature God's instrument. be directed by the providence of God; for nothing that is void of understanding and sense, can tend to a certain end, except it be directed by some, that knoweth the end, As an Arrow cannot tend to a certain mark, except it be shot by some that knoweth the mark; in which sense nature can be nothing else, but the instrument Nature God's order. of God. Again, nature may be termed God's order; and so things extraordinary are called unnatural Fortune his unrevealed will, and so we call things changeable, that are besides reason and expectation. What then is Nature but God call him what thou wilt, Nature Jupiter, etc. he hath as many names as officer, it comes all to one pass; That God it the fountain of all the first giver and preserver, from whom, and of whom all things The universal world is nothing but God ●●prest. depend: and that he is all 〈◊〉 all, and in every place▪ so that the universal world is nothing else but God expressed, and therefore every man that hath reason, or is reasonable, may know out of the same reason, that he that made him is God, as the Psalmist confesseth, Psal. 100 It is he that made us, and not me ourselves▪ for as a man seeing a great fabric, or building, will conclude that it did not make itself: so we seeing the great fabric of Heaven and Earth, must needs conclude, that it had one that framed and produced it in that beauty we see it have. As the Psalmist also acknowledgeth, Psal. 19 1. 2. The heavens declare the glory of God, and the firmament showeth his handy work. One day telleth another, and one night certifieth another, etc. SECT. 2. Of the Appellations of God, whereby he is made known unto the world. THe name of a thing, is that whereby it is made known unto others, and severed and distinguished from other things. In this latter respect God needeth no name, because he is but one: Of the Appellations of God. neither can properly any name be given him, because he is infinite, and cannot be comprehended in a name. Neither is a name given to God, in respect of himself, but to us: that in some sort he might be made known unto us. That there is a God, Nature itself will teach us: but what this God is we know not, but as it pleaseth him to reveal unto us in his Word. Now the name of God in Scripture is five ways to be taken: As, 1. For God himself, Joel 2. 32. Whosoever shall call upon the The names of God five ways taken. name of God shall be saved. 2. For the Word of God, as in Joh. 17. 6. where our blessed Saviour saith, I have manifested thy name, etc. 3. For the wisdom, power, mercy, and other Attributes of God, as in Mal. 1. 11. Great is my name, that is, my glory power, and majesty. 4. For the commandment of God, Joh. 17. 8. I came in my Father's name. 5. For that whereby God is called, viz. Jebovah, Exed. 3. 15. where the Lord saith, This is my name for ever. Further touching the names which are given to God, they The names of God of sour sorts. may be reduced to four sorts, viz. 1. The names whereby the divine Nature and Essence is expressed, a● Eheje Jehovah, which are only peculiar unto God. 2. His name taken from his Attributes, as his Wisdom, Justice, Mercy, and such like, which properties though (in a most excellent manner) they agree unto God, yet are also communicated unto Creatures: and so he is called Creator, Lord, Governor, Preserver, his operations being threefold, as 1. In Creation. 2. In Formation, and 3. In Consummation. 3. Some of his names include a Negation, or absence of some imperfection incident to the Creatures: and so he is called immortal, immutable, as also in regard of the vain opinions, and estimations of men, as the Idols of the Gentiles were called gods. 4. The name of God is given him by way of Similitude, as Magistrates, in respect of their Authority, are called gods, so also Prophets, in regard of their divine knowledge, Holy men, for their sanctity, and Angels for the excellency of their Creation, and so are called gods, Nun cupative, by a kind of Appellation: as Moses is called Aaron's God, Exod. 4. 16. but the Lord is called God essentially, The God of Abraham, Isaac, and Jacob, Exod. 3. 4. Besides these, there are other names which belong particularly unto God, as in Exod. 3. 4. where the Lord saith to Moses, Eheje, or, I am that I am hath sent thee. Which word according to the Expositors of the Hebrews signifieth The peculiar name of God. all the differences of time, both past, present, and to come, as it is expounded, Rom. 1. 8. 2. Others term it a name of Of his name these. unchangeableness, for the creatures which have their dependency of themselves cannot say Ero, I shall be. 3. It showeth the perfection of God, that hath his being of himself, and not of any other. 4. The goodness of God, that giveth to all things their being, as i● Rom. 11. 36. where the Apostle saith, Of him, through him, and for him are all things: therefore in that things are said to be, they have it given them by the goodness of God. 5. It declareth the infiniteness of God, that God is all in all, as in 1 Cor. 15. 28. so that this is unto God to be, to be all things, as wisdom, goodness, righteousness, etc. 6. This name maketh a difference betwixt the true God, and the false gods of the Heathen, that had no being at all. 7. This name showeth both the power of God, that nothing can hinder his everlasting being, and his goodness in promising his continual presence, and assistance to his Church: and this name of God was not unheard of amongst the wiser sort of the Heathen, for it is said that this sentence was written upon the doors of the Egyptians Temples, Ego sum omne, etc. I am whatsoever was, is, or is to come. It is also reported of a Heathen, that being asked what God was, said, Quod semper est, neque principium habens, neque finem: That which always is, having neither beginning, nor ending. It is also reported, that upon the Temple of Apollo, were written Tues, intimating, that such things as are mutable, and changeable, may rather be said not to be, then be. There is also the name Jehovah given unto God, which signifieth the same with Eheje, being added as more usual, and better known, and it betokeneth two things principally, viz. The Eternity, Of his name Jehovah. and always being of God, and his cause of being to all other things, as the efficient cause from whom, the formal cause through whom, and the final cause for whom all things are., 2. It betokeneth God's power in his goodness, and truth: the first, in being able: the second, in being gracious, and willing: and third, in being constant to fulfil his promise. Fourthly, this name Jehovah is also incommunicable to all other, El●him, which signifieth God: is sometimes given to Angels, sometimes to Judges, etc. but Jehovah is peculiar unto, God; so that of all names that are given unto God, none doth more fully express what God is, than the name Jehovah. CHAP. II. Treateth of the opinion of the Anti-trenitarians, and the confutation thereof. THe opinion of the Anti-trenitarians, is either to deny the Divinity of Christ, or that he is not equal with the Father, and the Holy Ghost. That there is a God I have proved, and it cannot be denied by any who believe the Scriptures, or are Rational. Now that Christ is God, is also sufficiently confirmed That Christ is God. by the Apostle Paul. Col. 2. 9 In him dwelleth the fullness of the Godhead bodily. As also the testimony of John, (Chap. 1. 1, 2, 3.) In the beginning was the Word, and the Word was with God, and the Word was God; the same was in the beginning with God, all things were made by him, and without him was nothing made that was made: In him was life, and that life was the light of men, etc. with Col. 1. 16, 17. For by him were all things created that are in heaven, and earth, visible, or invisible, whether they be thrones, or dominions, or principalities, or powers, all things were created by him, and for him, and he is before all things, and by him all things consist, as also joh. 5. 10. Phil. 2. 6. SECT. 2. That the Holy Ghost is God. THat the Holy Ghost is God, is also proved by divers places of Scriptures, as in Gen. 1. 2. where it is said, that the Spirit of God moved upon the waters; by which the creatures were fostered and form, as Job 26. 13. His Spirit hath garnished the heavens. 2. Again, as God only created the world, so likewise the renovation of the heart, is only the work of God, because it is a new creation, as the Prophet termeth it, Psal. 51. 10. where he saith, Create in me a new heart, but this is also the work of the Spirit, as it follows, take not thy holy Spirit from me; and again in the 12. verse. Hold me up with thy free Spirit, intimating, that without the aid and assistance of the blessed Spirit, no divine work (viz. as the creating of a new heart) can be wrought, or effected. 3. It is God's work to teach us his will, and to bring us to eternal life; but this is wrought by the Spirit, as the Psalmist confesseth, Psal. 143. 10. in these words: Teach me to do thy will, for thou art my God, (let thy good Spirit) lead me into the land of righteousness; in which place the Prophet confesseth, that he could not do the will of God, without the assistance of the Spirit of God. 4. The Holy Ghost is excellently proved to be God, from that passage concerning Samson, where it is said, The Spirit of the Lord came upon him, Judg. 14. 5. but after his locks were polled, it is also said, that he knew not that the Lord was departed from him, Judg. 16. 20. from whence we may gather, that he that came upon him before, was the same that departed from him then, (there called the Spirit of the Lord) and so it is evident, that the same that is called the Spirit of the Lord, is also called the Lord. 5. It is also proved from Act. 5. where Peter reproving Annanias for his dissimulation, saith, Why hath Satan filled thy heart to lie to the Holy Ghost, and to keep back part of the price of the Land, etc. Why hast thou conceived this thing in thy heart, thou hast not lied unto men, but unto God? Where comparing the fourth verse with the third, it is evident, that the lie which Annanias made to the Holy Ghost, was made unto God; as also Mat. 12. 31, 32. 6. Our Saviour also testifieth as much, Joh. 14. 15, 16, 17. I will pray the Father, and he shall give you another Comforter, How the Holy Ghost dwelled with the Apostles, and not in them. even the Spirit of truth. I will not leave you comfortless, I will come unto you; by which words it is evident, that the Comforter he spoke of was himself; for saith he, he dwelleth with you, and shall be in you. As if he had said, as I have formerly declared myself the first Person, in creating of you, and now the second Person in redeeming of you, so when I am ascended into Heaven, I will then show myself the third Person, in sanctifying of you: I will not leave you comfortless, I will come unto you. He did then acknowledge himself to be the Comforter, which he would send them. SECT. 3. Of the Unity of the Trinity. HAving thus procured the Trinity of Persons, in the next place I will treat of the Unity of them; which is sufficiently proved by one Text of Scripture, 1 Joh. 5. 7. There be three that bear record in heaven, the Father, the Word, and the Holy Ghost▪ and these three are one. It is also confirmed by our Saviour's answer to Philip, Joh. 14. 8. 10, 11. where desiring to see the Father, is answered by Christ in these words: Have I been so long with you, and yet hast thou not known me? Philip, he that Christ equal with the Father. hath seen me, hath seen the Father; how sayest thou then, show me the Father; believe me that I am in the Father, and the Father in me; the words that I speak, I speak not of myself, but the Father that dwelleth in me, he doth the works; believe me, that I am in the Father, and the Father in me, Joh. 17. 21. I and The Holy Ghost one with the Father. my Father am one, Joh. 10. 30. And that the Holy Ghost is one with the Father, and the Son, we have also the testimony of our Saviour, John 16. 1●. where he promising the Holy Ghost to his Disciples, saith, He shall glorify me, for he shall receive of mine, and show it unto you; All things that the Father hath are mine, therefore I said unto you, that he shall take of mine, and show it unto you, with Joh. 15. 26. But, when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father. Object. Our Saviour acknowledgeth the Father to be greater than he, Joh. 14. 28. how then can he be equal with him? Answ. That was spoken in respect of his Humanity, with his How the Father is said to be greater than the Son. Deity; for as he was God, he was greater than as he was Man, and therefore he saith, that he speaketh not of himself, Joh. 14. 10. but that he was equal with the Father, may further appear in the 14. vers. where he saith, If ye ask the Father any thing in my name, I will do it: As if he should have said, If ye ask any thing of my Deity, in my name, (as I am Man) as I am God▪ I will grant it. SECT. 4. Object. WHerein consisteth the union of the two Natures? Answ. In this blessed union, the humane Nature of Christ, assumed not the Divine, but the Divine assumed and took unto Of the union of the two Natures. it the humane nature: for the Divine nature of Christ was a Person subsisting of itself from all beginnings. In the union of the blessed Trinity, the humane had no subsistence of itself, before it was so assumed, but as soon as it began to be, it was assumed into the Person of the Son of God: And so that human nature consisting of body and soul, which Christ assumed, became the particular body, and soul, of the Son of God: And therefore the Apostle saith, that God purchased his Church with his own blood, Act. 20. 28. Yet in the uniting of the two Natures of Christ, we must take heed of two errors: 1. That by uniting them, we imagine not either of the two We are to avoid two errors in the uniting of them. Natures to be absorbed, or abolished, or that there is a confusion of Natures (as in the commixion of Honey and Water, neither of them retaining the same name, or nature) or that out of these two natures, a third cometh forth compounded of them both: as in the commixion of the Eliments. 2. Neither is this Unity to be too much extinuated, or lessened, as to think the Union to consist only in Assistance, as the Angel stood by Peter, Act. 12. or only in a certain conjunction, (as when two divers Mettles are put together) but they are so united, as that the properties of both natures remain, and yet there is but one person subsisting of them both: Like as the body, and soul are united together, and the fire and red hot Iron. SECT. 5. Of the communion of the Graces in the union of the two natures. AS touching the communion of the Graces, in the union of the two Natures: 1. The Divine Nature received not any increase of Grace, in regard it can have no imminution, (being itself most perfect, and unchangeable) but the Humanity was perfected, by this union, and received increase of gifts, Joh. 16. 4. 2. The Graces communicated, are either created, or finite, or Graces of two sorts, finite, and infinite. uncreated, and infinite. The created, and finite Graces, as Wisdom, Knowledge, Holiness; (and the rest) are not in Christ, as he is Man, the essential Of finite Graces. properties of his Deity; but effects only thereof, infused into Christ's human Nature, being finite, and created, as the Humanity itself was; yet they are given to Christ without limitation, and measure, which in the Saints are limited, and given by measure. 3. These Graces were not all at once in the highest perfection appearing in Christ, in the days of his flesh; but they received increase, by reason of the infirmity of the human nature which he assumed, as it is said, Luk. 2. 52. That Jesus increased in wisdom; but after Christ was glorified, than they shined in him in the greatest perfection. SECT. 6. Of infinite Graces. BEsides these finite, and created gifts, there are others, that are not finite, neither can be referred to the first sort; as the universal dominion over all Creatures, the power of remitting of sins, of judging the world, adoration, vivification, inffnite glory, etc. For, 1. These being particular to the Divine Nature, yet by virtue of this union are even communicated to the man Christ, Who is made Heir of all things, Heb. 1. 2. Judge of the world, Act. 17. 31. & 10. 42. And whose flesh giveth life, Joh. 6. 51. 2. These divine gifts are not formally, or essentially, in the human nature, nor as the first gifts, for this were to make the t●o natures equal, and to confound their properties. 3. It is more than a visible communicating, for such as is the communion, such is the union; as the one is real, though not essential, so is the other. As in Iron made red hot with fire, neither Simile. hath the Iron lost his former qualities, and yet it giveth light, heat, and burneth (not by any essential Physical quality infused into it, but by the real union, and conjunction of the fire) and so the Godhead shineth and worketh really in the human nature of Christ. 4. The Divine Nature of Christ worketh not now by itself alone, as before his Incarnation, Sed cum ea & par ●am; but with it, and by it, exercising and showing itself, for the human nature of Christ quickeneth and knoweth all things as omnipotent, not formally, and essentially by itself, in its own being, (as the Godhead doth) but in having the Divine Nature inseparably united unto it, by virtue whereof it doth all those things; even as the hot Iron burneth, and heateth by the virtue of the fire which is in it. 5. As before was showed, that the gifts and graces of the human nature of Christ did not appear in their perfection all at once, so this communion of these Divine properties did not wholly show itself in the days of Christ's flesh; for though the Godhead was united to his Humanity in the very first conception, yet it did somewhat restrain the operation thereof, because of the work of our redemption: the Divine nature did rest in Christ, that the Humane might die. 6. In that Christ is said after his Ascension, to sit at his Father's right hand, it is neither in respect of his Divine nature, which was never absent from thence, nor yet as though his Human nature did not sit there before, seeing in the very conception, the Humane nature was united to the Divine; but because then the power and kingdom of Christ was made manifest to all the world, which before lay hid in him: the Divine nature worketh by the Humane, and the Humane by virtue thereof administereth all things. And yet albeit betwixt the Divine and Human nature of How these Graces were really and personally communicated unto Christ's humane nature. Christ there is a communion real, and personal the Graces created, and finite, are really communicated to Christ's humanity; as his wisdom, knowledge, holiness, etc. but the gifts which are infinite, and peculiar unto God, as to be omnipotent, omni-present, knowing all things, etc. are imputed only personally. As the man Christ, is omnipotent, omni-present, knowing all things, but not the Manhood of Christ; for our blessed Saviour saith, that the Son himself (that is in his humanity) knoweth not the day, and hour of his coming to Judgement, Mat. 13. 32. And this is further to be considered, that the Manhood communicateth not any property to the Godhead of Christ really, for the Divine nature receiveth nothing, but giveth all; but only personally, ●in concreto, non in abstracto. As Mary is called the Mother of God-Christ, not of his Godhead; and God suffered for us, but not the Godhead: but the Deity of Christ communicateth to his Humanity both really and personally. SECT. 7. Heretics condemned touching Christ's Divine Nature. HEre then are condemned all such Heretics, which err touching the Divine, and Human nature of Christ. 1. As touching Christ's divine Nature, some utterly denying it, making Christ a mere man, and not to have been, before he was conceived in the Virgin Mary, which was the Heresy of Corinthus and Ebion contrary to Scripture, which saith, that the Word which was made flesh was in the beginning, Joh. 1. 1. 2. Them that would have another Nature in Christ, besides his Human, but not of the same substance with God, yet of an higher nature than any creature, as Carpocates, and Arius, but our blessed Saviour himself saith, I and my Father am one, Joh. 20. 30. 3. Them that affirm, that Christ besides his Human nature consisted of a Divine, yet not begotten of the Father, but making one Person with the Father, as well as being of one substance; so the Sabellians, and Patropassians, whereas the Apostle saith, God sent his Son, made of a woman, Gal. 4. 4. the Person then of the Son, and not of the Father was made man for us. SECT. 8. Touching Christ's human nature. 1. IT condemneth all such as affirm that Christ was not a true man, but only in outward appearance; as the Manaches, and The like touching his Human nature. Mertionites, who are confuted by Christ's own words, Luk. 24. 29. Handle me, and see me, for a Spirit hath not flesh, and bones, as ye see me have, with 1 Cor. 15. 47. Act. 2. 22. 1 Tim. 2. 5. 2. Those which hold that Christ had not his flesh of the Virgin Mary, but brought it with him from Heaven; contrary to the Apostle, who saith, that he was made of the seed of David according to the flesh, Rom. 1. 3. 3. Those who hold that Christ had a true Human nature, but in respect of his body only, as Apollonaris of La●dicea, who is convinced by the words of our Saviour, Mat. 26. 38. My soul is heavy unto the death. 4. Those who grant that Christ took upon him our whole Nature, but not our human infirmities; for the Apostle teacheth the contrary, that Christ was in all things tempted in like sort as we are, yet without sin, Heb. 4. 15. For, infirmities are of two sorts, Personal and Natural. SECT. 9 Of Personal and Natural infirmities. 1. SOme are Personal, as blindness, sickness, diseases, as Leprosy, etc. and these Christ was not subject unto. 2. There are Natural infirmitios, which do belong to the whole Human nature, as weariness, hunger, grief, and such like; and these our blessed Saviour undertook, that he might in all things be like unto us, Heb. 5. 2. which is also evidenced, Mat. 4. 2. where it is said, that after he had fasted forty days, and forty nights, he was afterwards an hungered; and Mat. 26. 38. where himself confesseth, that his soul was exceeding sorrowful, even to the death, etc. 5. Those that hold that Christ had a true Human Nature, but after the uniting thereof with the Godhead, it was absorbed of his Divine Nature which only remained; and this was the Heresy of Swen●feildius. But we are otherwise taught in the Scriptures, that Christ ascended up in a true visible Human Body, and that he shall with the same return again into the world at the last day, Act. 1. 11. 6. Those who hold that the Divine Nature of Christ causeth his Humanity, (which by the property of its own nature which The Luthreans error. it retaineth for ever, can be but in one place at once) to be every where; which is the opinion of the Luthreans, their reason being this, viz. because (say they) the Godhead being every where, maketh the Humanity for the union sake partakers of its glory. To which we answer: SECT. 10. The Luthreans confuted. 1. THat the Assertion, concludeth a contradiction, for how doth Christ's human nature retain the natural property thereof for ever (in being but in one place at once) if it be every where by virtue of the Godhead? 2. If by virtue of this union the human nature can do all things which the Deity doth, than the human nature should be absorbed, and as it were changed into the Divine. 3. There is a mutual communion of the properties, betwixt the two Natures of Christ, but such as destroyeth not the true properties of either; but if the property of the Deity were communicated to the humane nature to be every where, the Humanity of Christ should be altered in nature, being without the true property thereof, which is to be but in one place at once. 4. As the reason of this Assertion is not sound, so the conclusion itself (viz. of Christ's omni-presence in his Humanity) is contrary to the Scriptures, where the Apostle Peter saith, Whom the heavens must contain, until the time that all things must be restored, Act. 3. 21. This which hath been spoken, I suppose is sufficient to convince all such as deny the Divinity of Christ, or that he is not equal with the Father, and the Holy Ghost; but least some curious Naturalists should not be herewith satisfied, in the unity of the Trinity, and the Trinity in unity, (relying more upon human, or carnal reason, than Scripture) I will therefore recite the opinions of sundry men touching the Trinity, and Unity, of the three Persons in the same; by which they may be made unexcusable, and also shamed out of their absurd Heresies, and Blasphemies, and so revoke them for ever. SECT. 11. Several sorts of people, proving a Trinity of Persons in the Godhead. 1. TO which purpose some of the Rabbins, do in the name Jehovah, comprehend a Trinity, for Jehovah (say they) betokeneth a God begetting, or giving essence; and if there be a God begetting, there must also be a God begotten; and because it is impossible, but that betwixt the God begetting, and the God begotten, there should be a coeternal, and substantial love; therefore in this name is also insinuated the Holy Ghost, the God of love. And hereupon some think, that our blessed Saviour alludeth to this name in his prayer, Luk. 17. 16. (where he saith, Father, I have manifested thy name unto the men which thou gavest me,) that is (say they) he declared openly the Doctrine of the Trinity, commanding his Disciples to baptise, in the name of the Father, Son, and Holy Ghost, Mat. 28. 19 2. Damascen doth most excellently prove the Trinity, by this demonstration, Vnus Deus, non sine verbo est, God being but one, is never without the Word, but the Word he hath in himself, begotten of his own substance; not like unto our word which hath no substance, but vanisheth in the air (because the conditions of our natures is temporal:) But like as our word proceeding from the mind, is neither the same with the mind, nor yet altogether divers from it; so is the Son unto the Father, which is his Word, being the same in substance, but divers in subsistence: But the Word must also have a Spirit, for neither is out word without a Spirit; but here is the difference, our spirit is not of the same substance with us, but the drawing in of the Air, (for we are of a compound nature) but the Spirit of the Word, is of the same substance with the Word. He also saith, that it is impossible, that God should be without natural fecundity, the Lord therefore must needs beget, but he begetteth out of his own substance, and that from all eternity: but if the Son had not been from the beginning coexistent with him, of whom he was begotten, we shall bring in a change of his substance, for so when he was yet no Father, he should afterward become a Father. 3. Bernard also thus eligantly inferreth, What meaneth this number, without a number: if there be three, how can there be but a number: if one, where is the number, but here I have what I may number, and what I may not number: there is one substance, and three Persons. 4. Philo the Jew commenting upon Ephesians 5. 8. (where the Apostle speaking of the state and condition of the Ephesians, before their calling) saith, Ye were sometimes darkness, but now are light in the Lord. God is the sovereign Giver, and next to him is the Word of God: also there is two firsts, the one is, God's Word, and the other is God, which is before the Word: and the same Word is the beginning, and end of his good pleasure, intent, and will. And like as a City, whereof the Platform is but yet set down in the mind of the builder, (hath not being elsewhere but in the mind of the builder) so the world had no being elsewhere then in the Word of God, which ordained all things, and separated light from darkness, both in the world, and men's minds. 5. Rabbie Azariel termeth God, Spirit, Word, and Voice, saying, that the spirit bringeth forth both the word and voice, but not by speech of the tongue, or by breathing after the manner of men, and these three being one spirit, viz. one God, one Spirit, rightly living: Blessed be he, and his Name, who liveth for ever and ever, Spirit Word, and Voice: that is to say, one Holy Ghost, and two spirits of that Spirit. 6. Rubbie Joseph also saith, that the light of the Soul of the Messiah is the living God, and the living God is the fountain of the living waters and the Soul of the Messiah is the river, or stream of life, and none but the Messiah knoweth God fully: He is the light of God, and the light of the Gentiles, and therefore he knoweth God, and God is known by him. 7. Mercurius Thresmigests saith also to this purpose, I thy God, saith God, am light, and mind, and of more antiquity, than nature of moisture that is issued from the shadow: and this light some speech which doth proceed from the mind is the Son of God, that which seethe and heareth thee i● the Word of the Lord. and the mind is God the Father, these differ not one from the other. As for their Union, it is the union of life; and this speech being the workman of God, the Lord of the world, hath chief power next him, and is uncreated, infinite, proceeding from him, the Commander of all things, which he made of the perfect and natural first-bor Son of the most perfect. 8. Numius a Pithagorist saith, the first God is free from all work, but the second is the Commander, which maketh heaven; and God the worker and maker (saith he) is the beginner of bebetting, and God the Good, is the beginner of being, the second is the lively express of the first, as begetting is an image of being, and that this worker being the Son, is known to all men, by reason of the creating of the world: but as for the first Spirit, which is the Father, he is unknown unto them. 9 Jamblicus another of the Philosophers saith plainly, that God made the world by his divine Word, and the first God being before the Beer, is the Father of a first God, whom he begetteth, and yet nevertheless abideth still, in the soleness of his Unity: which thing fare exceedeth all ability of understanding. This is the original pattern of him, that is called both Father to himself, and is the Father of one alone, a God verily good indeed. 10 Aemelius the Disciple of Plato, notwithstanding how great an enemy he was to Christians, speaking of the second Person, yields to that which John speaketh, Chap. 1. 1. in these words, viz. Surely, saith he, this is the Word which was from everlasting, by whom all things which are, were made, as Heraclitus supposeeth: and before God (saith he) this is the very same word which that barbarous fellow avoucheth to have been with God from the beginning, in the ordering, and disposing of all things when they were confused, and it is the same God by whom all things were absolutely made, and in whom they be living, and of whom they have their life and being, which very Word clothed itself with man's flesh, and appeared a man so much, that after he had been put to death, he took unto him his Godhead again, and was very God as he had been before, ere he came down in bodily flesh and man. 11. Another of Plato's imitaters speaking to the same effect, saith, That the beginning of St. John's Gospel, was worthy to be written every where in letters of gold. 12. Suidas relateth, that the Devil being asked by the King of Egypt, who he was that reigned before him, and who should reign after him, answered in these four verses: First God, and then the Word, and then the Spirit, Which three be one, and joined in one all three, Their force is endless; get thee hence frail weight, The man of life unknown excelleth thee. Thus have I brought a jury of Rabbins, Fathers, Philosophers, yea, and the Devil himself (to evidence against the Athists, and Anti-trenitarians of these times,) who were compelled to glorify God in their speeches, making as it were a large Volume of the Creation of God by his Word, and that the same Word is his Son. How then is it possible, that men living in so shining a light (as is now defused amongst us,) should espape the force, wrath, and vengeance of God, for not embracing of the truth, seeing that the other (as it were) through a mist, did see a clearness of his brightness, and that we, whom he hath nourished in his own bosom, and comforted with the grapes of his own vine-yard, fed with the bread of his own Flesh, and bathed in the blood of his own heart, should refuse to give him that respect which was acknowledged by them. Doubtless those whom I have named shall rise up in judgement against all the Arians, Anti-trenitarians, and what others, who yet wilfully oppose the truth, as it is in Jesus; yea, when the Scriptures do so punctually declare Christ to be the Son of God, as in these five respects, which agree to no other but him. As first in his Name, for he is simply called God, as Joh. 1. 1. Christ declared to be the Son of God in five respects. the Word was God; as also 1 Epist. John. 5. 20. where the Apostle speaking of Jesus Christ, saith, the same was very God. 2. By his Nativity and Generation, and so he is called the Son of God, Rom. 1. 3. 3. By nature, he is one with God, as in Joh. 20. 30. I and the Father am one. 4. In power, as in Mat. 28. 18. all power is given me in heaven and earth. 5. By his own profession, for he professed himself to be the Son of God, and therefore th● Jew's went about to kill him, because he said, that God was his Father, Joh. 5. 18. Which five places, (if there were no other expressions to make out the truth of it,) is sufficient to convince the worst of men; and certainly, such as refuse to subscribe to this truth, may justly be termed worse than the Devil, for he freely confessed, that Jesus Christ was the Son of the most high God, Mark 5. 7. and surely none will any longer persist in such blasphemies, but such as despair of their salvation, (and therefore indeavoureth to entrap others in the same snare) for if there be no God, and Christ be an imposter, what expectation of any good can be hoped from them? CHAP. III. Antiscriptarists objections cited, and answered. SECT. 1. THis Heresy hath been maintained of old by the Manichees, who held that the Old Testament was contrary to the New, and that in these respects: 1. Object. Because that in the Old Testament the Lord professeth enmity against the Canaanites, and chargeth the Israelites to kill and destroy them; how then is this (say they) consonant, and agreeable with the Gospel, where Christ commandeth to love our enemies, Mat. 5. 44. Ans. 1. That dissension and enmity was not in respect of the Persons, but of the manners of the Gentiles; the Israelites were not so much enemies unto them, as they were enemies to the true religion of the Israelites, in worshipping of God aright. 2. The kill of the enemy did agree with that carnal people, to whom the Law was given as a Schoolmaster, Gal. 3. 24. Revenge may be taken of some people in charity. 3. The Apostle when he delivered over the incestuous man unto Satan, (for the destruction of the flesh,) did sufficiently declare, that revenge may be taken of some enemies in charity; therefore there may be love in him that taketh revenge, as we see in Fathers which correct their children whom they love, and although Fathers kill not their children in correcting of them, yet God that knoweth what is better for every one, can correct with love, not only by infirmity, and sickness, but also with temporal death; as is evident in the Corinthians, where the Apostle saith, For this cause many are weak, and sick amongst you, and many sleep. And that these corrections proceed of love, he presently after showeth, as in these words; But when we are judged we are chastened of the Lord, because we should not be condemned with the world, 1 Cor. 11. 30. 32. 4. Neither did they do this without divine Authority, which sometimes ●s manifested in Scripture, and sometimes concealed, lest any should think it was permitted them to kill whom they would at their pleasure. 5. Albeit that in the Old Testament it be permitted to kill The Old Testament not contrary to the New. the enemies of God, yet is there also examples of loving our enemies, as in David, who when Saul was offered into his hands, he chose rather to spare him, then kill him; where then there was neither difficulty, nor fear of killing the enemy, it was love that helped him; and therefore in that respect the Old Testament is not contrary to the New. SECT. 2. Object. THat precept of honouring Parents, is contrary to that in the New Testament, where our Saviour being asked leave by one to go and bury his Father, answered, Let the dead bury their dead, Luk. 9 60. Ans. If herein the Old Testament and the New do vary, When God is in computition, Parents ought to be contemned. and contradict one another; then the New Testament therein will be contrary to itself: for, the Apostle urgeth this Commandment, Eph. 6. 2. 2. It is manifest that honour in a certain degree is to be reserved unto Parents, yet in comparison of the love of God, there is no doubt but that they ought to be contemned, Mat. 10. 37. He that loveth father or mother more than me▪ is not worthy of me. SECT. 3. Object. IN the Old Testament, the Lord is said to harden men's hearts, which is an evil work; and therefore it proceedeth from a God that is a worker of evil. Ans. God is said to harden the heart, without any touch of God hardeneth the heart without any breach of sin. sin. 2. It was not any violence from God that hardened Pharoahs' heart, but his own impiety and obstinacy that hardened him; like as the water is frozen until the Sun shine upon it, and then it resolveth, but when the Sun is departed it, is bound with cold again; now the Sun is not the cause of the freezing of the water, Simile▪ but the coldness of the water bindeth itself: So properly, God causeth not the heart to be hardened, but by the absence of his grace it is hardened. As one speaking in the Person of God to Pharaoh saith, When my grace is drawn from thee, than thy own wickedness shall harden thy heart, the cause than must needs be ascribed to their own wickedness, which deserveth to be hardened, or it must be referred to the just judgements of▪ God, which are often hid, but never unjust; it sufficeth us to know and believe, as the Apostle saith, Rom. 9 15. Is there unrighteousness with God, God forbidden. SECT. 4. Object. IN the Old Testament the Lord is said to dwell in houses made with hands, Exod. 25. 8. whereas our Saviour saith in the New Testament, that heaven is his throne, and the earth is his footstool, Mat. 5. 34, 35. there can then be no house made for God. Ans. That testimony is objected first in the Old Testament, as in The Old Testament and the New compared. Isay 66. 1. and therefore therein the Old Testament and the New concur, that God dwelleth not in temples made with hands, and yet both in the Old and New Testament, God is said to have his house, as in Psal. 69. 9 & 93. 5. Mat. 21. 13. & Joh. 2. 16. that therefore is so said and taken to signify some other thing: God therefore was said to dwell in the Tabernacle, not because any place can comprehend his Majesty, but because there it pleaseth him by some visible signs to manifest his presence, so that all the difference betwixt the New Testament and the Old, consisteth chief in these respects. The difference betwixt the Old and New Testament. 1. The Old Testament doth signify the Covenant and League which God made with his people, as to be their God, and they to be his people, Gen. 17. 7. 8. wherein the New and Old Testament do much differ: 1. In that the one was given by Moses, and the other by Christ. 2. The one was propounded upon conditions of their obedience, if they kept the Law; the New Testament requireth faith, and belief. 3. The Old Testament was consecrated by the blood of Beasts, but the New Testament is confirmed with the blood of Christ. 4. That had but Types and Figures which are now abolished, the New Testament hath the very body and substance. 5. The one was particular to the Israelites only, the other in particular to all believers. 2. The Old Testament and the▪ New, are distinguished in time, that was before the coming of Christ, the New Testament comprehendeth the time since: and so they differ in manner, and measure of revelation, and opening of God's will, as also all things are more plainly opened in the New Testament. 3. The Old Testament is taken for the Prophetical writings, the New for the Apostolical; and so they differ, because the Old receiveth light from the New, and cannot well be understood without it, for as the Poet saith: The Law was like a misty Looking-glass, Wherein the shadow of a Saviour was Treating in a dark strain, by Types, and Signs, And what should pass in after day's divines: The Gospel tells us he is come, and dead, And thus the riddle of the Law is read: So that, Gospel is Law, the mystery being sealed, And Law is Gospel, being once revealed. 4. Again, the Gospel may be termed the compliment, or fulfilling of the Law, which our Saviour verified upon the Cross, when he had fulfilled it for us, Joh. 19 30. SECT. 5. Object. But the New Testament differeth from the Old in substance and matter, because they have divers and contrary effects; neither is there the same substance of their Sacraments, and ours. Ans. The divers and sundry effects, as because the Law worketh The contrary effects of the Law and the Gospel. terror, and the Gospel comfort, proveth not a diversity of substance; the Sun worketh contrary effects, it hardeneth the clay, and mollifieth the wax, yet the substance is the same, the difference of the work is in the divers natures of the things. So the Law worketh terror in respect of the infirmity and weakness of our flesh, and the Gospel bringeth comfort, our hearts being mollified by the Spirit. 2. Christ is the end of the Law, and the Law is a Schoolmaster to bring us unto Christ, therefore the matter and substance is the same, but the manner, condition, and qualities are divers. 3. The Apostle showeth that Christ was the substance of their Sacraments, as he is of ours; for, they did all eat the same spiritual meat with us, 1 Cor. 10. 3. yet our Sacraments do after a more lively manner exhibit Christ, than he was represented in the legal Sacraments; and truly if we did rightly consider the happiness we enjoy by the revelation of the Gospel, towards those which in them dark days had only the Law read unto them, we may think ourselves in a happy condition: for the Law of itself discomforts, and takes advantage through the breach of it; for the Letter killeth, and can no way admit release by pardon, for by Law we die. SECT. 6. Object. WHy did man hope, when as he seemed to be without hope; the Poet answereth: Answer. Although they saw no Sun before their eyes, They knew by ' th' twilight that the Sun would rise; For he that with a sharp contructed eye Looks in a clear Prospective-glass, doth spy Objects remote, which to the sense appear (Through ' th' help of the Prospective) very near: So some that lived within the Law's dominion, Did here fare of a brute and buzzed opinion, A Saviour one day should be borne, but he That had the glass of faith, might plainly see That long expected day of joy, as clear, As if even solemnised then, and there. SECT. 7. 5. WE may also observe these differences betwixt the Law and the Gospel; as 1. In the knowledge and manifestation thereof, for to the Moral Law we have some directions by the Law of Nature, but the knowledge of faith in Christ by the Gospel, is revealed by grace. 2. The Law teacheth what we should be, but by faith in Christ, we are made that which the Law prescribeth: which the Gospel affects in us. 3. The conditions are unlike, the Law tieth the Promise of eternal life to the conditions of fulfilling the Law in ourselves, the Gospel to the conditions of faith, apprehending the righteousness of Christ; the one is Lex timoris, the law of fear, and the other is Lex amoris, the law of love, which hath also a threefold difference: as 1. The Law of fear maketh the observers thereof servile, but the Law of love maketh them free. 2. The Law of fear is not willingly kept, but by constraint, but the Law of love is willingly observed and kept. 3. The one is hard and heavy, the other is easy and light. SECT. 8. 6. THe Law and the Gospel differ also in the effects; for the Law striketh terror by the manifestation of our sins, as the Prodigal child confessed, Luk. 15. 21. I am not worthy to be called thy Son. It made the Publican also stand afar of beating upon his breast, as not worthy to come near the presence of God. But the Gospel comforteth, and allureth, as our Saviour verifieth (in these words) Come unto me, all ye that are w●ary and heavy laden, and I will refresh you, Mat. 11. 28. As also, my yoke is easy, and my burden is light. Now they that find not the Law, and the Gospel, to work these contrary effects, declare, that they understand neither the Law, or the Gospel aright. A Confutation of all such Popish Tenants as are maintained by the Demetrious like Pope, and his fellow craftsmen the Cardinals, Jesuits, Abbots, Monks, Friars, and the rest of that Hierarchy, in vindication of their Goddess●-like Diana of Popery, whom all Rome and the World worshippeth. SEeing this massy log of Popery lieth yet so cross in the way The Preface. towards a full Reformation, I will therefore bend my utmost power to remove it, by hewing it in pieces with that Sword, which proceedeth out of the mouth of the Lamb, being the very means appointed for that purpose, Rev. 19 21. and in prosecution thereof, I will propound the weightiest of their Arguments which they use in the vindication of such their assertions, and so return an answer to each of their objections; whereby the most ignorant of them may apparently see to come forth of that dundion of darkness, and superstition, in which they have been so long kept by slavish thraldom. CHAP. FOUR Treateth of Idolworship, with the confutation thereof. Question. WHether do you conceive it to be a stubborn wilfulness, or a gross ignorance that causeth them to retain so many Errors and Heresies? Answ. I hold the cause to be the same (in the Pope, and the rest of his Hierarchy) as was in the aforesaid Ephesians, who because their Idol was of an ancient standing, and withal beneficial▪ they therefore will set down their staff, with a desire that it might not be removed; and like as L●t (regarding more the fertility of the place, than the corruption of the people) contented himself to be in Sodeme: so those Popelings (I have named) finding (with Demetrious and ●●i●e and covetousness the chief supporters of Popery. his fellow craftsmen) much gain to redound unto them by the use of it, are exceeding loath to have their Diana despised, or brought to contempt; but in that the Lay-people retain that Idolatrous worship is merely out of ignorance, and accustomed blindness, the Idol of the Mass being to them (as Diana was to the Ephesians, or Bell to the Babylonians, rather a cause of expense, than any way beneficial. Quest. Is there any hopes to reclaim them? Answ. I hope the Lord hath many Dionissiousses, and Damarisses amongst them, with whom the truth will prevail; yea, that many of their Epicurian and Stoical opinionists will thereby be drawn to the knowledge of the truth, though in the attempt, I shall seem unto them as one setting forth a new doctrine. Q. Can you tax them as Paul did the Athenians, with an ignorant worshipping of an unknown God? A. Yea, and as justly as Paul did them, witness their Idolatrous worshipping of stocks and stones. SECT. 2. Q. What do you term Idolatry? A. Idolatry is when any Divine worship, either internal, What Idolatry ●●. or external, is given to any Image, or Idol, set to represent God; of what kind or fashion soever it be. Obj. There is a difference betwixt an Image and an Idol, for an Idol is a representation of a thing that is not, neither hath any being in the world, as if one should make the Image of a man's body, with the head of a dog, or a body with two faces, being such a shape as the eye hath not seen, but the mind imagined; but an Image is of such a thing as may be seen in the world. Ans. The difference betwixt a graven Image, and a similitude The difference betwixt an Image and a Similitude. is this, the graven Image is a picture proportioned and fashioned out of wood, stone, or metal, and so carved, or graven; and a similitude is an Image, painted in plain Tables, therefore that distinction is vain. Obj. Man is the Image of God, but it is lawful to make the Image of the Image of God, ergo the Image of God. Ans. Man is made the Image of God in his Soul, and not in his Body, which Image (the Apostle saith) consisteth in righteousness and true holiness, Eph. 4. 24. and therefore that in man, wherein he is like unto God, is spiritual, and invisible, and therefore cannot by a visible Image be deciphered. Obj. They do not worship the Image, but the thing represented by the Image. Ans. That was the Gentiles pretence in maintaining their Idolatry, as also the Israelites, in making their golden Calf, Psal. 81. 11. 12 Rom. 1. 23, 24 1 Sam. 7. 3, 4, 5 had relation unto God; for they proclaimed an holy day, Exod. 32. 5. yet their pretext excused them not; God therefore forbiddeth Idolatry under any pretence whatsoever, and if they do not worship the Idol itself, why do they give divers kinds of worship unto Images, as to the Image of Christ more▪ and to the Image of Saints less. Obj. The honour of the sign, redoundeth to the thing signified. Ans. If the sign be pleasing to him that is signified, but if it be such as he forbiddeth, and condemneth, it is rather a dishonour then an honour, and so the adoring of Images, is a dishonour to God. Obj. The contumely and dishonour offered to the Image of God, is a dishonour to God himself; therefore the honour thereof redouneth unto God. Ans. If any man with a spiteful intention against Christ, do deface his Image, or Picture, it is contumelious against Christ, because of the evil intention of the heart, but if any do it out of a zealous mind against Idolatry and Superstition, it is no dishonour unto Christ, in which zeal (against Idolatry and Superstition) Epiphanius is said to have rend a certain cloth in a Church, which had on it the picture of Christ; in which sense also Constantius, and Theodotius destroyed Images in every place, and therefore that Argument holdeth no better than the other. SECT. 3. Object. IMages may be tolerated in Churches, because they are an ornament unto it. Ans. 1. Churches (as you term them) are for the living Images Deut. 16 22. Against Images in Churches. of God, and not for dead Images. 2. The adorning of Churches must not be otherwise then God hath appointed, and so to his dishonour, nor to the offence of the members of Christ. 3. As a man would not have his wife decked in Harlot's apparel, so is it not fit such places should borrow ornaments for Idolaters. Obj. Moses caused Cherubin's to be made over the Ark, and a brazen Serpent to look upon, and Solomon made Images of Oxen in the Temple, for the brazen Laver to stand upon; ergo it is lawful to have Images in such places now. Ans. 1. These Images had Gods special command. 2. They were not in the view of the people which were in the Temple, or Tabernacle, but there where the High Priest had only access; neither were they set up aloft as Images are, to be worshipped, but only set forth the work of the Tabernacle, and Temple. 3. The brazen Serpent was used as a figure of Christ, which figures do now cease the body being come, which is Christ, Col. 2. 17. Obj. Images are laymen's Books, that they which cannot read, may learn by the History what was done. Ans. This was the very reason which the Gentiles used in vindication Papists use the Gentiles plea, etc. of their Idols, but if Images were a means to instruct the rude and ignorant, certainly God would have commanded it in the Old Testament, which he did not, but contrariwise strictly forbiddeth it. And if they be for instruction, they must have an Interpreter, for they are dumb of themselves, and an Interpreter can better instruct without them. Again▪ the Scriptures Images and Idols teachers of lies. saith, that Images are teachers of lies, Hab. 2. 18. and that Idols speak vanity, Za●. 10. 2. If they serve then for laymen's Books, they only teach them lies, and vanities. Again, Images set up in Churches to be gazed upon, do draw the minds of men from celestial cogitations, and therefore according to the Prophet David's exhortation, we ought to turn our eyes from beholding vanities (especially in such a place) all vain objects therefore ought to be removed from people's sight: and it is reported of the ancient The danger of Images and Idols in public places. Romans, that they would suffer no Images in their Churches, that the worship of God might be more pure, the sight of them therefore (in such public places) are very dangerous, and that for these reasons, viz. 1. In regard that men's hearts being naturally corrupted, and prone to Idolatry, by such objects are nourished to error, and therefore when Hezekiah saw the brazen Serpent abused to Idolatry, broke it, 2 King. 18. 4. and thereby took away the cause of stumbling. 2. Those resemblances come so near the nature of things living, and so doth the more easily deceive. Obj. The Image of Christ may be made as he was man. Ans. The Picture of Christ ought not to be made at all, for in The Image of Christ a lying Image. regard Christ is both God, and Man, therefore▪ all such Images as are made of Christ must needs be lying Images, in respect they cannot express his Godhead. SECT. 4. Obj. THe Image of God may be made, because God was sometimes seen in corporal shape, Exod. 33. 22. Ans. It followeth not because God by his authority could Moses could not see God's effiges. make a representation of himself, that man therefore of his own authority can do it without God's warrant. 2. That Vision was showed to Moses alone, and in a secret place, but their are set up in the public view of all, and in public places. 3. It was an Image passing, and not continuing, but theirs are permanent. 4. That were of his back parts, but they are bold to picture the glorious countenance of God, which is most ridiculous, seeing the Apostle saith, No man hath seen God at any time, Joh. 1. 18. Obj. The Scriptures testifieth, that God spoke to Moses face to face, Exod. 33. 11. Ans. It is not possible in this life to see God with the eyes of the body, for if so, it must needs follow that God must be of a corporal and substantial substance, (if he might be seen with carnal eyes) for nothing by the eyes of flesh can be discerned, but that which is visible, finite, and sircumscriptable, but the Lord is infinite: Ergo, 2. God being of a spiritual nature, cannot be seen by the God cannot be seen with corporal eyes. eyes of the body, for that which is of a spiritual nature, doth not come under the sense of the body. 3. It is said, that God is Love, 2 Epist. joh. ver. 8. which showeth his substance, not a quality, (as our love is) so then as faith, hope, and love in us cannot be seen, much less can God. 4. The Image of God in man (which is the inward renovation of the mind) cannot be seen, much less God himself whose Image we are. 5. The mind of man is invisible, much more that most pure and infinite mind. 6. God is of a simple nature, without any composition, he hath no form, or figure; but nothing is perceived of the sense, but that which is of a mixed, and compound nature, that hath form, and fashion. 7. The Divine Nature is infinite, and not to be confined, or limited; and that which cannot be limited, cannot be comprehended, for that which containeth is greater than that which is contained, and it is also Heterogen●ae naturae, of another nature: as the Fish is contained in the water, and the Birds in the air, but nothing is greater than God, and he being perfectly good, that which should confine him being of a divers kind must be perfectly evil: and so it would follow, Deus vinci a malo, that God should be overcome of evil. 8. Whereas divers of the Saints have been said to see God after a divers sort, if they had seen the substance of God, than it would follow, that God is of a divers nature and substance; for he was diversely seen of Ezekiel, and Isaias, Ezek. 1. 26. Esai. 6. 1. etc. intimating thereby, that God can not otherwise be seen of us, then in Christ his Son, who is the very graven form of his person, Heb. 1. 3. and if Christ would not grant any such carnal vision of God unto his Disciples, (who were convenant with him in the Flesh,) who can in this life expect it? 9 Whereas the Prophet Esay saith, I saw the Lord sitting upon a high throne, and is also said to have been seen of others of the Saints; we must not think that they saw God's substance with their carnal eyes, but as men's nature could apprehend him; not as he is, but as it pleased him to reveal himself unto them: for no created understanding can come near unto God; the understanding may come near the nature of another, but it is impossible that the intellectual part should comprehend God, seeing he is infinite to be known; but the power of the understanding, or intelligence created is finite, how then can that which is finite comprehend that which is infinite; yea even the understanding of Christ (that is, as he was man) did not comprehend God▪ The Apostle saith, he dwelleth in that light which none can attain unto, 1 Tim. 6. 16. the reason is, because no power can do any thing in that which is higher than the object, but God is higher than the object of our understanding, Ergo: Again, a thing is said to be invisible two ways, 1. In regard of the defect in itself, as darkness and shadowed places. 2. Because of the excellency thereof, as the Sun is to our eye: and so God is invisible. SECT. 5. Obj. IT is said,, Exod. 24. 9, 10. that Moses and Aaron, Nadab and Abihu, and the seventy of the Elders of Israel saw the God of Israel, etc. as also Deut. 34. 10. where it is said concerning Moses, that the Lord knew him face to face, viz. as men may know one another by their countenance. Ans. They saw God not in his divine Essence, and substance, The glorified Saints shall not behold God in his essence. which is invisible and incomprehensible, but they saw some evident signs of his glorious presence and Majesty, for otherwise the glorified Saints shall not comprehend and see God in his Essence, they may have certain representations, but according to the show of his nature they cannot. 'Tis true, the faithful in this life have a certain sight of God, as our Saviour saith, Mat. 5. 8. Blessed are the pure in heart, for they shall see God: and they shall see him more fully in the next life, for the Apostle saith, We know that when we shall appear we shall be like unto him, for we shall see him as he is, 1 Joh. 3. 2. but yet this saying must be understood with three conditions. 1. That not only the Divinity of the Father, but neither of the Son, or Holy Ghost can the eyes of the body see, but of the mind, for God is altogether invisible, Col. 1. 15. 1 Tim. 1. 17. Heb. 11. 27. which sight the Apostle saith, no man ever saw, or can see: So then, if it appertain to the nature of God to be invisible, as to be incorruptible, that nature shall not be changed in the next world, viz. of invisible, to become visible, because he cannot of incorruptible become corruptible; we ought not therefore to distinguish these things which the Apostle hath joined together, as to say to him that is incorruptible for ever in this, and the next; but invisible not in the next world, but only in this. The fullness therefore of God cannot be comprehended in seeing, unless the Seer so see, that no part can be hid from him; but God cannot be seen, if any thing in the Godhead be hid from us, which must needs be in regard of his infiniteness: so that Moses, and the other Prophets mentioned, did not see God (as to take his effigies) he being incomprehensible; the Picture therefore of God the Father, which the Papists make (like an old man, which they gather from daniel's vision of God, Dan. 7. 9) or of any other Person in the Trinity is ridiculous. SECT. 6. Object. SO that Images be not adored, they may be used for matter of beautifying, and adorning of Churches. Ans. It is a dishonour to God to have such places (set apart for his worship) stuffed with Monuments of Idolatry, such things as draweth the mind of man from a Divine worship; and it is evident, Exod. 34. 15. that the Lord would have the occasion of The occasion of evil aught to be removed. stumbling removed, and Images to be defaced, lest the people might be corrupted by them, and therefore he simply commandeth to break down their Images, Deut. 7. 5. and that because they were an holy people to God. As if he should have said, you Israelites are a people prone to Idolatry, and therefore I charge you ●o pull them down. The Apostle also reviveth the same precept, 1 Joh. 5. 21. where he saith, Babes, keep yourselves from Idols; showing that now under the Gospel there is danger to be feared from Images, and Idols. Obj. The Commandment for abolishing and destroying of Images was ceremonial▪ and therefore concerneth not christians n●w. Ans. To take away all occasion of Idolatry is not ceremonial, because it tendeth to the maintenance of a Moral Commandment. Obj. A thing must not be taken away for the abuse. Ans. If the thing be good in itself, and necessary, it ought not to be taken away for the abuse; but the case is divers where both the thing, and the abuse are unlawful. SECT. 7. Object. IT is sufficient that the people be taught and admonished, that Idols and Images are not to be worshipped, and not to be taken away. Ans. The Apostle exhorteth us to abstain from all appearances We are to abstain from all appearance of evil. of evil, 1 Pet. 3. 22. and the surest way is to remove from the sight, the occasion of stumbling, and therefore Moses did not only restrain the people from worshipping the abominable Idol, but he defaced it, and took it away; which practice and example of Moses condemneth the Luthreans, who allow not the worshipping of Images, and yet will tolerate them in their public places of meeting; for it appears that Moses could not endure the very sight of that Idol: which precedent may teach us, not only to be ware of worshipping them, but also of the offence that may happen by the very sight of them. The example of Hezekiah is also very pertinent to this purpose, who broke in pieces the brazen Serpent, 2 King. 18. 4. moreover, whatsoever it is in religious worship which hath not the testimony of the Word for its approvement, may without controversy be reputed for a device of man, and so consequently rejected; for the true worship of God How God will be worshipped. must be spiritual, answering to his nature, as our Saviour saith, Joh. 4. 24. God is a Spirit, and such as worship him, must worship him in spirit and truth; which worship cannot be performed by the natural, or artificial abilities of men, in regard it is wrapped up in the mystery of the Word, to which it is not lawful to add or detract any thing, Deut. 4. 2. & 12. 32. Rev. 22. 18, 19 but to be directly agreeable to that pattern, and therefore the Lord commanded Moses to make the form of the Tabernacle agreeable in every thing, to that which he had showed in the Mount, Exod. 25. 9 Again, it is the true devotions, and affections of the heart, which God only looketh upon in his worship; as in Prov. 23. 26. My son, give me thy heart: As also in the very words of the Prophet David, where he saith, My heart is fixed, O God, my heart is fixed, I will sing and give praise, and not to make an Image of God; for, to whom will ye liken me, saith the Lord, or to whom will ye compare me, Isai. 40. 18. Such therefore err exceedingly, who not only tolerate Images, and set them up in their Churches, but also maintain and defend the adoring of them, yea, and that they are to be adored with the same adoration with the thing it representeth, which is both blasphemous, and also a robbing of God of his honour, who saith, I am Jehovah, and my name, and my glory will I not give to another; Isa. 42. 8. as also, Cursed be the man that shall make any molten or carved Images, an abomination to the Lord, and shall put it in a secret place, Deut. 27. 15. I will only add that of the Prophet David to clear this discourse, they that make them are like unto them, etc. Psal. 133. 13. CHAP. V Treateth of their invocation of Angels and Saints departed, with a confutation thereof. SECT. 1. THe manner of Invocation used by the holy men of Against the invocating of Saints and Angels. Judg. 13 15, 16. Mat. 4. 10. Act 10. 25, 26. & 11, 12. 1 Col. 1 13. & 2. 18. 1 Cor. 3. 5, 6. Heb. 7. 25. & 9 ●●. God ought to be our pattern to imitate, but they never invocated any but the Lord Jehovah, and Christ in him, as the Scriptures do plentifully prove; therefore the Adoration, or praying to Angels, is a superstitious, and new device of Doctrine, and aught to be rejected, Isa. 63. 16. Object. jacob's Ladder on which the Angels ascended, and descended from heaven, doth intimate, that they did not only reveal unto us the counsels of God, and execute his will, but also report unto God our prayers, vows, and necessities. Ans. We grant that the Angels do report unto God the affairs of the world, the Acts and Gests of men, and so their supplications in general; but this they do as Messengers, not as Mediators: the Prophet Zachary showeth a distinct office of the Angelical Spirits, and Jesus Christ (there called the Angel of the Lord,) where they, (viz. the Angels) returns this answer to God, We have gone through the world, and behold, all the world sitteth still, and is at rest. But the Angel of the Lord, Christ (the Mediator of the Church,) steppeth forth and prayeth, O Lord of Host, how long wilt thou be unmindful of Jerusalem; so that albeit the Angels are witnesses of our devotions, and beholders of our tears and plaints, yet have they no office of Mediatorship, neither have we any warrant to pray unto them. SECT. 2. Object. IT is said, Gen. 17. 3. that Abraham fell upon his face and talked with God, which doubtless was an Angel, by the like expressions in the 18. Chap. etc. Ans. If that were an Angel in the person of God which talked Angel's will not be worshipped. with Abraham, then was it no gesture of Adoration (in that Abraham fell on his face) for the Angels will not suffer men to worship them, Rev. 22. 9 but if they will needs have it Adoration, than it was God that talked with him, as the words of the Text intimateth. Again, though Abraham had said to his Servant, that the Angel should go before him, Chap. 24. ver. 7. yet read we not, that the Servant did pray▪ to the Angel that was appointed to be precedent of his journey, but solely directeth his prayer unto God, as in the 12. vers. which example our Saviour himself urgeth, Mat. 4. 10. Thou shalt worship the Lord thy God, and him only shalt thou serve. Obj. Jacob prayeth, that the Angel bless the children, Gen. 48. 16. and Moses wisheth the good will of him that dwells in the Bush, to come upon the head of Joseph, Deut. 33. 16. Ans. We deny not but that Angels as well as men, may instrumentally pronounce the blessings of God as from him, and in his name; but not originally, and so to be resorted and prayed unto, as the Authors and fountains of blessings. 2. It is without example in Scripture▪ to wish any blessing but from God the Father, and the Lord Jesus Christ, as the Apostle Paul confirmeth, Rom. 15. 30. & 2 Cor. 13. 11. Phil. 4. 6, 7. Col. 5. 15. 3. The Angel whom Jacob there speaketh of, is in the same place called, the God of his fathers, Exod. 3. 6. 4. Moses also calleth him that dwelleth in the Bush Jehovah, verse 13. SECT. 3. Object. IOhn wisheth grace, and peace to be given to him that was, and is, and is to come, and from the seven Spirits which is before the Throne, that is, from the seven Angels. Therefore Angels though they bless not as the authors of Grace, yet a blessing may be asked of them as impetrators, and intercessors of the same, at the hands of God; as also Gen. 32. 29. where the Angel is said to bless Jacob. Ans. That was not an Angel, but the Son of God, which ●● was no Angel but Christ that wrestled with Jacob. wrestled with Jacob, because it belongeth not to Angels to bless, but to God himself; for spiritual blessings are either conferred by the Author thereof, which is only God, or by the Mediator thereof, which is Jesus Christ, or by the messengers, or instruments thereof, which may be as well Angels and Men; for as Isaac blessed Jacob, and Jacob his sons ministerially, only as being God's mouth to pronounce them; so Angels likewise may be the Messengers, or instruments of God's blessing, and not otherwise. For the Apostle saith, that every good and perfect gift cometh from God, Jam. 1. 17. neither are the Angels to be s●ed unto for any spiritual or temporal blessing, but only God; for if any one Lack wisdom (saith the same Apostle) let him ask it of God, Jam. 1. 5. and so consequently in any other thing, yea the promise is made only to such as ask in Christ's name, Joh. 16. 23. and no otherwise; and as to that place in the Revelations, (where mention is made of the seven Spirits,) we must understand the Spirit of God with his manifold graces, for the seven Spirits are also said to be the seven lamps of fire burning before the Throne; they are also termed the seven eyes of the Lamb, all which do intimate as formerly. SECT. 4. THe arguments which the Papists use to justify their Invocation of Saints departed, are chief these which follow, to which I shall return an answer. Obj. Saints do pray for us, and therefore we may and aught to pray to them; that they pray for us is proved by these places of Scripture, viz. Exod. 32. 13. where Moses desireth God to remember Abraham, Isaac, and his servants. And Baruch. 3. 4. where he saith, O Lord God Almighty, hear now the prayer of the dead Israelites, with 2 Maccabees 14, 15. where Onias spoke and said, this is a lover of the Brethren, who prayeth much for the people, Jeremiah the Prophet of the Lord. Ans. To the testimony cited out of Baruch and the Maccabees, they prove nothing, because they are no Books of the Cannonicall Scripture. 2. The other testimonies are impertinently alleged, for Moses maketh not mention of the prayers which Abraham, Isaac, and Jacob should make for the people, but of the Covenant which the Lord made with them; true, the Saints do pray to God by their general wishes that the kingdom of God were accomplished, as Rev. 6. 10. but our particular necessities they know not, and so doth not make particular requests for us; therefore the argument followeth not (that they pray by their general desires for the Church) that therefore they pray for us in particular. Again, seeing these Papists hold that the Patriarcks, and Fathers of the Old Testament were in Limbus Patrum, a dungeon of darkness, and a member or part of Hell, they do absolutely contradict themselves, in making them Mediators, and Intercessors in heaven; neither was Moses request for the merits, or worthiness of the Fathers, but in respect of the Messiah which was promised; for neither was Abraham himself justified by his merits, but by faith, as Paul showeth, Rom. 4. 30. SECT. 5. Obj. GOd telleth Abimelech that Abraham was a Prophet, and should pray for him, Gen. 20. 7. Ans. That place doth not make for the invocation of Saints that are departed, for God sendeth not Abimeleck to Noah, or any other departed to pray for him, but to Abraham then living; which duty may be mutually performed in charity, whilst one knoweth another's necessities, but for the living to pray to, or for the dead (which knoweth not their wants, being already certainly disposed of, in an unchangeable estate, as the living are not; as also in that the Prophet telleth us, that Abraham is dead, and Isaac is ignorant of us, Isa. 63. 16.) is such a conceit as hath no warrant from Scripture, or any sound reason, because they are not present to hear our prayers, neither do they know our hearts; and we have one sufficient Advocate and Mediator, Jesus Christ, 1 joh. 3. 1. and therefore need we not the mediation of any other, neither will they assume unto themselves any part of We ought to confess our fins only to God. 1 King. 8. 47. Psal. 19 120. & 33. 5 & 41. 44. Jer. 14. 20. D●n. 9 15. Mat. 15. 18. 1 joh. 1. 9 Christ's Office; for as the perfume, Exod. 30. 8. was always before the Lord (which doth signify the prayers of the Saints) so God only through Christ must be invocated, which honour he will not give to any other, for God must only be believed upon, as our Saviour saith, Ye believe in God, believe also in me, Joh. 14. 1. and the Apostle saith, that men cannot call upon him on whom they have not believed, Rom. 10. 14. and certainly they would not have us believe in Saints departed. Obj. Abs●lon could not be admitted to his father's presence until Joab had mediated for him, and Bethshaba, Solomon's mother, entreated for Adoniah, so it is necessary to have Mediators unto God. Ans. 1. We have one sufficient Mediator, Jesus Christ, who is able sufficiently to reconcile us unto God. 2. Though many mediators are used in Prince's Courts, because either they are ignorant of our affairs, or their affections is estranged, yet it is not so with God who knoweth all things; besides the love of Christ to us, exceedeth the love of all other inferior Mediators which men can seek unto. 3. The example of Bethshaba is unfitly alleged, for she obtained not her suit. SECT. 6. Obj. ELiphas saith to Job, Job 5. 1. Call now if any will answer thee, and to which of the Saints wilt thou turn thee. 2. David exhorteth to praise the Lord in his Saints, Psal. 150. 1. 3. It is said in Ezekiel, I sought for a man amongst them to make up the hedge, etc. but I found none. Ans. Eliphas in that place speaketh of the Saints, and righteous living, to see if Job could find amongst any of them a patron to defend his cause. 2. The place in the Psalms is, Praise God in his holiness, or in his sanctuary; neither doth it follow that because God is praised in his Saints, that therefore we are to pray to Saints; as it followeth in the next words, praise him in the firmament, will they therefore have the firmament prayed unto. 3. The place in Ezekiel is spoken of men living, and not The Saint● to whom the Papists pray, shall be their accusers. of men dead; the answer therefore which Jacob gave to Rachiel (when she called to him for children, saying, Give me children, etc. Am I in God's stead) may fitly be applied (by the Saints departed) to such prayers, or desires made unto them. And as our Saviour said to the Jews, There is one that accuseth you, even Moses in whom ye trust; so the Saints which these men so superstitiously worship, will at the last day be their accusers. CHAP. VI Treateth of their Idolising of the Pope, etc. with a confutation thereof. HAving discussed their folly in worshipping of Idols, and Images without life, as also their adoration and invocation of Angels, and Saints departed, I shall now discover their folly in worshipping a living Idol, viz. the Pope, to whom they ascribe an infallibility, as also the title of their Lord God the Pope. SECT. 2. Object. IS not the Pope Peter's successor, and is not Christ said to speak these words to Peter, viz. Thou art Peter, and upon this rock will I build my Church, and the gates of Hell shall not prevail against it; and I will give thee the keys of the kingdom of Heaven, and whatsoever thou shalt bind on earth, shall be bound in Heaven, and whatsoever thou shalt lose on earth, shall be loosed in Heaven. By all which expressions, doubtless he gave unto Peter a special privilege above all the other Apostles. Ans. That the Pope is Peter's successor I grant, but yet in Wherein the Pope is Peter's Successor. this one particular, which was, in denying his Lord and Master, (whose servant he pretends to be,) and as to the urging of them words mentioned to the particular person of Peter, as that thereby he had a more special privilege then the rest of the Apostles, is to go about to prove that our Saviour did contradict himself, in his expressions used to the two ambitious Suitors, James, and John, (whom no other place would serve them then, to sit on the Mat. ●0. 20. right and left hand in his kingdom) in these words, It shall not be so amongst you; in which words there is an absolute nullaty of any superiority amongst the Apostles, or Disciples of Christ; and that by a Statute not to be repealed, being the determinate law of a just authority, by a Cannon ordained, and irrevocably fixed by the wisdom of God, and confirmed by an example beyond all arguments, even by an example fetched from his own particular, vers. 28. where he saith, that the Son of man came not to be ministered unto, but to minister; as also Luk. 22. 27. I am amongst you as he that serveth; now seeing this humility was in Christ himself, how much more ought it to have been amongst job. 15. 10. his Apostles and Disciples? The servant must not be greater than his Lord, Joh. 13. 16. neither he that is sent greater than he that sent him; it is enough that the servant be as his Master, Mat. 10. 25. 2. To stop these blasphemous and Antichristian mouths, I An equal power and commission, were given to all the Apostles▪ shall also prove, that an equal power and commission (in use of the keys,) was likewise given to all the rest of the Apostles and Disciples of Christ, as well as unto Peter; and that by the words of our Saviour, both before his Passion, and also after his Resurrection; before his Passion in these words, Verily I say unto you, whatsoever ye shall bind on earth etc. and whatsoever ye shall lose on earth shall be loosed in heaven, Mat. 18. 18. as also after his resurrection, as we have it, Joh. 20. 23. Whosoever sins ye remit they are remitted, and whosoever sins ye retain they are retained; in both which places of Scripture the words are directed to all the Disciples, as also in Mat. 18. 18, 19, 20. but before I urge this point any further, I will show what is meant by binding and losing, as it is there mentioned. SECT. 3. THese words of binding and losing is not to be taken as many What it is to bind & lose. ignorant people conceive, who taketh Peter to be the Porter of heaven gates, and therefore said by them to bear the keys thereof; in imitation of which ridiculous conceit, the Pope includes himself as one of those Ignoramusses, making himself more ridiculous than the rest, by carrying abroad with him two great keys, with which he is as able to open Heaven as by the rest of his Popish power, which is even nothing at all, etc. for binding and losing is quite out of his eliment; it being effected by the preaching of the Word, which he is not guilty of, but if he was, it would be to no purpose, seeing he would only breathe out the spirit of Anti-christ, and therefore not likely to benefit the kingdom of Jesus Christ, which is his Antagonist. The heavens are opened and shut at the preaching of the Gospel, which is a thing granted by all the people of God (whereof the Pope is none) and therefore when a Sinner is thereby converted by the Ministry thereof, then heaven is said to be opened unto him; and contrariwise, when by the preaching of the Word a Sinner becomes more obstinate, than heaven is said to be shut unto him. Also when a Sinner becometh penitent, than sins are said to be remitted; but when they grow more obdurate, and stiffnecked by the preaching of the Gospel, than their sins are said to be retained; and to this purpose our Saviour telleth the Jews, that if they had not known these things, they did know, they had been more excusable, but seeing they did confess they knew them, they were inexcusable, as in building the Sepulchers of the Prophets, Joh. 15. 22. Our Saviour therefore spoke them words no otherwise to Peter, than Peter and Paul spoke to all Christians, who are said to be built upon the foundations of the Apostles, Jesus Christ being the chief corner stone, as Peter himself confesseth, 1 Pet. 2. 6. Paul also affirmeth, that another foundation can no man lay, then that which is laid, which is Jesus Christ, 1 Cor. 3. 11. Eph. 2. 20, 21, 22. that Peter therefore was set over the whole Church of Christ, is but a Friar's dream, seeing that all the Apostles were in equal commission, and all were sent immediately to preach the Gospel; As my Father sent me, (saith our Saviour) so send I you, Joh. 20. 21. SECT. 4. Object. Our Saviour chargeth Peter three several times in All Christ's ●l●ck not committed to Pete●s charge. particular, to feed his sheep, Joh. 21. 15, 16, 17. Ans. That will not bear such an universal jurisdiction, for all Christ's Sheep were not only committed to Peter. Again, feeding doth not signify ruling, and commanding, but teaching and instructing; a duty (Peter himself being Judge) common to all Pastors, and to which he exhorteth them, 1 Pet. 5. 2. Obj. Peter was the first that preached to the Gentiles, Act. 10. 20. & 11. 12. & 13. 7. Ans. Paul was converted, Act. 9 before Peter saw that Vision, Act. 10. who immediately upon his conversion preached to the Gentiles in Arabia, Gal. 1. 15, 16, 17. Peter indeed was both the first, and the last that was resolved by Vision, of the calling of the Gentiles; but Paul was certain thereof before by revelation, and communicated not with Peter about his Vision before he preached to the Gentiles, Ibid. Neither is it true that Cornelius' Family (to whom Peter preached) was the first that was called amongst the Gentiles, for Andronicus, and Junia were in Christ before Paul, Rom. 16. 7. who was converted before Cornelius was called; and although the priority of preaching to Superiority doth not go along with priority. the Gentiles were yielded to Peter, yet the superiority doth not go along with it. SECT. 5. Object. PEter certainly was the most eminent, because he was always first named. Ans. It is to be observed, that the twelve Patriarches are not always rehearsed in the same manner or order, not in Gen. 49. 3. as in Gen. 27. and Gen. 30. and afterward, Numb. 1. & Deut. 33. yet in all these places Reuben is named first, but not always, for sometimes Judah is named before him, as in Numb. 2. 3. As then this were but a simple Argument for the pre-eminence of Reuben before his Brethren, because he is in the most places named first, being the eldest, so as simply do they conclude for Peter's supremacy before the other Apostles, because he is commonly named the first; which was rather because of his Eldership then any priority before the rest; neither is he always named in the first place, for Gal. 1. 9 the Apostle James is named before him. Again, we do not read that Peter did ever command his Fellows Peter never commanded his fellow Apostles. in office, but exhorted them; as in 1 Pet. 5. 1. he was also subject to accusation as well as the rest, instance concerning his preaching to Cornelius and his Family, for which being called to question by the rest of the Apostles purged himself, by acquainting them with the whole matter, as we may read, Acts 11. 3. likewise being taxed by Paul for his dissimulation, Gal. 2. 8. by silence confesseth his fault; by all which it doth manifestly appear, that there was no more superiority in Peter then in the rest of the Apostles. SECT. 6. Object. PEter resembled Abraham's Stewart, Gen. 29. 2. in these respects; 1. For as Eliazar was the eldest servant that Abraham had, so Peter was the eldest Apostle that Christ had. 2. As Eliazar was said to have rule over the rest of Abraham's servants, so likewise Christ set Peter over the whole Church. Ans. That Peter was one of the eldest in years amongst the Apostles we deny not, but that he was the eldest of all as it Frivolous comparisons to prove the Pope's supremacy. seems Eliazar was, cannot be proved; as that he was set over the Church of Christ, hath been sufficiently confuted; and thus you see rather than fail, what inventions they have to uphold the proud and vainglorious assertions touching their lord god the Pope, and to prove his privilege and dignity from such men as have no relation at all unto him. So that this that hath been spoken may give every Christian, yea even the Pope himself satisfaction, touching his pride and arrogancy, in assuming to himself that which Peter (whom he pretendeth to succeed) would have been ashamed of; behaving himself altogether like a Priest of the Law, whose ceremonies are abolished; but nothing like the Ministers of the Gospel, which is permanent; or like another Elimas' the Sorcerer, Act. 13. 8. 10. full of subtlety and mischief, a child of the Devil, and an enemy to all righteousness, forcing Scripture contrary to the true meaning thereof, although he knoweth that it tendeth to his▪ own ruin and perdition. SECT. 3. NOw seeing they thus fail in their foundation, what can be The Papists foundations infirm. expected concerning their building▪ seeing they fail in their Principles, what may be expected in their Consequences; seeing they fail in proving the Supremacy of Peter over the other Apostles, how fare will their lord god come short to justify the wearing of a triple Crown of Gold, and the rest of his Pontifical Vestments, being fare more fit for a Stage-player then a Minister of the Gospel: I wonder what Scripture he hath for the wearing of such like toys, unless (as I said) he derive them from Aaron's garments, which the most ignorant know that they were but Types of Christ, and are also abolished by Christ, (as that Anti-christ of Rome very well knoweth) but where doth he read of a triple Crown which Peter wore? he may be ashamed: to abuse the world with such fopperies, as that it was left by the Apostle Peter, and that it is yet to be seen in Peter's Church, and that Silvester shown it to Constantine, which he said Peter used by the instinct of the Spirit, that the verity might be answerable to the figure, viz. that Christ's High-Priests might wear that, which the High Priest (the Figure of Christ did wear.) SECT. 8. NOw who (that is in his wits) will believe that Peter did wear a triple Crown of Gold, who had not (sometimes) a penny in his purse▪ Act. 3. 6. as also in that his Lord and Master The glory and Crown of the Apostles. was crowned with Thorns; I blush therefore to see men so stupid, as to believe that the Apostles used such worldly pomp, whose glory was their poverty, and the contempt of the world their Crown and suffering; and if there had been any such Crown, it had rather belonged to Paul, than Peter, for he was the Apostle of the Gentiles, the other of the Circumcision. Again, if that be Peter's triple Crown, which is to be seen, in Saint Peter's Church, why doth his Holiness refuse to wear it, but rather make use of a Massy triple Crown of Gold and precious Stone; and as for Aaron's Crown, it was a Type of Christ, and not of the Pope, and temporal things doth not prefigure temporal (one triple Crown another) but that outward Crown did shadow: forth that Spiritual Kingdom, and regal dignity of Christ. SECT. 9 LEt all the world therefore take notice what subtle and devilish The Pope's subtlety. inventions this Instrument of Satan useth, that he may still delude the world, and continue in his worldly pomp and glory; and the better to bring the world to his bend, he termeth himself a Servant of Servants, which his Clawbacks say, he assumeth as a sign of great humility, which he cunningly ●●sinuateth from the words of our Saviour, Mat. 20. 26. He that will be great amongst you, let him be your Servant; and thus doth he wrest the Scriptures to his own end, but it will speedily appear that like another C●iphas he proficieth of the destruction of his own kingdom, and that he will very suddenly become a servant of servants indeed, as Canaan was, yea and become a servant to them that served him. Again, his insolency is intolerable, in that he thinketh scorn to be reproved, yea though he should send ten thousand souls to Hell, yet none must say why dost thou so. SECT. 6. Object. WHat need is there of reproving him, seeing he cannot err? Answ. The Pope is fare inferior to Aaron, who erred by The Pope ●●rre inferior to Aaron or Peter, who erred. making the golden Calf, and though he was appointed of God, and elder brother to Moses, yet did Moses openly reprove him; at the least I hope he will not challenge to be superior to Peter, who erred in denying his Master, Mark 14. 68 70. 71. as also by dissimulation, whereof he was openly reproved by Paul, Gal. 2. 11, etc. His unparallelled presumption appeareth also in taking upon him to forgive sins, yea to have God at his command, for in case a man sin, and crave pardon of God (and he forgive him, it is to no purpose unless his holiness do the like, for the Lord hath engaged himself to the Pope, that whatsoever (he) doth remit on earth, shall be remitted in heaven; but the Pope's Holiness hath not done the like to God, by which means he forceth the ignorant people to a composition, as did his Brother Judas, by a quid dabitis, What will you give me? so that he hath not only man at his command, but he hath also got God upon the hip, (as we use to say) forgetting the saying of his cousin German, the Scribes end Pharisees, Mark 2. 7. (which may very justly be attributed unto him) viz. Why doth this man thus blaspheme, who can forgive sins but God only? SECT. 11. Object. What difference is there betwixt absolving, and remitting of sins? Ans. Absolution implieth a forgiveness of sins by Authority, The difference betwixt Absolution and Remission of sin● remission only by way of Declaration, wherefore the latter may be permitted to men, but the former only to God; for if man could forgive, we need not ask pardon from God: but how should a Man forgive another's sins, who cannot forgive his own? true, they may absolve by preaching sins in general, but not apply their absolution to particular men, because they know not whether their repentance be sound, or hollow; for God only knoweth the heart of man, and therefore is only able to forgive the sins of men, Mark 2. 7. CHAP. VII. The seventh Chapter treateth of Transubstantiation, with a confutation thereof. SECT. 1. THe next thing which I will insist upon, is their detestable Heresy of Transubstantiation, by which they say the Sacrament of bread is converted into the real Body and blo●d of Jesus Christ, in which he was conversans hear on earth, and in which he was crucified; yea, that they eat his very Flesh, and gnash his very Bones in their teeth, like so many Cannibals, or Man-●aters; and that after the words of Consecration, there remaineth not so much as the substance of bread, but only the mere accidents and qualities of it; yea that it is substantially, and really the Body and blood, together with the Soul and Divinity of our Lord and Saviour Jesus Christ; and that under each kind, and under every part of each kind, whole Christ is comprised, and that it is not so whilst it is taken, but before, and afterward in the consecrated pieces reserved, and remaining after the Communion; and that all Communicants, both bad and good, do eat the very natural Body of Christ. Obj. Doth not our Saviour say in plain terms, that if we eat not the flesh of the Son of Man, and drink his blood, we have no life in us; and that whosoever eateth his flesh, and drinketh his blood, hath eternal life, and he will raise them up at the last day: as also that his flesh is meat indeed, and his blood is drink indeed, and that he that eateth his flesh, and drinketh his blood, dwelleth in Christ, and Christ in him, Joh. 6. 53, 54, 55, 56. Ans. The wicked and unbelievers, neither have eternal life, The wicked neither eat or drink the body or blood of Christ. neither do they dwell in Christ, or Christ in them, neither do they live by Christ, which life is by faith in the Son of God, Gal. 2. 20. therefore they can neither eat, nor drink, the body and blood of Christ; this proposition therefore is directly opposite to the Scriptures; but yet to give such of them satisfaction, that are yet kept in ignorance, and in the chains of darkness (by that man of sin) I will therefore branch the Argument into these three particulars 〈◊〉 as 1. What a Sacrament is. 2. How Christ is said to be eaten in the Sacrament, and 3. Who they are that eat Christ in the Sacrament? SECT. 2. What the Sacrament of the Lords Supper is, Bernard termeth What the Lords Supper is. it, Canalis grati & lavacrum anime, the cunduit of Gra●●, and the hath of the Soul, which the whole company of the faithful do consecrate and sacrifice as well as the Priest, or Minister, and it consisteth of two things, viz. the visible substance, which is, Bread and Wine. 2. The invisible grace, which is, redemption by Christ's death from the punishment due unto our sins; that like as by Baptism we are inis●iated into the Church, so by this spiritual Banquet, we are preserved in that life, into which he hath begotten us through the Word, and in this holy Mystery three things are to be considered: as 1. The signification. 2. The matter, and 3. The effect: now the signification is placed in the promise, the matter is Christ's death, and resurrection, and by the effect is meant redemption, righteousness, and eternal life, which is the fruit which a worthy receiver obtaineth, by being partaker of that Divine Mystery. In the second Circumstance the great controversy will fall by course to be disputed upon, viz. Whether or no our Lord and Saviour Jesus Christ (whom the Apostle saith the heavens must contain until the restauration of all things, or until the day of Judgement) be so eaten in the Sacrament, as these Popelings seem to be confident of, according to the former expression delivered. SECT. 3. ANd for the better clearing of the truth in this particular, When Scripture is to be taken literally, and when spiritually. there is a way discovered whereby we may understand when Scripture are to be understood literally, and when spiritually; for the first, when Christ seems to command a foul and wicked act, that must not be taken literally (as in them words of our Saviour formerly expressed, in which he seems to command a foul and wicked act) it is therefore figuratively spoken; now it is the spiritual understanding that saveth him that believeth, Joh. 6. 47. For the letter killeth, but the Spirit quickeneth, Joh. 6. 63. neither is it Christ's bodily presence, (if it were in the Sacrament according to their opinions) that could save a receiver of it, for Judas (a Son of perdition) received panem Domini, sed non panem Dominum; the bread of the Lord, but not the bread the Lord. So that when Christ saith, This is my body, he meaneth the figure of his body, and therefore we are to understand it by way of signification, and not properly, for it is his presence in our hearts, through faith in his blood, which we receive profit by, and not by his bodily presence in the Bread and Wine, as I have formerly said: and if we believe not his bodily presence there, that will not damn us, but it is his absence out of our heart● which bringeth damnation. SECT. 4. THis Sacrament then being a Spiritual thing must be spiritually The Soul cannot 〈◊〉 ●●d wi●h co●po●al●●ood. discerned, for the food of the Sou●e upon earth, is no other than the food of Angels, which is the joy, and delectation which they have of God's glory; and therefore not to be fed with corporal food, such as they would make Christ's body: and seeing that all corporal food is digested into the stomach, and so cast o●t into the draugh●, I blush to think of their audacious blasphe●●●s, who doubtless cannot be ignorant, that if they eat him carnally, that they do also expel him in that manner as they do other meat, which thing is a shame to any Christian to conceive, much more to express and vindicate. And it may very ●ell be thought, that though the Apostles of Christ would have been ●●y scrupulous to have drunk Christ's very blood, seeing it was so plain against the Law of Moses, (and their own decrees, A●●, 15. 29.) if they had understood him in that gross sense which these Papists do. Ag●in, the writers of Scriptures must be examined as Spiritual Scripture must be 〈◊〉 stood 〈◊〉 spiritual sense. men, and not as Carnal men, in regard they were delivered by holy men of God as they were moved by the Holy Ghost; and therefore one taking upon him the person of our Saviour (to whom in the sixtieth verse of the sixth of John, who is said to murmur● at his say) answereth them thus (by expounding of our Saviour's words in the 63. ver.) " You (saith he) shall not ●at● this body which you see, nor drink this blood in my urines; but I shall give a certain Sacrament unto you, which if it be spiritually understood quickeneth you, otherwise it profi●eth nothing. SECT. 5. IT is also evident from Exod. 12. 11. that the Paschall Lamb The ●●gne called by the name of the thing signified. was called the Lords Passeover, whereas it was but a sign, and representation of the Passeover: As also, Circumcision was called the Lords covenant, Gen. 17. 11. whereas it was only a sign, and seal of i●. Then as neither the Lamb was the Passeover itself, nor Circumcision the Covenant itself, it is but weakly inferred by these people (from the words of our Saviour) that the bread should be the body of Christ, Mat. 26. 26. so that it must needs follow from hence, that the Sacrament of the Lords Supper is only a sign, or representation of the body of Christ; yea, the Apostle Paul expounding them words of our Saviour in the institution of the Sacrament (viz. This is my body) exhorteth us to do it in remembrance of him. And that so oft as we eat this this bread, and drink this cup, we show the Lords death till he come, 1 Cor. 11. 26. If then it be but a sign, and representation of his death, it is not his absolute death; for if it were so, then must Christ be really s●aine, and crucified at every Sacrament, which God forbidden we should imagine, and therefore the Apostle saith, it is a remembrance of the Sacrifice of his body, and blood which was shed for Believers; and so also did the Fathers of the Church expound them words of our Saviour, Hoc est corpus meum, to be a figure of his body. And there is none so childish, but knoweth that the figure of Christ is not Christ himself; nor the Picture of Peter, Peter himself, and yet nevertheless we call the picture by the name of the party they represent; as when we see the picture of Peter, we say, this is Saint Peter, and yet we should take him to be a fool that should think this figure or picture to be the corporal body of Peter himself as he was living, it being only the representation of him, and so of any other. SECT. 6. IF a man therefore seek health in the external sign of the Health is not to be sought in the sign. Sacrament, he may be compared to a fond fellow, who being very thirsty inquireth for an Al●-house, whereupon one showeth him an Ale-poole, and telleth him there is Ale to be had; the ●i●●y fellow understanding him that there was Ale in the pool o● sign, sucketh it, thinking thereby to quench his thirst. 'Tis so in the Sacraments, for if we seek health in the outward sign, we suck the Ale-poole, and labour in vain; but if we understand the Sacraments meaning, and so seek what they signify, and go to the thing signified, we shall surely find perfect health; in which sense the Sacrifices of the Jews were well allowed, and accepted of God, but when they forgot the signification, and sought their health and righteousness in the Sacrifice itself, than were they abominable in the sight of God; then he cried out of them by his Prophets: and so it is in all other ordinances. As for the sign in the Sacrament, Paul calleth it bread, 1 Cor. 11. 23. Christ calleth the other the fruit of the Grape, or Vine, saying, I will drink no more of the fruit of the Vine, etc. Mat. 26. 29. and further, Nature doth teach us, that the Bread and the Wine in the Sacrament, retaineth their former nature; for the bread mouldeth if it be kept long, yea worms breed in it, and the poor Mouse runneth away with it; and likewise the wine soureth, and therefore one commenting upon them words of our Saviour, saith thus: " Why preparest thou teeth or belly, Crede quod habes, & habes, believe thou hast eaten him, and thou hast eaten him. So that Christ's words must be understood spiritually, and not after the letter. Obj. The Apostle saith, He that eateth or drinketh unworthily, eateth and drinketh his own damnation; now, how should he be guilty of damnation, which receiveth the Sacrament unworthily, except it be the very body and blood of Christ which he receiveth. Ans. He that violently teareth the State's Arms, breaketh open the broad Seal, committeth treason against the State, or Commonwealth; even so doth a man offend against Christ's body and blood, by abusing the Sacrament of his body and blood, although Christ be no more present in the Sacrament, than the Commonwealth is present in the Seal, Arms, Coin, etc. Again, the Apostle saith, that he that prayeth or preacheth with his head covered, dishonoureth his head, and his head is Christ; shall we therefore imagine that Christ is naturally in every man's head. SECT. 7. Of the change of the bread in the Sacrament. Obj. A Aaron's Rod being changed into a Serpent, Exod. 7. 13. is still called a Rod; not because it was so, but for that it had 〈◊〉 so. In like manner the bread in the Sacrament being converted into the body of Christ, is yet called bread, because it was so before. Ans. If they can show Scripture for the conversion of the bread into Christ's body, as there is an evident text for the changing of Aaron's Rod into a Serpent, they would say somewhat: but until they can do that, their error can have no colour from hence. 2. Aaron's Rod is so called, not only because it was Aaron's Rod before, but for that it was to return to be a Rod again; but they will not have the body of Christ to return again to bread. Obj. Amongst the Israelites there was many wicked men, which did drink of the water which did issue out of the rock, which notwithstanding did not enter into the Land of Canaan, but fell in the wilderness, so amongst Christians, many do eat and drink the body and blood of Christ, which for their unbelief shall not enter into eternal life: and so consequently wicked men, and unbelievers, eat the very body and blood of Christ in his Sacrament. Ans. The Text maketh directly against that carnal and gross▪ conceit, for Christ saith of the bread (which he broke to his Disciples) This is my body, which is the chief text they have to ground their fantasy: So Paul saith, the rock was Christ. Like as then the rock was neither the body of Christ, nor the water issuing from thence his very blood, but only in signification, and representation, so the bread and wine in the Sacrament, are lively and demonstrative significations, or exhibiting signs of the body, and blood of Christ to the faith of the receivers, and no otherwise. Obj. Though the body of Christ be visible, yet in the Sacrament it lieth hid under the form of bread, after the words of consecration, so that only whiteness remaineth. Ans. My former answer concerning the water which flowed out of the rock in the Wilderness, which was a sign of the same thing to the Fathers, witness the Apostle, who saith, that rock was Christ, 1 Cor. 10. 4. as the wine doth prefigure unto us the Lords Supper, but the same water was also common for watering of Cattles, and so by the same consequence the Cattles did drink Christ, as the silly Mous● may eat of their Sacraments, and so consequently have eternal life: For, our Saviour promiseth eternal life to them that ●a●● him, Joh. 6. 51. (O damnable doctrine.) SECT. 8. AGain, the name of a thing is given unto the sign, because Why the name of the thing signified is given to the sign. of the alience betwixt the thing signified and their signs, for so Circumcision is the Covenant, Gen. 17. 13. the Lamb is the Passeover, Exod. 12. 43. the Dove the Holy Ghost, Mat. 3. 16. the Rock Christ, 1 Cor. 10. 4. the Sacrifice of the Law the putting away of sin, etc. because such things were prefigured by them; and in the same sense if Scripture be taken literally, than God is a man of war, Exod. 15. 3. and hath eyes, ears, nose, mouth, hands, and feet, which is contrary to Scripture, Luk. 24. 39 where our Saviour saith, that a Spirit hath not flesh and bones. But God is a Spirit, Joh. 4. 24. ergo he hath no such things; these terms being only inserted, as to suit with our capacities, so that in some sort we might apprehend his manner of action, and leportment towards us his creatures. SECT. 9 How the Body of Christ in the Sacrament is eaten. 2. THe Sacrament then of the Body and blood of Christ is given, The Body and blood of Christ only eaten and drunk by faith. taken, and eaten only after a spiritual manner, by the mouth of faith, and it is a token of love which Christians ought to have amongst themselves, and for which it is called the Lords Table, 1 Cor. 10. 11. the Lords Supper, 1 Cor. 11. 10. a communion of the body of Christ, and they that partake thereof, though they be many, yet are but one bread, and one body, 1 Cor. 10. 16, 17. Now the same faith shall save us which saved the Fathers before Christ's Incarnation, who did eat his body, and drink his blood spiritually through faith, and therefore as the Manna which came down from Heaven, and the water which issued out of the Rock, was the same to the Israelites as the bread and wine in the Sacrament is to us▪ and in regard as many as did apprehend Christ in the Manna, and water of the Rock; are said to eat the same spiritual meat, and to drink the same spiritual drink which we do; and albeit the figures are changed and altered, yet faith abideth one and the same. And thus the Fathers did eat Christ before the Manna, and after the Manna was ceased. Having showed the manner of eating Christ in the Manna, (and seeing the like may be spoken of the Pascall Lamb, which was not to be eaten raw, Exod. 12. 9 that is, carnally, substantially, and visibly) with what face can these blockish people think to eat with their mouth, and teeth, the very body and bones of Christ. And who may better be said to eat Christ raw, than they which come not with a true and a lively faith, but with such an erroneous persuasion, therefore as raw flesh is offensive to the stomach, and such an one as eateth it may to said to eat his own death; so they that eat and drink in the Sacrament unworthily, are said (by the Apostle) to eat and drink their own damnation, 1 Cor. 5. 7. SECT. 10. By whom the Sacrament is truly eaten. 3. AS none were admitted to eat of the Lamb of Consecration, Exod. 29. 33. but such as were of Abraham's Family, so none but those that are of Christ's Family indeed, and do believe in him, can be partakers of his body and blood, for whosoever (saith Christ) eateth of my body, and drinketh of my blood, hath eternal life, Joh. 6. 54. so then those men are grossly mistaken and deceived, that think that the wicked and unbelievers do eat the very flesh, and drink the very blood of Christ in the Sacrament, for than it would follow upon our blessed Saviour's words, that they shall have eternal life. Further, as the Pascall Lamb was not to be eaten by uncircumcised persons, or such as were strangers from the faith of Israel, Exod. 12. 33. so neither are those Mysteries or Sacraments of Religion to be given to Infidels or profaine persons, for our Saviour would not have us give holy things to dogs, or cast pearls amongst swine, Mat. 7. 2. This shall seem to be spoken in confutation of the Papists detestable and damnable opinion of Transubstantiation, as also that the Sacrament of the Altar giveth life, Ex eperè operato, by the thing done, and being present at, though there be never a good thought thereunto by him that is present, and a receiver thereof; as also that the true and natural body of Jesus Christ is in, with, and under the Bread and Wine, and may be eaten, chewed, and digested even of Turks and Infidels, as also that the same true and real body of Jesus Christ may be devoured of Dogs, Hogs, Cats, Rats, and so consequently these creatures receive, and enjoy (by virtue of the same) eternal life, which is blasphemy in the highest degree. SECT. 11. Whether the corporal presence of Christ can be in more places than one, at one time. Obj. THe Papists verify it may, their reason is, because Christ's Manhood (say they) is so annexed to his Godhead, as fire in Iron, which cannot be separated, and therefore must be in all places with the Godhead. Ans. That assertion is false, as may evidently appear by The body of Christ not in two places at one time. these Scriptures, as Luk. 24. 6. when the woman sought Christ at the Sepulchre, where the Angels told them that he was not there, for he was risen; but if his body had been in every place the Angel had lied. As also at the raising of Lazarus Christ saith to his Disciples, I am glad for your sakes that I was not there, Joh. 11. 15. and so Christ should not have spoken truly if that he had been there as he was Man. Moreover, Christ saith, The poor you shall always have with you, but me you shall not have always, Joh, 12. 8. Again, it followeth not that every thing that is in God should be in every place as God is; for the Scripture saith, That in him we live, move, and have our being, Act. 17. 28. and yet we are not in every place as he is God, for so he is in all places; but as he is man he sitteth at his Father's right hand; and if we should grant Christ to be in all places as he is Man, we should take away the truth of his body, for though his Manhood be in God, and God in his Manhood, yet is followeth not that it should be in all places, as his Deity is, for as touching his Manhood, he was on earth, not in heaven, when he said, No man ascendeth into heaven but he that descended from heaven, Joh. 3. 13. And further to confirm this point, Christ saith to his Disciples, I ascend to my Father and yours, my God and yours, Joh. 20. 17. Again, the being of one body in divers places, or in two places at once is against nature, and Scripture cannot allow of it. One writing to his friend, to resolve him touching that passage of Christ to the Thief on the Cross (where he saith, This day shalt thou be with me in paradise, Luk. 23. 43.) whether our Saviour meant he should be with his Soul, or his Body, or his Godhead in paradise; to which question his friend returned this answer: Touching Christ's corporal Body that day, it was in the Sepulchre, and that was not in paradise although in a garden; and as touching his Soul, it was that day in Hell, and none will say that paradise was there, therefore that text (saith he) must needs he understood to be spoken of his Godhead, and therefore Christ's Manhood was neither that day in heaven, or on earth, but in the Sepulchre. SECT. 12. Of Christ's preaching to the Spirits in prison. Object. IN that reply is confirmed, that the wicked of the old world were not so condemned, but that they might be redeemed from them by the descension of Christ, who is said by Saint Peter to be quickened in the Spirit, by the which he preached to the spirits in prison, which sometimes were disobedient. Ans. Those imaginations are contrary to Scripture, for out of Out of Hell is no redemption. Hell is no redemption, as Abraham said to the rich man, They which would go from hence to you cannot, neither can they come from them to us, Luk. 16. 26. Again, Hell is thus described, Where the worm dyeth not, and the fire never goeth out, Mark 9 45. the worm of the conscience in everlasting fire shall torment the wicked; and therefore that place in Peter, or the other cannot be understood of the descending of Christ's Soul into Hell, for Christ cannot be said to be quickened, or made alive in his Spi●●● that is, his Soul, because it was not subject to death; and 〈…〉 fore by the word soul, or spirit, they truly understand the Divine power of Christ whereby he preached to Noah. 2. If there were preaching in Hell, than it will follow that there is a Church there, and repentance and conversion of souls. 3. The Apostle only speaketh of such as were disobedient, but they were not delivered by Christ. 4. It cannot be showed in all the Scripture where the resceptacle of the souls of the faithful and believers is called a prison. SECT. 13. Object. TO proceed where we left, God is Almighty, and therefore can do what he will. Ans. That God is Almighty because he can do all things, is Why God is said to be Almighty. to prove that he is not Almighty, for all things he cannot do. As he cannot deny himself, he cannot restore virginity being once violated, he cannot sinne, because there is no superior above him, but that he may do all things what he will; but he hath no will or pleasure to make his Son a liar, or to make his Scriptures false, and yet notwithstanding he is Almighty, and may do what he will; and thus they allege, that God by his power might make Christ's body in many places, but they forget to prove that he hath done so. Obj. God worketh by Miracles, and therefore he may do it, though to us it seem not to be done. Ans. As before I desire to know where God hath promised to do so, we read, that the shadow of Peter did heal many, Act. 5. 15. and yet the shadow was not Peter own person. We read also, that Napkins and Handkerchiefs were carried from Paul to many that was sick, and possessed with unclean spirits, and they received their healths, Act. 19 12. and yet it were a madness, to think that Paul's body had been actually in those things, which was sent from him to them which were diseased, or possessed with the unclean Spirits; so that these their assertions being proved false by Scripture, we may conclude against them all that Christ's body is but in one place only; As concerning his flesh the Church enjoyed him but a few days, but as he is God he is every where, and at all times by his grace, providence, and Divine Nature. His Natural Body, which was borne of the Virgin, died, risen for us, and sitteth on the right hand of God, he went away by that which was but in one place, he stayed by that which was in all places; he ascended above all Heavens in his body, but he departed not hence in his Majesty. Again, to show the unmesurablenesse of his Godhead, he saith to his Disciples, Lo, I am with you ever, even to the end of the world, Mat. 28. 20. and how could he ascend into Heaven but as he was local, and very Man; and how he is present with the faithful, but because he is unmeasurable and very God. SECT. 14. Against the reservation of Relics in the Sacrament. Obj. HAving thus (as I conceive,) manifested their error aforesaid, I shall say something concerning their superstitious reservation of the Relics of the Sacrament, which they gather from God's command to the Israelites to keep a gomer of Manna, Exod. 13. 32. to evidence to their posterity how, and by what means they were sustained, and preserved in the Wilderness for so many years. Ans. That Relic was an holy Relic, kept by the Commandment of God, not to be adored and worshipped, but to put the people in mind of that benefit in feeding of their Fathers in the Wilderness; but the keeping of this Relic doth offend against all these rules: As, 1. God hath not commanded them to keep any such thing. 2. In that they show them to the people for adoration, and not for the commemoration of any benefit. 3. The Manna which putrified, being one day kept contrary to the Commandment of God, Exod. 16. 20. endures many hundreds of years by his appointment, but Popish Relics are not preserved from putrifying, therefore God hath not ordained them so to be kept. 4. God commanded that no part of the Pascall Lamb should be reserved until the morning, which doubtless was to take away the cause of superstition, lest they might have adored and abused the Relics of the Passeover; which charge given to the Israelites may also reprove the superstition of the Papists, which do reserve the Relics of the Sacrament, and of Saints carrying them about to sick folks, as things of great virtue and holiness. Obj. joseph's bones was carried from Egypt to Cannon, Gen. 50. 26. ergo the Relics of Saints may be preserved. Ans. Joseph was laid in a Coffin, they did not rake out his ushes, and take his bones and carry them about to work Miracles, as the Papists seem to do by the bodies of Saints (if they be their bodies) and in that Joseph desired to be carried to the Land of promise, the Scriptures directly showeth the cause to have been the profession of their faith, and hope, that the Land of promise should be given unto them, as Joseph had formerly said (in these words) God shall surely visit you, and you shall carry my bones hence, Gen. ●0. 25. SECT. 15. Against the posture of kneeling to the Sacrament. A Word also as touching the gestures and deportments of the body in the act of receiving the Sacrament, which hath been variable according to the manner of the Countries where it hath been, and is administered, as it was the custom of the Jews to sit upon the ground, as Christ leaning upon John's breast at Supper, which is imitated now by the Irish; but the Communion of the body and blood of Christ is called the Lords Supper, and sitting being an accustomed gesture amongst us at our ordinary suppers therefore sitting is a gesture most stress for such an 〈◊〉. Again, some Churches use the posture of standing as well as sitting in imitation of the Passeover, but we never read that the Apostles kneeted at the Sacrament, for so to do is directly Idolatry and Superstition, as may thus appear: For to worship God in act, or desort a creature is Idolatry and Popery, but such is their kneeling, ergo. 2. To worship Christ's Manhood as present when it is absent is Idolatry, but Christ's local body is in Heaven as I have proved, and therefore being so adored here on earth is Idolatry, and Superstition. CHAP. VIII. The eighth Chapter treateth of their Limbus Patrum, or their Purgatory. SECT. 1. Objection. THeir opinion of Purgatory, or Limbus Patrum, (where they say all the ancient Fathers were before Christ) they ground upon such Texts of Scripture as these, viz. In that it is said, that Abraham was gathered to his people, Gen. 25. 8. etc. which Purgatory (say they) is not for the purging of Mortal, but Venial sins; and therefore the sins of the Fathers were purged there. But that Abraham went to no such place is evident, Luke 16. Against these gross opinion of Purgatory, or Limbus Patrum. 15. where the place to which he went is called Abraham's bosom, which certainly cannot be a member of Hell, as they make Limbus; the Apostle also showeth to what place the faithful are gathered unto, Heb. 6. 12. where he exhorteth to be followers of them, who through faith and patience inherit the promises; as also Heb. 12. 22, 23. where the Author termeth the place to which they are gathered, The City of the living God, the heavenly Jerusalem, the place of an innumerable company of Angels, the general Assembly, and Church of the first borne which are written ïn Heaven, to God the Judge of all, and to the spirits of just men made perfect; so that where the spirits of just men were, there the Angels were, for so we read, Luk. 16. 22. that Lazarus's Soul was carried by Angels into Abraham's bosom; but Angels are not in Limbus Patrum, ergo not the souls of Saints departed. Again, Henock is said to be of that people to whom Abraham was gathered, but Henock was not in Limbus, for he was taken up into heaven, Gen. 5. 24. 2. Abraham, went to his fathers in ●race, Gen: 25. 8. that is, with joy and comfort; but what joy and comfort is there in Limbus, a Lake, and dungeon of darkness. 3. To be joined to his people, is not to be joined to the Angels, for Abraham is said to go to his Fathers, but the Angels were not his Fathers, neither is the phrase alone, as to say, he slept with his Fathers, or went the way of all flesh, or changed his life, for Ishmael is also said to go to his people, Gen. 25. 17. SECT. 2. Of Abraham's and Ishmaels' people. NOw Abraham and Ishmael had not the same people to go unto, the faithful cannot be said to be Ishmaels' people, nor the profane sort to be Abraham's people; but if the meaning of the phrase were no more than that they were joined to the state of the dead, the faithful and profane should all go to one people, wherefore this phrase, must needs imply a special disposition of the Souls of the faithful after this life, in being associated to the company of the just, and laying up their bodies in an assured hope of the resurrection. The Apostle also showeth what it is for the righteous to be gathered to their people, Heb. 12. 22, 23. to which we are joined by faith whilst we live, and really when we are dead, as one saith, now, quo ad spem, in hope, but then, quo ad rem indeed. Again, the Spirit of the Lord pronounceth a blessing to them that die in the Lord, Rev. 14. 13. which are three Arguments against Purgatory: 1. In that they which die in the faith of Christ are blessed, but they which are in Hell's torments (for Purgatory they say is a part of Hell) are not blessed. 2. They are said to rest from their labours, but they which are in Purgatory are in labour and pain. 3. Their works are said to follow them for their reward, but they which are tormented and punished are not rewarded. Therefore we acknowledge no other Purgatory, but in this life No other Purgatory but in this life. a perfect purgation of our sins in Christ, and an imperfect, which is by a fiery probation of affliction, as the Apostle termeth it, 1 Pet. 4. 12. where he willeth the Jew's not to think strange concerning the fiery trial which was amongst them to prove them; Job also showeth, that our Purgatory fire is in the affliction and sorrow of this life, where he saith, Ex ibo & aurum, I shall come forth like Gold, Job 23. 10. As also the Prophet Isaiah saith, That the Lords fire i● in Zion, and his furnace at Jerusalem, Isa. 35. 9 it is not then in Hell, or Purgatory. SECT. 3. The Papists leave many things uncertain, and undiscussed touching Purgatory. AGain, the most learned of them showing the difference betwixt the ministry of the Angels in this life and in the next, leaveth it as uncertain, and undiscussed, whether the good Angels or the bad are the Ministers of the torments in Purgatory; as for the bad Angels, that they should be the Ministers of the Torments in Purgatory, or that they should exercise power over them, that in their life time did conquer the Devil, they hold not; neither yet will they have them to be the good Angels, for it is not meet (say they) that they which shall shortly come to be fellows and partakers with the blessed Angels in Heaven. should be punished by such Angels. Now let any reasonable man judge, whether Purgatory be a mere fantasy, yea, or no, where there is supposed to be torments, and yet no tormentors, viz. neither good or bad Angels, and if not they who then, not Christ I am certain, for he hath redeemed them, neither God himself, for the Apostle saith, Who shall lay any thing to the charge of Gods elect, it is God that justifieth, who shall condemn? Rom. 8. 33, 34. God then having justified them by faith in Jesus Christ, there is nothing further to be laid to their charge; if then there be no tormentor in Purgatory, there is no torment in Purgatory, and so the fire of Purgatory is quite extinguished, and put out. SECT. 4. Other circumstances not agreed on, etc. AGain, besides the uncertainty who should be the torments; there be other main points not yet resolved amongst them concerning Purgatory; as 1. Of the place, where it is. 2. Of the fire, what it is, whether it be Corporal, or Spiritual. 3. Of the time, how long it shall last, whether for hundreds of years, or thousands. 4. Concerning the greatness of the pain, whether it exceed all the torments and punishments in this life; all which Articles are not yet defined and determined amongst them, we will therefore leave them to their uncertainties, and as they make question of the circumstances of Purgatory, so let all Christians not only make question of Purgatory itself, but also assure themselves Purgatory and Absolution invented only to get money. that it is merely an invention of their own, as that of Absolution, which they invented for no other end then to advance themselves in wealth and dignity. For otherwise, what rational man can think that it is in the power of any man to forgive the sins of another, which cannot forgive his own, as in example; If Peter had the power to have forgiven the sins of other men, what need had he to have wept and repent for his own, or of whom needed he to have asked pardon, seeing he had all the power in his own hands, as they expound the Text, Mat. 16. 19 and if so then it must consequently follow, that if God would forgive sins he could not without Peter's consent, of whom the Pope is Successor (as they also say) in power and holiness. SECT. 5. From whence all the glory of Popery sprung, and is continued. ANd from hence sprang all the glory of the Papacy, threatening the Laity, whom they kept in the darkness of ignorance, by withholding from them the light of the Scriptures, that if they would not give such and such gifts to the Church, build such a Monastery, Abbey, Nunnery, Cathedral, (and what not which they pleased, as also give a great part of their estates to the maintenance of such of their Hierarchy as was to live in them) they should incur his Holiness displeasure, who had power either to damn or save them; by which juggling we have had all the Popish buildings erected, which either are or have been in this Kingdom, for if his Holiness commanded, it must be accomplished in pain of Damnation, or a worse turn, which God himself could not hinder if it were his Holiness pleasure to the contrary; and in this manner was the Laiety brought poor and the Clergy rich, engrossing (by this means) into their hands even the very fat of the Land, as it is most apparent to them that observe in what places of the Kingdom those religious houses (as they term them) are situated. But had Peter had that power which the Pope claimeth (as We need not fear the Pope's curse any more than Paul did Peter. his Successor) doubtless Paul durst not have gainsaid him as we read he did, (Gal. 2. 11.) for fear lest he should have damned him; as also by this means one of the Apostles should have been greater than another in power, which is absolutely forbidden, as I have formerly showed; it is therefore most evident that Peter had no prerogative above his fellow Disciples, neither do we read in Scripture that ever Peter pronounced Absolution to any man; so that Absolution and Purgatory are the Pope's Stewards to gather in his revenues or impositions, which he requireth of his simple stupid Tenants, whom I hope will now have more wit or grace, then to be any longer cheated by him, or enthralled in his Tyrannical and Anti-christian Kingdom. CHAP. IX. Treateth of theîr superstitious meriting by good works, etc. SECT. 1. THis opinion is also opposite to the Scriptures, as the words of the Apostle showeth, Ephes. 2. 8, who speaking concerning the means of our salvation, saith absolutely, That it is by grace that we are saved, and not of ourselves, and that it is the gift of God. He also showeth that grace and works cannot stand together, Rom. 11. 6. If it be of grace, it is no more of works; and if of works, than no more of grace; and the Patriarch Jacob confesseth himself to be less than the least of God's mercies, or unworthy of the least of them; by which it plainly appeareth that be attributed no merit, or worthiness to himself, but doth acknowledge all to proceed from God's mercy; which reasons are surely of power to convince any rational man, that we deserve nothing at God's hands, in regard that our best works are imperfect, and have need of grace to pardon the imperfections thereof; as also that we are the Lords bounden servants, and do no more than our duty when we do our best, and even then we are unprofitable servants, Luke 17. 10. God therefore crowneth our good works, but rather of his goodness and mercy then our deserving, whose mercy is seen in his gracious promising, and righteousness in his faithful performing; it is his mercy in calling us, before we can any ways be prepared thereunto: there is no fitness, aptness, or congruity in our nature, but all is of grace; and therefore Moses telleth the Israelites, Deut. 4. 27. that because the Lord loved their fathers, therefore he chose their seed after them. SECT. 2. No preparation in a man's nature to his calling. IT doth also plainly appear, that God's love was the first motive for the choice and calling of Abraham, in regard that Terah his father was an Idolater, under whom Abraham was brought up, and by all likelihood infected that way, before the Lord called him; what preparation could there be then in Abraham, or provocation (as in himself) to his calling; neither was the beginning only of God's favour to Abraham of grace, and the increase thereof by merit, for Jacob being of Abraham's faith, saith, that he was less than the least of God's mercies, or that none of God's graces first or last, were conferred upon him for his worthiness: So then where the Lord findeth his servants faithful and obedient, he will increase them with further graces, not merited by their obedience, but added in mercy, according to the gracious promises of God, that vouchsafeth of his fatherly goodness to The foresight of obedience, is no cause of the increase of grace. crown the faithful service of his children; for otherwise, if our service and obedience be weighed in itself, it deserveth nothing. In vain therefore (I hope) will the Popish Clergy plead any longer for such fopperies, as to say that Abraham's faith, godliness, and obedience, was acause that God bestowed upon him them great favours, as the revealing of the destruction of Sodom, etc. when as the chief reason was in respect of his fatherly love towards him, who having once made choice of his servants doth for ever love them, adding grace upon grace, until he hath accomplished their Salvation; or otherwise as the Prophet saith, all our righteousness We offend in ou● bestworks. are as a menstruous rage,; neither did the holy men of God present their supplications for their own righteousness sake, Dan. 9 8. and being unprofitable servants in our best services, we are fare from meriting or deserving any thing; and if we do no more than we are bound in duty, nor yet all that, we have no reason to expect any reward beyond our desert, and if the benefit of this life cannot be merited, much less the Kingdom of Heaven. Again, if we can merit nothing for our own particulars, how much less for others. SECT. 3. Against election by works foreseen. 1 Inst. AGain, that God hath not elected or made choice of any for good works foreseen in them, may evidently appear by divers places of Scripture. As for instance in Simeon and Levi, who were two fathers in Israel, the one chosen from amongst his brethren to execute the Priest's Office, and yet we see they were guilty of much blood; so that we may perceive, that God chose them not for any virtue or worthiness in them, but for his own mercy's sake. And Moses telleth the Israelites, that God did not set his love upon them, because they were more holy than other Nations, for saith he, you are a rebellious people, but because the Lord loved you, therefore he hath done this unto you, Deut. 7. 8. 2. Inst. Neither did Joseph obtain that great favour with God to have the pre-eminence over his Brethren by any merit, or worthiness in himself, but of God's mere mercy, grace, and favour towards him, for as yet Joseph had not showed his faithfulness and chastity in Potiphers house; the purpose of God then to exalt Joseph (revealed to him in his dream) Gen. 37. 6. went before any merit on joseph's part, so also God's free and gracious election, in setting us apart to everlasting salvation is without all respect or works in us, as the Apostle toucheth, Rom. 9 15. 3. Inst. Yea, the Book of Exodus showeth us on the one side the ingratitude, and disobedience of the people of Israel; and on the other side the steadfast love of God towards them, which offereth unto us an evident argument of God's free election, without any respect to works; the Apostle likewise to the same purpose allegeth that notable Text, I will have mercy on whom I will have mercy, Rom. 9 15. 4. Inst. Neither did the Lord look upon us Gentiles, in making of us his people, for any worthiness in us, but for his own mercy's sake, he hath called us to the knowledge of his truth; for otherwise what we are in ourselves, the Apostle showeth out of the fourteenth Psalm, where it is said, that they are all gone astray, etc. there is none that doth good, no not one. So than it is most evident that God's election changeth not, but Good works is no precedent cause, but a consequent effect of election. whatsoever he hath decreed concerning any man's Salvation shall stand, for the gift and calling of God are without repentance, Rom. 11. 29. And the Apostle showeth us, that the Lord hath chosen us, that we should be holy, not that because we were holy; so that good works is no precedent cause of our election, but a consequent effect thereof. CHAP. X. Treateth of their tenant of justification by faith and works. SECT. 1. THe Popish tenant concerning faith is, that it justifieth A Popish assertion. not as it apprehendeth and applieth the righteousness of Christ, but as it is a meritorious work, by the worthiness and dignity thereof, and that it is a presumption for any man to be assured of his salvation. Ans. Now that this their assertion is contrary to Scripture will thus appear, as Gen. 15. 6. where it is said, that Abraham believed in God, and it was counted to him for righteousness; the Apostle also concludeth the contrary, where he saith, That to Faith justifieth not as a work, but as it apprehendeth the righteousness of Christ. him that worketh not, but believeth, etc. his faith is counted for righteousness, Rom. 4. 5. where righteousness then is imputed and accounted, there it is not obtained by works, faith then justifieth not as it is a work, or meritorious, but as an instrument it apprehendeth the justice of Christ which is imputed by faith. SECT. 2. Faith a special application of the promises of God. Object. A Justifying faith is not a special application of the promises of God in Christ, but a general belief only, that whatsoever God saith is true; as Abraham's giving of credit to God's speeches, that he should be the father of many nations. Ans. It is otherways evident, for Abraham did not only believe God's promises concerning his carnal seed, but his faith reached also to the spiritual seed, which was Christ, as the Apostle applieth it, Gal. 3. 16. yea, Abraham rejoiced to see Christ's day, Joh. 8. 16. as having a particular interest in him, as his Saviour; the forenamed place doth therefore strongly prove against that their assertion, for whereas Abraham had formerly showed many excellent works, as of Piety, in building Altars in many places, and calling upon the name of the Lord; in charity in seeking reconciliation betwixt L●t and him, Chap. 13. of mercy, in redeeming of Lot being taken prisoner, Chap. 14. contempt of riches, in refusing to take the King of Sodoms goods; yet none of all these works are reckoned, or imputed to him for righteousness, but only his faith. SECT. 3. How Phineas zealous act was imputed to him for righteousness. Obj. PHineas work in executing judgement upon the Adulterer and Adulteress, was imputed to him for righteousness: faith then is not only imputed for righteousness, but works also. Ans. The Prophet in that Psalm speaketh not of that righteousness whereby Phinias was originally counted righteous, or just before God (for that was by faīth, because without faith it is impossible to please God, Heb. 11. 6.) but of that righteousness whereby Phinias faith was declared and testified, and thereby his zealous act (because of his faith) was counted a righteous work. The like is also where the Apostle Paul denyeth that Abraham Paul & James reconciled. was justified by works, Rom. 4. 2. and the Apostle James affirmeth, that he was justified through works, Jam. 2. 21. The first speaking of justification properly before God, the other of the same testified, and declared by works unto men; and therefore Phinias fact is said to be imputed to him for righteousness, from Generation to Generation, that is, in all ages he was known, and reputed just before God and men. And therefore the Apostle James saith, Show me thy faith by thy works, Jam. 2. 18. as if he should have said; 'Tis true, before God it is thy faith only that justifieth thee, (in regard that he only knoweth thy heart) but in that I cannot judge of thy inward affections, it is requisite that I should discern some actions from thee, which may testify to me that thou art godly, and therefore our Saviour saith, ye may know them by their fruits, etc. Albeit therefore the Apostle urgeth the showing and approving of faith, that Abraham was justified through faith in the offering up of his Son Isaac, yet before God he was formerly justified by faith, but by this his obedience his faith was both approved to God, and made manifest unto men. SECT. 4. Four sorts of faith. Object. WHat manner of faith is that which you term justifying faith? Ans. For the better discerning hereof, it is requisite to know the divers kinds of faith, which are of four sorts, viz. 1. There is fides inissialis, vel fundamentalis, the faith of beginning, The faith of beginning. or fundamental faith, whereof the Apostle speaketh, Heb. 11. 6. He that cometh to God, must first know that God is, etc. and this kind of faith towards God, the Apostle referreth to the doctrine of beginning, and essence of God, in knowing him to be the only God. 2. There is another faith called, fides miraculorum, the faith The faith of Miracles. of Miracles touched by the Apostles, 1 Cor. 13. 2. If I had all faith, so that I could work miracles, and remove mountains. 3. There is fides Historica, an Historical faith, which believeth The Historical faith. all things to be true which are written in the Scripture, in which sense the Apostle James saith, the Devils believe, and tremble; they believe there is a God, and that all is true that the Scripture speaketh of God, and of his Justice, Power, Judgement, and rewarding of the righteous, as may be gathered from their own expressions, as, I know thee who thou art, even the holy one of God, Mark 8. 7. in which expression the Devil did both acknowledge Christ and God; as also Mat. 4. 6. It is written, he shall give his Angels charge over thee, where he acknowledgeth that the Scriptures shall be fulfilled; as also Mat. 8. 29. Art thou come to torment us before the time? In which they do acknowledge God's Justice; as also Job 1. 9 where Satan saith, Doth Job serve God for nought, hast thou not set an hedge about him, etc. by which they acknowledge a reward to be given to the righteous. 4. The faith of faiths, or the justifying faith, which the Apostle The justifying faith. Paul maketh mention of, Gal. 2. 20. viz. In that I now live in the flesh, I live by faith in the Son of God, who loved me, and gave himself for me; and this faith is the life of the Soul, whereby he that believeth is able in particular to apply unto himself the merits of Christ's death. And the difference betwixt these four sorts of faith are The difference of these faith● these: the 1. Apprehendeth the essence, and being of God. 2. (The faith of Miracles) his power. 3. The Historical faith, his truth; and 4. Namely, the justifying faith, his mercies. SECT. 5. These faiths not one and the same in substance. Obj. THese four sorts of faith are not the same in substance, they differ only in property, which (as the Gospel) is contained and included in the Law, as a tree in the seed. Ans. If that were true, than it were possible for them which have the one, to have the other; and so Devils also which in some sort believe, (as I have showed) should also be capable of justifying faith. And as to that you say, that justifying faith is contained in the Moral Law, we are to distinguish of the Law, The Law distinguished. for it is sometimes taken more largely, either for all the Scriptures of the Old Testament, as Luk. 16. 17. It is more easy for heaven and earth to pass away, than that one title of the Law should fail. So Joh. 15. 25. It is written in their Law, they hated me without a cause, which testimony is found in Psal. 35. 19 or else the Law is taken for all the Book of Moses, and so the Law and the Prophets are named together, Mat. 7. 12. This is the Law and the Prophets; but the Law sometimes is taken more strictly for the Moral Law, whereof the Apostle speaketh, Rom. 7. 7. I know not sin but by the Law, and so the Apostle opposeth the law of works to the law of faith, Rom. 3. 27. Now as the Law is taken generally, either for all the old Scriptures written by the Prophets, or for the writings of Moses, it cannot be denied, but that faith in Jesus Christ, is in this sense both contained, and commanded in the Law, for the Lord spoke of Christ by the Prophets, Luk. 1. 7. and Moses wrote of Christ, as our Saviour saith, Had ye believed Moses, ye would have believed me, for Moses wrote of me, Joh. 5. 15. but as the Law is strictly Justifying faith not contained in the Moral Law. taken for the Moral Law, the law of works, which containeth only the ten words, or Commandments in the decalogue, so we deny justifying faith to be in the Moral Law, and that for these reasons following. SECT. 6. The Law and the Gospel differ in nature and substance. 1. IN regard that the Moral Law and the Gospel differ in very nature and substance; for the one is naturally imprinted in the heart of man, and the other is revealed and wrought by grace; the first the Apostle testifieth where he saith, The Gentiles which have not the Law, do by nature the things contained in the Law, Rom. 2. 14. the other also is witnessed by the same Apostle, Rom. 2. 24. We are justified freely by grace; the Argument than may be framed thus: The Moral Law is grafted into the heart of man by nature, but faith in Christ is not by nature, but by grace above nature▪ for if it were natural, than all men shoule have faith, which the Apostle denyeth, 2 Thes. 3. 2. faith then in Christ belongeth not to the Law. 2. The effect of the Law of works and the Law of faith are They differ in effects. divers, for the one worketh fear, and the other love and peace, as the Apostle saith, Ye have not received the spirit of bondage to fear again, but ye have received the spirit of adoption, whereby we cry, Abba father. Rom. 8. 17. The same Apostle also saith, that the letter killeth, but the Spirit giveth life, 2 Cor. 2. 6. thus then the argument standeth. The same thing cannot be the instrument of contrary things, of life and death, peace and terror, love and fear, for a fountain cannot send forth salt water and sweet, Jam. 3. 12. but the Law is the minister of dread, of fear, and terror, ergo not of life, and peace; and so consequently not of the faith of the Gospel, which bringeth all these. 3. The same thing doth not make the wound, and give a plaster to cure it; the Law doth show us our sins, faith by grace in Christ healeth them; The Law reviveth sin, without the Law sin is dead, Rom. 7. 8. But we are dead to sin, and alive to God through Jesus Christ our Lord, Rom. 6. 11. the same cannot make us die to sin and revive sin, the Law doth the one, therefore not the other. 4. The Preachers, publishers, and givers of the Law and the Gospel were divers, the Law was given by Moses, but grace and truth came by Jesus Christ, Joh. 1. 17. but if justifying faith were commanded in the Law, than grace also should come by the ministry of Moses that gave the Law, and so prove the Scriptures false. 5. The qualities and conditions of the Law and the Gospel are divers, the Law promiseth life to him that worketh; Moses thus describeth the righteousness of the Law, that the man which doth these things shall surely live thereby, Rom. 10. 5. but the Gospel requireth not the conditions of working, but believing, to him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness, Rom. 4. 5. if then faith were commanded in the Law, to believe should also be a work of the Law, and then the Apostles conclusion should be in vain, who faith, I conclude that a man is justified by saith without the works of the Law; but if faith be excluded out of the works of the Law, than it is not commanded, or contained in the Law, for than it should be a work of the Law. SECT. 7. How the Popish writers would reconcile Paul and James. NOw whereas Paul thus proving Abraham to be justified by faith without works, Rom. 4. 2. 5. and James, that Abraham was justified through works, which at the first seem to be contrary to each other, the Popish writers go about three ways to reconcile these places, viz. 1. Say they, The Apostle in that expression excludeth Abraham's Moral works before faith, and therefore by such works they grant a man is not justified, but by such as follow and proceed of faith. Ans. Before that God had imputed righteousness unto Abraham by faith, he had done divers faithful works, as the Apostle showeth, As that by faith when he was called obeyed God, and by faith abode in the Land of promise, Heb. 11. 8, 9 therefore the Apostle speaking of Abraham's justification by faith after he had done these faithful works, excludeth even such works also from justification. Again he saith, to him that worketh, the wages is not counted by favour, but by debt; but the works done before, or without faith; no wages is due, because without faith it is impossible to please God, therefore he meaneth not such works. 2. They say that Paul speaketh de fide charitate formala, of a saith form with charity, and furnished with good works, and such 〈◊〉 faith truly justifieth. Ans. True it is that Abraham's faith, which Paul so much commendeth, was a lively and working faith, and yet it did not justify him as it was active, in bringing forth good works, but as it was passive in apprehending, and laying on hold of the righteousness of God, as the Apostle showeth, in that Abraham's manner of justifying and david's was all one, but David declareth that man blessed to whom God imputed righteousness without works, Rom. 4. 6. to which the Apostle addeth Abraham's full assurance, that he that had promised was also able to perform, and therefore it was imputed to him for righteousness, Ver. 21, 22. it was not then imputed for the working of his faith, but for his bebeeving. 3. They use a distinction of a first and second justification, the first as when of a sinner a man is made just. 2. When a just man becomes more just: of the first (say they) Paul speaketh, of the second James. Ans. The Scriptures knoweth no such distinction of a first, and second justification; that which they call the second justification, is no other but sanctification, which is an increasing, and going forward in the fruits and further assurance of justification; the Prophet saying, Blessed are they whose iniquities are forgiven, and whose sins are covered, speaketh of that justification when of a sinner a man becometh just before God, which they call the first justification. But to that blessedness is promised, and where happiness and blessedness is obtained, no further justification is necessary; wherefore the first and one justification sufficeth, and so there needeth not a second. Further, this distinction admitted, Paul should rather treat of the second justification, because he allegeth the example of Abraham, who was called already, and had done many righteous works, before the Scriptures maketh any mention of the imputation of any righteousness unto him by faith; and James of the first, who bringeth in the example of Rahab the Harlot, who was called, before she had done any worthy works, so that the two Apostles must be, and are truly reconciled as aforesaid. And as to the assurance of our justification, the same instance of Abraham's offering up his Son Isaac will verify; at which time the Papists themselves confess that Abraham was certain of his salvation, or that he was in the state of grace. SECT. 8. Believers may be assured of faith and salvation. Obj. THe assurance which Abraham had then, was a particular experimental knowledge, that in that work he had pleased God. Ans. Abraham in this particular, was not only assured of God's favour, but was undoubtedly persuaded of the promise in general concerning the Messiah, as the Apostle saith, Neither did he doubt of the promises, but was strengthened in the faith, Rom. 4. 20. and this is that our Saviour saith, that Abraham desired to see his day, and saw it, and rejoiced, Joh. 8. 56. his assurance then which he had of Salvation in the Messiah, procured unto him this great joy. Obi. Abraham knew that he was in the state of grace by special revelation. Ans. This assurance that Abraham had, was not by any particular or extraordinary revelation, but by the proper and ordinary operation of faith, as the Apostle saith, He was strengthened in the faith, Rom. 4. 20. Obj. This revelation was made to the Patriarches in the Old Testament, and the Apostles in the N●w; who was (as it were) the founders of the people of God. Ans. Paul (in matters of faith) maketh no such diffence betwixt the Patriarches and other believers, where he saith, Now it is not written for him only, that it was imputed to him for righteousness, but also for us, etc. Rom. 4. 23. and he also saith, that a crown of righteousness was not only laid up for him, but for them also that love his appearance, 2 Tim. 4. 8. to whom then the same certainty of faith is decreed, the like assurance is not denied. Obi. All believers are not sure of their Justification, seeing Abraham had served God most faithfully before, and yet never till then, was assured of his Justification. Ans. It followeth not (because Abraham was not 〈◊〉 assured of his Justification) that therefore every believer cannot be justified at all; it doth only follow, that there was a time that Abraham had not such an assurance, for the dearest child of God (being naturally prone to sin, as the sparks to fly upwards) having committed some grievous offence, doth after the act (many times) conceive in himself that he is the child of perdition, or otherwise he could not have been so forsaken of God. Instance in David, who had the testimony of the Spirit of God, that he was a man after Gods own heart, and yet we see after his sin of Murder and Adultery, he conceiveth that God had forsaken him, and therefore desireth the comfort of his help again, as though he had been utterly deprived of it; and yet at other times both before and after, he was fully assured of it, as the Scriptures do plentifully make appear; so likewise it is untrue, that Abraham had not this assurance until he had offered up Isaac, for the Apostle showeth, that he had that assurance, when faith was imputed to him for righteousness, Rom. 4. 22, 23. which was before he was circumcised, Gen. 15. 6. SECT. 9 The assurance of Justification, best known to him that hath it. Object. THe Scriptures commending the righteousness of Abraham and other Patriarches, doth rather make (〈◊〉) sure and certain of their salvation then themselves. Ans. No man's salvation can be better known unto 〈◊〉 then to himself, for as the life of the body is more felt where that life is, then of others which only see the body to live; so faith which is the life of the Soul▪ (as the Scripture saith, the just shall live by faith) is better apprehended of those that have the possession of it, then of such as only behold it. Again, in vain doth the Apostle exhort us, to labour to make our calling and election sort, 2 Pet. 1. 10. if it could not be accomplished. Obj. The Apostle exhorteth us, to work it out with fear and trembling, Phil. 2. 12. Ans. The Apostle in that place doth not deny but that it may be wrought out, he therefore exhorteth us so to demean ourselves, as that we do not presume of any worthiness in ourselves, that may deserve it, and therefore he also exhorteth them that stand, to take heed lest they fall, 1 Cor. 10. 12. jest being secure of our election, which is certain and infallible (in regard that whom God loveth, he loveth unto the end.) We sinne presumptuously, trusting to God's election, and therefore the Apostle exhorteth us, to work it out with fear and trembling, lest we being circumvented of Satan (who can transform himself into an Angel of light to deceive us) and so be prevented of that which we vainly hoped for. Obj. When may a man be certain of his election or salvation? Ans. When he regardeth not sin in his heart, and until When a man may be assured of his salvation. than he cannot; for the Prophet David speaking by experience saith, that so long as he regarded sin in his heart, the Lord would not bear his prayers, Psal. 66. 18. so that when we feel in ourselves, that we are throughly dead unto sin, and to all the affections and desires of the same, it is impossible that we should be certain of our election; for in this it may be said as of the Commandments, that he that keepeth them all and offendeth in one (that is, he that keepeth them all but one) is guilty of the breach of all, in regard that the charge was to keep that one as well as all the rest. So he that in his affections, is dead to all manner of sins; but one which he still desireth to retain, being his darling sin, and that either for profit or pleasure, is in the same respect guilty of all, it being probable that he would break the rest upon the like terms, in which state and condition a man cannot be fully assured of his salvation. SECT. 10. How a man is said to sin, and yet sinneth not. Object. SVppose, that a man should find in himself, that he is dead in his affections to all manner of sin, yet this man so long as be liveth will sin, how can be then be assured of his salvation? Ans. I have told you that was the main reason, why the Apostles did give the exhortation, to work it out with fear, and trembling, yet nevertheless, though such a man sin daily (so is be not with a desire and affection, but in respect of the flesh ●usting against the Spirit) yet may he be assured of his salvation; for, the Apostle affirmeth touching his own person (being in the same predicament) that it wa● not he that sinned, but sin or the corruption of his own nature that dwelled or remained in him, Rom. 7. in which Chapter he maketh an absolute distinction betwixt them, who may be assured of their election, and them that may not, and that in respect of men's affections and desires to sin, or not to sin, where making himself the precedent, he confesseth, that in him (that is, in his nature) there dwelleth no good thing, and that to will was present with him, but how to perform that which was good he found not; and that the good which he would have done he did not: Whereupon he maketh a second conclusion, that it was not he that did it, but sin, etc. So that the reason of the Apostle thus excusing himself in sinning, was because he had a delight in the Law of God, in the inwardman. And that he had no pleasure in those sins, which he daily committed through the infirmity of his flesh, and the temptations and allurements provoking him thereunto, from Sin is made greater or l●sse in respect of the delight which is taken. in sinning. which he desired deliverance; so that albeit his so sinning, he doth not doubt of his election, but was assured of it, (as appeareth in the 25. verse.) by Jesus Christ, who had taken away one guilt of such sins. And from this argument (of the Apostle) we may conclude, that it is not sin that procureth damnation to any one, but merely the delight which men take in the action of sin. And therefore the Apostle describing the blessed estate of a The bl●ssed state of a regenerate man. regenerate man, saith, that he sinneth not, neither can sinne; which is so spoken in regard he taketh no delight or pleasure in that sin so committed by him, and so is not imputed unto him as sin. The same Apostle also saith, that there is no condemnation Rom. 8. 14, 15, 16, 17. to such as wal● not ●f●er the flesh▪ but after the Spirit, Rom. 11. 1. And that as many as are led by the Spirit of God, are the Sons of God; and if Sons; then Heirs; and Coheirs with Christ; so then as many as are such, may claim such a title and privilege, And contrariwise, them that are not such, are not to enjoy such privileges or prerogatives. CHAP. XI. The eleaventh Chapter treateth of their tenant of . SECT. 1. THe Pelagians were of opinion, that they (could without the grace of God) do some good work or act, by which they put a thick wall betwixt them and the fire of God's Spirit, lest they should be heated thereby, and warmed with love. To which opinion the Roman Catholics consent, whose assertion is— Obi. That a man naturally without faith, or without the special assistance of God, can perform some Moral good works if no temptation let. Ans. Both these assertions is sufficiently confuted, in that one sentence of our Saviour, Joh. 15. 5. Without me you can do nothing, yet to clear the point more fully, I will lay down all their arguments by which they vindicate their assertions, and answer ●o each particular; and to this purpose. SECT. 2. THey urge the words of the Prophet Isaiah, Chap. 1. 19 If ye will consent and they, ye shall eat the good things of the Land. As also, Exod. 15. 26. If thou wilt give care unto his Commandments. As also, Exod. 19 5. If ye ●ill hear my voice, and keep my covenant: From these, and such like places they argue thus. Obj. If it be in our power to perform these conditions, then have we free will, if not, to what end are they propounded; these places therefore prove , or else they are propounded in vain. They argue thus also: Will a Father command a Child do a thing which he knows is impossible to be done by him? Ans. In the same respect a man may be said of himself to keep all the Commandments, as that he hath ; but that we have such power the Apostle doth utterly deny, Gal. 3. 10. where he concludeth, that every one that is under the works of the Law, is under the curse, because they cannot keep it; for by the deeds of the Law no flesh can be justified, Rom. 3. 20. 2. These places in their sense being urged, do as well conclude, that a man of himself without grace, can keep all God's Commandments; for if a man cannot perform them wholly of himself, the same question remaineth, why they are propounded to them that cannot keep them, and yet albeit it is not in man's power to keep the Commandments, yet are they not therefore in vain, The Commnadements not in vain though we cannot keep them. for they serve as spurs to invite and stir us up to obedience, and to strive unto perfection, and to labour to go forward. But the chief reason the Apostle showeth, Gal. 3. 29. viz. That it was a Schoolmaster to bring us unto Christ, the Law therefore was given to that proud people of the Jews, that they seeing themselves to fail in their own strength wherein they trusted, they should seek for an helper, and deliverer to do it for them, viz. Christ Jesus; for otherwise to what end came our Saviour to perform the Law for us, but that we in regard or the weakness of our flesh could not perform; so that these precepts was propounded for these two ends: 1. That man's nature should thereby be stirred up to labour for perfection. 2. That finding himself to come short of the ability, he might see his own weakness, and fly for secure unto Christ, without whom we can do nothing, Joh. 15. 5. SECT. 3. In what condition Adam was first stated. Object. adam's freedom still remaineth (to us) who had power to eat, and not to eat; and so we have power to sin, and not to sin. Ans. Adam was stated in that condition, as was the Angels before their fall, who was created in potestate standi vel caenandi, in possibility to stand or fall; power of continuance he had from God, but possibility of falling he had from himself; for it is a maxim in Divinity, Immutabilliter bonum esse Dei, proxemum est; to be immutable good is proper only to God; and therefore the Devil is said, Non perstitit in veritate, not to abide in the truth; and so also it is said of man, Perditio tua, ex te, O Israel, thy destruction is of thyself, O Israel. I desire to know of these vain boasters, wherein Adam made it appear that he had , for I conceive it may rather be argued that he had none; for no man can be said to have , but he that is able of himself to resist a temptation, but Adam did not make it appear that he had such a power as to resist a temptation, ergo it did not appear that Adam had . If he had power to resist, where did he show, or express that power; seeing he could not resist the very first temptation, his will being then in its first purity, and full strength, yea never assailed before by any temptation; yea, having not only a freedom to eat, and not to eat, but also an express command from God not to taste of that fruit, and that under pain of death, and yet what a slender reason Adam's slender reason for his excuse. doth he render for his excuse; The woman (saith he) whom thou gavest to be with me, she gave me and I did eat. Lo, what great resistance, what great arguments was used on his part to dissuade the woman from that wicked act, in tempting of him against the peremptory command of God. Where is he once said to express the punishment due to himself, or her, for so offending; the consideration of which thing might have been a sufficient motive to have persuaded him for committing of that sin. If must be ascribed to one of them, it is more properly to be attributed to the Woman; for when the Serpent tempted her, she as it were made a resistance, by pleading Gods express command to the contrary; which thing Adam is not said to have done, either to the Serpent, or the Woman; but say that he had not assented unto her, but had powerfully withstood all the assaults of the Devil, and the Woman, giving them the foil by the sword of the Spirit; yet could it not have been said to be adam's not eating could not have argued freewill in ●i●. done of , but rather by the power given him of God, who had said, Thou shalt not eat thereof, etc. or else rather to Ave, then good will, because God had bound him, and that under pain of death not to do it; but being so charged, and yet not obeying God's command before the enticements and allurements of a Woman, is the least, yea no token at all of in him. SECT. 3. What small cause we have to boast of from Adam. THus these Pharisaical boasters may see by these glimpse of Adam's trial, what cause we have to boast of as successive or hereditary from Adam to us, which indeed is nothing, for as the Apostle saith, of ourselves we can do nothing, no not so much as to think a good thought, or to speak a good word; as we may see by the example of jacob's sons unto Joseph, Gen. 17. 4. where it is said, they could not speak peaceably unto him; and our Saviour saith of the Pharisees, How can ye that be evil speak good things; so that jacob's sons abounding with malice could not speak peaceably unto Joseph, and the Pharisees being a generation of Vipers, could not speak well of Christ; As an evil tree then cannot bring forth good fruit, Mat. 7. 18. and as a Moor cannot change his hue, or a Leopard his spots, no more can he that is accustomed to do evil do that which is good. Again, sin hath not a desire to the Soul, but the Soul rather The Soul hath rathers desire to sin, than sin to the Soul. to it, and so at the uttermost it can but follow, that man by his natural power can only resist a temptation; which thing was not apparent at all in Adam, for it is not said that he made any resistance at all, but presently at the first sight received it, The Woman gave me (saith he) and I did eat. A very powerful resistance for us to imitate or boast of. So fare are we then from having , as that both the preparation of the heart, and the answer of the tongue, is both said to be from the Lord, Prov. 16. 1. The Wise man also saith, Man's go are of the Lord, how can he then direct his own steps, Jer. 10. 23. Again, Who is he that saith, and it cometh to pass when the Lord commandeth it not? Lamen. 3. 37. as also by these words of our Saviour to his Apostles, Take no thought what ye shall speak, for it shall be given you, etc. for it is not you that speak but the Spirit of the Father that speaketh in you, Matth. 10. 19 It is also said, Exod. 31. 2. that the Lord called by name Bezaleell the son of Uzzi, the son of Hur, etc. and filled him with the spirit of Wisdom, and understanding, and knowledge, and in all manner of workmanship, etc. from which we are taught, that the honour of every good thing ought to be given to God; and if humane Arts proceed from God's Spirit, how much more hath man no activity at all in divine things, but as it is wrought by grace; this therefore which hath been spoken with them words of our Saviour, Joh. 15. 5. Without me you can do nothing; is sufficient to overthrow all opinions of in divine things. SECT. 4. Why a Law was given to Adam. Object. Why did the Lord give that precept to Adam? Ans. For the better trial of Adam's obedience, it was fit that he should be prohibited to do that, which in itself was not evil, that Adam abstaining from that which was good, might show his humanity to his Creator. Obj. The Apostle saith, that the Law is not given to the righteous man, but unto the disobedient; and Adam in his innocency was just and righteous, and therefore he needed not a law. Ans. The Law in two respects is not to be given to a just man, as 1. In respect of the negative precept, as to abstain from Murder, Theft, Adultery, etc. but in regard of the affirmative precept, to return them in obedience, and doing of good works; and so the just man had need of a Law, and so had Adam. 2. A just man need not fear the punishment of the Law, as Paul speaketh in another place concerning the Magistrate (which i● the speaking, or living Law) who is not to be feared for doing good works, but evil, Rom. 13. 4. and in this respect so long as Adam lived in his integrity, the punishment in the Law concerned him not. Obi. Why did the Lord give that precept to Adam which he knew he could not keep? Ans. I have answered formerly; but further, God gave him a Law which was possible to be kept, and Adam had power to keep it if he would; it was not then God's fault that gave him , but his own that abused that gift. Obi. Why did not God give him grace to abstain from transgressing that precept? Ans. God could have given him such grace, and to the Angels also, that they should not have fallen, but it was fit that God Why God did not restrain Adam from sinning. should leave the Creature to their , and not hinder the course of Nature which he had made; and albeit that God did foresee man's transgression, yet that was no reason to withhold the precept, for then God should neither have made Angels nor men, because he foresaw that some of both should be reprobates; as also God by the same reason should not have given his written Word, because many Heretics do pervert it to their own destruction. As therefore God foresaw man's transgression, so likewise he knew how to turn it to good, as in showing mercy to sinners, and in sending Christ to restore what man had lost; so that notwithstanding God's foresight of Adam's transgression, he was not to forbear to charge Adam with this Commandment, in regard of the great good which he did foresee should ensue by it. CHAP. XII. Treateth of original sin. SECT. 1. Objection. CHrist by virtue of his Passion, hath set us in that first estate in which Adam was created, by takeing away original sin, for the Apostle saith, Cor. 15. 22. That as in Adam all were dead, even so in Christ all are made alive; that is, in every respect. Ans. To clear that and other Texts of All man Kind c●●pable of original sin. Scripture, which seemeth to admit of such interpretations, it is requisite first to know the state, and condition which Mankind was involved in by reason of Adam's transgression, by which means we shall with more ease discover the virtue and efficacy of the Passion of Christ, and how fare, and to whom it doth extend itself. SECT. 2. The people of God confessed themselves guilty of it. ANd first, that all Mankind became culpable of original sin by the fall of Adam, is most certain, witness David, a Prophet, and a man after Gods own heart, who saith, that he was borne in sin, and brought forth in iniquity, Psal. 51. 5. from which Text, as also from the testimony of the Apostles, (who saith, that we are all by nature the children of wrath, Ephes. 2. 3.) It is evident, that all that were before Christ, as also since Christ, are by nature the children of wrath; for if we observe, the Apostle speaketh not of the time past, viz. before Christ's coming in the flesh, and so saith, we were the children of wrath; but he speaketh of the time present, for he saith, We are all by nature the children of wrath; intimating that the Passion of Christ as it was an Act, viz. by the thing done did not cleanse us (though under the Gospel) from original sin or corruption of the flesh, for that is only done by faith in his blood; for as the Sacraments do not confirm grace, Ex opera operato, by the thing done, the same is in the sacrificing of himself for the sins of the world. It is also confirmed by our Saviour, Matth. 15. 19 where he saith, Out of the heart proceedeth evil thoughts, etc. as also Gen. 8. 21. where it is said, that the imaginations, purposes, and desires of the heart of man are evil, and that continually, or from day to day, even from the day of his birth, Chap. 5. Now in those places I have named, we are not to think or understand them to be meant passively, of the frame of the heart which was created of God, for that is good, because God created nothing evil; but we are to understand it actually, for that which the heart of man imagineth, or frameth itself, which is called the imagination, or framing of the thoughts, it is that The substance of th● heart nor evil, but the actions●●i. which is esteemed evil; wherefore that place giveth no occasion to profane persons to conceive of God, as though he was the Author of evil. For the heart as it is created of God, is good, the substance thereof is of God, but the evil qualities thereof is of the corruption of our own nature; so that it maketh directly against the Pelagians, who deny sin to be a deprivation of nature, but say, it is a corrupt imitation; whereas it appeareth by the Text, that even in the very youth, and first age, when we are not so apt to imitate, there is evil and corruption in the heart. Again, sin is the cause of death, for if Adam had not sinned he had not died, but it is most evident that Infants die (which if sin were not the cause) then were the Scriptures false, which The death of Infants an evident demonstration of original sin. saith, the wages of sin is death. Now what other sin can procure an infant's death, (which hath not sinned according to the similitude of Adam's transgression,) viz. actually, unless it be original sin, which certainly is a most infallible demonstration, that children are borne in original sin. In the next place I will show you what it is. SECT. 3. Original sin described. Original sin is an inherent corruption of our nature, poured out into all the parts of the mind, by the guilt of Adam; who was not only the Progenitor, but also as it were the root of man's nature: for the Lord committed those gifts to Adam which he intended to bestow upon man's nature; which when he had lost, he lost them not only for himself, but also for his while posterity, by means of which we bring forth the works which are called the works of the flesh, Gal. 5. 19 Now to the further description of original sin, we find in Scripture the cause, the subject, and the effect of it. 1. The cause as I said before was Adam's fall, as we may see, The cause of original sin. Rom. 5. 15. & 1 Cor. 15. 21. as also by the suggestions of the Devil, Gen. 3. 4. as also through Adam's , whereas he might have refused. 2. The subject of it we take to be the old man, with all his The subject of original sin. power, mind, will, and heart; for in the mind there is darkness, and ignorance of God and his Will, as appeareth by the words of our Saviour, Mat. 12. 34. O generation of vipers, how can ye being evil speak good things? The Apostle also saith, that the carnal mind is at enmity with God, for it is not subject to the Law of God, neither can be, Rom. 8. 7. The Apostle James also testifieth the same in these words, Let no man say when he is tempted, that he is tempted of God, for God cannot be tempted with evil; neither tempteth he any man, but every man is tempted when he is drawn away of his own lusts, and enticements; then when lust hath conceived it bringeth forth sin, etc. Jam. 1. 13, 14, 15. 3. The fruits of original sin are either internal, or external; The fruits of original sin. internal, as ungodly affections, or evil concupiscence, which the Apostle termeth Idolatry. 2. Externall, as wanton looks, profane speeches, and devilish actions; as in Mat. 15. 19 Out of the heart proceedeth evil thoughts, etc. which procureth a cauterised conscience, the which procureth the wrath of God, and eternal damnation, as the Apostle testifieth where he saith, that the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men, that holdeth the truth in unrighteousness, for which thing sake the wrath of God is come upon the Children of disobedience, Col. 3. 16. Joh. 8. 24. Rom. 5. 12. 18. & Jam. 1. 15. SECT. 4. Of Concupiscence. THe Pelacians do hold this tenant in the general, that Concupiscence was not sin in any man; and so do the Papists generally, in particulars, (viz. that concupiscence after Baptism is not properly sin, nor forbidden by Commandment; and that it is not verily and properly a sin in the regenerate, but that it is only so called, because it comes of sin, and inclineth to sin;) each of their Objections shall be propounded, and answered: Questions propounded and answered touching Concupiscence. And first in answer to the Pelagians objection, that hold it in the general, that concupiscence (which is the first fruit of original sin, being to will, or to desire without the external action) is no sin; to which purpose they argue thus: viz. Obj. Such things as are natural, are not evil, but concupiscence, or to will, is natural; therefore it is not evil, nor consequently sin. Ans. The Apostle saith, that we are all by nature the children of wrath, therefore because we are so by nature, by the same reason it should be no discommodity unto us to be the children of wrath, which would be a mere madness to conceive. Obj. Even in our nature as it now standeth corrupt, the appetite or desire of such things as tend to the conservation of nature, and to decline and shun the contrary are not evil, but such is the concupiscence to meat and drink, and the like; ergo. Ans. Such motions and appetites of themselves are not evil, Concupiscence how evil, and how not evil.] as they are natural motions, but if they be inordinate motions, and exceed a just measure, they are evil; as to have an immoderate desire to meat and drink, for as it was natural for Eve to desire to eat of the fruit of the tree, yet to desire it against the Commandment of God was evil; so it is likewise with these natural motions, if they be immoderate, and inordinate, they are evil. SECT. 5. How Sin is to be measured. Obj. THat which is not in man's power to avoid, is no sin, but not to covit is not in man's power; ergo it is no sin. Ans. Sin is not measured by the necessity, and liberty of Nature, How sin is to be measured. but by the disagreement which it hath with the Will of God. 2. When God first printed the Law in man's nature, before his fall, than were the precepts of God given unto him in his power to keep. 3. Though man by his voluntary corruption hath lost his power and liberty, yet God foregoeth not his power, and right in commanding; but that Concupiscence is sin, Concupiscence is sin. it is most evident by the Moral Law, that would not forbid it unless it were sin. As also the Apostle who urgeth the same argument, saying, I had not known sin but by the Law, for I had not known lust except the Law had said, thou shalt not covit, Rom. 7. 7. Thus much touching the objections of the Pelagians, next in answer to the Popish objections. Obj. The objection which the Papists make touching concupiscence is, viz. That it is taken away by Baptism, to whom I return this answer, viz. Ans. The subjects which they and many other Societies admit Popish objections touching concupiscence answered. to Baptism, are not at that time of their admittance, fit members, or subjects to receive that Sacrament of initiation into the Church of Christ, which in its due place I shall fully prove. But as to such persons as are meet Members, (and have also received it according to the direction, and institution of Christ, and his Apostles) I answer thus. That original sin is not simply taken away in Baptism, but Original sin not taken away by Baptism. only in respect of the guilt. It is taken away formally, but not materially. There be two things to be considered in original sin, as first, the disagreement, and repugnancy it hath with the Law of God, and the guilt of the punishment; the latter way, original Two things to be considered in original ●●●. sin is remitted, and released in Baptism, it shall never be laid to the charge of the truly faithful members of Christ's Church, as the Apostle saith, Who shall lay any thing to the charge of Gods elect, Rom. 8. 33. but the other remaineth still in God's Children, as the Apostle Paul confesseth of himself, Rom. 7. 23. I see another law in my members, rebelling against the law of my mind, but yet though it remain, and have a being in the faithful, yet it doth not reign and exercise the power of an absolute Monarch, to make its will their law. To which purpose the Apostle exhorteth the Romans, that they would not suffer sin to reign in their mortal bodies, to obey it in the lusts thereof. SECT. 6. The Virgin Mary borne in original sin. Obj. YOu will surely confess that the Virgin Mary was borne without original sin, it being for the honour of Christ? Ans. The Apostle acquainteth us, that whatsoever the Law saith, it saith to them that are under the Law, that every mouth may to stopped, and all the World be culpable before God; but the Virgin Mary was under the Law, and as others were, and therefore guilty of original sin. She was also made righteous by faith, for she called Christ her Saviour, in her Song, Luk. 1. 47. the Apostle also saith, that we were all the children of wrath, and if all, than the Virgin Mary, and so borne in original sin; the Scriptures also discovereth divers infirmities Divers infirmities in the Virgin Mary. in the Virigine Mary, as Luk. 2. 48. in finding fault with Christ, whom she had formerly acknowledged to be her Saviour. 2. Her interrupting of Christ in his Sermon, Mat. 12. 46. 3. In her prescribing a time for Christ to show a Miracle, for which she procured a rebuke from him, Joh. 2. 2. upon which reasons and testimonies of Scriptures, describing her infirmities, we infer; that the Virgin Mary was conceived, and borne in original Christ only exempted from original sin. sin, as others are, and Christ only is exempted, of whom only the Apostle saith, He was in all things in like sort tempted, and yet without sin, Heb. 4. 15. CHAP. XIII. Treateth of the Popish distinction of Mortal and venial Sins. SECT. 1. Objection. THough concupiscence be a corruption of our nature, yet it is but a venial sin, or at the most partly mortal, and partly venial; for when our desires are without reason, than it is a mortal sin, but when they are reasonably required, it is but a venial sin? Ans. The distinction of Mortal and venial Sins being understood in their sense, that some sins (in the condition and qualities thereof) are mortal, and some venial, is contrary to Scripture, which maketh death the wages of sin, Rom. 6. 23. that is, of all. But to the faithful ('tis true, through God's grace) Ho● sin● are venial and no● all sins are venial, and shall never be laid to their charge, (and so no concupiscence is mortal;) otherwise, there can be no reasonable coviting of any other man's things; for reason ●s grounded upon the Law of Nature, against which is all concupiscence: therefore the coveting of any thing which is our neighbours (being a transgression of the Moral precept) is in its own nature mortal. SECT. 2. No worthiness to be attributed to ourselves from any gift of Nature. ANd if we rightly understand ourselves, it is contrary to the nature of a true Christian to justify, or vindicate himself in any thing that may tend to his own glory and praise, by ascribing any worthiness to himself from any gifts of Nature that is resident in him, or to endeavour to lessen, or mitigate a sin, but rather to acknowledge himself to be altogether sinful and unclean, which was the qualities of all the holy men of God, as the Scriptures doth plentifully express; for if we did but truly conceive what sin is, there is none which we ought to esteem little or venial, unless it be comparatively, seeing there is none so small but that without repentance is able to sink the soul to eternal The danger of the smallest sin damnation, who will think that a slight wound which giveth a sudden inlet to death; but should we grant this error, of all other sins they are most dangerous, both for their frequency and security, the one increasing them to a large heap, and the other so covering them that we see not how they wrong us; so as we see the rain that falls in smallest drops moistens the earth, and makes it more slimy and dirty than a shower which descends violently, which washeth away but sinketh not in. And as the smallest letters are more hartfull to the sight, than they that are written with a text pen; so those sins which are esteemed as small and venial, and we take no notice of, may soon prove our fatal overthrow. And for the better progress in this question, we will observe Three degrees in the nature of sin. the degrees which are to be considered in the nature of sin, which are three, viz. Appetitus, assentio, & actio. The appetite, or first desire. 2. The perfect assent. 3. The action. Now the very appetite is restrained in the Moral precept, although it doth not yield to the desire, if it do but tickle us with a delight, it is sufficient to make us guilty; for our Saviour saith that, He that looketh on a woman to lust after her, hath committed adultery with her already in his heart, Mat. 28. where if we observe, our Saviour meaneth not in these words, he that looketh, and lusteth, but he that looketh (to) lust; that is, he that looketh upon a woman as an object to kindle, or set an edge to his lust, or to give way unto it in the least degree; which instance suiteth with the first degree of sin, which is the appetite, and not within All concupiscence forbidden. the bounds of consent, or action. By which it is evident, that all concupiscence is forbidden, yea that which hath the least inclination of the will though no consent be given. SECT. 3. Concupiscence of two sorts, good and bad. Obi. ARe those thoughts which are in the mind without any consent of the will to be counted as sin before God? Ans. We are to distinguish betwixt concupiscence and desire, Good concupiscence of two sorts. which is either good concupiscence, or bad; the good is of two sorts, either perfectly good, or imperfectly good, such as is now in man, mixed with many infirmities and imperfections, which is either natural in man, as the coveting and desiring of meat and drink, and other things necessary for the use of man, or supernaturally wrought in man by grace, as is the love and desire of virtue; or it is mixed, partly natural, and partly supernatural; as Matrimonial concupiscence for procreation, which hath both a natural cause or being, and is likewise guided by grace unto a right end, and none of these kinds of good and commendable concupiscence is sin. Evil concupiscence is of three sorts; 1. As Idle, roving, and Evil concupiscence of three sorts. impertinent thoughts, which the mind may easily reject. 2. Violent cogitations, which sticketh more closely and nearly, as the immoderate desire of meat and drink, and such things as belong to the necessity of nature, as sumptuous apparel, and the like. 3. There are filthy and unclean cogitations, as lasciviousness, envy, vainglory, and the like. The first of these may be compared to thin Clay that sticketh or cleaveth not; the second to tough Clay, that sticketh fast; and the third to unclean and stinking Myre and Mud: (otherwise) the first motion is not voluntary, (as a certain preparation of the affection;) the second is with the will, (but the same not obstinate,) as when it cometh to one's mind to revenge himself when he is hurt; but the third kind is so outrageous that it will not be ruled by reason, as when a man is carried to revenge himself without measure. The first of these can be no more ruled by reason, than such things as happeneth to the body; as when one yauneth when he seethe another yaune, or suddenly winketh, when one putteth their finger towards another's eye, etc. SECT. 4. Obj. ARe these idle wander (being without respect to any certain object) sin, and so forbidden in the Moral precept, seeing the Moral precept aimeth at a certain object, as thou shalt not covet thy neighbour's house, etc. Ans. If we do reject these thoughts at the very first moving of them; and yet if so, they carry some stain and guilt in them, in regard children which have no such evil thoughts, yet are not clean before God, being conceived and borne in sin, as in Psal. 51. 5. and which is also most evidently confirmed by the death of Infants, (as I have formerly showed,) sin being the cause of death. Therefore the best solution is, that those cogitations (which do vanish before the mind be affected;) be not comprehended in the precept as actual sins, until the will of man in some degree give consent, till than sin is only in the conception, but not in the birth, as the Apostle James saith, When lust hath conceived it bringeth forth sin, Jam. 1. 15. but as it is the first fruit of original sin, together with that native corruption, they are contrary to the precept, for the Moral Law being grounded upon the Law of Nature, which was perfect in man by creation before his fall, and from which perfection original sin being a defect. It may well be concluded, that though they do not come to reckoning before God, if they presently vanish (before the will and affection be inclined unto them) yet do they show the corruption of our nature; and although they break not into a a flame, yet they are sparks that fly upward; but if those sparks do not break into a flame, they shall never burn us, nor be laid unto our judgement: for if the will assent not, concupiscence shall never hurt. But this is through God's mere mercy, for otherwise Original sin enough to condemn us. this very original corruption is enough to condemn us. And thus I have showed the distinction of sins venial, and yet not venial in their proper nature, in respect of their greatness and smallness, but not to be permitted, for these reasons. SECT. 5. Why original corruption is not to be permitted. 1 IN respect of the nature of sin, which of itself deserveth death, Rom. 6. 23. The wages of sin is death, as also in that it is a transgression of the Law, 1 John 3. 4. and every transgression of the Law is under the Curse, Gal. 3. 10. 2. In respect of the infinite Majesty of God, who to offend can be no venial sin of itself, considering his perfect and absolute righteousness, which cannot abide the least blemish and imperfection. Therefore in regard of the perfect righteousness, and infinite Majesty of God, no sin against him can be venial, as in the sudden motion and passion of anger, even when it is sudden and unadvised; yea, though there be no further purpose or intendment of hurt, is notwithstanding guilty of judgement, Matth. 5. 22. So then we admit of a distinction of mortal and venial sins, The distinction of mortal and venial sins. if it be understood not of the nature of sin, but of the qualities of the persons: for unto them that believe, all sins are venial and pardonable, through the mercy of God, Rom. 8. 1. There is no condemnation to them that are in Christ Jesus; but to the wicked and unbelievers, all their sins are mortal, Rom. 6. 23. to them the stipend and wages of sin is death. Now if we trace this original and spawn of sin unto the birth, we shall find it in action, which action proceedeth from the conception of the will, to enjoy the thing desired, as the Apostle James saith, When lust hath conceived, it bringeth forth sin, Jam. 1. 15. SECT. 6. Five things to be considered in every sinful act. ANd in every sinful act there are five things to be considered, as Actus, Peccati, Culpa, Macula, Reatus, Poena. 1. The very act of sin. 2. the fault. 3. the blot. 4. the guilt. and 5. the punishment. 1. The act of sin, as it is an act, is not always evil: for, there Sin as it is an act, is not always evil. is the same act in substance, in sin, as in doing that which is honest, as in adultery, there is the like external act, as in lawful Matrimony; so that only the fault, which is in respect of the circumstances (which are not observed) make the difference. 2. The second thing to be considered is, Culpa, the faultiness of the action, which is committed by the not due observing of the Circumstances, which are these, First, Quid, what it is that he Nine things to be considered in the faultiness of an action. doth, whether it be lawful, or not lawful, honest or not honest. 2. quantum, the quantity must be considered; as one may steal much or little, or rail sparingly, or with a full mouth. 3. quoties, how often; for he that committeth the same sin often, is more than he that doth it seldom. 4. qualiter, after what manner, whether willingly or unwillingly, whether he be quick or slow in doing of it. 5. Cum quo, with what instrument; as he that smiteth with a switch, is not equal with him that striketh with a sword. 6. Cum quem, with whom the sin is committed; as fornication betwixt them that are married, is more heinous then betwixt single persons. 7. Vbi, where, in what place it is committed; for it is more heinous to steal in a Church, or Congregation of God's people, then in another place. 8. quando, when, for it is more heinous to steal in time of Divine worship, then at other times. 9 Ad quid, to what end; for the end maketh a thing of itself lawful or unlawful. Now to make an action lawful or good, all these things must concur; but it is enough to make it evil, if it fail in any of them; and this faultiness of the action, passeth with the action itself, which is the subject thereof, and remaineth not. 3. There is left behind a macula, a certain stain or blot in the Soul, whereby the Image of God is deformed. 4. Besides this stain, there is a guiltiness of punishment. 5. The punishment itself, which is Hell Fire, without true repentance. SECT. 7. Object. Whether do we sinne of necessity, or of a voluntary disposition: for if it be of necessity, it ceaseth to be sin, and if it be voluntary, it may be avoïded. Answ. Sin is both of necessity and voluntary: First, it is of Sin is both of necessity and voluntary. necessity in respect of Adam's fall, by which we became Bondslaves to sin and Satan. Secondly, in that we have originally a seed of that defect in us procured by him, and so can will nothing but that which is evil; that as the Apostle saith, We are not sufficient of ourselves to think any thing of ourselves, as of ourselves, 2 Cor. 3. 5. it being proper to God alone to work in us both to will and to do of his good pleasure. Object. The Apostle saith, he would that which was good, though he could not accomplish it, Rom. 7. 15. Therefore man of himself can will that which is good. Ans. The Apostle in that place speaketh not of the Natural man, but of the regenerate; for he addeth, I am delighted in the M●n corrupt both in soul and body. Law according to the inward man; but (saith he) I see another law in my members, resisting the law of my mind, Rom. 7. 22. And it will fully appear that we are corrupt in both parts, viz. in soul and body: For that which is born of the flesh is flesh, John 3. 6. And, to be carnally minded i● death, Rom. 8. 6. And therefore in vain do we seek in man either integrity, understanding, or the fear of God: For the will is so fast bound by the slavery of sin, that it cannot move itself to that which is good, and much less apply itself thereunto. For such a motion is only a beginning of turning unto God, which is wholly attributed to the grace of God in Scripture; as in Jer. 31. 18. where Ephraim is said to desire of God, to turn him that he might be turned. And the Spouse in the Canticles, Draw me, and I will run after thee, with divers other The effects of Nature and Grace. places of Scripture which doth testify the same. It is therefore proper to Nature to will that which is evil, and to Grace that which is good, whereupon it followeth that men are drawn unto evil by necessity of will, and yet they are not constrained to commit it. Again, on the other side it cometh to pass through the the infinite goodness of God, that godly men cannot do evil through any forceable compulsion; for otherwise the mind of man in its own nature is void of all grace, for which cause it is said that he that hath begun a good work in us will also finish it, Phil. 1. 6. & 2. 13. as also, It is God that worketh in us both to will and to do of his good pleasure. The Lord also speaking by his Prophet, saith, that he will give his people a new heart, and take from them their stony heart, and also put his Spirit in the midst of them, and make them walk in his Commandments, Ezec. 35. 26. by which it appears, that all the inclinations to goodness proceed only from God's Spirit moving us thereunto, secretly saying, This is the way, follow it. Grace then goeth before every good work, it doth not follow after, but so that will, and desire doth accompany it, not lead it; For the will doth work by grace, the Lord preventing him that is unwilling that he may be more willing, and that he may not will in vain, so that there can no will be found which is inclining to good save in the elect, but the cause of election must be sought without men; whereby it is proved, that man of himself hath not a right will, but that it floweth from the same good Man of himself hath not a right will. pleasure whereby he was elected before the Creation of the world; as also that the beginning of willing, and doing well, proceedeth from faith, and faith is the gift of God; it must needs then follow, that it is of mere grace, when we begin to will that which is good, being inclined and bend naturally to evil. As also by the instance of David, who desired the Lord, to create in him a new heart, Psal. 51. 12. yea we are as prone thereunto, as the sparks to fly upward. SECT. 8. The Pelagians twofold question answered. THe will therefore is the Patient, and not the Agent, and therefore to resolve the Pelagians twofold doubt, viz. whether we sin willingly being made bondslaves to Satan; and whether in evil works we ought to attribute any thing unto God; we thus answer. As touching the first we answer, that men's wills may be compared to an Horse that waiteth his Master's pleasure, and God and the Devil may be compared to Horsemen, or Riders, but if the Devil possess it he carrieth it headlong unto death, as it were an Hunter over hedge and ditch; as we may instance in that example of Job, upon whom it was the Lord's pleasure to exercise by calamity the patience of his servant, but contrariwise Satan endeavoureth to drive him into despair. Again, the Chaldeans study contrary unto equity, to get gain by that which was another man's, in which passage one and the same act may be ascribed unto God, Satan, and Man, but the variety in the manner and end maketh the justice of God appear without any fault; and in the other the wickedness of Satan and Man is discovered, to their perpetual shame and reproach. Obi. If it be not in the power of a Sinner to obey, exhortations should be made in vain, admonitions should be superfluous, and reprehensions ridiculous. Ans. Our Saviour saith, that without him we can do nothing, Joh. 15. 5. and yet notwithstanding he doth nevertheless reprove those that did evil without him; as we may see in his reproofs which he uttered against Corazin and Bethsaida, Mat. 11. 21. as also to the Scribes and Pharisees, and others of the Jews, ver. 23. terming them Vipers, Mat. 12. 34. children of the Devil, Joh. 8. 44. by reason of their unclean thoughts, and ungodly actions, and yet these sinned not of absolute necessity, as we may instance in Phara●h, Exod. 7. 22. where it is said, that Pharaoh did not hearken to Moses as the Lord had said. From which instance we may collect, that it was necessary that Pharaoh should not have hearkened to Moses, because the Lord had foretell so much, who cannot be deceived, but Pharaoh was not forced or compelled thereunto. SECT. 9 Two sorts of necessity. THere are two sorts of necessity, viz. a violent necessity which forceth and compelleth, and there is a conditional necessity, when a thing is said to be necessary, another thing presupposed. So Pharaohs disobedience and obstinacy was the second way necessary upon the proposal of God's presience, but the first way it was not necessary. The first of these is coactive, the second is voluntary; the first neither justifieth a man if he do well, being forced thereunto, nor condemneth him if he do evil, but the second hath place in both; for by it the righteous have praise (whose obedience in respect of God's ordinance is necessary, and infallible;) and contrariwise the wicked are condemned, who sin willingly, notwithstanding (Gods presience considered) in some sort, it is also necessary. As our Saviour said concerning Judas, It is necessary that offences should come, but woe be to him by whom they come, Mat. 18. 7. It was necessary that Christ should suffer, being the determinate counsel and foreknowledge of God, Act. 2. 23. but Judas did not know that he was appointed to be the man that should act that treason, but he did it voluntarily, out of his covetous affection to money, as doth evidently appear by his own expressions, What will ye give me and I will betray him unto you, Mat. 26. 14. Again, it was necessary that the Prophets and Wise men should be killed, crucified, scourged, and persecuted by the Jews, as Christ had foretold, Mat. 23. 34. but nevertheless the Jews did it out of a voluntary hatred they had to Christ, and his Gospel, as plainly appeareth in Scripture. CHAP. XIIII. Treateth of the power of a regenerate man in point of sinning. SECT. 1. Objection. TOuching which the Papists affirm, that the precepts and Commandments of God to a man regenerate, justified, and in the state of grace, are not impossible to be kept. Ans. In answer to which it is requisite, first to lay open the point touching the extent of the truth therein contained, and then to answer to their objections. 1. We are to consider a state and condition of man; A estate and condition of man. first as he was created in a perfect state before his fall, when it was possible for man to have kept the Law, and have conformed himself in perfect obedience to the will of his Creator. 2. But man considered in his corrupt estate, before he be regenerated and restored, can by no means keep the Law, as the Prophet saith, Can the Black-a-moore change his hue, or the Leopard his spots, Jer. 13. 23. so the Apostle, Whatsoever is not of faith is sin, Rom. 14. 23. And we are not able of ourselves to think any thing as of ourselves, 2 Cor. 3. 5. 3. In the restored estate of man by Regeneration and new Birth the Law is partly possible to be kept, and partly impossible. It is possible two ways; 1. By the imputation of the righteousness of Christ, who hath fulfilled the Law for us, for he needed not to have fulfilled it for himself, as he suffered not for himself, for he was perfectly holy and just even from his conception, by the communication of the Divine Justice, for the Apostle saith, Rom. 10. 4. Christ is the end of the Law, that is, the fulfilling of the Law for righteousness to every one that believeth. 2. The Law is possible to be kept of the regenerate in respect of the incoation, or beginning of obedience internal, and external, as the Apostle saith, This is the love of God, that we keep his Commandments, 1 Joh. 5. 3. for he which is without this being of righteousness (that is, without regeneration) and saith he knoweth, and serveth God, he is a liar, etc. SECT. 2. The power of Regeneration. NOw this regeneration, and incoate obedience being wrought in the faithful by the Spirit of God, though it do not wholly extirpate and root out sin, yet it keepeth it so under that it reigneth not in them, and doth so revive them that they labour to resist sin, and to live according to the Law of God; which obedience though it be (in itself) imperfect, yet it is accepted of God by faith in Christ, in whose perfect righteousness whatsoever is imperfect in our obedience is perfected, and our imperfections pardoned. Yet even in those regenerate one's the Law is impossible to be The Law impossible to be kept of the regenerate in respect of that perfect on which God requireth. kept, in respect of that perfection which God requireth; and therefore the Prophet David saith, Psal. 143. 5. Enter not into judgement with thy servant, for in thy sight shall none living be justified; the faithful then, do both imperfectly keep the Law, committing many things against it. 2. In those things wherein they do keep the Law. They have some imperfection as the Prophet Isaiah saith, Chap. 64. 6. All our righteousness are as a stained clout, with Deut. 27. 16. Mat. 5. 21, 22. 28. Act. 15. 10. Rom. 7. 8. 24. 25. 1 Cor. 2. 14. Jam. 2. 20. But there is great difference betwixt the regenerate, and the The difference betwixt the ●●ns of the regenerate and the unregenerate●. unregenerate, even when they sin; 1. In that God's purpose standeth to save the Elect, though they sometimes slip, but so it is not with the other. 2. Their repentance in the end is curtain, so it is not in the unregenerate. 3. Even in the sins of the regenerate, there yet remaineth some seed of faith, which is not utterly extinguished, nor they wholly given over; but the wicked, and unregenerate, are wholly sold over unto sin, and their very conscience is polluted, and defiled with it. 4. The glorious state of the Saints in the next life, their obedience shall be perfect, and they shall be wholly conformable to the Will of God, and then we shall be just, not only by the imputative Justice of Christ, but by a proper essential Justice, and then we shall fully be made like unto the Image of Christ, as the Apostle saith, Rom. 8. 29. Those which he knew before, he also predestinated to be made like the Image of his Son. SECT. 3. Obj. IN the next place their Objections shall be cited, and answered in order, their first objection being this, viz. The works of the Spirit are perfect, but good works in the regenerate are works of the Spirit, ergo they are perfect. Ans. This Argument proceedeth from that which is simpliciter (simply and absolutely of the Spirit) to that which Secundum quid, after a sort is of the Spirit. The works of the faithful are not absolutely the works of the Spirit, but they be so the works of the Spirit as they be also our works, so they are pure, as they proceed of the Spirit; but impure, and imperfect as they be our works. Obj. They which are conformable to Christ have perfect works, but the faithful are conformable in this life to the Image of Christ. Ergo. Ans. The proposition is only true, of those which are perfectly conformable, but so are not the faithful in this life, but only in part, as the Apostle saith, 1 Cor. 13. 12. Now I know in part, etc. And as our knowledge, so our obedience, both imperfect. Obj. There is no condemnation to the faithful, Rom. 8. 1. therefore their works are perfect. Ans. The argument followeth not, for the privilege of the faithful, and their exemption from condemnation, dependeth not upon the perfection of their works, but upon the perfection of Christ's righteousness, imputed to them by faith. Obi. Christ at his coming shall render to every man according to his works, but it standeth not with God's Justice to give a perfect reward unto imperfect works; therefore the works of the regenerate, because they shall be perfectly rewarded are perfect works. Ans. The obedience of the faithful shall be perfectly rewarded, not according to the Law of works, but according to the Law of faith, whereby the righteousness of Christ is imprinted, and rewarded in them, being theirs as fully, as if they were their own. 2. Christ shall also judge according to their works, not as causes of their reward, but as testimonies, and lively arguments of their faith. SECT. 4. Obj. THe Scriptures ascribeth perfection to the works of the Saints, as it is said of Noah, Gen. 6. 9 that he was a just man, and a perfect man in his time. Hezekiah also saith, I have walked before thee with a perfect heart, 2 King. 20. 3. Ans. These and the like say must be understood of the perfection of the parts of obedience, not of the degrees of perfection; that is, the faithful do even exercise their obedience in every part of the Law, but not in a perfect degree, or measure. 2. They are said to be perfect only in comparison of such as are weak, and imperfect. 3. Their sincerity and perfection is understood, as being opposite to dissimulation and hypocrisy, that their hearts were perfect towards the Lord, that is, unfeignedly, without dissimulation, in which sense the Prophet David saith, Judge me according to my innocency, etc. Psal. 7. 8. Obi. The Apostle saith, Whosoever is borne of God sinneth not, 1 Joh. 3. 9 The faithful being borne of God cannot sin. Ans. The Apostle in that place doth not understand the dwelling of sin, but the reigning of sin, for otherwise he should be contrary to himself, who had said before, Chap. 1. 8. If we say we have not sin we deceive ourselves, and the truth is not in us. So they which are borne of God sin not; that is, sin though it remain in them, it reigneth not in them, as the Apostle saith, Though we walk in the flesh, we are not after the flesh, 2 Cor. 10. 3. neither was the Law given to justify men thereby, for the Apostle saith, That by the deeds of the Law shall no flesh be justifled in his sight, for by the knowledge of the Law cometh the knowledge of sin, Rom. 3. 20. this then is the end and use of the Law, viz. 1. It showeth what God is, viz. one that loveth Justice, and hateth iniquity. 2. It is a glass, wherein we may see that Image after which man was at the first created, which now is defaced in him by sin. 3. It is a rule, and line, after the which we should square our lives and actions. 4. It showeth the corruption of our natures. and so it is a The end and use of the Law Schoolmaster to bring us unto Christ. So that this is the profit of the Law; First, to convince a man of his infirmities. 2. To drive him to seek the medicine of grace in Christ. CHAP. XV. Treateth of the Pope's dispensing with the Moral Law. SECT. 1. ANother of the Popish Tenants is, That the Moral Law, or any precept thereof may be by humane authority dispensed withal, to which purpose the Pope's Canonists do give to their Terreine god, an infinite and unreasonable power, these being their conclusions, viz. Papa potest dispensare contra jus divinum. The Pope may dispense against the Law of God. 2. Contra jus Naturae, Against the Law of Nature. 3. Contra novum Testamentum, Against the New Testament. 4. Contra Apostolum, Against the Apostles. 5. Papa potest dispensare de omnibus preceptis veteris & novi Testamenti. The Pope may dispense with all the precepts of the Old and New Testament, and that for these reasons following, each of which shall receive its answer; their first reason being this, viz. SECT. 2. Obi. AS amongst men, the Lawgiver may dispense with his Law, so God that gave the Moral Law, is therefore above the Law, and may dispense with it. And if God may dispense, than the 〈◊〉 of the Church may certainly dispense, because they are in 〈◊〉 ●●ead. Ans. 1. As to that concerning humane Laws, which tend to The Law▪ giver cannot dispense in human Laws as to over▪ throw them. the common good, the preservation of the Public State, the maintenance of peace and justice, the Lawgivers cannot so dispense as to overthrow the end of those Laws, (as it shall be lawful to disturb the public State, or the like;) for this were to evert the very scope and end of the Law. But yet in particular cases they may dispense, as that where an order is that every one shall watch, which is intended for the good of a City, yet some may be dispensed withal, and exempted from watching, who may more necessarily be employed for the common good; for here, although the letter of the Law be not precisely kept, yet the intention of the Lawmakers is observed, which is to seek, and procure the common good. So likewise universally, the Lord neither will, nor can dispense against his Law, as to make it lawful to have other gods, to take God's name in vain, and the like; for this were for God to deny himself to be just, 2 Tim. 2. 13. and to make it lawful in general to violate the precepts of the first and second Table, were to deny his own Justice, and so consequently to deny himself, for God is most true, yea Justice itself, and the Law is a perfect rule of justice, yet in the particular determinations Exod. 3. 22. & 22. 35, 36. of the Law, the Lord doth dispense; as with Abraham sacrificing of his Son, Gen. 2. 2. the Israelites in robbing of the Egyptians, the fornication of Hosea the Prophet, Hosea 1. 2. For the Will of God which is most just, and the right (which he hath in the lives, bodies, and goods of men) maketh these things lawful, (being done by the Commandment of God) which otherwise would be unlawful; for a man may use his Ox, or his Ass at his pleasure (because they are ordained for his use) so likewise may the Lord do with men, take away their lives at his pleasure, and that by a double right; both because man by his sin hath deserved to die. 2. As he is his Creator, and may use the creature at his pleasure, or as may best serve to his glory. And as man may use his own goods, and that which is lent unto him precario, freely and frankly, during the pleasure of the lender: (which when he will he may require again) so the earth being the Lords, and the fullness thereof, which he (as it were) dareth to man so long as it pleaseth him. He may justly at his pleasure, transfer things from one to another, and like as Matrimony maketh carnal copulation lawful, so the Lord may by his Commandment bring, and supply the like bond as Matrimony is, as in the instance of the Prophet afore mentioned, when the Lord bid him take unto him a Wife of fornication, the Commandment of God made that lawful, which otherwise was unlawful, and so in the other examples. But albeit, God can make that which seems unjust to be lawful and just, yet can he not make a just, and a good act, to be evil and wicked, as that he which worshippeth God aright doth evil, or such like; and the reason is, because God by this means, should be contrary to himself, in commanding one so to worship him, and yet counting him for so worshipping him to do evil. Again, it is impossible for God to do that which he cannot will; now the Lord willeth no evil to be done, therefore he cannot make that which is good to be evil, because he cannot deny himself, who is only good. SECT. 3. A difference betwixt the precepts of the first and second Table. THere is also a difference to be made betwixt the precepts of the first and second Table. God doth dispense with the second, which he referred to the good of our neighbour, (when he seethe it more to make for his own glory, which is the true end and scope of the first and second Table;) as when God commandeth to dishonour Parents, rather than to dishonour him; and biddeth them kill; and so in the rest. But with the precepts of the first Table he dispenceth not, because they are immediately referred to his own glory, for otherwise it were to consent to dishonour himself; and thus much for the answer of the first part of the Argument. 2. It followeth not (if God can dispense) that therefore the Though God can dispense the Prelate's cann●●▪ Prelates and the Church may. 1. Because the dispensation against a Law, must be by as great authority as the Law was first made by. But the Moral Law (grounded upon the Law of Nature,) was founded by the Author and Creator of Nature, and therefore by him only, and not by any else may it be dispensed with. 2. As in natural effects ordinarily there must go before an extraordinary cause, a natural cause; as a thing cannot be made hot, unless fire or some other efficient cause of heat be put unto it; so that the Pope himself cannot command a thing to be ho●, but by such efficient cause of heat. Yet the Lord without such mediate and ordinary meanus, can make a thing hot by his infinite power, supplying that cause himself. So likewise in Spiritual actions, the Lord may supply that which maketh the thing lawful, which man cannot do without some external cause, or circumstance do concur in making the act lawful. As to kill is an unlawful act in itself, neither can the Pope, or any other man make it lawful to kill, unless there be some cause that maketh it lawful to kill; as when the party commanded to be slain deserveth to die. But God (to whom all men are debtors, and who is the Lord of every man's life, may command to kill without any injustice, although there be no such apparent cause or circumstance, which should make that act lawful. SECT. 4. Obj. But they further object thus: To restore that which is committed to a man's trust is a natural duty; yet this is dispensed with, when as a man refuseth to restore to a Madman his sword or weapon, which he gave one to keep; so the Magistrate ordinarily dispenceth with that precept, Thou shalt not kill, when he commandeth Malefactors to be slain: So also the Maccabees dispensed with the Sabbath, when they resolved to fight with their enemies on the Sabbath day, 1 Mac. ●. Chap. As these precepts than were dispensed withal by men, so may the rest. Ans. For the first instance, there is in that particular case, no dispensation against the Law of Nature, for then by such dispensations it would be made lawful, not to restore that which is committed to trust, which cannot be made lawful by any dispensation; for this were to cross and overthrow the Law of Nature, but not to restore a sword to a furious man, is but a particular interpretation of that general Law of Nature, wherein the in●ent of that Law is kept, for it is agreeable to the Law of Nature, to render whatsoever belongeth unto another; and the reason thereof is, because it is just. So it is lawful by the same Law, (notwithstanding) not to give unto a Madman his own sword, because it is just. Also the meaning and reason of the Law is kept, because the furious man would do some hurt with his weapon, and therefore to administer occasion and instrument unto his rage, were unjust. In the other two particulars, there is no dispensation, but an interpretation rather, or declaration of the Law; as that it is no Murder when one is justly slain. And in the other, that it is no breach of the Sabbath, when necessity compelleth to break the rest thereof; but thus to dispense were a dispensation to make it lawful to kill where one cannot justly be put to death, and to work upon the Sabbath where there is no necessity. 2. Thus to dispense were to make it lawful afterward, which was not before such a dispensation; but it was always lawful for the Magistrate to put to death, and upon like necessity to intermit and suspend the rest of the Sabbath. 3. Besides these interpretations and declarations of these Laws, they are not devised by man, but warranted in Scripture by the Lord himself, the Maker and Author of the Law, and therefore they are not to be interposed by any humane authority. CHAP. XVI. Tr●ateth of their opinions touching ●he Sabbath day, etc. SECT. 1. Objection. TO this particular they say; That the keeping of the Lords day, or the first day of the week instead of the Jewish Sabbath, is not warranted by Scripture, but only by tradition from the Apostles. Ans. There are three most evident Texts of Scripture which doth make appear, that this change of the Sabbath began in the times of the Apostles, and so by their Apostolic authority being thereto guided by the Spirit of God, is warranted, and so declared, and testified in Scripture, Act. 20. 7. 1 Cor. 16. 2. Revel. 1. 10. In the first of these Scriptures we have the exercises of religion, preaching and administering of the Sacrament, which were peculiar to the Sabbath, transferred to the first day of the week. In the second, a public charitable collection for the poor, which was also used upon Sabbaths. And in the third, the very name of the Lords day is set down. SECT. 2. 2. ANd further, that this day was consecrated by God's divine Authority, the great works which he honoured that day with, doth show, as one hath collected from Scripture. As the Israelites passing through the red Sea, the Manna first rained upon the Israelites in the Desert, Christ was Baptised in Jordan, water was turned into Wine in Cana of Galilee, wherein the Lord blessed the five leaves wherewith he fed 5000. men, wherein he risen again from the dead, entered into the house the doors being shut, and wherein the Holy Ghost descended upon the Apostles. 3. This reason also may persuade it, because the Lord's day is sanctified to holy uses, as the Sabbath was to the Jews; but it belongeth only to God to sanctify by his Word, as the Apostle saith, Every creature is sanctified by the Word of God, and prayer, 1 Tim. 4. 5. therefore the Lords day must be warranted by the Word, before it can be changed by the Word, there must be the same authority in the alteration of it, as was in the first institution. The Lord's day than was not ordained by the ordinary authority of the Church, for then the Church by the same authority might constitute another day if there were cause, which cannot be admitted. The Apostolic Church according to the liberty given them of Christ did make choice of the first day for the seven, being specially directed thereunto by the Spirit of God, for the reasons▪ abovesaid. Obj. The Apostle reproveth the Galathians for observing days and months, etc. Ans. In that place the Apostle doth not simply prohibit the observation of days, but with an opinion of religion placed in the day, and necessity. 'Tis true, the Jews kept their Sabbaths, as making the observation of the day a part of God's Worship; and they held it necessary to keep that day unchangeable, as it was also The Lord's day observed for decency and order, and in regard of the Moral precept. unto them a type and figure of their spiritual rest: but Christians now keep not the Lords day in any of these respects, either as a day more holy in itself then others, or of necessity to be kept, but only for order and decency sake, because that it is meet that some certain day should be set apart for the Worship of God, as also in regard of the Moral precept which is not abolished, viz. the fourth Commandment. SECT. 3. Against satisfaction for sins by a temporal punishment. Obj. THe Papists are of opinion, that satisfaction may be given for sin by temporal punishments, for proof hereof they instance in that passage of the Levites, in slaying of their Brethren at the command of Moses, Exod. 32. 28. from which punishment inflicted by the Levites upon the Idolaters, the Lord (say they) was well pleased. Ans. We must not think that God's wrath was thereby satisfied, for God was appeased before by the prayer of Moses, ver. 19 neither was it likely, that the punishment of a few, could satisfy for the sins of the whole Host, that the death of three thousand, should make amen for the sins of sixty thousand; and besides, one man's punishment cannot satisfy for the sins of another, no more than one man's faith can save another. But the Prophet saith, the just shall live by his faith, viz. his own faith, not another man's faith; ergo As also in that the Scriptures doth positively set down and declare, that the soul that sinneth shall die. Again, that which God forgiveth he perfectly pardoneth, Jer. 31. 34. I will forgive their sins, and remember their iniquities no more, with Ezek. 18. 22. His transgressions shall be mentioned no more unto him. But if the punishment of sin should be reserved, the fall being pardoned; sin shall be remembered after forgiveness, which is contrary to those Scriptures I have named. Obi Adam and Eve had their sins forgiven them upon the promise of the Messiah, yet they both received punishment, Numb. 14. 20. God at Moses request forgave the sins of the murmurers, yet all their carcases fell in the wilderness. Ans. That punishment inflicted upon them was not a satisfaction for their sins past, which was already upon their repentance remitted unto them, wherefore those chastisements which folfowed Corrections many times rather for the examples of others then for the punishment of sin. after remission of sins, (as in the other example given in instance) were rather correction for their own emendations, or examples of others, than punishments for sin; for if sin should be directly punished, it should never have temporal but eternal punishment. Therefore when the sin is pardoned, it is not the punishment of sin, but a certain admonition, for the Lord thinks good to chastise those which have offended (though their sins be forgiven) for these causes. 1. That they may be throughly humbled, and take heed that they commit not the like again. And therefore David saith, It was good for me that I was afflicted. 2. For the example of others, that they likewise may be warned that they offend not in the like. As the correction of Simeon and Levi was for the admonition of their brethren, and posterity. 3. That men feeling the Justice of God in their due correction, may fly unto God's mercy, and the promises of God in Christ. As Adam when he received the sentence of death for his transgression, had also the promise of the Messiah given him. SECT. 4. Why God punished the Creatures which had not offended. Obj. HOw could it then stand with God's Justice to punish the Creature for the sin of Man, seeing they had not offended, as in the destruction of the old world, wherein the Lord is said to destroy the Beasts of the fields, and the Fowls of the Air, reserving only a few to preserve seed. Ans. Seeing the Creatures were made for man's use, therefore when man was taken away, there should be no further use of them. 2. Like as when the head is cut off the members die, so together with Man, the Creatures over which he had power, are punished, not only he, but his; as we see in the like precedent of Achan, and all that he had: and hereby the severity of God's punishment appeareth, as also the greatness of man's sin that brought destruction upon many. As David● sin in numbering of the people, did procure a punishment upon the whole Land. 3. Because beastly men had abused the Creature to their beastly pleasure, and riotous excess, it stood with God's Justice to punish the instrument with the principal; and though it pleased God to spare the Fish, (in regard that man had not so much abused them, yet at other times, the Lord threatened to take away the Fish of the Sea, Hos. 3. 4. Obj. Seeing the Lord saith (by his Prophets) that the Son shall not die for the Father's iniquity, how standeth it with the Justice of God, to visit the iniquity of the Fathers upon the Children to the third and fourth Generation? Exod. 34. 7. Ans. By sin in that place is neither understood the act of sin, which cannot be transmitted over unto another, but being a transitory thing resteth in the doer; neither the fault which goeth with the act, nor the blot which is only in the Soul of the offender or sinner, nor yet the guilt, for if children were guilty of their Father's sins, then for the same they should be everlastingly punished, therefore by sin in that place, is meant the punishment of sin, which is extended to their posterity. SECT. 5. Obj. THe contrary may be argued in these two respects; 1. In that it is to be considered who are the Authors of the infliction, God or man; If by man the punishment be imposed, it is in the loss only of temporal things, as of possessions, privileges, honours, etc. for the transgressions of their Parents; as by humane Laws, treason against the State or Commonwealth, is punished with death in the Offender; and loss of honour and goods in their posterities. But the punishment of death cannot be inflicted upon the children for their father's offence, as a rule is given in Deut. 24. 16. The Father shall not be put to death for the Children, nor the Children for the Father. 2. If the punishment be inflicted of the Lord, it is either eternal or temporal; now eternal punishment is laid upon none but the party that sinneth, the soul that sinneth shall die. If it be temporal, it either consisteth in some temporal benefit, or of life. If the first, not only little ones and infants, but even they which are of years, shall suffer for their Father's sins; as the Israelites did bear the iniquities of their Fathers forty years in the Wilderness, and the Jews great and small, were afflicted in the Babilonish Captivity. But where the punishment of temporal death is decreed by the Lord, there only, the infants are punished for their Father's sins, as the children of the rebellious Corah, Dathan, and Abiram were swallowed up with their Fathers; the greater sort also perished in that destruction, but then they were such as consented thereunto. Achan also was punished with his Sons and Daughters for the sacrilege by him committed, which was done for the greater detestation of the fact, and the examples of others, these are the two Arguments which the Popish Writers use for the vindicating of this their assertion, which may be thus answered. Ans. These two opinions will allow of two exceptions, 1. That they make Infants liable to those sins of their Fathers, which the Lord saith, he will visit to the third and fourth generation; whereas those children which continue like haters of God (as their Fathers were, and imitate their impiety▪) are only included in that combination, as appeareth by that clause inserted in the second Commandment (of them that hate me) again, when Infants are cut off by death, their own original sin is a sufficient cause thereof, which bringeth death upon them. Secondly, they restrain this general speech, (visiting the si●s The Lord Judgements are not to be limited. of the Fathers, etc. only unto tempo all punishment, whereas the Lords Judgements are not to be limited to this, or that kind, but sometimes by corporal death, sometime by other temporal punishments, he doth visit the iniquity of wicked Fathers upon their evil posterity; and as concerning the third and fourth generation, there are four answers usually made to show the equity, that the posterity of the wicked should be punished for their Father's sins. 1. Because God which gave life, may without any injustice The Lord which gave life, may also require it again at his pleasure. require it again; he doth no wrong by slaying of any. 2. They do not so much rue the sins of their Parents, as yield Nature's debt, which God may exact, when, and of whom he will, and how he pleaseth, as Josh. 7. 25. 26. 3. It must be understood of temporal punishment, which may be inflicted for their Father's sins; but the best solution is, that God is said to show mercy to thousands of them that love him, so that he is to visit the iniquities of them that hate him. SECT. 6. Obj. THe wicked Children of godly Parents, are found to be respected for their Fathers, as the Lord suffered the wicked Kings of Judah, to sit upon the Throne for their Father David's sake. Ans. It is not denied, but that God may bestow temporal blessings upon the Children of the righteous, although they be wicked, but that is general or particular; God sometimes is merciful, as he was to David's posterity, for some reasons best known to himself, but this promise in general certainly holdeth not, but where the children imitate their father's piety. Obj. If this should be meant of showing mercy to the virtuous seed, and vengeance to the wicked race, they should be respected or punished for their own piety or sin, and not for their parents. Ans. The condition of them that love me, and of them that Sin punished in a double respect. hate me, is not understood of the particular, but of the exemplary virtues or sins of the Children, where they imitate their Parents; and so they are both their Parents, Origine, & exemple, in respect of the original, and example, and the children's in imitation, so that mercy is extended to the righteous seed of the Mercy extended in a double respect. righteous, in a double respect, viz. both for their exemplary virtues of their Fathers, whom they imitate; and of their own righteousness, and this without limitation, even to a thousand generations, not that there shall be so many generations in the world, but to show that God's mercy shall never be drawn dry. And so the wicked race of the ungodly is also punished in a double manner for imitating their Father's sins, which punishment extendeth not beyond four generations, and for their own sins, which every one shall be judged for in his own generation, and that for ever; so that the Son doth not here bear the Father's iniquity, when he doth not imitate his Father's sin: Moses and Ezekiel are here then reconciled, Ezekiel saying, the Son shall Mose● and Ezek●el reconciled. not bear the iniquity of the Father, and Moses, that he will visit the iniquity of the Fathers, etc. the first speaking of such as decline their Parents evil way; and the other, of imitating their Father's impieties. CHAP. XVII. Treateth of Popish Chrismes, or Ointments, and other Popish trinkets, etc. SECT. 1. THe use of their superstitious Chrism, they gather from Exod. 30. 29. where the Lord commandeth Moses, to make the Oil of holy Ointment, which holy Oil or Ointment (say they) is a Type and Figure of the spiritual Ointment, viz. the gifts and graces of God's Spirit, which should be shed upon the faithful under the Gospel. Thi● consecrating of their Chrism mixed with Balm, to anoint their Bishops and Priests, doth fully declare them to be Priests of the Law, and not Ministers of the Gospel; the consecrating of which Chrism, and how they apply it, I will also make known, that thereby their Idolatrous and Superstitious folly, may be made more manifest. Their Chrism (saith my Author) they consecrate in this manner, How they 〈◊〉 their 〈◊〉. 1. The Mitred Bishop muttereth certain Charms, and enchanted words over the Chrism, and then bloweth upon it. And after him cometh there other twelve Priests in their order, who breatheth over the Chrism; then the Bishop useth certain exorcisms, with prayers, wherein he maketh mention of Moses, Aaron, David, the Prophets, Martyrs, etc. praying that this Chrism, may have power to confirm the like gifts as they had; then he putteth to a little Balm, and at the last boweth himself unto it with these words: Ave sanctum Chrisma, All hail holy Chrism; the like do all the Priests in their order. Thus make they an Idol of their Chrism, which manner of consecration they never learned of Christ nor his Apostles. For, The Apostle showeth what is the ointment and anointing of Christians, viz. Ye have an ointment from him that is holy, 1 Joh. 2. 20. the Anointing or Chrism which we receive from him dwelleth in us, and the same Chrism or ointment teacheth us all things; we have therefore no Chrism or ointment of Christ, but the graces of his Spirit, which are bestowed upon the faithful; and the Prophet David speaking of that ointment, saith, Thy God hath anointed thee with the eyle of gladness above thy fellows, Psal. 45. 7. this Ceremony therefore of anointing being fulfilled in Christ, it savoureth strongly of Judisme, as also to be wiser than Christ, who commandeth no such thing to be done. As also his Apostles, who used no such Ceremony in the ordaining of Ministers. SECT. 2. Of Popish Altars. LIke unto their Chrism, is their invention of Altars, and their anointing of them, seeing the Altar in the levitical Law, was a Type and Figure of Christ, and was only to continue until Christ, the true Sacrifice, should offer himself upon the Altar of the Cross. 'Tis true, Altars were holy before Christ came, who was promised by it, but after he entered into the most holy place, it was repealed and rejected; it is therefore Judisme, to retain Altars still in their Churches, the Primative times knowing no such Altars, neither have they any colour for their Altars out of that place, Heb. 13. 10. We have an Altar, whereof they have no authority to eat which serve in the Tabernacle, etc. which plate they allege for the maintenance of their Altars, for the Apostle speaketh there, of no material Altar, but of the death and passion of Christ, as it followeth, ver. 17. their imitating, therefore of jacob's anointing Altars as he did the Pillar, Gen. 28. 18. is superstitious, for the Ceremonies of the Law, (which were but figures and shadows of things which were to come,) are not meet ornaments for the Gospel, as their Washings, anoynting, Sacrifices, and their other rites, which as the Apostle saith, were but shadows of things to come, the body being of Christ, Col. 2. 17. the body then being come, what needeth the shadow? Again, the same anointing that Christ was anointed with, his members also receive; but that was a spiritual unction, Luk. 4. 18. The Spirit of the Lord is upon me, because he hath anointed me; of which anointing the Apostle speaketh, You have an ointment from him that is holy, and ye have known all things, 1 Joh. 2. 20. but if jacob's anointing must be a pattern, why do they also sprinkle water which he did not; Jacob also used profane and common oil, such as he carried for his journey, but their oil must be hallowed first, and consecrated by their Priests. SECT. 3. Of their use of Candles. THe like Superstition is used by them in burning of Daylight, wherein they use more Superstition than did the Jews in their Tabernacle, for they burned Candles only in the night, Exod. 28. 21. but these set up Candles and Tapers by day in their Churches, when as properly they are only to qualify the darkness of the night, therefore as it is ridiculous to burn daylight (as we say) by setting up lighted Candles; so he is not to be thought well in his wits, who offereth the light of Candles for a gift to the Author and Giver of Light. Again, the use of Candlesticks and Lamps, was to no other end then to give light; and therefore at Noonday when there is no use of Candle-light, to set up Tapers and Candles is a superfluous and superstitious use. Their places of Sanctuary, may also be put in the number of O● their Sanctuaries. their Superstitions, by which the course of Justice is hindered, Malefactors being thereby sheltered, and secured from the Magistrate, by the immunity and privilege of the place, by whichalso, Servants are encouraged to be contemptuous and disobedient to their Masters, finding succour elsewhere; as also unthrifty and careless Debtors, by which devise will seek to defraud their Creditors, and therefore they err exceedingly, to set up their Sanctuary-places to all kind of Malefactors. The like Superslition is also used in their Pilgrimages, which Of their Pilgrimage. they observe in imitation of Abraham, who left his father's house to travel, whereas it is evident that Abraham did not do it out of an unconstant mind to change Countries, nor of a thirsting desire to see strange fashions, and learn curious Arts; nor yet out of a covetous mind to enrich himself, as Merchants use; nor yet of a superstitious devotion to visit the Sepulchers of holy men, and to go in Pilgrimage to holy places, but he traveled to be out os the perilous Society of Idolaters where he lived, as also with a purpose to draw others to the knowledge of God. SECT. 4. Of their Monks and Hermit's. IN the next place, may be brought in the profession of their Monkish, Anchorish, and Hermit's lives, which they would maintain from Lots living in a Cave, Gen. 12. 38. but it appears by the example of Lot, who in a solitary place committed sin, that it is not the place that mendeth men's manners; for if the heart be wanting, the place helpeth not: Let sinned in the Mountain, Adam fell in Paradise, the Angels in Heaven; it is then but a mere fancy for them to think that a Monks Cowl, a Cloister's life, of a Hermit's Weed, can make a man more holy, but it is to be seared, that as Drunkenness, and Incense were committed in the Cav●, so the Cloisters, and Seles of Popish Votaries are not free from the like uncleanness. Obj. We read that holy men required often to desert 〈◊〉, as Moses, Elias, John Baptist, yea our Saviour himself, who often went apart to pray. Ans. That is no warrant for these Popish Professions aforementioned, for these holy men did but for a time sequester▪ themselves, that thereby they might more seriously be given to Prayer and Meditation, not leaving and renouncing their callings, as the other superstitious people do .. Again, they also in time of persecution fled into desert places, therein showing their humanity and infirmity, lest they might have been forced by persecution to deny the faith; but these do place the greatest perfection (in this life) in that solitary profession. Like unto these, is their superstitious Washings; when they address Of their superstitious Washings. themselves to consecrate the Heast, and to approach unto the Altar, muttering these words of the Prophet David, I will wash my hands in innocency, and so will I compass thine Altar. But this superstitious washing doth not justify their Idolatrous service, who whilst they wash their hands, do profane Christ's Supper, and take away the fruitful application and efficacy of his death, by instituting a new Sacrifice. Therefore as Pilate washed his hands, and yet delivered Christ, even to be Crucified, so they wash their hands, and yet do crucify Christ daily in the Mass, in offering him up still in Sacrifice. SECT. 5. Of their Penance, and auricular Confession. THeir Penance consisteth of these three particulars, viz. Contrition of the heart, confession of the mouth, and satisfaction of the work; Now all these may be in a reprobate, as in the example of Pharaoh, who confessed that he had sinned; though it was no true confession, being forced thereunto by the grievous plagues of Hail and Lightning that was upon him, and his people, Gen. 9 27. for he simply confessed not his own sins, but now, that is, at this, or that time I have sinned, in this, or that manner; yea, he also imitated satisfaction, for he was also content to let the people go. As also in the example of Judas, in 〈◊〉 may find them all three; as contrition and confession in these words, I am guilty in betraying the innocent blood; and satisfaction, in the restoring of the money which be had taken to betray Christ. But he wanted the fruit of true repentance, the peace of the Conscience, and clearing thereof before God by remission of sins, as the Apostle showeth, Rom. 5. 1. Being justified by faith, we have peace with God through our Lord Jesus Christ. As also 2 Cor. 7. 9 11. where he showeth, that repentance to salvation, is wrought by godly sorrow not to be repent of; and contrariwise, that the sorrow of the world worketh-death, viz. the counterfeit repentance before mentioned, as was evident in Judas. But more fully to express their meaning in these three particulars, they would have contrition to be just, due, full, and perfect, and such as shall last to the end of a man's life, never expressing when a man may be out of doubt that he hath performed this contrition, but shall be in a continual suspense of the pardon of his sins; they also appoint a full and perfect contrition of heart, appointing no measure unto it, and so make it a part of satisfaction of their sins, before God, appropriating that unto man, which is only proper to God himself. Auricular confession, is that which they would have made to their Priests, and Shavelings, to whom (say they) we must reckon up all our sins, which can never be, for as the Prophet saith, Who can recite all his transgressions? As also, Whom have I in heaven but thee, or in earth in comparison of thee. Again, I said I will confess my sins unto the Lord, and so thou forgavest the iniquity of my sin. As also in Psal. 51. Against thee only have I sinned, &c SECT. 6. Obj. THe Apostle James doth exhort us to confess our sins one to another, etc. Ans. In those words the Apostle doth not mean that we should confess them to Popish Shavelings, neither doth he enjoin us to confess our sins one to another, as though we might expect pardon from one another, but to the end that we might pray one for another (as the ensuing words do make it appear) for otherwise none can forgive sins but God only. Satisfaction (say they) is made by tears, and prayers by tail, before this or that stone, Taper, Lamp, Coules, with fasting, Sackcloth, Alms, Pilgrimages, large Offerings, or the like; by which they think they pacify the Lord, and pay that which is due to Justice, and make amends for their sins; whereas Christ being our Advocate, Mediator, and Propisiation for our Sins, we need no other recompense, or satisfaction, our sins being forgiven for his Name fake, 1 Joh. 2. 2. 12. seeing he is the Lamb of God, which taketh away the sins of the World, Joh. 1. 26. whose satisfaction being perfect and absolute, is imputed to us by faith, which no man can obtain but he that is also sanctified by the Spirit; so that the Apostle speaking of such like traditions, Colos. 2. 20. saith, That they all perish with the using, being the commandments and doctrines of men, having only a show of Religion, and humbleness of mind, but the body is of Christ, Col. 2. 17. which very words of the Apostle like a Thunderboult, breaketh in pieces all the traditions of the Romish Church, as of Vows, Auricular Confession, Satisfaction, Purgatory, Pardons, and whatsoever is by them added to the Word of God, which their Monks define to be the Service of God, and by which they declare themselves to be Anti-christians. SECT. 7. Of speaking in an unknown Tongue, in the exercise of Divine Worship. THe next thing that presents itself, is their reading the Scriptures in an unknown Tongue, whereas in common reason, if a man make a Covenant, he ought to know those things whereunto he bindeth himself; and therefore the Papists err exceedingly, in that they suffer not the people to understand those things which they bind them to keep, seeing neither the Scriptures are read, or the Sacraments delivered in such a tongue, as they do understand; for the Apostle saith, If I come unto you with tongues, what shall I profit you? 1 Cor. 14. 6. in which Chapter this error is so sufficiently confuted, as that it is needless to speak any thing more to that purpose. Another of their positions is, that faith is not to be kept with Heretics, for so contrary to the safe conduct given by the Emperor to John Hus, and Hierome of Prague, in the Counsel of Constans, where they condemned them to death. For justifiing of which, they allege; That it belongeth unto the Magistrate to punish Heretics having them in their power; which Counsel and Act, I hope, will shortly be returned upon themselves, as a just revenge from God, for that their cruelty, and treachery, there being many precedents in Scripture, to evidence against such dealing; as Abraham's Covenant by Oath, with Abimelech, Jacob, with Laban, Joshua, with the Gibionites, all which were strangers from the true Worship of God, and yet they kept their Covenants and Oaths, which these Popelings refused to better Christians then themselves. CHAP. XVIII. Treateth of their Equivocation, and mental reservations, as also of a sort of Lies, which they term Mendatia jocosi, Lies in merrement. SECT. 1. Cousin German to this, is their position lately taken up by those Jesuits, is their Equivocation, and mental reservations, by which they think it lawful to dissemble with the Magistrate, and to delude him with their ambiguous and equivocating answers; as if they be asked, Whether in such a place, as beyond the Seas (in France or Spain) at such a time, when, and where, it is certain they were, they will answer, that they were not, (understanding to themselves, secretly) to such an end, & purpose. The falsehood of those their deceitful equivocations, doth directly appear. 1. In thinking that if they hold the truth inwardly, in their heart, it were no matter if it were not always in their mouths; but a right Christian is known by this, He speaketh the truth in his boart, Psal. 15. 3. he having it both in his heart, and mouth. 2. By this device of theirs, they invert the order and nature of things, making falsehood truth, and truth falsehood, they turn affirmatives into negatives; and contrariwise, as if it were all one to say, I was not in such a place, (with a mental reservation) as to say I was, by which means they make truth the patron of a lie. 3. If every man should take this licentious liberty, there should be no truth amongst men, nor certainty of any thing, all testimonies given in Evidence, all promises and contracts might justly be suspected, lest some secret condition or reservation might be understood; for who can trust him at any time, that thinketh it is lawful to lie and dissemble sometimes; for whilst he applieth himself when he lieth, aptly to the time, he is to be held uncertain, when he speaketh the truth. 4. Whereof came this doubting and dissembling, but of fear, and a bad conscience; what needed the Martyrs by a plain confession of the truth, to have adventured and lost their lives, if they had held such a dissimulation, and equivocating lawful; if it were lawful to dissemble, why did not they? SECT. 2. Object. THey use this mental reservation for the maintenance of the Pope's Catholic Faith, and for the discovering of Heresy. Ans. It were better that Heresy lay hid still, then that the verity should be endangered, but by that which they call Heresy, we worship the God of our Fathers, according to the direction of the Prophets, and holy men of God, and they the Heretics themselves. Obi. Our Saviour himself made use of such dealing, as in Mark 5. 30. where he made himself as ignorant who touched his , whereas he knew it well enough who touched them, as that they were touched. So Luke 24. 28. Christ made as though he would have gone further, and yet did not. Likewise Joh. 7. 8. he saith to his brethren, Ye go up unto this feast, I will not yet go up (whereas indeed he did go up,) meaning, not with them. Ans. These instances are thus answered by a Father. viz. that the first two instances are sigures of other things, as in that Christ made himself ignorant who touched him, therein the Gentiles were prefigured, who were a people whom the Lord saith, ●e knew not. In the next Christ spoke no untruth, for indeed he went further, even unto heaven. But we are not here put to such a strait to finde out a Mystery, our Saviour in neither of those places dissembled; for dissimulation is a hiding and clokeing of the truth, but in both these places, Christ intended by this means to bring the truth to light. In the first, to try out the faith of the Woman that touched him, and in the other to make trial of the humanity and charity of his Disciples; as he did the like to Philip, Joh. 6. 6. to prove him; and in the third our Saviour speaketh as he meant, sor he said, he would not go up yet, or now, because his time was not come. So Joh. 2. 4. though he would not show a Miracle, to turn water into wine at his Mother's bidding, saying, My hour is not yet come; yet ere the feast was finished he did it. They may as well say here, that Christ did equivocate with his Mother; by this then that hath been said, it doth appear what vain shifts the Papists are driven unto, and how in all their deal they hate the light, and as our Saviour saith, will not come to it lest their deeds should be reproved. SECT. 3. Christian's ought both to believe with the heart, and confess with the mouth. Obj. A Christian is only bound to speak the truth to his neighbour, but they who are of another religion, are not our neighbours; Jehu feigned himself a worshipper of Ball. Ans. The Apostle requireth both to believe with the heart, and confess with the tongue, Rom. 10. 10. and Peter denied Christ only with his mouth, and not with his heart, and yet he was feign to wash away his sins with tears; and though some truths may be hid from him that is not initiated into the Mystery of Religion, yet false things are not to be uttered; as for the example of Jehu, he had not a right heart before God, and therefore his example in every respect is not to be justified; the example also is much unlike, for Jehu did not seek his own gain, or propounded his own safety, but did it in a zeal to God's glory; whereas the other tendeth merely to their own safety, and the dishonour of God, spreading their Heresies by this means. Neither for the matter did Jehu speak untruly, for indeed he had a great Sacrifice for Ball, when he sacrificed his Priests, and in the rest he lied not, but used a kind of outward dissimulation, which in Politic affairs (where the rule of charity is not broken, and Gods glory sought) is not unlawful. SECT. 4. Of their Mendatia jocosi, or lies in merrement. Obj. THere is also another sort of lies, which are allowed by the Papists, which they term Mendatia Jocosi, lies in merrement, and that they are tolerable, tum ex necessitate, both for necessity sake, because they are made for delight, and recreation, which is necessary, and, nulli nocent, for that they hurt no body. Ans. Though recreation and delight be necessary, which we grant; for as rest is necessary for the body, so recreation is for the mind, yet there are other delights and recreations which No necessity to tell lies. may be used. There is no such necessity to jest and make sport with telling of Lies; David could say, That the Laws of God was his delight. 2. Though none other be hurt, yet the liar hurteth his own Soul, because he speaketh not the truth; therefore this kind of lying is not tolerable. 3. There is diversity of recreations, and also diversities of men, which are affected with such delights and recreations, which may be reduced to these four sorts. 1. Our Saviour needed no such delight or recreation at all, Four so●●s of recreations belonging to four sorts of men. who as he is often read to have wept, so is he never found to have laughed; for whereas recreations and delights are to secure the infirmities of our Nature, Christ being God, could rear himself up from all such mortal defect as he would himself, without any help or supportation. 2. There is another sort of perfect men, who are given to heavenly Meditation, and their delight and recreation is not in such jestings and merrements, but in holy exhortations, and ●haste communications. 3. There is another sort in another extreme, who are altogether earthly minded; who when they will recreate themselves, turn them to their sports of iniquity; as unto eating, drinking, wantonness, lasciviousness. 4. There are others which are in the middle betwixt these two, which turn them to delights of a middle nature; which are neither spiritual, nor altogether carnal, but honest and seemly No kind● o● lies tolerable. recreations; but that no kind of Lies at all are tolerable, may appear by these reasons ensuing. SECT. 5. 1. ONe reason may be taken from the nature of a Lie, the Law of God is truth, and whatsoever differeth from truth, doth transgress the Law; therefore a Lie, which is a swarving, and declining from the truth, transgresseth the Law, and so consequently is sin. 2. By way of comparison with other sins, why should it be rather lawful to lie then to commit Adultery, if it be not lawful to do the one, upon any occasion whatsoever, than neither the other also; for by Adultery the body chief is corrupted, but by making a lie principally the Soul. 3. Divers special cases may be propounded, wherein if lying were in any case to be tolerated, it should seem to have the most just excuse, but not being allowed in these things, it is lawful in none, viz. 1. That it is not lawful to tell a Lie, and commit a less evil, to avoid a greater evil; as if one had rather make a lie, and offer sacrifice to Idols, then to have his body de●iled, which was Origins case; for here the case is this, They which force a man to do any unlawful thing, threatening that they will do worse, do in a manner say thus; Fac tu male, ne nos faciamus, do thou evil, to prevent us from doing evil; now whether is it better to do evil, or to suffer it to be done by another: this rule therefore aught to be held; We ought rather to shun our own sinning then another's. Again, it is not in sin as in matters of profit in the world, we call not that a lose, which is lost in hope of a greater gain, but it is not so here; that it should be no sin that is admitted, lest a greater be committed. 2. Neither is it lawful to tell a lie to save a man's life, for he that lieth slayeth his own Soul; and a man is not bound to slay his own Soul, to save another's temporal life. We must leave our temporal life for another's eternal life, but to hazard our eternal life, for another's temporal life, there is no reason. Again, in sins we must more take heed of the commission of any fact of our own, than the permission of another fact. 3. We are not to lie, for another's everlasting Salvation; as if one in captivity not perfectly won unto the faith, who is not like to be brought unto the faith, unless the Keepers be deceived by some lie, and he delivered out of their hands; for a lie in this case is no more to be devised, than adultery to be committed; for if chastity be not to be violated, much less is verity: if then in these special cases, a lie is not to be admitted to avoid a greater evil, as to save another man's life, to preserve the chastity of the body, nay not to save another man's Soul: then much less is it lawful to make a lie in jest to show others sport, or to delight them. 4. If the examples be objected out of the Old Testament, as Objections of l●●s in Scripture answered. of jacob's dissimulation with his Father Isaac, when he got the blessing, of the Midwife's excuse, of Rahabs lie made for the Spies received into her house, these answers are made. SECT. 6. 1. EIther are they figuratively spoken, and so no lies. 2. If lies not to be imitated, for we must consider not what is expressed in fact, but what is signified in sense; for it is no lie in speech, when one word is put for another, as in Metaphors and other Tropes, neither is it in matter, when ●ne thing is signified by another. 2. Neither are they lies which are mentioned in Scripture, if they be spoken figuratively, or if they were lies they are not to be imitated, no more than was David's murder and adultery. 3. They are condemned by way of comparison not absolutely. 4. Concerning the excuse of the Midwife and of Rahab, their fallacy was not rewarded in them, but their mercy, the benignity of their mind, not the iniquity of their lying. Therefore by that strait charge and Commandment of God, Four reasons why we ought not to l●e. Thou shalt not bear false witness, men are warned to take heed of lying, and speaking untruths under what pretence soever, and that for these four causes. 1. Because lying maketh men like to the Devil, for as God is truth, and all that love the truth are the children of God; so they that use lying are the children of the Devil, for he is a liar, and the father of lies, Joh. 8. 44. he told the first lie that ever was made in the world, when he said to Eve, Ye shall not die, etc. 2. Because humane society and intercourse is by this means dissolved, for how can one man trust another, if lying and disse●ling should be used; this reason the Apostle urgeth, Eph. 4. 25. Cast away lying, and let every man speak truth to his neighbour, for we are members one of another. 3. Because the liar looseth his credit, that he cannot be believed, no not when he telleth the truth, as Eccle. 34. 4. Who can be cleansed by the unclean, or what truth can be spoken of a liar? 4. We must take heed of lying, for it destroyeth the soul, Wisd. 1. 11. The mouth that lieth slayeth the soul. SECT. 7. We ought not to conceal the truth. AGain, as one ought not to lie, so ought he not to conceal the truth, either publicly or privately; as when one suffereth his neighbour to be overcome in judgement, where he by his testimony might deliver him. To which purpose may be applied the saying of the Wiseman, Prov. 24. 11. Deliver those that are drawn to death, and wilt tho● not preserve those that are led to be slain? And of this kind is that usual negligence and oversight of men, that privately do not tell one another of their sins, which duty is reproved by the Law, Levit. 19 17. Thou shalt not hate thy brother in thy heart, but thou shalt plainly rebuke thy neighbour, and suffer him not to sin; he then which suffereth his brother to sin, in drunkenness, profaneness, swearing, or whatsoever else, and holdeth his peace therein, offendeth against the rule of charity, and is found before God to be an hater of his brother. Upon which text one useth this Simile, for the further clearing of the point; " If (saith he) thou shouldest see a man walking in the dark without taking heed, where thou knowest there is a pit, and holdest thy peace, what manner of one shouldest thou show thyself? The like is also when a man casteth himself headlong into vice, and vanie●h himself in thy hearing of his evil do, and yet thou praisest him, and smilest to thyself. CHAP. XIX. Treateth of simple Fornication, and marriage of their Priests, etc. SECT. 1. THese Popelings also affirm, That simple Fornication ought not to be punished by humane Laws, and that it is an unjust human Law, to take away Strumpets, and simple Fornication, their reasons shall be produced and answered. First say they▪ Object. Civil Laws are only to restrain such sins, whereby Justice is violated, and injury done unto another; but in Fornication there is no act of injustice, there is no person there, to whom any injustice can be done. Ans. There is a manifold wrong committed in single Fornication; 1. They offer wrong and dishonour to Christ. in making the members of Christ the members of an Harlot, 1 Cor. 6. 15. 2. They injure themselves, in sinning against their own bodies, in defiling, and polluting them. 3. They do wrong unto their posterity, bringing upon them the shame of Bastardy, making them illegitimate, and disabling them to inherit. SECT. 2. Human Laws ought to forbid Fornication. Obj. IF humane Laws should punish Fornication, it would give occasion to Adultery, ●n●est, etc. seeing the most of a Commonwealth are weak and imperfect, and if they were restrained from this smaller vice, they would fall into greater inormities. Ans. Seeing God hath appointed a remedy against Fornication, and all other uncleanness by lawful Matrimony, why then should men make themselves wiser than God, and seek to cure one evil by another; for in this manner is the Divine order perverted amongst men, by restraining of Marriage in their Priests, and giving way to Fornication; and therefore it is no marvel if such unlawful lusts do reign amongst them. Obj. Human Laws are not to forbid all sins, because men making a Law cannot give preserving grace to keep it; and this was the cause why Moses Law did not forbid all vices, because there was no grace given, or help ministered to avoid them, therefore some things was permitted amongst them; as to take Vs●ry of the Gentiles, to give a bill of divorcement, and such like. Ans. By this reason human Laws should forbid no sins, because God's Word, and not man's Laws giveth grace to austrine from any sin. 2. Neither is there any sin forbidden in the New Testament against the Moral Law, which is not prohibited in the Old, as may appear by our blessed Saviour's interpretation of the Law, Mat. 3. wherein he giveth no new Law, but only expoundeth the old. 3. Though Moses Law gave no grace to keep it, yet because it was a Schoolmaster to bring us unto Christ, Gal. 3. 19 it was fit it should be a perfect Law, and contain a strict rule of all righteousness; that men the rather should be driven unto Christ, seeing themselves to come fare short in the performance of it as it ought to be. 4. The toleration of some things amongst the Israelites for their hardness of heart, showeth not a defect in the Law, but an interpretation in them that could not be subject to the perfect rule of the Law. 5. Concerning the punishment of Fornication, it was not omitted in Moses Law, for although Fornication with one was recumpensed with Marriage, and paying of the Dowry, Deut. 22. 24. yet if a Daughter in Israel did play the Whore, she was stoned to death, ibid. vers. 21. And seeing the Law saith, There shall not be a Whore amongst the Daughters of Israel, Deut. 23. 17. how dare any defend the tollerating, and suffering of Whores in Christian Commonwealths. SECT. 3. Of their enjoining of single life to their Priests. TO this former tenant of theirs, may be added their not tollerating of their Priests to marry, enjoining them single life; as more agreeable to their Orders, which they think is defiled and Marriage of Minister's ●●●●ll. polluted by marriage; which opinion is quite contrary to the Apostles doctrine, who calleth it the doctrine of Devils to forbid marriage, 1 Tim. 4. 1. 3. and also giveth liberty to every man to avoid fornication, to have his wife, 1. Cor. 7. 2. As also that Marriage is honourable amongst all men, Heb. 13. 4. so that this practice of theirs doth not only contradict the Apostles doctrine, but giveth occasion to Adultery, Fornication, and other unclean lusts, by their restraining the remedy against these inormities, which is, lawful and honest Marriage, and so they are apparent transgressors of the Commandment, giving themselves over to all filthiness; which hypocrisy, and dissimulation of theirs, was notably discovered in the suppression of their unclean Cages and Cells, here in England there being many hundred sculls of Infants, found in feying of the Moats which did compass their religious buildings, which without doubt was begotten by means of their restraint afore mentioned. SECT. 4. Of Swearing by Saints and other Creatures. Obj. ANother of the Popish tenants is, That it is lawful to swear by Saïnts or other Creatures, for proof of which they instance the words of Christ, Mat. 23. 21. Whosoever sweareth by the Gold of the Temple, sweareth by the Temple, and him that dwelleth therein. Ans. Our Saviour in that place doth not justify swearing by Creatures, but confuteth that nice distinction of the Pharisees, who thought it was nothing to swear by the Temple, but by the Gold of the Temple, ver. 16. and showeth that in so doing they could not avoid swearing by God, because it was the place of his Habitation, and so they did in such an Oath take the name of God in vain, for otherwise if our Saviour should have allowed swearing by Creatures; as by heaven, saying, He that sweareth by heaven, sweareth by the Throne of God; he should be contrary to himself, for elsewhere he saith, Swear not at all, neither by heaven, for it is the Throne of God, Mat. 5. 34. We are also commanded by God himself, that we should swear We ought only to swear by the name of God. only by his name, Deut. 6. 13. Thou shalt fear the Lord thy God, and swear by his name, which text our Saviour abridging, Mat. 4. interpreteth it by the word only, (him only shalt thou serve.) So also, Deut. 10. 20. & Exod. 23. 13. it is directly forbidden that they should take the name of any other God in their mouths. 2. God reproveth those that swear by any other then by him, as Zep. 1. 5. I will cut off him that worship and swear by the Lord, and Malcham. 3. Invocation only belongeth unto God, but the taking of an Oath is a kind of invocation, therefore it is a service due only unto God. 4. In the taking of an Oath, we call God to witness unto our Souls, that God only knoweth the secrets of our hearts, but neither Angels or Saints do so. Ergo. 5. He that sweareth giveth power to him by whom he sweareth, to punish him if he swear falsely, but God is only able to punish the Soul, Mat. 10. 20. SECT. 2. Obj. ●Oseph did swear by the life of Pharaoh, Gen. 42. 15. Ans. Some held that this was no Oath, but a vehement kind of asseveration, as Hanna said to Eli, As thy soul liveth, 1 Sam. 1. ●6. and Abner to Saul, Sam. 17. 56. And so they would have the meaning to be this: As truly as Pharaoh liveth, or as I wish his life and health, so it is true that I say; but it is not all one kind or phrase, to say unto one present, As thy soul liveth, and of one absent, to say, by his life, or soul; it therefore shown some infirmity in Joseph, though he worshipped the true God, yet he learned to speak as other Courtiers did, to swear by Pharaohs life; yet rather of custom of speech, or the more cunningly to conceal himself from his Brethren, then of any purposed imitation of their superstitious Oaths; therefore joseph's example can be no warrant for us to imitate. Obj. It is usual when men take an Oath, to lay their hand upon the Gospel, therefore it is lawful to swear by the Creature. Ans. Men using the external sign do not swear by it, no more than Abraham's servant did swear by his Master's Thigh when he put his hand under it, Gen. 24. 1. he swore by the name of God. So the Lord saith, I will lift up my hand to heaven, and say, I will live for ever, Deut. 32. 40. and the Angel lifted up his hand to heaven, and swore by him that liveth for ever and ever, Rev. 10. 6. so they lay their hands upon the Book, as a visible sign or seal of the Oath, but they swear not by the Book, but by God the Author of the Book; but of the two, I rather approve of the lifting up of the hand, as in the presence of God; ' it being the posture which the Angels and God himself are said to approve of, as in the texts afore mentioned. SECT. 6. The close of the first Book. LAstly, and to conclude the Discourse touching the Pope's Tenants of the first Magnitude, I will close them with the Magistrate, from whose Power and Jurisdiction they exempt their Ecclesiastical persons, whereas in the time of the Law (from whence they derive all their trumperies) if the Priest ministering at the Altar, had committed wilful murder might be taken from it, and put to death by the Magistrate, wherein appeareth the sovereign right and power, which then the civil Magistrate had over the Priests of the Law (as they were subject to the Magistrate, in which respect, neither are the Ministers of the Gospel any more exempted now from the Civil, power then them Priests were then, for the Apostle saith, Let every soul be subject to the higher powers, Rom. 13. 1. In which general speech none are exempted, yea Christ himself, who might have pleaded greater privileges in that behalf than any, refused not to pay tribute for avoiding of offence, Mat. 17. 27. So that touching the outward man, we see both Christ and his Apostles yielded themselves unto Caesar, viz. to the Civil Magistrate. Thus have I, by God's assistance, discovered the greatest part of the grand treacheries of the Church of Rome, or their Mass of delusions, by which they have melted away all true religion, and devotion from their ignorant followers, as also have drawn tribute and advantage to themselves, by wasting and melting their substances, and running it into their own Coffers; the Lord therefore in mercy open the eyes of these poor Creatures, who have been so long deluded by that man of sin, who hath so long reigned over their bodies and souls in that tyrannous manner, and that they may apply themselves to the Prophet's direction, to ask for the old way, which is the good way, and to w●lke therein, Jer. 6. 16. as also to give them a heart to loath and abhor those damnable doctrines, which are maintained by him, and his adherents, so directly against the Word of God; as hath been made manifest in this Treatise, which the Lord in mercy grant. The Second part of Rome's ruin by White-Hall, etc. Wherein is contained the confutation of Prelacy, with other erroneous opinions of the times, etc. CHAP. I. The first Chapter treateth of Universal redemption. SECT. 1. HAving in the first Treatise displayed the highest, or grand delusion of Anti-christ, I shall now encounter with the second sort of them, being as branches of the same Tree, or streams of the same fountain, which remain yet unlopped, or dried up in this Nation; in which onset, I shall in the first place adventure of that too much owned Tenent of Universal redemption; which gangreen doth much endanger the Spiritual life of many a poor soul. My resolution (in the enterprise) shall be only to strike at the head of the Argument (viz. Whether Jesus Christ by his death, and passion, redeemed the whole world, yea, or no) against which affirmative part, if I shall prevail, the circumstantial members will fall of themselves. And, 1. That these places of Scripture (cited by them, to prove their assertions) cannot possibly be meant, of every particular person in the world, will plainly appear by Christ's own distinction (in that expression of his to his Apostles) Joh. 17. 11. 16. by comparing of which texts it will evidently appear, that the elect are a sort of people, which are in the world, and yet not of The elect in the world, ●n● yet not of the world. the world; in the world, in respect of their external form, and substance, and yet no● of it, in respect of their internal affections; so that they are in the world no otherwise then the Soul● is in man, as will appear by comparing the one with the other, as thus. SECT. 2. THe Soul is said to be in all, and every part of man; and so The elect in the ●●●d, comp●●●d to the ●●ul● in man. are the Elect disporsed into every part of the world▪ Mat. 24. 31 2. As the body of man is carnal, and the Soul spiritual, so are the men of the world said to be carnal minded men, and the elect spiritual minded men, Rom. 8. 4, 5. 3. As the Soul is a companion to the body, until the death of the body, so the elect be in the world, until the dissolution of it, Mat. 28. 22. 4. As the absence of the soul procureth the death of the body, so the extracting of the elect, will procure the consummation of the world, Mat. 24. 22. Psal. 50. 3, 4, 5, 6. 5. As the carnal substance of man cannot properly be termed man, without the Soul (which giveth its being unto it) no more can the men of the world be properly termed a world, without the elect, who as it were giveth a being unto it, for whose cause the world doth subsist, being such as stand in the gap betwixt the wrath of God and the world; to which purpose Scriptures are plentiful. 6. As the Soul is said to be the chief part of man, or the man itself, by whose infusion man is said to become a living soul, Gen. 2. 7. So are the elect the chief part of the world, and so consequently a world itself, the wicked of the world being only the external form, as the Body is to the Soul. Again, the world may be divided into two distinct Kingdoms, The ●lect 〈◊〉 〈◊〉 〈◊〉, or li●●le world. the one belonging to Christ, consisting of the number of the elect, Heb. 12. 23. and the other to Satan, who ruleth in the hearts of the children of disobedience, Ephes. 2. 2. and in this sense the one may as properly be termed a world as the other; the elect being a Microcosm or little world in respect of the greater (as man is so termed in regard of his respondance with the greater, being the Bo●ke of Nature, and carrying about him an epitome of the world) and so are the elect in respect of the ne●renesse of the relation betwixt them and the men of the world, or the world of worldly men; there being no difference in respect of their external form and outward condition, Eccle. 2. 14. one event of death happening to both sorts of them, Eccle. 9 2. SECT. 3. Obj. WHerein doth the chief difference consist, betwixt the men of the world, and the men in the world? Ans. In the internal motions of the mind which are of two The motions of th● mind compared 〈◊〉 the m●ions of the world. sorts, for as in the world there is two local motions, Rational, and Irrational, so in the mind of man there is likewise two sorts, viz. Intellectual, and sensual; the one good, and the other evil; the one proceeding from the God of the elect, and the other from Satan, the god of the world, or carnal minded men, 2 Cor. 4. 4. by which two distinct motions, the two distinct Kings govern, and rule their distinct Kingdoms, or Subjects. Now these two Kingdoms being thus mixed and undistinct to Christ's Kingdom and the world mixed. the eye of man, and in regard there is, and will be some elect to call out of their natural estate and condition, until the now second coming of Christ to judge Anti-christians; therefore he putteth his elect under the same notion, in which the men of the world are under, for though there be not many wise after the flesh, not many rich or noble, (that are of the elect world) yet the comparison admits of some such. The Elect being thus in the world, as the Soul in man, can no The elect cannot be calle●●ut by preaching to all Nations▪ more be called out of their natural estate and condition (by reason of original corruption, being all by nature the children of wrath) without preaching to the men of the world (amongst whom they inhabit) then a Soul can be converted without preaching to the body, in which it is contained. And therefore it is, that Christ commandeth his Disciples to preach to all nations, Mat. 28. 19 in regard he had in each nation kindred, and people some elect, which he had ordained to call out of their natural condition, by that means. Unto which elect, he giveth an understanding faculty, that they shall attend to the words which shall be spoken by such Messengers. As the Lord is said to open the heart of Lydia, that she attended to the words spoken by Paul, Act. 16. 14. which Christ also affirmeth, Mat. 13. 11. To them it is given to understand the mysteries of the Kingdom of Heaven, but to the other, (viz. the men of the world) it is not given. And hence it is, that many are called, but few chosen; for though all be preached unto, yet no more than are ordained to eternal life, shall believe, Act. 13. 48. As for the rest Satan their God, shall so blind the eyes of their understanding, that in seeing they shall see and not perceive, and hearing they shall hear and not understand, Mat. 13. 13, 14, 15. Mark 4. 12, 13. Luk. 8. 10. Joh. 12. 39, 40. Rom. 11. 8. it is therefore a frivolous conceit that the Passion Christ redeemed no more than his Father gave him. of Christ should extend itself to redeem any more than God the Father had given him, Joh. 17. 12. which being lost in Adam may fitly be termed lost sheep; and certainly if Christ had redeemed them whom he termeth the men of the world, Joh. 17. 14. he would not have refused to have prayed for them, but he sayeth in plain terms, he prayeth not for the world, vers. 9 viz. for the men of the world; for if Christ's Humanity should will his Deity to save reprobates, and children of perdition, without doubt they should be saved. For, who hath resisted his will? SECT. 4. Obj. CHrist is said to pray for his enemies, Luke 23. 34. viz. which was actors in the crucifying of him. Ans. It is likely that some of the Elect, not being as then called Elect people might be guilty of the Passion of Christ. out of their natural state, and condition, might consent unto his death, and be as fierce and violent in that act as any other amongst the multitude, yea more violent, not knowing what they did, as may be collected from the words of Christ in his prayer for them. Father forgive, etc. which was made manifest in many of them, after Peter's Sermon, Act. 2. 36. where it is said, (that hearing of what they had done to the Lord of Life) they were pricked in their hearts, and cried out, Men, and Brethren, what shall we do to be saved. The like forwardness was also in the Apostle Paul, Act. 9 15. (before his conversion) in persecuting of Christ in his members, yea who more fierce and violent against Christ, than Paul, and yet a chosen vessel to salvation, and a choice instrument to gain Souls to Christ, it being merely out of ignorance, that he made such havoc of the Church, Act. 8. 1. & 9 1, 2. The like may be also said of the St. Thief, who as it appears by the testimony of Matthew, Mat. 27. 44. did first revile Christ (as well as the other) until the patience of Christ had convinced his judgement. After which he is said to reprove the other, as also become a penitent, as will appear by comparing the two Evangelists together in that relation, viz. Mat. 27. 44. with Luk. 23. 40. etc. Now for such offenders as these who were amongst the rest of The elect take pleasure in sin before their conversion. Rom. 1▪ 32. them, which scurged and crucified Christ, he might pray, for it is likely that Saul (whom we call Paul) was there, and might give consent unto his death, as to the death of Stephen, Act. 8. 1. our nature's being so prone to evil, that the very elect before their conversion, do take pleasure in doing many things, of which they are afterward ashamed, Rom. 6. 21. SECT. 5. Obj. IEsus Christ gave himself a ransom for all men, 1 Tim. 2. 6. and tasted death for every man, Heb. 2. 9 Ans. It may as well be inferred from the words of the Apostle, Rom. 11. 33. (where God is said to include all in unbelief, that he might have mercy upon all) that all shall be saved, for wherein consisteth mercy if not in pardoning offences; and where offences are pardoned, there is no use of punishment. Christ therefore to The word all cannot be meant of every man. clear such scruples, betwixt the all of the men of the world, and the all of the elect, doth thus distinguish them, Joh. 17. 10. where he saith, All mine are thine, and thine are mine; and I am glorified in them. In which words he doth not say, that all men in general are mine, and thine. But all mine, viz. all them whom thou hast given me, as in the 6. ver. in whom I am glorified, ver. 10. but Christ is not glorified, by all men in general, viz. by all the world, or men of the world, for they are of their father the Devil, whose commandment they obey, Joh. 8. 42. 44. and not Christ's; therefore the all spoken of in them and the like places, cannot be meant of all men in general. Again Christ saith, Joh. 10. 27. My Sheep hear my voice; Christ distinguish ●h betwixt the allnight ●●●h● w●●ld, ●●d 〈◊〉 of 〈…〉. which doth imply, that all are not of his sheep. He is also said to lay down his life for his sheep, ver. 15. but God the Father did not give him all the men of the world to be his sheep, but a certain number of them, which he termeth a little flock (in comparison of the generality of men) as the Scripture witnesseth; Fear not and chief intended by the Spirit. But so is this spiritual sense, as the Prophet expoundeth this place of God's eternal love or hatred of Jacob and Esau. 2. That is the proper sense of the place, from which an Argument is framed, and a conclusion inferred, but out of this spiritual sense, concerning everlasting election, the Apostle reasoneth, and concludeth election to be only of grace, not by works; ergo it is the proper sense of the place. Obj. How would you clear God's Justice in creating some to destruction? Ans. God created none to destruction, but by Adam's transgression God's Justice vindicated and cleared. we all became the children of wrath, and disobedience; now put the case that many Malefactors were found guilty of death for one and the same fault, not knowing any other but that they shall all suffer according to the Sentence pronounced against them; but it happeneth that the superior Magistrate doth send a pardon to some few of them by name; not because they have less offended, or less deserve to die, than the rest, but because it so pleaseth him out of his grace and clemency to save them, hath the other therefore (whom he doth not pardon) cause to say he is cruel, or tyrannous, in that he did not do the like for them all? certainly they have rather cause to extol his clemency, in sparing some of them. So in like manner Adam having sinned, and so made guilty of eternal death; if God had taken him away immediately, he had ●●t off the whole race of Mankind; he therefore out of his free grace and mercy suffereth him to live, and propagate, not to the end that he will destroy all his Progeny, but because he will provide a means whereby some of them shall be saved from that death whereof they all are guilty; and that by sending his Son out of his own bosom, to take their sins upon him, and to satisfy his wrath for them; assigning him a certain number whom he shall so redeem, not by any external and visible mark, but by some innate marks best known to himself, Shall therefore the rest of Adam's posterity tax God of injustice, in that he hath not redeemed them all? Certainly they rather have cause to extol and magnify the exceeding mercy, and compassion in God, that did vouchsafe to preserve some of the race and posterity from that eternal destruction which by that sin of Adam they were all involved. SECT. 7. Obj. IT was hard that the Lord should for one sin condemn so many of Adam's posterity, for the eating of one poor Apple, a hard case. Ans. Because carnal men do thus extenuate our first Parent's The 〈◊〉 of our first Parent's transgression. sin, I will briefly show the greatness of that transgression, for therein many sins concurred; as 1. Incredulity, in not believing God's Word to be true. 2. Unthankfulness, in not being content with their estate. 3. Pride, in desiring to be like unto God. 4. Wantonness, in sinning without any necessity, having all the trees in the Garden besides to eat of. 5. The sin of Gluttony, in pampering the desire of the belly. 6. Disobedience, in transgressing of the Commandment. 7. Curiosity, in coveting to know the operation of the fruit in bringing them to knowledge. 8. Presumption, in that they presumed of God's mercy, that they should not die though they did eat. 9 Then followed the concupiscence and rebellion of the flesh, in being ashamed of their nakedness. 10. They excused their sin. 11. They were guilty of Homicide, in bringing death not only upon themselves, but all their posterity. 12. Beside, Eve seduced her Husband. 13. Adam sinned in his inordinate affection to his Wife in listening to her. 14. The easiness of the Commandment, made the transgression greater. As one answering to the question, why God forbade Adam to eat of the fruit of that tree, which was good, saith; " True it is good, but I will not have thee touch it, because I will have thee obedient; God could not then make better trial of man's obedience then in forbidding that which is good. But to the point in question, if all were alike saved by the death of Christ, why then are the terms of election, and Predestination used so frequently in Scripture. SECT. 5. Object. What is meant by the word Election and Predestination? Answ. Predestination is the eternal decree of God, whereby he determined with himself, what he would have become of every What election is in the general. man, for men are not since the fall of Adam created to the like estate and condition, but for some eternal life, and for others eternal death is appointed, whereby Gods free election is made manifest, seeing it lieth in his will what shall be the estate and condition of every Nation, whereof the Lord showeth a token in the whole issue of Abraham, as we may read, Gen. 24. 37. Deut 32. 8. Psal. 147. 20. There is also a certain special election, wherein appeareth Of particular election. more plainly the grace of God, seeing that of the same Stock of Abraham God rejected some, as Ishmael, and Esau, and at length most of the Tribes of Israel, unto whom the entry of life were shut before them by his just, yet by his incomprehensible judgement. In the next place it is requisite to show the effect that God's The effects of election and reprobation. election and reprobation worketh, and 1. Touching the elect, whom God in his mercy hath appointed to salvation, for his own righteousness sake, and not for their desert. Those he guideth by the grace of his holy Spirit, Rom. 8. 14. etc. & 9 etc. As many as are led by the Spirit of God are the Sons of God; as also the Prophet Isai. All those that I have called by my name, I have created, fashioned, and made for my honour, Isa. 43. SECT. 6. NOw as the elect are led, guided, and directed by the Spirit of God, so on the contrary are the reprobate by the spirit of Satan, who is the God of the world, or worldly-minded men; and hence it is that Christ telleth the wicked Jews, That they were of their father the Devil, Joh. 8. 44. whose works they did; so that as on the one side, the elect endeavoured to do the will of God their Father, so the other, the will of their father the Devil. And those sort of people are compared by the Prophet Isaiah S●mpromes of the sons of Satan. to a raging Sea, that cannoe rest, whose waters foameth with mire and gravel, for they have no peace with God, Isa. 57 20. The Prophet David also considering of their estate and condition, Psa. 73. 4, 5, 6. giveth this reason for it, viz. The Lord suffereth them to come to no peril of death, but they are lusty and strong, they come in no danger like other folk, neither are they plagued like other men. Their eyes swell with fatness, and they do even what they lust; they have riches in possession, and they call their Lands by their own names. And this is the cause saith, he that they be so holden with pride, and overwhelmed with cruelty: these are they that talk against the most highest, which say, Tush, how shall God perceive it, is there knowledge in the most high? Can he hear our Swear, see our secret Wheredomes, and Adulteries? Doth he take notice of our profaning the Sabbaths, or of our quaffing and drinking of healths, of vilifying Professors, with reproachful terms of Schismatics, and Heretics, and the like; surely no. Such as these were Cain, Cham, Ishmael, Pharaoh, Ammon, Their predecessor. Saul, Absolom, Antiochus, Herod, Pilate, Judas the traitor, and many others, who brought upon themselves eternal condemnation. The same Prophet David, also describeth the end of such men, with another reason of it, in these words, namely, That the Their end. Lord hath set them in slippery places, and cast them down and destroyed them; by which means, how suddenly do they consume, and perish, and come to a fearful end; yea, even as a dream, so doth he make their image to vanish. SECT. 7. Object. IF God have reprobated and cast them off, how can they do any other, the cause of sinning therefore is not in them, but in God, who leaveth them to themselves; how do those Scriptures agree then where the Lord saith, that he delighteth not in the death of a sinner, Ezek. 33. 6. And, O that Israel would obey me, etc. with, O Jerusalem, Jerusalem, how often would I have gathered thee together, and ye would not, Mat. 23. 37. As also, that he willeth not the death of a sinner; and other while, that some are ordained of old to condemnation; as in Judas, vers. 6. Judas also is called, the son of perdition, Joh. 17. 12. Ans. To the Answer which hath formerly been made to such Sundry arguments answered touching rejection. a question as this, may be added this answer of the Prophet. Jeremy, The Lord is more righteous then to be disputed with, Jerem. 28. 6. And the Prophet Isaiah saith, We are in the hands of the Lord, as the Clay in the hands of the Potter. Isa. 47. 9 And the Apostle saith, Hath not the Potter power over the Clay, and of the same lump, to make one vessel to honour, and another to dishonour, Rom. 9 21. Again, Who art thou that repliest against God, ver. 20. Was there unrighteousness in God, in loving Jacob, and hating Esau, God forbidden, ver. 14. For he will have mercy on whom he will have mercy, and compassion on whom he will have compassion, ver. 15. and whom he will he hardeneth; so that there is vessels of wrath, and vessels of mercy, as in ver. 22. & 23. for otherwise why should these phrases be used in Scripture. CHAP. III. Treateth of hardening the heart. SECT. 1. Objection. IF God harden the heart of a sinner how can he choose but sin, seeing that by nature we are all the children of wrath? Ans. In every action, the ●nd and means must go together; the cause doth never follow the effect, but the effect the cause; and in one and same action there is a double cause; as 1. The instrumental cause moving. 2. God separating from the instrument, yet giving power of motion to the same; and so the wicked may be said to be the instruments of God, yet not God the cause of their wickedness, and therefore one saith, Deus agit per malos, non in malis, God worketh by evil men, not in evil men. God therefore may be said to be the cause of the action, but God is no way the author of sin. not of the quality of the action. God's decree is no cause of their sinning, but the voluntary inclination of the will unto evil, being neither forced, nor by any violence compelled, and therefore no evil is either to be attributed to God or his decre●. 2. Again, God is no way the author of sin, seeing he neither tempteth nor persuadeth unto it, Jer. 1. 13. neither hath he commanded it, but forbidden it in his Law, neither doth he work with them that doth evil; for all that God doth is good, and so there is none good but God, Mark 10. 19 neither doth the Lord approve sin being done, Psal. 84. Thou art a God that hatest wickedness. So than if God neither move to sin, nor commend it being done, nor yet assist the actors of it, he can in no wise be said to be the author of sin, 3. If God should cause sin, than every man should sin of necessity, and so his punishment should be unjust, being forced to sin; but God who cannot be deceived, hath not brought upon any a necessity or willingness of sinning; for it cannot be that by whom men rise from sin, by him they should fall into sin. God that is good cannot be said to be the cause of evil, for than he should be contrary to himself. Again, if God should be any ways the Author of sin, than it should be no sin; for whatsoever God doth is good, nay not to do that which the Lord willeth, is sin. Yet seeing, 1. God is said in Scripture to harden the heart, which betokeneth an action; and likewise in other terms, as God is said to give some over to vile affections, as in Rom. 1. 26. and to send upon some strong delusions that they should not believe the truth, 2 Thes. 2. 11. and to make the heart fat, the ears heavy, and to shut the ●yes, Isa. 6. 10. all which phrases implieth an action, or operation; it is therefore requisite to show what the hardness of heart is. 2. By what means it is effected or procured; and 3. In what respect God may be said to work in the action. SECT. 2. 1. IT may be described negatively, by the unaptness of it to any The qualities and inseparable adjuncts of a hard heart. Reader, examine thyself by these ten Simptomes. thing that is good, being neither passive, active, or apprehensive of any good thing; it is neither moved by prayers, nor giveth way to threats; it is unthankful for benefits, unfaithful in Counsel, unshame faced in evil things; there is no activity at all to any good thing, it remembreth nothing that is passed but wrongs, and injuries, nor hath any forecast for the time to come, unless it be to seek revenge. 2. It may be described by the inseparable companions thereof, viz. the blindness of the mind, for as ignorance blindeth the understanding, so hardness of heart blindeth the will and affections; as the Apostle saith, speaking of the Gentiles, Having their cogitations darkened through the ignorance that was in them, because of the hardness of their hearts, Eph. 4. 18. both which concurred in Pharaoh, who shown his blindness, in saying, he knew not Jehovah, and his hardness of heart, in adding, neither will I let Israel go, Exod. 5. 3. The third property of the hardness of heart is thi●▪ that it not only a great and grievous sin, but also the punishment of sin; 1. That it is a sin the Apostle showeth, Heb. 3. 12. where he saith, Take heed brethren, lest therein at any time in you be an evil heart to departed from the living God. And that it is a punishment of sin, the Apostle testifieth also, Rom. 1. 21. because (saith he) when they knew God they did not glorify him as God. And therefore it followeth, ver. 29. That God gave them over to their own hearts lusts. Now the qualities and inseparable adjuncts of hardening the heart are these, viz. 1. Blindness of judgement, and understanding, as Isa. 6. 10. where the Lord saith, Make the heart of this people fat, etc. lest Reader▪ examine thyself by these Simptomes. they should see with their eyes, and hear with their ears, and understand with their hearts, and be converted, and I should heal them. 2. They are obstinate and wilful, and refuse to be admonished, and instructed, and say unto God, Depart from us, we desire not the knowledge of thy ways, Job 1. 14. 3. They delight in doing of evil, and make a sport of sin, Prov. 2. 14. which rejoice in doing of evil, and delight in the frowardness of the wicked. 4. They regard not to do things honest in the sight of God, but contrarily contemn, and despise them that do such things, as Prov. 18. 3. When the wicked cometh, then cometh contempt. 5. They are incorrigible, and past all hopes of amendment, Prov. 1. 30. They would none of my counsel, but despised all my corrections. 6. They are not ashamed of most vile sins, as Jer. 3. 3. Thou hast a Whore's forehead, and wouldst not be ashamed, 7. When the Lord smiteth them they feel i● not, neither have they any fear of God's judgements, whom the Wise man compareth to those that sleep on the Mast of a Ship, and as drunken men that are stricken, and knoweth it not, Prov. 23. 24. 25. 8. They are grown to such an evil custom of sinning, that they can do no other, as the Prophet saith, Can the Blackamoor change his hue, or the Leopard his spots, then may they yet also do good that are accustomed to do evil, Jer. 13. 23. So that the sins of such seem to be inexpiable, as the same Prophet saith, that the sins of Judah were written with a Pen of Iron, and with the point of a Diamond, Chap. 17. 1. 9 They wax worse and worse, of whom it is said, Rev. 22. 11. He that is filthy, let him be filthy still; and as they increase in sins, so do they treasure up wrath against the day of wrath; and so treasure up God's judgements against themselves, Rom. 2. 5. 10. They are rejected, and cast out of the presence of God, and left to themselves, such an one was Saul, of whom it was said, That the Spirit of the Lord departed from him, and an evil spirit from the Lord vexed him, 1 Sam. 16. 14. And thus have I shown what the hardness of heart is. SECT. 3. 2. IN the next place, I am to show by what means it is effected How the hardness of the heart is effected. and procured, of which subject there are varieties of opinions, I shall give you the most material of them. Some are of opinion that the Lord hardeneth the heart by way of manifestation, instansing in Pharaoh, where the Lord by his plagues and judgements, declared how hard Pharaohs heart was. But this cannot be the sense of it, for so God might be said to commit any other sins, when he doth manifest them, and bring to l●ght; and though the expression might serve upon that occasion, yet it faileth in other places; as Deut. 2. 30. where it is said, that God hardened the heart of Sihon King of the Amorites, and Joshua 23. where the Lord is said to harden the hearts of the Can●a●it●s, and Rom. 9 15. God hath mercy on whom he will have mercy, and whom he will h● hardeneth; in these places it cannot be expounded that God hardened; that is, declared their hearts to be hard. Others expound it by way of permission, because those that are hardened, God depriveth of his grace, and leaveth them to themselves, as God is said to shut up all in unbelief, and that he gave▪ them 〈◊〉 spirit of slumber, eyes that they could not see, &c▪ Now these sayings (say they) are not to be taken as though God did these things, but that he suffered them to be done; As I will harden the heart of Pharaoh, that is, suffer it to be hardened; as that he gave them up to a reprobate sense, is nothing else, but that he permitted it; as a Captain leaving his Soldiers in the midst of a Battle, may be said to deliver them up to his enemy's hands But although this be most true that God suffereth such to continue in the hardness of their hearts, yet this is not all, for so the Lord suffereth all other sins to be done; for there is nothing done in the world, unless the omnipotent God will have it done, either by suffering it to be done, or doing it of himself; again, if so The Lord goeth further in the act then by his permission. the Lord might as well be said to steal, or the like, because he suffereth such things to be done; but the Lord doth not only concur in the hardening of the heart, by permission, or suffering it to be hardened, but according to his own power and action, not by the which immediately the hardness of the heart is made; but whereby many things are done, by the which a sinner by his own corruption doth conceive the hardness of the heart. Now the induration of the heart is two ways to be taken, or The Induration of the heart two ways taken. considered; 1. As it is a sin. 2. As it is a punishment of sin. In the first of these God hath no part, but for the other, as he is a just Judge, he inflicteth the hardness of the heart as a punishment, as the Apostle showeth, Rom. 2. 28, For as the Gentiles regarded not to know God, so God delivered them up to a reprobate mind. And 2 Thes. 2. 11. because they received not the love of the truth, etc. therefore God sent them strong delusions, that they should believe lies; in which places the Apostle showeth how the Lord punished them with blindness of heart, because of their former sins; as also Sam. 12. 11. Behold, I will raise up evil upon thee out of thine own house, which was verified in Absol●m, that risen up against his father; as also in the act of Shimei in cursing David, whom David saith, The Lord bid curse him. Now concerning this rebellion of Absolom, and railing of Shimei; they are not to be ascribed to God, as they were sins in Absolom and Shimei, but as they were punishments of the sins of David, they were sent of God. SECT. 4. Obj. IF God be the Author of the induration of the heart, as it is a punishment of sin, than he may as well be said to be the Author of other sins, when as a man falleth into them, as the punishments of his former sins. Ans. All such sins proceed from the hardness of the heart, Popish objections answered. that confirmeth and settleth a sinner in his wickedness, and therefore God cannot be said to be a cause of those sins, for a man by continuing in sin hath his heart hardened, by the just judgement of God; and then out of the hardness of his own heart, he bringeth forth other sins of himself. Obj. The hardness of the heart as it is a great and horrible sin, so is it the punishment of former sins; wherefore if God do cause it to be a punishment, he also causeth it as it is a sin. Ans. In this Argument there are ambiguous terms, for in the first clause this note of similitude, (as) is taken for the being of the thing; the hardness of the heart, as it is a sin, so it is the punishment of sin, that it could not be the punishment of sin unless it were sin; this we grant in the first part: but the same word (as) signifieth also the manner of being. Therefore if the first be taken in the same sense, for one and the same manner of being, we deny that the hardness of the heart (in the same respect) is both sin, and the punishment of sin. It is, both in respect of the subject, and being; but not both in the same quality, affection, and manner of being. Obj. All punishments of sin, because they are just stand with the will of God; now hardness of heart being a sin, if it should stand with the Will of God, than it would follow, that sin should stand with the Will of God. Ans. If sin should no way stand with the Will of God, than it should not be committed in the world, for against his will can nothing be, so that we must admit a distinction of God's will which The will of God twofold. is twofold, viz. his will of approbation, and his will of providence; by the first he willeth not sin, but by the second he willeth it to be in the world, because he knoweth how to dispose of sin even unto good. Many things are done without God's Will, nothing without his providence. Providence is that whereby he disposeeth of things, Will whereby he willeth, or nilleth any thing; and therefore it is good that evil should be done, because thereby God's power and goodness is seen, in turning evil unto good. If therefore God did not see how to turn evil unto a good end, he would not suffer evil to be done in the world. So then retaining the form's distinction, still hardness of heart (as it is a sin) God willeth it not, but as it is a punishment of sin, it standeth very well with the Justice of God. SECT. 5. THere be also several other opinions concerning the manner Other opinions touching Gods ●●●d●ing the heart. how God hardeneth the heart, which being very profitable, will not be amiss to be rehearsed. As that God doth it by way of patience, and long suffering, because (say they) the Lord doth suspend his Judgements, and doth not presently punish the wicked; whereupon they abusing God's patience As by way of patience and long-suffering. and long suffering are hardened, and this exposition they ground upon that place of Scripture, Rom. 2. 4. Despisest thou the riches of his bounteousness, patience, and long suffering, not knowing that the goodness of God leadeth thee to repentance; but thou after thy hardness, and heart that cannot repent, heapest up against thyself wrath against the day of wrath. Of which patiented forbearance, they make a figurative Locution; Like (say they) as a Simile. Master should say to his servant that abuseth his gentleness, it is I that have made the thing, because I did not punish thee. Again, As the Sun (say they) hardeneth the Clay, and mollifieth Why ●he Lord useth such great patience the Wax, so the goodness of God hardeneth the vessels of wrath, and mollifieth the vessels of mercy. And this is true, that God doth use a great patience, and long suffering toward sinners, and that for these reasons: 1. That thereby God's goodness and mercy may appear, and the great malice and frowardness of men's hearts, that cannot be drawn to repentance by the Lords rich and bounteous mercy. 2. By this God's Judgements appear to be most just, when he punisheth the hardhearted and incorrigable, as it is evident in the example of Pharaoh. 3. By this also God teacheth his children to be patiented, and long suffering one towards another. 4. This patience of God though some abuse it, yet others profit by it, and their hard hearts are mollified, for though Pharaohs heart by Gods sparing of him became more obstinate, yet Nabuchadnezzar at length by the Lord's lenity, goodness, and fatherly correction, was brought to know himself, and confess the true God. 5. Though the evil and wicked should reap no profit by the Lords wonderful patience, yet the Elect, and such as are ordained to salvation, are thereby called, and brought to Grace, as the Apostle showeth of himself; For this cause (saith he) was I received unto mercy, that Jesus Christ should show on me all long suffering, unto the example of them, who in time to come should believe on him, 1 Tim. 1. 16. so that this is true which is affirmed by the Authors, but this is not all; God hath yet a further stroke in the hardening of the heart, then by connivance, and long animity towards it. 2. There be others also who hold that the Lord hardeneth the By withdrawing his grace. heart subtrahendo, gratiam, by withdrawing his grace; God (say they) giveth men over to a reprobate sense, to harden the heart, to blind, etc. not because these things are done by God, which proceed of men's malice, but because whilst God doth justly forsake men, these things do happen unto them; the Lord therefore hardeneth whom he will not mollify, and blindeth them whom he will not illuminate. SECT. 6. Obj. WHerein consisteth the blinding, and hardening of the heart? Ans. In two things, as 1. The internal act of the mind, adhering Hardness of heart implieth 2 things. unto evil; and in this respect God is not the Author thereof. 2. In subtraction of grace, whereby it cometh to pass, that the mind is not illuminated to see God. And in this respect God is the cause of the duration, but yet this is not all that seemeth to be contained in Gods hardening of the heart. There is also another interpreting the manner of Gods hardening of the heart, and it is occasionalliter, by way of occasion, as when the wicked take occasion by such things as fall out, and are done by God's providence, to be more hardened and confirmed in their sins. 1. For as all things, viz. prosperity, adversity, life, death, fullness, want, and whatsoever else, do work together unto good, to All things fall out for the good of them that fear God, and for evil to the wicked. them that fear God, as the Apostle affirmeth, Rom. 8. 28. so on the contrary, all things fall out unto the worst, unto the wicked, and impenitent, and so the wonders which God wrought in Egypt, served to confirm the Hebrews in their faith; but Pharaoh by his own malice was thereby hardened. 2. The things which the Lord doth, whereby the wicked do The wicked take occasion by three things to be hardened. also take occasion to be hardened are of three sorts; as First, either inwardly in the mind, as by stirring their affections, as of anger, fear, hope, desire, which they by their corruption turn to evil. 2. On such things as are done about them, as admonitions, corrections, mercies, benefits, which also they ungratefully abuse. 3. Or they are things▪ external, or without them, as the objects of pleasure, honour, and such like, whereby their hard heart is polluted, puffed up, and swelled; and all these things being good of themselves, they through the hardness of their hearts pervert unto their destruction, as the Apostle Peter speaking The wicked pervert their own heart. of some, which through ignorance, and unbelief, pervert the Scriptures, 2 Pet. 3. 16. The Apostle Paul also showeth, that sin took occasion by the Commandment, and wrought in hïm all manner of concupiscence, Rom. 7. 8. Pharaoh also was hardened, by reason of God's works, the plagues and wonders that were showed in Egypt; By the wonders, because he saw the Magicians could do the like; by the Plagues, because they touched not him, but happened without; they came not also at once, but with some intermission and respite between, and because he saw they continued not long, but were soon removed. Therefore in that Pharaoh had such a heart, as could not be moved by the patience of God unto piety, it was his own fault; but that such things were done, (whereby his heart being evil of itself, did resist the Commandment of God) it was by the divine dispensation; but there is something further yet to be considered in Gods concurring in the hardening of the heart. SECT. 7. Again, there is another Exposition, which declareth, that The event oft times taken for the cause. God hardeneth the heart, as the event is taken for the cause, as it is often taken in Scripture, as Joh. 17. 12. None of them perished, but the child of perdition, that the Scriptures might be fulfilled. Here the Scriptures putteth that for the cause, which was the event of the cause; for Judas did not perish that the Scriptures might be fulfilled, but so it fell out, that the Scriptures in Judas perishing was fulfilled. There is also the like instance in the 51. Psal. Against thee only have I sinned, and done evil in thy sight, that thou mightest be justified in thy say, and clear when thou art judged. But David did not sin to that end, that God might be justified, God had no need of his sin to set forth his glory; but so it fell out, that God spared David, and by his mercy over-came his sin, and yet David sinned not to that end. Like as when a man being at work, and one of his acquaintance Simile. cometh to see him, (he desisteth from working) he should say, My friend came to day, to hinder my work; whereas he had no such end in his coming. So Jacob said to his Son, Why dealt ye so ill with me, as to tell the man ye● had yet a brother, Gen. 34. 6. whereas jacob's Sons (in so saying) intended no evil, or hurt to their Father; but so it fell out, etc. The wicked also are said to hate their own soul, and to procure unto themselves eternal death; whereas simply, they hate not their own souls, neither would be damned, but upon their committing of sin it so falleth out, that their souls perish by their means, as if they hated them. An unruly Patient that will not obey his Physician, whereupon death ensueth, is said to seek his own death, and yet they desire to live, but upon their unruly and disorderly behaviour death followeth. So God is likewise said to harden the heart, by the like figurative speech, because the harding of the heart ensueth upon the abuse of these things, which God tendeth not to that end, but they pervert them to their own hurt; and this opinion may also be safely received, and acknowledged, but yet there is somewhat more to be added. SECT. 8. BUt by the way to bind, and harden, though it signify an Act Four things are said to blind or harden the heart. proceeding from him that hardeneth, yet it is not always so taken, for we shall find in Scripture that four ways a thing is said to blind, and so consequently to harden, viz. 1. Gifts are said to blind the eyes, as Deut. 16. 19 not that they being a dead thing, can corrupt the judgement, but men's corrupt hearts taking occasion, is thereby enticed to corrupt, or pervert Justice. 2. The Devil is said to blind the eyes of the wicked, 2 Cor. 4. 4. Whom the God of this world hath blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ should shine unto them. 3. The malice of a man's own heart is said to blind, and harden, as Pharaoh hardened his own heart. 4. God is said to blind the eyes, and harden the heart, Esa. 6. 10. Make the hearts of this people fat, and make their ears heavy, and shut their eyes, lest they see with their eyes, and heart with their ears, and understand with their hearts, and be converted, and be healed. 1. Gifts doth blind occasionalliter, by way of occasion. 2. Man's heart blindeth, meritory, by way of desert, or meritoriously, because it deserveth to be further blinded and hardened. 3. The Devil blindeth insitando, by insisting, and stirring up to sin; and 4. God blindeth, subtrahendo gratiam, by withdrawing his grace, and inflicting the punishment of induration upon them. SECT. 9 FUrther God is said to harden the heart, in his divers leave, In what respects God is said to work in the action of the hardening the heart● and forsakings of them; as First, he suffereth them to follow their own lusts and desires, not giving them power or grace to restrain them; as Rom. 1. 24. He gave them up to their own hearts lusts. 2. He giveth them abundance of ease and prosperity, whereby they are entangled, and therefore the Prophet prayeth, Give me neither poverty nor riches, Prov. 3. 8. 3. He denyeth them the benefit of wholesome correction and affliction, whereby they should learn to know themselves, as the Apostle saith, The Lord doth receive no child whom he doth not chastise, and if we be not chastised, than we are bastards and no Sons, Heb. 12. 6. 8. 4. God forbiddeth his Servants to pray for such, 1 Joh. 5. 16. and so they want the benefit of their prayers, as Jeremiah is forbidden to pray for the people, Jer. 14. 11. 5. God in his Justice depriveth them of such as should travel for their Souls, and bring them unto God, as the Apostle left the wilful and obstinate Jews, and shaken of the dust of their feet against them, Act. 13. 51. 6. The Lord taketh from them the preaching and knowledge of his Word, as the Lord threatened by his Prophet Amos, to send upon them a famine, but not of bread, or water, but of hearing the Word, Amos 8. 11. 7. God suffereth them to be deceived by flatterers, and unfaithful Counsellors, as Rehoboam was by his young men, 2 Chro. 10. 8. 8. The more strongly to delude them, the Lord sometimes suffereth false Prophets to show signs, and wonders, as the Apostle saith of the false Prophet Antichrist, whose coming is by the working of Satan, with all power, and signs, and lying wonders, 2 Thes. 2. 9 9 The Lord permitteth Satan to invade them, and to work upon them all his pleasure, as the evil spirit sent of the Lord upon Saul, 1 Sam. 16. 14, And a lying spirit was in the mouth of Baal's Prophets to deceive Ahab, 1 King. 22, 2●. 10. God taketh from them all helps, whereby they should be defended from the assaults of Satan, as the Lord threatened to do to his unfruitful Vineyard, saying, I will take away the hedge thereof, and it shall be eaten up; I will break down the wall thereof, and it shall be trodden down, Isa. 5. 4. Now the Lord doth not thus forsake until they have forsaken him, as Isaiah showeth, Chap. 59 2. your wickedness have separated betwixt you and your God. SECT. 10. Obj. GOd may be also said to harden the heart, because he disposeeth thereof, and directeth it to such an end as he himself propoundeth. Ans. 'Tis true, as God ordaineth the end, so hath he also ordained the means to the end, as Act. 2. 23. where Christ is said to be delivered by the determinate counsel, and foreknowledge of God, yet was he betrayed, and delivered by Judas, whose act in some respects is said to be the Lords, because he so disposed of it, to affect and accomplish his glorious Counsel, in redeeming his elect, by the death of his Son. But this cannot safely be affirmed, that the Lord should be said to do these things, which he ordaineth and disposeth; for God so disposed of that Spiritual Combat, which the Apostle Paul found in his flesh, that it tended further to God's glory, and the manifestation of his power, as the Lord saith, My grace is sufficient for thee, my power is made perfect through weakness, yet God was not the worker of that temptation but the Apostle imputeth it unto Satan, 2 Cor. 12. 7. Like as in the Creation, God made light, but made not darkness, but only Sin a defect of good, as darkness of light. made a separation betwixt the light and darkness, it being only a defect of light, Gen. 1. 14. so the works of darkness, God cannot be said to make, only he disposeth, and ordereth them. SECT. 11. Again, some refer the work of God, which he showeth in the hardening of the heart, to that general power which he giveth unto the Creature, in whom all things live, move, and have their being; as Act. 17. 28. for the hardening of the heart, as it is an action, or work, is of God; but as it is evil, it proceedeth from man. Evil acts, as they are acts are good, and proceed from God the Author; but this solution doth not take away the doubt, for as God is the Creator, and so the general Good and evil mo●ions of the heart. worker, he only giveth power to move the heart; which moving being the general action, is divided into two parts; for there are good motions of the heart, and evil, the one mollyfying the heart, and the other hardening of it. In the good motions God concurreth two ways; 1. As a How the Lord worketh in them motions general mover, by his crea●ing power. 2. As a particular direction, by his regenerating grace. But in the other motion he hath a stroke, as a general mover, in the particular act of hardening; as it is evil he concurreth not, therefore according to that general power the Lord is only said to be a mover, not an hardener of the heart. Now of these ways before rehearsed, there are three chief to be made choice of, viz. 1. That God hardeneth the heart by leaving it to itself, and depriving it of his necessary grace, as he is said to have given over the unbelieving Gentiles to their own hearts lusts, Rom. 1. 24. 2. That God causeth many things to be done, which are not in themselves causes of the hardening of the heart, yet the wicked take occasion thereby to be further indurate, and hardened, as the Apostle showeth, that the wicked abuse the patience and long suffering of God, thereby to be further hardened. 3. That God by his just judgement doth force them to their own hurt, whether they run headlong themselves, even to the end. For God as a just Judge, seeing a man's heart bend upon wickedness, doth as a just Judge inflict upon him the spirit of induration; and to this purpose, one handling that place, Rom. 1. 14. saith, that some things there rehearsed are sins, and no punishments; as the pride, and vanities of their minds, ver. 21. they were not thankful, but became vain in their imaginations. And some also punishments and no sin, as eternal death, which they were Worthy of, ve●●●. and that the rest that come betwixt, are both sins and punishment. SECT. 12. Obj. Why should God take such a punishment of sin, that the sinners thereby commit more sin? Ans. We answer with the Apostle, Rom. 1. 27. where he saith, Man with man wrought filthiness, and received such recompense to themselves as was meet for their errors; so that God did not send them upon the Gentiles, as they were sins, but as they are considered as punishments of their sins; for as God hath an hand therein, he doth incline the will (being evil by its own fault) to sin, by his just and secret Judgement; as for instance. There is but one kind of heat in the Sun, and according to Simile. the matter it worketh upon, some things it melteth, and some things it hardeneth, the Wax it melteth, the Clay it hardeneth; so God (as the Sun, hardeneth the Clay) is said to harden the heart which is earthly, and muddy; as also by the same work of the rain, the earth being well tilled, bringeth forth good fruit, but being untilled, thistles, which is not of itself as it is rain, but by reason of the nature of the thing concurring, whereupon it worketh; so by the working of God after a most secret and hidden manner, the heart of the wicked are hardened, but the cause thereof is in themselves. Obj. Gods must needs be a worker of evil in hardening of men's hearts? Ans. God hardeneth the heart without any touch of sin, as God hardeneth the heart without any to●ch of sin. may be illustrated by this Simile; as in the winter quarter the water is frozen until the Sun shine upon it, and when the Sun is departed from it, it is bound up with cold again; the Sun is not the cause of the freezing of the water, but the coldness of the water bindeth itself; so properly God causeth not the heart to be hardened, but by the absence of his grace it becometh hardened. Obj. Why doth the Lord suffer any to be hardened? Ans. That must be ascribed to the Judgement of God, which are often hidden, but never unjust; it should suffice us as the Apostle saith, to know, and believe, and that there is no iniquity with God. SECT. 13. Obj. NO man in this life can become altogether so impenitent, incorrigible, or without hope of grace, or in such a desperate state as to be forsaken; for God would have all men to be saved, and to come to the knowledge of the truth, and I will not the death of a sinner, etc. so then if mercy be offered to all, than the way is open to all, to repent, and turn unto God. Ans. God indeed offereth himself to all, and denyeth not the God offereth grace to all. external means to any, if they had grace to apprehend them. The Gospel hath been preached to all the world, and so to the impenitent, and reprobate; God therefore offereth grace unto all, but all will not receive it; as one saith, the wholesome medicine of admonition must be administered to all, though the health of the sick be uncertain. But if he that is admonished belong to the predestinate, it is to him a wholesome medicine, if he do not, it is a penal torment. Again, the argument followeth not, God calleth all men to repentance, ergo all may have grace to repent; for, the Scripture saith, that many are called, but few are chosen. Grace doth prevail with some, but with others their obstinate natures resisteth; to which purpose the Scriptures are very plentiful, as in Act. 2. 41. Act. 16. 14. & 13. 45. etc. Obj. So long as men are in this life they are in the way, and are not deprived of all grace, nor utterly forsaken until they be in Hell. Ans. Everlasting punishment in Hell is the end, and execution Man in this life may be in the state of damnation. of damnation, but men in this life may be in the state of damnation, and be utterly forsaken of God's grace, as Saul and Judas, and they whom the Apostle saith, God gave over to a reprobate sense, Rom. 1. 28. Erg●. SECT. 14. Obj. IF any man in this life had been utterly excluded from grace, Pharaoh of all other had been most like, yet his estate was not desperate, seeing he was in the same case with Nabuchadnezzar, who repent, and confessed God. Ans. This reason is flatly against the Apostle, who pronounceth Pharaoh as a vessel of wrath, prepared for destruction, Rom. 9 17. now if there be hope for a vessel of wrath to come to grace, than there was hope for Pharaoh. The Apostle maketh these two distinct things, God hath mercy on whom he will, and whom he will he hardeneth, Rom. 9 18. so then as God hardeneth not those on whom he hath mercy, so neither showeth he mercy on those whom he hardeneth. 2. Nabuchadnezzar and Pharaoh were most unlike, for the one had not so many wonders shown as had the other, neither so often dallied, and made show of repentance as did the other; which showeth their state to be most different, for if Pharaoh had been no more hardened than Nabuchadnezzar was, he would likewise have repent, as Nabuchadnezzar did. Obj. We are to despair of none in this life, therefore it is probable for all to repent. Ans. Such as we see, and know, commit a sin unto death, The sin against the holy Ghost unpardonable. which is the irremissable sin against the Holy Ghost, (which we confess a rare thing to be discerned) such we may despair of, because the Apostle forbiddeth us to pray for them, 1 Joh. 5. 16. and those for whom the Lord did forbid Jeremiah to pray for, Chap. 14. 11. and those for whom our Saviour saith he prayeth not for, Joh. 17. 9 what hope was there for these, when he forbidden to pray for them, who (if any) was to pardon them. 2. Though we in charity are to hope the best, even of the greatest sinners, yet this followeth not, that all of them may have grace to repent. We judge according to that we see, but the Lord seethe the heart, and knoweth from the beginning who are his, and who are not. Now on the contrary side, that some in this life are so hardened, that they cannot repent, and are so incorrigable and without hope of remission of their sins, may thus appear. The sin against the Holy Ghost is irremissable, as our Saviour saith, He that blasphemeth against the Holy Ghost shall never be forgiven, Mark. 3. 29. therefore there are some in this life which cannot repent, neither can have their sins forgiv●● them. Again, a remarkable testimony of rejection is declared in such, as wilfully make away themselves, by an untimely death. SECT. 15. Obj. THe sin against the Holy Ghost is said to be irremissable, or unpardonable, not because it cannot at all be unpardoned or forgiven, but because it is hardly forgiven. Ans. In answer to this objection, the place of the Apostle may be urged, who saith, that it is impossible for such to be renewed by repentance, Heb. 6. 6. so then that which is impossible, is not only hardly done, but not at all. 2. The Freeknowledge and Decree of God concerning the rejection of some is unchangeable, and cannot be altered, but God hath fore-seen some to be damned, and decreed them to be rejected; as Judas is called, the child of perdition, Joh. 17. 12. therefore it is not possible for such to come to repentance, to be saved, for those things which are not predestinated, cannot be obtained; but Cod hath not decreed repentance for such as are rejected and reprobate, ergo they cannot repent; and where there can be no repentance, there can be no remission of sins; but some have such hearts they cannot repent, Rom. 7. 5. therefore the sins of such are irremissable, and cannot be forgiven; as one speaking concerning Judas, saith, that repentance in him was in vain▪ in regard he had sinned against the Holy Ghost. Obj. If it be so, that God hath chosen a certain number to be saved, and the rest to be damned, than we may live as we list; if we be appointed to be saved, we must be saved; if not, we must of necessity be damned. Ans. We ought not so to reason with ourselves, but rather We ought to st●ive ●o ma●e ●u● calling and election sure. strive to make our calling and ●lection sure, for who knoweth whether he be elected to salvation or no; thou mayst for the present be a grievous sinner, and y●● belong to the remnant of the election of grace, as may be instanced in the Apostle Paul, and the Thief on the Cross, for where sin aboundeth, there grace doth superabound, but shall we therefore sin that grace may abound, no (saith the Apostle) God forbid; for so long as we continue in sin, we are the servants of sin, and who knoweth the day of his death, that he may take his own leisure to repent; and it is a great sign of a reprobate thus to reason, and to hazard his Salvation on so desperate a point. It is true, if God have appointed thee to be saved, thou shalt be saved, otherwise not; but let us not in the mean time despair of ourselves, but use the means that God hath appointed to call the Elect for whom God hath called to the end, he hath also called to the means to obtain the end; albeit some at the eleventh hour, therefore whosoever thou art, that despisest the means, mayst also be sure never to obtain the end. The cause why I have so long insisted upon this point is, in regard I would have it sufficiently opened to every Christian, it being the most absolute cause of difference betwixt Christians, the clearing of which, I am confident will give much satisfaction to the minds of many, which are unsettled in this particular, which is the hearty desire of the publisher hereof. CHAP. FOUR Treateth of the use of the Moral Law. SECT. 1. IT is reported that those under the notion of Antinomians, are such people as deny the use of the Moral Law, since the publishing of the Gospel. To the clearing of which point, we are to consider of the Law of Moses in general, and of the differences of them. 1. The Law of Moses delivered unto the children of Israel, The Law of Moses of three sor●▪ were of three sorts, viz. Moral, Judicial, and Ceremonial; the first doth prescribe a persect rule of righteousness, discerning Moral. things that are right and just, from them that are contrary both towards God, and Man, in external and internal duties, requiring obedience under pain of everlasting death. 2. The Ceremonial Law concerned such rites, and services, as Ceremonial. belonged to the external worship of God, prescribed unto that people, both to distinguish them from other Nations of the world, and to be signs and simbals unto them of the Spiritual grace in the New Testament, to be fulfilled by the Messiah. 3. The Judicial Laws belonged to the Civil State, which Judicial. were such ordinances as contained rules of equity, for the judging, and deciding of Civil controversies, and questions, and decreed punishments for the transgressions, against both the Moral, and Ceremonial Laws, and kept the people under obedience. As touching the difference of these Laws, the Moral are The Moral Law grounded upon the Law of Nature. generally grounded upon the Law of Nature, and so are not the other. 2. They are perpetual to endure for ever, and so do not the other. 3. The Moral requireth both external, and internal obedience, the other only external; the Moral Law was given as principal, and the other Laws were to give place unto them, and were the end unto which the other tended; and yet these three sorts of Laws are not severally, but jointly handled by Moses, so that amongst the Morals are found some Ceremonials, and amongst the Judicials, both Moral and Ceremonial Laws; this being the difference betwixt the Moral Law contained in the Commandments, and the other, that the first was delivered by the Lords own voice to the people, and the other was received by Moses from God. SECT. 2. 2. AS touching the validity of these Laws; 1. The Ceremonials The validity of Moses Laws. are utterly abolished, so that there is now no plac● for them under the Gospel, neither can they be revived without derogation to the Gospel of Christ, as the Apostle saith, If ye be circumcised, Christ shall profit you nothing, Gal. 5. 2. for when the body is come, the shadow must be abolished, but the Ceremonials were shadows, the body is Christ, Col. 2. 17. their Temple signified the Church of God, their holy place, Heaven, their Sacrifices, the Passion of Christ; their expiations, the remission of sins; these things then being fully exhibited, and fulfilled in Christ, have now no more place in the Church. Again, the Ceremonials served only for that carnal people, To what end Ceremonies served. which were as children kept in bondage, under the rudiments of the world, Gal. 4. 3. but now we are no longer under tutors, and governor's, (the time appointed by the Father being expired) but are set free, and redeemed by Christ. Another reason for the abolishing of them is, in respect of that people to whom they were prescribed, as a mark, and cognizance to discern them from all other Nations, but now this distinction being taken away, and the wall of partition being broden down, both Jews and Gentiles being made all one in Christ, that also is abolished, which discerneth them from other people, for the causes being changed for the which the Law was made, there must needs also follow an alteration of the Law itself. As Of the juditiall Law. for the Judicials, they are neither abolished, nor yet with such necessity to be enjoined, the equity of them bindeth, but not the strict severity, they do not hold affirmatively (that we are tied to the same severity of punishment now, as was inflicted then) but negatively they do hold (that now the punishment of death should not be adjudged where sentence of death is not given by Moses) Christian Magistrates living now under Christ, the prince of peace, Isa. 9 6. that is, of clemency, and mercy, may abate of the severity of Moses Laws, and mitigate the punishment The severity of the judicial Law to be abated. of death, but they cannot add unto it, to make the burden more heavy. To show more rigour than Moses, becometh not the Gospel, to extend more favour is not unbeseeming, of which two assertions, these are the reasons. 1. The first is urged from Luke's Gospel, where our Saviour Example. reproveth his Disciples, because they would have had fire to have come down from Heaven upon the Samaritans, by which we are showed that vengeance is not always to be taken on them that offend, because oftentimes clemency is more profitable, both for patience in the offended, and amendment in the offend●r, and that by the example of our Saviour, Luk. 9 54. The Son of man is not come to destroy men's lives, but to save them. 2. In that example of Christ, who suffered the woman taken Example. in Adultery to escape without punishment of death, Joh. 8. 11. from which may be inferred, that the Adultress now is not to be put to death, but to live rather to be reconciled to her Husband, or to come to repentance; in which instance our Saviour doth not abrogate the Law against Adultery, but refuseth only to meddle with the Magistrates office. And albeit Christ did not exercise the Magistrates office in his own person (giving unto Caesar the things that was Caesar's, according to his own direction) yet in this case it had not been impertinent to have given directions to have had her before the Civil Magistrate, as in another case (he did send the Leper to the Priest, Mat. 8. 4.) if it had pleased him to impose still the severity of the Law; yea, our Saviour showeth by this answer (Let him that is amongst you without sin) cast the first stone at her, Joh, 8. 7. so that he would not have them such strait executors of the rigour of the Law of Moses upon others, but rather be severe Judges of themselves, and with charitable affections to support the frugality of others, to which they themselves were subject unto. SECT. 3. THe difference betwixt the time of the Law and the Gospel The difference of time to be considered. must be considered, than they received the spirit of bondage to fear, but now the spirit of adoption, Rom. 8. 15. Then they which came near the Mount (where the Moral Law was given) were stoned, or strucken through with a Dart, whether man or beast, Heb. 12. 20. but it is not so now, than the blood of Abel called for vengeance, but the blood of Christ now calleth for mercy, and so speaketh better things then that of Abel, ver. 24. therefore to mitigate the severity of Moses Law in some cases, (yet not leaving sin unpunished, nor by connivance cherished) it is more suitable to the profession of the Gospel, of peace, and mercy. 4. The continual practice of the Church showeth as much, The practice of succeeding Churches decline th●m to b● mitigated. that the rigour of Moses Judicials is mitigated, the Apostle only willing the infectious man to be excommunicated, 1 Cor. 5. 5. by which it seemeth there was no Law in force to put such to death; neither therefore was the Law cruel then, neither now doth the Gospel seem to be desolate but in them both, the benignity of God appeared yet by a divers dispensation. Then by the death of the body, the people was rather parged from their sins, then condemned, but unto us, sin is not purged by corporal punishment, but by repentance. The death of the body then served a● an expiation of their sins, prefiguring the death of Christ, Gal. 3. 13. but now the expiation of sins, is by repentance, and remission of sins in Christ. Now a greater punishment abideth the contemners of the Gospel, even eternal in the next world; and therefore corporal death is not so much inflicted now. As to the continuance of the Moral Law, it is yet in force, The Moral Law yet in force. and is not abrogated in respect of obedience (which thereunto is still required under the Gospel) but in respect of the curse and ●alidictio● which Christ hath taken away; so that it is most true which our Saviour saith. He came not to dissolve the Law, but to fulfil it, Mat. 5. 17. he hath fulfilled it in his own person in keeping it. ●. In paying the punishment which was due by the Law, to the transgressors thereof. 3. By enabling us by his grace to walk in obedience to the Law. SECT. 4. Obj. THe Moral Law only prescribeth duties concerning God and our Neighbour, and speaketh nothing of man toward himself. 2. It forbiddeth perjury, whereas blasphemy and heresy was ●s needful to be forbidden. 3. The precepts of the Sabbath is only expressed, whereas there were divers other Feasts, as of the Passeover, P●ntic●ast, and others which the Israelites were bound to keep. 4. The duty of Parents is commanded, but not the the love of Parents again unto their children. 5, The inward act of Murder is not forbidden, as the inward act of Adultery, namely concupiscence, therefore there is not a sufficient enumeration in the M●rall Law of all Moral duties. Ans. The Moral Law is perfect, and every way sufficient, as may appear by the general contents thereof, in prescribing all kind of duties, both towards God, and man. 1. A● these things are to be performed by us to ●●rr●●● Governors▪ namely fidelity, reverence, and obedience; so likewise the like duties (but in a higher nature and degree) are required towards God; as 1. Fidelity, in acknowledging him to be the only God, which is commanded in the first and second Pr●●ept. 2. Re●●r●●●● in the third, not to profane his glorious name. 3. Obedience, and Service, which is performed in consecrating the Sabbath Day holy, unto God's Worship. Again, as to our Neighbour, our duties are either special towards those to whom we are bound by any special kind of benefit, as we are in our Parents, and Superiors (which is required in the fifth precept;) or generally towards all men, in forbearing to do them any hurt. 1. Either in deed, as in their single persons, concerning their life, or their coupled persons, touching their Wife; or in their Goods▪ we must not steal; as also in words, where falls witness bearing is forbidden; either in heart, as in the tenth Commandment, yea there can be no duty rehearsed, either by God, or Man, which is not comprehended under some of these; therefore the decalogue containeth a perfect Law. Again, it was not necessary that any particular precept should be given as touching the duties of a man towards himself, both because nature is not corrupted in such duties, but that a man still retaineth love to himself, as it is in our love towards God, and our Neighbour; as also in that the rule of our love one toward another, is taken from a man's love towards himself, he shall love his neighbour as himself. And the Apostle saith, That no man ever yet hated his own flesh; this is therefore presupposed as granted of all, and as a ground to the rest, that a man loveth himself. 2. The Law giveth instance in the more general, and no●orions Transgressions, such as at the first would be acknowledged of all; and therefore because perjury is more general, and more easily discerned then blasphemy, and heresy, under that the rest are understood. 3. The other Festivals were memorables of particular benefits, which concerned the Israelites only, as the Passeover, and ●east of Tabernacles, of their deliverance out of Egypt; but the Sabbath was a memorable benefit of the Creation, which concerneth all Nations, and therefore it only was to be inserted into the Moral Law. 4. The love of Parents towards their children, though it be natural, yet the duty of children towards their parents is more agreeable to the Law of Nature, and the contrary, namely their disobedience more unnatural; and therefore instance was to be given in this, rather than in the other; and besides, the name of Father, and Son, being relatives, the duty of each towards other are reciprocal, and one may be inferred upon the other. 5. Concupiscence is expressly forbidden, rather than the first motion of anger and revenge; First, because it is harder to resist the motion of Concupiscence, then of rage, and revenge, and we are more apt to sin by that, than this. 2. Because the inward wrath and purpose of revenge beginneth with a desire. For there are two things in revenge; as 1. That which we pursue. 2. The pursuit itself; that which we pursue we judge to be evil, and so hate it; but the action of pursuit we think to be good, namely, to seek revenge, and so we desire it. Seeing then that all kind of coveting and desire is forbidden, even that also is included; from which rage, and revenge, taketh its rise or beginning. SECT. 5. Obj. IN the next place it is requisite to consider of the perpetuity, and continuance of the Law, for in some places the Scripture saith, that Christ came to fulfil the Law, not to destroy it, Mat. 1. 17. and in other places as though the Law was abrogated, as Rom. 6. 14. Ye are not under the Law, but under grace, with Heb. 7. 12. If the Priesthood be changed, there must of necessity be a change of the Law. Ans. For the solution hereof this is to be added here, though How the Laws of Moses are in force and how not. the question be partly answered before. And first in relation to the Ceremonial Law, which was prescribed unto the Jews, to be observed in the Worship of God, it is wholly abrogated. 1. The body being come the shadow is to be done away. 2. These Ceremonial observations were tied to a certain place; as 1. To the Tabernacle. 2. To the Temple of Solomon, but now the Worship of God is not tied to a certain place, as at Jerusalem, where the Temple was, Joh. 4. ●●. 3. Other Sacraments are instituted, as Baptism, and the Lords Supper, ergo they are to be abrogated. 4. The Ceremonies do bind the observers, to keep the whole Law, but Christ having freed us from the bondage, ergo. 5. The Ceremonies were a wall of partition, and distinction betwixt the Jews, and the Gentiles, but now that distinction is taken away, all being one in Christ. 2. Touching the Politic, and judicial Laws of Moses, neither do they absolutely bind now. 1. In regard that many of them were particular to the policy of that Commonwealth, as the Laws concerning their inheritances, and possessions, which were not to pass from Tribes. They also shown the fashion, and manners of their Country, as in building their houses with flat roofs, Deut. 22, 8. of these positive constructions there is now no use amongst other Nations. 2. The condition of all people are not alike, some are more stubborn and obstinate, some more civil and tractable, and therefore some have need of more strict and severe Laws than others; one kind of politic Law, then cannot serve all Nations. 3. The Gospel which is perpetual, prescribeth not a certain form of Government to all Nations, neither overthroweth their several policies, but in general commandeth obedience to higher powers, Rom. 13. 1. ergo much less the Law which was to be changed; but the judicial Law is▪ not abrogated in respect of the substance, end, and universal equity, which is punishing of vice, and maintaining of peace. 3. The Moral Law is not now in force in respect of Justification, How the Moral Law is not in force. Rom. 3. 28. A man is justified by faith without the works of the Law; but it bindeth in respect of obedience, we are bound to keep all the precepts of the Law; but yet in respect of the terror of the Law, and manner of obedience (to which we was to be obedient, and subject, for fear of punishment) we are freed from it; and therefore the Apostle saith, The Law is not given to a righteous man, 1 Tim. 1. 9 because they of love rather than fear do yield their obedience, and so are a Law unto themselves. But this is a privilege only of the regenerate; as for carnal, and unregenerate men, they are still under the curse, and terror of the Law, according to that saying, Cursed is every one that continueth not in all things that are written in the book of the Law to do them. SECT. 6. BUt though the Moral Law be now in force, and bindeth us The difference betwixt the Law and the Gospel. to obedience, as well as it did the Jews, yet there is a great difference betwixt the Law, and the Gospel; as 1. In the knowledge, and manifestation thereof; for by the Moral Law we have some directions by the light of nature; but the knowledge of the faith in Christ, by the Gospel, is revealed by grace. 2. The Law teacheth what we should be, by faith and grace in Christ, we are made that which the Law prescribeth, which the Gospel effecteth in us. 3. The conditions are unlike, the Law tieth the promises of eternal life to the keeping of the Commandments, the Gospel to the condition of faith, apprehending the righte●●snesse of Christ. 4. The effects are divers, the Law worketh terror, the Gospel peace and comfort; the Law striketh terror by the manifestation of sin, as the prodigal Child confessed, I am not worthy to be called thy son; it causeth us to go afar of with the Publican, as not worthy to come near to the presence of God; but the Gospel hath two other contrary effects, for it comforteth and alureth, as our Saviour saith, Come unto me all ye that are weary and heavy laden, and I will refresh you, Mat. 11. 28. and they that find not the Law and the Gospel to work these their contrary effects, do show that they neither understand the Law revealing sin, nor the Gospel giving remission of sins, the one being Lex timoris, the law of fear, and the other Lex amoris, the Law of love; and these two Laws have also a threefold difference, viz. The law of fear maketh its observer servile, the law of love maketh free. 2. The first is kept by constraint, the other willingly. 3. The first is hard and heavy, the other easy and light. CHAP. V Treateth of Gods seeing sin in the Elect. SECT. 1. THere are other opinions also, which are attributed to them under the notion of Antinomians, which I hope are but aspersions cast upon the Professors of Christ; but however, I shall propound the charge which they are accused with, and return an answer to it. Obj. 1. The first is, that God doth not, will not, nor cannot see any sin in his justified one's, which they gather from the text, Num. 23. 21. 2. Though the children of God sin never so grievously, yet God is not so much as angry with them for it, much less doth he chastise them for it. As also, that the Moral Law is of no use at all to a Releever, nor rule for him to walk or examine his life by, and that Christians are free from the mandatory power of it, and that it is as impossible for a child of God to sin, as for Christ himself; and that to ask pardon for sin is no less than blasphemy. Ans. As I have made appear that the Moral Law is yet in force, so also in the other, that God doth not, will not, n●r cannot see any sin in his justified children; I answer by thi●▪ demand, viz. Whether David was one of Gods elect sanctified one's David did repent of his sin. or no, if he was, why then did the Lord reprove him for his Adultery, and Murder, by the Prophet Nathan; and what was the cause of his writing the 51. Psalms, with 2 Sam. 14. 15. I will be, etc. if he commit iniquity, I will chastise him with the rod of men. 2. As to that they say it is as impossible for a child of God to sin, as it is for Christ himself; I advise them to take notice of what is affirmed by them, viz. that they may sin grievously, as before mentioned; now that it is possible to sin grievously, and yet to be as free from sin, as Christ (to me) is a paradox; like to which is the other, (That the children of God need not to ask pardon for their sins, and that it is no less than blasphemy so Peter and others repent of their failings. to do) for thus they make the Apostle Peter a blasphemer, in weeping and repenting for his inconstancy, Mat. 26. 75. now to acknowledge, that a man may commit gross and grievous sins, and yet term him a blasphemer, if he repent of them, is manifestly to declare themselves reprobates; for the Scripture saith, that he only that confesseth his sins shall find mercy; and therefore the Prophet David saith, I said I will confess my sins unto the Lord, and so thou forgavest the wickedness of my sin: In which wards there is both sin confessed, and repent of, with a pardon annexed, as the fruit of his confession and repentance. The same Prophet also saith, If I regard sin in my heart, the Lord will not hear my prayer. Which words doth also declare the detestation which the Lord hath of sin, even in his very elect. As also, Rev. 2. 16. where the Lord speaking to his Church, saith, Repent, or else I will come unto thee quickly, etc. the Apostle Paul also The Lord requireth repentance under the Gospel. saith, that godly sorrow worketh repentance, never to be repent of, a Cor. 7. 10. the Apostle Peter also exciteth Converts to repentance, Act. 2. 38. I hope these Tenants are but aspersions cast upon the people of God (undeservedly) by the enemies of God, but if there he any such, I desire them in the name and fear of God, to renounce such blasphemous Heresies, and that they will An admonition. be no more a scandal to the true professors of Jesus Christ, and not hence forth to give occasion to the enemies of God to blaspheme; A word (saith Solomon) to the wise is enough, and being spoken in due season is like apples of gold, in pictures of silver, Prov. 25. 11. CHAP. VI The sixth Chapter treateth of such tenants as are most scandalously imputed to such as are now under the notion of Anabaptists in this Nation, but if there be any such opinionist now extant, he is answered as followeth. SECT. 1. Object. FIrst, it is imputed to them aforesaid, that no day ought Several Tenants laid down and answered. Of he observation of the Lords day. to be kept holy, in that the Apostle saith; Let no man judge you, in respect of an holy day, etc. Ans. The observation of days are not simply prohibited by the Apostle, sed cum opinione cultus, vel necessitatis, but with an opinion of placing Religion, and necessity in them. The Jews kept their Sabbath, as making observation of the day a part of God's Worship; and they held it necessary to keep that day unchangeable: it was also unto them a Type and Figure of their Spiritual rest. But Christians now keep not the Lords day in any of these respects, either as a day more holy in itself then others, or as of necessity to be kept, but only for decency and order, because it is meet that some certain day should be kept, and set apart for the Worship of God, A● in practice of Physic, in politic Affairs, and in the trade of Husbandry, there is a lawful observation of days, but to make some fortunate, and some unfortunate, and to depend wholly upon the Aspect of S●arres is a vain and idle thing. So likewise in the practice of Religion, as days may be superstitiously kept, so they may also be distinguished, for order and decency sake, for other good uses; as to observe seasons of the year for tilling of the earth, and for the administration of Physic to the body of man; as also to observe convenient times for civil businesses, and the like. SECT. 2. THe error of Community was first maintained by the Heathen, Of community. for Plato held that all things ought to be common; the same also was held by the Heretics called Apostoloci, and attributed Several objects answered touching community. in those days to them under the notion of Annabaptists, which particular I cannot believe of them; but if in case any of them be of that judgement, I hope these reasons following will convince them of that error. Obj. The Apostles had all things common at Jerusalem, Act. 2. 44. etc. ergo. Ans. That custom than was easy, because they were few, and necessary, for if they had not sold their possessions, and so made the common use, they by violence should have been stripped of them; but now there is neither the like facility, or necessity. 2. That community was voluntary, not imposed upon any, for it was in their choices whether they would sell their possessions or not, as Peter said to Annanias, Act. 5. 4. After it was sold, was it not in thy own power, etc. 3. Neither were all things common amongst them, they had some things private and peculiar to themselves, as Mary had her proper house and dwelling in the City, Act. 12. 12. 4. This was not the general custom of the whole Church, for in Achaia and Macedonia, there was gatherings made, for the Saints at Jerusalem, it was then particular for that place, and peculiar for that time; and therefore a general rule for all times and places cannot be taken from hence. 5. Neither were things so indifferently common, as that every man might take what he would, but the things in common were distributed as every man had need, Act. 5. 35. Obj. Christ saith to the young man in the Gospel, Mark 10. 21. Go and sell all that thou hast, and give to the poor, ergo we must do● the like. Ans. That was a personal precept, and belonged to them times, for the Apostles did leave their parents, and their houses, but we are not commanded to do the like. Besides, our Saviour Unless Christ be in composition. so said, to show how fare he came short of the perfection of the Law, and to humble him, that thought so well of himself; again, he saith not, make thy goods common, but give unto the poor. SECT. 3. Obj. ALL things are yours (saith the Apostle to the Corinthians, 1 Cor. 3. 11. all things therefore ought to be common. Ans. The Apostles meaning in that place is, that all things were ordained for their good, whether life or death, things present, or things to come. 2. He speaketh not of a common possession of all things in right, but that they are common to use, they had Jus ad rem, non jus in ree; right to the thing, not in the thing. Obj. He that gathereth much hath nothing over, and he that gathereth little had no lack▪ 2 Cor. 8. 15. Ans. The Apostle in that text thus inferreth; upon this condition, out of your abundance at this time, supply their lack▪ that their abundance may be also for your lack, that there may be an equality, as it is written, he that gathereth much, etc. ver. 14. Now the Apostle in that place doth not speak of confused community, and equality in possession of things, but in the use of them, and that not at all times, but when the necessity of our brethren requireth it, and such community is yet required; and therefore his exhortation is, that like as in the gathering of Manna, one helped another, and that which any gathered over went to make up his part which had gathered less; so the supersluity, and abundance of the rich, should supply the necessities and wants of the poor; for otherwise, if it were Gods will, that all things should be common amongst men, than would it be no sin to steal, nor could there theft be committed, seeing that no man could take any thing, wherein he had not as good an interest as him he took it from; which is contrary both to the Law, and the Gospel. To the Law, as in Exod. 22. 1. where it saith, If any man steal an Ox, he shall restore five Oxen; and the doctrine of the Gospel forbiddeth all kind of theft and stealing, Ephe. 4. 28. Let him that stole, steal no more, but rather labour with his hands, etc. Again, that it is lawful for Christians to retain a several right and property, in those things which they possess, may thus appear; 1. In that the Scripture alloweth Contracts, as buying and selling; as Abraham bought a burying place of Ephro●, Gen. 23. David the threshing-flore of Araunah, 2 Sam. 24. but there can be no such Contract, where there are not distinct properties in things. SECT. 4. Obj. THe examples of the Old Testament belong not unto us. Ans. That is no less than Blasphemy, seeing the Apostle saith, that whatsoever is written, is written for our instruction, Rom. 15. 4. but there is also the like warrant in the New Testament, as that the Disciples of our blessed Saviour, bought such things as were necessary, Joh. 4. 8. & 6. 5. & 13. 29. 2. The giving of Alms are every where commanded in Scripture, but men are not to give Alms of such things as are not their own. But if no man have any peculior property in things, but one man have as much interest as another, men could not not have where withal to give, neither should there need any alms at all. 3. Riches are the gift of God, Prov. 10. 22. The blessing of the Lord maketh rich. And Chap. 22. 2. The rich and poor meet together, the Lord is the Maker of them all. So that it is evident, the Lord alloweth distinct properties, and proportions, without which none could be richer than another. 4. The Lord himself appointed that the Tribes, with their several Lots and possessions should be distinguished, and therefore the fact of Naboth is defended, and justified, because he would not part with the inheritance of his fathers. 5. Many other examples may be produced, not only out of the Old Testament, but also out of the New; for divers Saints had their proper possessions, and goods, as Tabytha, Act. 8. that made Coats for the poor of Lydia, Act. 16. who was also a seller of purple. 6. It is lawful for Christians to have their proper servants, much more his proper goods, for the peculiar possession of servants seemeth more to be against the liberty of Nature, then of goods, and lands, but the distinction of Masters and Servants are not taken away but maintained, and continued in the New Testament, Ephe. 6. and in other places; much more distinct possessions of things. SECT. 5. Obj. T is also appropriated unto them of this notion, that they are of opinion that it is not lawful to take an oath before a Magistrate, aleadging the Text, Mat. 5. 34. But I say unto you, swear not at all, etc. but that it is lawful to take an oath amongst Christians is thus proved. Ans. If it had not been lawful to swear, and if the thing were The lawfulness of an oath, to which purpose many objections are answered. evil in itself, than the holy Servants of God would not have sworn at all, as Abraham did to Abimelech, Gen. 22. Jacob to Laban, Gen. 31. 53. Jonathan to David, and David to Jonathan 1 Sam. 20. 42. 2. God commandeth us to swear by his name, Deut. 6. 13. & 10. 20. but God commandeth no evil to be done. 3. The end of an Oath is, to put an end to all strife and controvery, Heb. 16. 16. therefore it is to God's glory, and profitable to humane society, that by Oaths such businesses should be ended. Obj. Although it were permitted in the Old Testament to the Fathers to swear, yet it is forbidden in the New, at Mat. 5. 34. I say unto you, swear not at all. Ans. Christ came not to dissolve the Law, viz. the Moral Law, which being perpetual doth yet remain in use. 2. The Prophets speaking of the times of the Gospel, and o● the state of the Church under Christ, doth foretell that they should swear by his name, Isa. 65. 16. He that sweareth on earth, shall swear by the true God. 3. We have the example of Paul, which often called God to witness; as Rom. 1. 9 & Cor. 1. 23. Rom. 9 1. Phil. 1. 8. Gal. 1. 23. Obj. Our Saviour giveth a general prohibition against swearing in that text of Mat. 5. 34. and the Apostle James saith, Above all things my brethren swear not at all, but let your yea be yea, and your nay, nay, etc. Ans. Our Saviour doth not generally forbid all kind of oaths, but only rash, and unadvised oaths, which were used in their common talk; so that there he only correcteth an abuse amongst the Jews, who were allowed to swear by heaven, and earth, and such like, as though such kind of oaths nothing concerned God; but our Saviour telleth them, that even in such oaths the name of God is prophained, and abused, because there can no part of the world be named, where the Lord hath not sent some prints of his glory. Again, as touching the instance of our Saviour's, Mat. 5. 34. he meaneth such oaths as came of an evil mind, for otherwise he himself used more than yea, and nay in his speech, saying, Amen, etc. the Apostle Paul also ofttimes called God to witness, which should have been against his Master's rule, if it had not been lawful at all to have taken an oath; and therefore in regard of the incredulity, and deceitfulness of men, the necessity of oaths were brought in; therefore the Argument doth not follow, that whatsoever is more, etc. cometh of evil,: for albeit that good Laws are caused by evil manners, it doth not therefore follow that they are evil. Obj. It is not in man's power to perform what he sweareth to do, for things to come are not in his power; therefore it was better to forbear an oath, then to fall into apparent danger of perjury. Ans. Though this were granted, yet doth it not take away the use of all oaths, but only such as are for the performing of Covenants, and promises. There is another kind of oaths, which is called Acirtorium, which affirmeth the truth of something already done, which oath (if this objection were admitted) were not to be taken away. It satisfieth that he that taketh an oath to perform some covenant and promise, have a full intent, and purpose to do it, though it fall out otherwise afterward. Obj. The oaths which are allowed in Scripture were public, such as were required of the Magistrate; this giveth not liberty to private men. Ans. Jacob swore to Laban, Joseph to Jacob, Jonathan to David, and David to Jonathan, yet all these which took these oaths, swore privately, and as private men; and so an oath serveth Several objections answered touching the power of the Civil Magistrate. for the evidence of the truth, for the ending of strife, and controversies, in which there may be a lawful and necessary use of oaths, as well publicly as privately, not upon every occasion, but when the matter is urgent, and the place so requireth. SECT. 6. Obj. ANother Tenent which is urged upon them is, that they deny the lawful power of the Mastistrate, viz. that he hath power to put any to death, or at least for a Christian to be a Civil Magistrate. Ans. The Apostle affirmeth the contrary, Rom. 13. 4. where he saith, That the power beareth not the Sword in vain, and that he is the Minister of God, to show revenge upon them that do evil. Obj. Our Saviour exhorteth us (in his sermon) not to resist evil, so that Christ restraineth the power of revenging evil, given by Moses to the Magistrate. Ans. Although this power was first given to the Magistrate, yet the Scribes and Pharisees corruptly applied it to private revenge, so that Christ in this place disannulleth not the Law of Moses, but speaketh against their corrupt glosses of it. Obj. We ought not to be subject unto Magestracy, because Christ hath made us free. Ans. The internal liberty and freedom of the Spirit, doth not take away external subjection unto the Magistrate, as the Apostle saith, Art thou called being a servant, care not for it, 1 Cor. 7. 21. As one than may be a servant, and retain his Christian liberty; so he may also be a subject. We read also that Cornelius a Centurion, and Sergius Paulus Preconsul after their conversion, was not charged to leave their calling. SECT. 7. ANother Tenent which is attributed unto them is, That they Several objections answered touching the lawfulness of War. hold it not lawful for a Christian to bear Armour, or Weapons, or wage Battle, their reasons and objections being these, viz. Obj: Our Saviour exhorteth us not to resist evil, but whosoever shall smite us on the cheek, to turn to him the other also, Mat. 5. 39 Ans. It is evident that Christ doth not here bring in a new Law, but only freeth it from the corrupt glosses of the Scribes and Pharisees, he therefore giveth the true sense of the Law, given by Moses, which allowed lawful war to be made; therefore Christ's meaning cannot be, that evell, and injuries should no ways be resisted. It must also be considered, that Christ spoke there to private men, (not unto Magistrates) that they were not to seek revenge, which belongeth to Rulers and Governors; as also his intent was to restrain men's corrupt affections, and grudges to seek revenge, and to exhort them to patience, for according to the very letter our Saviour himself did not perform this precept, for being smitten with a Rod, did not turn the other cheek, but answered for himself, Joh● 18▪ 23. so did also the Apostle Paul, when the High Priest commanded him to be smitten on the face, Act. 23. Obj. The Apostle would not have us go to Law one with another, 1 Cor. 6. 1. etc. much less is it lawful to make war one against another. Ans. The Apostle doth not simply find fault with their going to Law one with another, but because they convented one another, before Heathen Judges, and for that they were impatient of wrongs, and would put up nothing at one another's hands; as also in refusing to be tried by the Saints, and their own Church. Obj. Our Saviour biddeth Peter to put up his Sword, adding further, that they which take the Sword, shall perish with the Sword, Mat. 26. 32. Ans. It is plain that our Saviour in that place speaketh of the private use of the Sword, not of the public, in lawful Battles; when as the soldier doth not take the Sword in hand by private authority, but it is committed unto him by the Commandment of the Magistrate. SECT. 8. Obj. Our Saviour would have the▪ Tares to grow w●●h the Wheat, until the time of harvest. Ans. The end and scope of that Parable is to be considered, which is to set forth the state and condition of the Church of Christ in this world, and that the wicked and Hypocrites are mixed amongst the faithful, and that it shall be so until the second coming of Christ (to purge his flower, and to take away the chaff) for otherwise, if it were not lawful to take away the evil, there should be no place for Civil or Ecclesiastical Discipline; and so the Apostle Paul should have been contrary to his Master, in willing the incestuous young man to be excommunicated, 1 Cor. 5. and so the tares to be weed out of the wheat, for otherwise they being of such a growing, and spreading nature, they would overrun, and spoil the wheat. Obj. The Apostle saith, that the weapons of our warfare are not carnal, but Spiritual, 2 Cor. 10. 4. we must not then use carnal, and outward weapons. Ans. The Apostle speaketh there only of such weapons as we are to use against Spiritual evils, which indeed are Spiritual, and not of those that are used against men; likewise after the same manner the Apostle saith, Christ sent me not to baptise, but preach the Gospel, 1 Corinth. 2. 17. yet he baptised some, 1 Cor. 1. 14. his meaning therefore is, that he was not chief sent to baptise, but to preach; so the choicest armour of of Christians is Spiritual, but they may use carnal, or external also. Again, that it is lawful for a Christian Magistrate to wage battle, may thus appear, and that by the authority of the Word of God, Deut. 1. 20. where there are divers Laws prescribed to that purpose, viz. As whom they shall make choice of to go to battle, and how they should be exhorted by the Priests, with divers other directions, which had been superfluous if it had been a thing simple unlawful to enterprise War; and in the New Testament, when the Soldiers came to John Baptist, to know of him what they should do; he biddeth them not to lay aside their Weapons, or to forsake their Callings, but not to do wrong, and be content with their wages, Luk. 3. 14. we also read in the New Testament of two Centurions that believed in Christ, and yet retained their office and calling still. Further, seeing that it is the office of a Magistrate (that beareth not the Sword for nought) to take vengeance on him that doth evil, Rom. 13. 4. and probably it may fall out that not only one or two may commit evil, but a multitude may also do evil, and commit outrages (as we have had woeful experience of for these many years) who cannot be resisted, or reduc▪ d by the civil Officers, as Constables, Sheriffs, or the like, but by force of Arms; the Magistrate than is to do his duty, to suppress the evil, and take vengeance of them (which we may bless God for them) they have in a great measure done. SECT. 9 THere is no precept in the New Testament touching this matter, but only in the Old. Ans. It is sufficient that we find it there, for whatsoever is prescribed in the Old Testament, not repugnant to (nor reversed in) the New, Christians are to receive and obey. And the reason why no mention is made in the New Testament of waging of Battle, or making of War is, for that there was no Christian Magistrate (by whose authority War must be taken in hand) as also because there was no Civil power in the Church, the Lord gave unto his Apostles an extraordinary power in punishing the wicked, as Peter did strike Annanias and Saphira with sudden death, Act. 5. 5. so likewise they needed no Schools then, because they were furnished with extraordinary gifts of the Spirit, but now they are needful, them extraordinary gifts being ceased. And so it is necessary now that the material Sword be used, that Spiritual sword of vengeance (which the Apostles had) being no more exercised. And now that I am speaking of War, it will not be impertinent (in respect of the times many being dubitable to take up Arms for the reasons afore mentioned) to show you what things are required, and do concur to make a just War, wherein Christians may engage, and be also an honour to their profession; for I do admire, that seeing the enemies of Christ, and the Kingdom, are so active for Anti-christ, and Christians sit still and do nothing, not considering the curse which the Angel of the Lord pronounced against Mer●s (for not, coming out to help the Lord against the mighty) may fall upon them; for though the Lord can, and will do it, if they help not, yet are they not thereby excused, as in that example. These three things are required, and aught to concur to make a just War. SECT. 10. 1. BY whose Authority it is commanded; 2. Upon what occasion; Three things required to make a just war. and 3. In what manner War must be taken in hand. 1. War must not be attempted without the authority of the Magistrate, for he beareth the Sword, Rom. 13. 4. if the example of Samson and Abraham be objected, this answer is made; for the first, he was moved by the Spirit of the Lord, which is said to be upon him; for the second, he was no private man, or subject to any other, but free, and at his own command; beside, he was not without direction of the Spirit of God, and further if a true man shall defend himself against a Thief by the Sword, or a City being suddenly besieged, or invaded by an enemy, the Magistrate being absent, in these cases it may be lawful to use the Sword, because albeit in particular they have not the express consent of the Magistrate, yet in general, the Laws permitteth, that it shall be lawful for every one in such a desperate case to defend himself. 2. The causes of War are these three; 1. When any Battle is undertaken, or enterprised by the special command of God, as Saul was sent against Amaleck. 2. To rescue and recover such things as are unlawfully taken away, as David pursued the Amalakites that had burned Ziklag, and carried away 〈◊〉 Goods, and their Wives, and redeemed them again, 1 Sam 〈…〉 To deliver the oppressed, and to bridle the insolency, pride, and cruelty of the wicked, as Abraham pursued the four Kings that had taken Lot prisoner, and delivered him out of their hands, Gen. 14. 3. The manner also is to be considered, that although the cause of war be just, yet it is not rashly to be set upon, but all other means must be tried; as the Israelites before they assaulted their Brethren by open war, (moved by the Benjamites in the rape of the Levites Wife) first, required the wicked men, which being refused; they resolved to set upon them, Judg. 20. 13. There are also many other Tenants, which are attributed to them under the notion of Annabaptists, as that original sin is not derived from Adam to his posterity, and that a man hath freewill in Spiritual things; which Tenants (if they hold) they are already sufficiently confuted by what hath been formerly delivered; but I find the enemies of Christ so various in their description of Heretics, that they seem rather to do it more out of malice then any ways to convince their judgements, making three or four Sects and Heresies of one and the same. Tenent, as may appear by their printed papers to that purpose, instance in the Socinians, Arians, Familists, Antiscripturians; all which opinions might well be confined to one of the notions afore named, but that such delight to show themselves forward in reproving of others, that so they might be thought innocent themselves. CHAP. VII. Treateth of the opinions of them under the notion of seekers. SECT. 1. IN dealing with them under this notion, I will rather adhere to Mr. Saltmarsh his description of them (than their other malicious Sensurers) who defineth them to be of this judgement, viz. That there is neither Church nor ordinance y●●, and that if they did not ●nd with the Prima●ive, or Apostolical times, yet they are to begin ●s in the Primative time, with Gifts and Miracles. Several objections of the S●●kers answered. To which Assertions I answer; That Jesus Christ hath always had, and yet hath his Church Militant; for when he departed in the Flesh, he promised to be with it, even to the end of the world. Now in that he so promised, it must of necessity follow, that the Church must be permanent so long (viz. to the end of the world) for he cannot be said to be with that which is not. Ergo. 2. As to the period and end of Ordinances I answer; they never yet ceased, but do yet continue in their Primative purity; true Anti-christ hath cast his two veils of Schism and Heresy upon them, but that of Heresy (lying uppermost,) is so old, that it is falling off by piecemeal; the other of Schism being so thin, that good eyes doth see truths thorough it; but that also will speedily be taken off, and then they will be visible to each spectator. 3. As touching the Gifts and Miracles, which they expect from them that are to gather the flock of Christ out of Antichristian Pastures, I will answer in Mr. Saltmarsh his own words, viz. SECT. 2. 1. THat such Gifts and Miracles were rather for bringing the Word into the world, and for glorifying Christ's first coming in the Flesh then after, Joh. 20. 29, 30, 31. Mat. 10. 7, 8. Mark 6. 7. Luke 9 20. 2. That if we must have Miracles to make us believe, and not believe any truth until then, we must have for every truth, (as for one, or two,) a Miracle to give it evidence, and so there must be a continual and new Miracle working, for every new believing. 3. If there must be Miracles for believing, truth is not of Ephe. 5. 1●▪ that excellent nature as it seems, for if it be not able to make itself evident, and cast a native or special shine, or brightness upon that Soul it comes into, it is but weak, dark, and insufficient. 4. If truth be not discernible in itself, by its own glorious lightsome nature, by beams from itself, it is in a worse condition than many things below; as the Sun, Stars, Candles, etc. which bring that light in their own nature and dispensation, by which they are discerned. 5. If every truth be a beam of Christ the Truth, than every Joh. 8. 12. & 9 5. Rom. 22. 5. truth hath light in itself, because it streams from the fountain of light, and so is discernible. 6. No Miracle can in its own nature make one believe, without a Spiritual conviction from the Spirit of Christ, going along with it; for as we see when Miracles were wrought, some believed, and some believed not; so there is no such reason for Miracles as pretended, because that conviction which cometh from the Spirit, through the work of a Miracle, may come by another instrumental, or organical way; or it is a more glorious operation, by how much more single, or immediate revelation it worketh. SECT. 3. 7. THat when Miracles are wrought, yet a Pretender may work a Miracle for the contrary, like the Sorcerers of Egypt against Moses; and Antichrist is rather spoken to come with Signs and Wonders of the two then Christ; so that there shall be a loss to any that think to believe merely by a Miracle, the Spirit being only that which must make us believe, beyond all power of Miracle, which can give out its power but upon the sense at the farthest, being merely outward, and visible. 8. That the Scriptures of the Gospel, or New Testament, are Mat. 23. 24. of such a divine, and even Spiritual glory in the letter, as no other word. There is a power to discover the reasons, and secrets of the heart, which the reason and heart of man witnesseth unto; there is a power to convince, and advise, to terrify, and comfort; clearly, undeniably, and experimentally known. 9 The Scriptures we have, as they are, do make a discovery 2 Cor. 3. 6. 8, 9 Rom. 11 16. Tim. 3. 16, 17 of such a way of religions Reason, as was never yet in any age attained unto; for the men of purest reason, as the old Philosophers, never attained further than the knowledge of some things infinite, which they did not know; a Religion of Moral righteousness and purity, and some Sacrifices of atonement, etc. and there is not any Religion in the world, Jewish or Turkish, but they are made up of carnal principles, and are founded upon reason and nature; but this Gospel Religion, hath opened a new way to salvation, a way of worship, cross to all Methods, and Heb. 4. 12 1 Pet. 1, 19 w●yes of reason; the word opening new ways by a new Spirit, purifying natural reason into more divine and glorious notions, than reason ever attained; bringing in a way of believing, and placing a Religion, placed upon a spiritual persuasion called faith, which is more proportionable to an infinite God, and an infinite way and depth of Salvation, than reason ever invented. For the Soul to believe upon one, even Jesus Christ, in whom God hath laid up all love, and fullness, and so for man to come one with him, who is God, and Man. And there cannot be a more rational way for man to become one with God, then by one, that is both God, and Man. SECT. 4. 10. THat the Scriptures, or Gospel of the New Testament, being a many hundred years old, as from the Apostles even in that original we have them, no very material difference is to be found, albeit the Copies have passed through the greatest Apostasy, God restraining Antichrists power to corrupt them materially, in the original, to advantage their Heresies and corruptions; which very constant preservation of truth, in the very midst of the enemies of truth, is both a constant and standing Miracle of itself; and so we need not stay for a Ministry with Miracle, seeing we have a word with Miracle, which in its matter, subject, power, speaking of God, of his Son, God and Man, of his Spirit, the actor in man, from both, by way of outward ordinances, of the depths, wind, and workings of reason, etc. and is of as much efficacy to persuade as any thing else we can have; and though there be not such pouring out of Spirit, and such gifts as believers may and shall have, yet all believers ought to practise so fare of the outward ordinances, as is clearly revealed; which conviction of his I suppose is sufficient to dissuade any rational man from thinking, that either Miracles, or new gifts of Tongues, is now requisite for the gathering the Church of Christ out of Antichristianisme, as there was in the Apostles time out of Judisme and Heathenism. Thus have I (by God's assistance) confuted the tenants of the Atheists, Antiscripturians, Papists, Pellagians, Armenians, Antinomians, Seekers, Annabaptists, saving that tenant, from which they have their denomination, which I shall hereafter discourse of, in its more proper place, and in the confutation of these former opinions, is sufficiently confuted that other r●bble of Schisms and Heresies, which are new coined with the Presbiterian stamp, unless it be the Quakers, divorcers, and Soul-sleepers, which if there be any such, as I hardly believe, they may tell thee; 1. That when they be hungry or thirsty, they will remember themselves; and the second, That to the pure all things are pure; and ask the third, which part of the St. Thief was with Christ in Paradise that day after his Passion, Luk. 23. 24. CHAP. VIII. The eighth Chapter, treateth of Prelaci●. SECT. 1. IN the next place (by the same assistance) I A preface to the Prote●●ant. intent to prosecute the discovery of all the Relics of Popery, which is yet harboured in any other opinions now extant amongst us in this Nation, in hope that each opinionist will be as willing to embrace the truth, as it is willing to offer itself unto him; and in regard the chief cause of the quarrel amongst us (in matters of Religion, consisteth in observing or not observing of Ceremonies, which in respect of their long continuance, is the greater cause that men's minds are hardly persuaded from them; as also in regard of the outward ostentation, or Aronicall glory which they retain, I will therefore take some pains to discover the ridiculousness of those needless Ceremonies, which is yet fostered amongst many thousands in this Nation, being verily persuaded, that after they once see the vanity of them, and how punctually they are against the precepts of Christ, and his Apostles, they will utterly renounce them, albeit they have hitherto so much delighted themselves in them. By which means (their consciences being convinced) they may use the Apostles word, (in the Apostles sense) and say, What pleasure had we then in those things whereof we are now ashamed. And contrariwise, if any (whom I have, or shall convince) remain refractory, and obstinate, it will be a means to leave them without excuse, in regard they refuse to have their understandings eluminated, loving darkness rather than light, because their deeds are evil, Joh. 3. 19 SECT. 2. ANd in the first place I will encounter with such who call Christians the most proper ●itle of the Disciples of C●●●st. Act. 11. 26. themselves Protestant's, being ashamed of the name Christian, which the Apostles and Disciples of the Primative Church took upon them, as an ornament of their profession, being derive● from their Master's name whom they professed to serve; these Protestants, or rather Prelatticants (in regard of their dear affections to Bishops, and their Popish Ceremonies, and superiority) being overruled by Satan's policy (which is, to draw us to the outward imitation of Ceremonies, that thereby we might leave the substance) have under pretence of decency and order (and as it were to step out of the way, to bring the Papists in, to them,) maintained these their superstitions, but by woeful experience they have found a contrary effect; for instead of so doing, the Papists have caught the most of them, so that now they would rather be deprived of their Lives and Fortunes, than part with such Toys. Now in regard I would show them the vanity of each of their Their mistake in the Church▪ errors, I will first begin with their opinion touching the sanctity, and inherent holiness which they attribute to that place which they call the Church, which indeed is not the Church, but merely a Meeting-place for the Church. The true Church of Jesus Christ being a company of Men, or Women, or both, acknowledging or worshipping the true God, (being gathered into A diffinition● of the Church of Christ. a Body, or Fellowship by the Word, and Baptism) whom Christ doth regenerate and sanctify here with his Spirit, and purposeth afterward to glorify in his heavenly Kingdom. SECT. 3. ANd as they are mistaken in the Church, so are they also in Their mistake in the sanctity ●r inherent holiness they attribute to their Steeple-houses. the sanctity, and holiness which they attribute to that place (which they so term;) for though before Christ's coming in the flesh, the Lord had chosen one special place where he would have Sacrifices offered unto him, and not in any place beside, and so was privileged with a legal kind of Sanctity more than others; yet now since Christ hath every where opened Heaven to the prayers of the faithful, (as appeareth by his own words, Mat. 18. 20. Wheresoever two or three are gathered together in my name, I am in the midst of them, that distinction holdeth not. And for further proof of which, we have a further evidence from Christ and his Apostles, who neglected no opportunity to gain Souls to God, witness our Saviour's preaching on the top of an Hill, Matth. 5. 1. out of a Ship, Mark 4. 1, 2. Paul in an upper Chamber, Act. 20. 8. and by a river side, Acts 16. 13. Peter in Cornelius house, Act. 10. 27. and in solomon's▪ Porch, Act. 3. 11, 12. Philip in the Ennuchs' Chariot, Act. 8. 31, 32. yea, the Apostles went from house to house, Act. 20. 20. that distinction of holiness doth not therefore remain in places, nay even Bethel itself did not retain an inherent holiness; for we read, that after that Jeroboham had defiled it by Idolatry, it was no more bethel, the house of God, but Bethaven, the house of iniquity, Hosea 19: 5. Again, the Apostle willeth men every where to lift up holy hands, 1 Tim. 1. 8. Obj. The Lord willeth Moses, to put off his shoes from off his feet, in regard that the place whereon he stood was holy ground. Ans. It was holy for the present, in regard of the apparition What caused the then holiness in the ground. and presence of God; but this was no inherent holiness annexed continually unto the place, but when the cause of this holiness ceased, (viz. the heavenly Vision and apparition) the effect also, (viz. the holiness in the ground) was suspended. The Temple of the Jews was likewise holy, and because of it Jerusalem was was called the holy City, so long as they continued in the true worship of God, but after they had Crucified the Lord of life, both the Temple, and City, as profane was destroyed. And herein also appeared the error of the former times, when such bloody battles were fought for the recovering of the holy Land (as it was called) by the evil success whereof it is evident; that Christians were too much addicted to the holiness of the place, and therefore to attribute religion, or holiness to such places, is absolute superstition. SECT. 4. NEither ought the glorious pomp of the Temple or Tabernacle Against adoring of Churches. to be imitated by us under the Gospel, and that for these reasons. 1. Because that was prescribed to the Hebrews because of their infirmity, and to win them from the glorious pomp and vanity of the Heathen. 2. Most of them things had their proper use in the Temple, which being now abolished, there is no further use to be made of them. 3. Neither was they simply necessary for God's Service, for if they had he would not have suffered them to have been carried into captivity. 4. They had a direct command from God to make that Tabernacle in that glorious manner, but no such charge is given to us under the Gospel, our bodies (as the Apostle saith) being the temple of the Holy Ghost, 1 Cor. 6. 19 Again, as they err in their judgements concerning the place which they term the Church, as also concerning the sanctity and holiness which they attribute unto it; as also in the adoring, Against their Common Prayer-book, or Liturgy. and beautifying of it; so do they also err exceedingly concerning the Book (which they so Idolise) termed the Common Prayer Book, and the ridiculous ceremonies therein contained; against which Book I thus argue. That which is taken out of the Mass-book of the Pope, who is an Idolater, is the Liturgy, as is most evident; which being Popery in Latin, doubtless is the same in English. Again, every thing that is necessary to salvation is commanded in holy Scripture, as our Saviour affirmeth, Joh. 5. 39 but set Prayer is not commanded in holy Scripture, ergo not a thing necessary to Salvation. Again, no part of God's Worship ought to be imposed by man's authority, but such is the Liturgy, ergo. CHAP. IX. The ninth Chapter treateth of Prayer. SECT. 1. Objection. THe Lord's Prayer is o set form of Prayer, therefore The Lord's Prayer a form to make our prayers by. a set form of prayer is lawful? Ans. The Lord is only to be worshipped in Spirit, and in Truth, and as concerning the Lords Prayer, it is only a form to make our Prayers by, Mat. 6. 9 Again, all the circumstances in both the Evangelists, as Luk. 11. 1. 4. doth lead us thus to understand it, as namely, that Christ there showeth the right manner how to use Prayer, as he doth for the right use of alms, and fasting, and to avoid ambition, hypocrisy, babbling, and the like; as also that we should come to God in prayer, as children do unto their Parents, ask Bread, Fish, an Egg, or the like; that is, making our requests unto God according to our particular wants and necessities. Again, no man can be so wilful to doubt, that Christ did not unfold the meaning of this Prayer to his Apostles, and that they did truly understand his meaning therein, and did also carefully observe his commands; yet did they never bind themselves to these words, but prayed still as they had several occasions according to these rules, Act. 1. 24, 25. & 4. 24. Mat. 14. 30. 2 Cor. 12. 8. Eph. 3. 14. Phil. 1. 4. 10. 11. Rev. 12. 20. Neither when they wrote unto others concerning Prayer, did ever teach them to say the Lords Prayer, which certainly they would have done if they had so taken the will, and appointment of Jesus Christ to have been; but it is evident that they taught them in their necessities and occasions, to show their requests to God in all manner of Prayer and supplication in the Spirit, with giving of thanks, watching thereunto with all perseverance, being the will of God in Christ Jesus; as also it doth evidently appear by these Scriptures, 1 Tim. 5. 17, 18. Phil. 4. 6. Eph. 6. 18. Rom. 15. 30, 31, 32. 2 Thes. 3. 1, 2. 1 Tim. 2. 1, 2, 3. Jam. 1. 5, 6. & 5. 23. 1 Pet. 4. 7. 30. 1 Joh. 5. 14, 15. Jud. ver. 20. SECT. 2. AGain, if Christ have commanded us to use these words, in number, and order, than all such doc sin as pray at any time, and doth not use these very words, and no other; for Christ saith, When ye pray, say, Our Father, Luk. 11. 2. which words (when ye pray) showeth, that this Commandment is to be observed at all times; and if so, than the Apostles sinned, which prayed, and used not these words, as I have formerly instanced. Again, by these words (say ye, etc.) being pressed according to the letter, might seem to exclude all prayer in the Spirit alone, that is, without words, or distinct voice, which is lawful, and oftentimes used by the people of God, as we may read, Exo. 14. 25. Neh. 2. 4. 1 Sam. 1. 13. Rom. 8. 26, 27. Again, the heads of that prayer is general, so that no man can apply them aright without some special relation or application to his or their particular estate, and condition; Christ therefore prescribed that form of prayer, that it should be a rule, and pattern to make our prayers and supplications by, and hath not commanded to use, or promiseth to accept of such Prayers, as are framed by man's invention, but only such as proceed from the Spirit. Now in regard the Book of Common Prayer hath been the The Common Prayer-book the chief cause of the difference betwixt us. chief cause of the difference, betwixt them who term themselves Protestant's, or rather Prelatticants and us, who term ourselves Christians, I am the more induced to treat of it at large, hoping that the Lord will so eluminate their understanding, that they will duly, and seriously consider of their opinions, and renounce their errors, which the Lord in mercy grant. SECT. 3. IN the first place I will show them what Prayer is; the holy The deffinition of Prayer. men of God do define Prayer to be the interpreter of the mind, Non vox sed votum, (as one saith) the wings wherewith our Souls do fly to heaven, as swift as Cannot Shot out of a Camon; the Key of the Gates of heaven, that which either early, or late, findeth admittance; that which forceth an audience, and unlocketh the ●ares of God himself. It is also defined to be a calling upon God by celestial cogitations, of which there be Two sorts of prayer, mental and vocal. two sorts; 1. Mental, or that which is not uttered by the tongue, but by the mind, and this sort of Prayer is called ejaculatory prayer, by which the people of God dart up their requests, through silence of speech; the second sort is vocal, or that which is expressed by speech, or words. For the first of these we have many examples in Scripture, as in Of mental P●ayer. Moses, Exo. 14. 15. where the Lord saith unto him, Why criest thou unto me, etc. whereas Moses is not said to utter any voice, but sighed unto God, and cried in his heart; whereupon one saith, Egit vocis silentia, ut corde clamarit; he in the silence of his voice so wrought, that he cried in his heart. We have another example in Hannah, 1 Sam. 1. 13. in these words; Now Hannah she spoke in her heart, only her lips moved, but her voice was not heard. We have also another example in Jehoshaphat, who when he was compassed with the Assyrians, is said to cry out unto the● Lord, which probably was not vocally, but mentally, 2 Cor. 18. 31. so that the lifting up of the voice is not the most necessary part of Prayer, but the sorrow, and contrition of the heart, and therefore the Lord saith by his Prophets, Before they call I will answer to their secret requests, and enward grievances of their heart. And this is most probable, for God being a Spirit, will especially be invocated by the spiritual part of man, Joh. 4. 24. and contrariwise abhorreth those that come near unto him with their lips, their hearts being fare from him, Mat. 15. 7, 8. now with such as have the Spirit of God, this sort of Prayer is much used, for by it we may pray upon all occasions, unknown unto the world, by lifting up pure hearts unto the Lord, in reference to which cometh this saying, Pii ●rat tassatie, good men pray in silence. SECT. 4. THe other manner of Prayer is vocal, that is, when the O● Prayer. tongue expresseth, and uttereth the desires of the heart; either of which being produced from a true, and a lively faith in Christ, is so prevalent with God, that they procure our wished desires, so fare as the Lord knoweth it needful for us, according to the promise of our Saviour, Ask and ye shall receive; as also the Lord by the Prophet, Call upon me in the time of trouble, and I will hear thee. Now as there be two sorts of Prayer, viz. a Natural man, and Two sorts of men, v●z. a. natural man, and a spiritual man. a Spiritual man, of which two sorts of people the world doth consist, and they are utterly opposite the one to the other, as light and darkness, Heaven and Hell, Christ and belial. As for the Natural man, in regard he would not absolutely declare himself to be an Atheist, (in respect he seethe so many in the world that do acknowledge that there is a God) therefore for fashion sake, he will also have a way, and rule to worship God by, which shall suit with his condition; and to this purpose he doth furnish himself with all materials, Cap a pea, as may conduce to his humour, viz. He will have a Church, but they shall consist of his own fraternity, who shall scorn the very name of a Saint, ye hate him more than a Devil. 2. They will have a place to meet in, as others, but it must be The natural man's humour. decked, adorned, and beautified, with whatsoever seemeth delectable, and pleasant to the sense, for being sensual themselves, and having no other understanding, therefore they place their delight merely in sensual things, as the Apostle testifieth at large, Rom. 8. 5. so that if they preach, or hear a sermon, it must be if possible the quintessence of Eloquence. If they pray, it must be in a studied set speech, in choice Oratory, their Priests being attired like Havest Dames, etc. and thus in all their worship do they express themselves to be carnall-minded men, and such as the Apostle declareth to be at enmity with God; which doth fully appear by their Serpentine like hate to all such as go about to dissuade them from their folly and madness; and this they do in regard they would seem somewhat religious, & cannot perform it in another way, it being contrary to their game. SECT. 5. Obj. Why do you endeavour to reclaim them if you can have no other? Ans. They can do no other during the time they are in their carnal condition, but I hope the Lord hath many amongst them The desperate resolutions of some Cavaliers. who belong unto him (albeit under that veil of ignorance) whom my desire is to dissuade from their errors; for otherwise I am confident that it is no more possible for a Camel to pass through the eye of a Needle, or to make Hell, Heaven, then to reclaim the other, whose desperate resolutions are so apparently manifest. Now contrary to this Natural man, there is a Spiritual man, The Spiritual man's humour in point of Prayer. who is of a quite contrary mind, and opinion, for whereas the carnal man's judgement is, that Prayer although invented by another, if but read over by them, or any other, is sufficient for the Service of God (as indeed it is to that God they worship) the Spiritual man he is of another judgement, for he saith, that true prayer is that which is dictated to the mind, by the Holy Ghost, and so maketh prayer the voice of Gods own Spirit, which ariseth from the regenerate part within us, being quickened, and enlarged to pray, from the immediate help of the Holy Ghost, and such prayers (say they) are only acceptable to God, and no other. Now to know whether of these opinions retaineth the truth, it Of the Spirit of God in prayer. is requisite to have them to the touchstone of truth, viz. the Word of God, which is able to convince all errors, and to make them appear in their natural colours; to which purpose the Apostle Paul is very pertinent in his Epistles, as in Rom. 8. 26. where he speaking of the act of Prayer, (or ●ather the Spirit of God in him,) saith, That the Spirit helpeth our infirmities, and that we know not what to pray for as we ought, but that the Spirit itself maketh intercession for us with sighs, and groan●s which are unutterable; which he doth also thus further illustrate in the 27 ver. viz. And he that searcheth the heart knoweth the mind of the Spirit▪ because he maketh intercession for the Saints, according to the will of God. SECT. 6. FRom whence I thus argue: If the intercession of the Saints (who are predestinated to salvation) be not available without the direction and guidance of the Spirit of God, as it is evident they are not. Instance in holy David, who saith, If I regard wickedness in my heart, God will not hear my prayer) what will become of the other, and what better testimony can we have to decide the controversy, then when the Holy Ghost himself confirms the point as a witness to his own act; their audaciousness A set ●o●me of Prayer hath not the Spirit of prayer. and stupidity is therefore to be admired, who think that Prayer and Preaching can avail, although the Spirit of God do not Co-opperate with it; for the Holy Ghost teleth us plainly, that we know not what to ask without his direction; now what direction from the Spirit of God can be imagined in that prayer, which is formerly composed by another party, than he who readeth or prayeth it; or what benefit can be expected from that prayer where the tongue expresseth that, which was not formerly conceived in the mind to ask; well may they therefore be compared to Steevens uncircumcised Jews, in that they still resist, and flatly deny the motions of the Spirit of God in the act of prayer. Again, the Children of God have sundry occasions to pray unto God by reason of their manifold temptations, by the flesh, the world, and the Devil, which do war continually against the Spirit; now let any judicious man censure, whether a child of God findeth greater comfort in expressing his misery, and unfeigned repentance (being moved thereunto by the Spirit of him to whom he prayeth, rather than to express himself by such a prayer as is invented by another man. Again, what prayer can be more acceptable to God then when he is invocated by a penitent sinner, who is dictated what to ask by the Spirit of him to whom he prayeth; certainly than we ought rather to join ourselves with the Spirit of God, rather than the spirits of men. SECT. 7. Obj. Such as pray by the Spirit use Tautollogies, and vain repetitions in their prayers. Ans. God doth not give the measure of his Spirit to his Children by equal proportions, but to some more, to some less, but to all some; yea such a some, that he that hath the least of it, hath so much as to make his prayer acceptable, though not so much prevalent with God, as them who have a greater measure of it. Again, God's ways are not our ways, he is not like an earthly Prince, who is commonly petitioned, with a premeditated speech; It is not eloquence of words that God rega●deth in p●ayer. neither is it eloquence of words, which worketh upon him, but the pious thoughts and desires of the heart, which the Lord being formerly acquainted withal, before they be expressed by the tongue, are even then accepted of him, which the Lord testifieth by his Prophet in these words; Before they call, I will answer, Isa. 65. 29. so that it is not so much the expression of the tongue, as of the heart which God accepteth, or floweth as pleasing unto him. Again, let them peruse their Liturgy, and see if they can excuse Their Liturgy ha●h many tautologies in it. it of Tautologies, when they repeat these Sentences, viz. Lord have mercy upon us, Christ have mercy upon us, Lord have mercy upon us; Christ hear us, O Christ hear us, Lord have mercy upon us, Christ have mercy upon us; with, Thou Lamb of God that takest away the sins of the world, three times repeated together; with, Good Lord deliver us; and, We beseech thee to bear us good Lord, very many times: repeating the Lord's Prayer also many times at one Service. And yet to see those vain babblers, that will accuse others with that, which they are the most guilty of themselves; yea, what is their Pulpit Prayers but mere tautologies, the same the next Sabbath as was the former, A carnal man tieth God to one and the same prayer. and so for all their life long; yea let the occasion be what it will, Funeral or Feast, Plenty or Famine, Wars or Peace, or what occationals soever, God must either be pleased with their set form, or he is like to have none at all; yea though there be never a clause in their expressions, which tendeth to the present occasion: whereas through the whole Book of God, we neither read of any child of God that prayed, but that his prayer did solely tend to his present occasion, as I have formerly proved when I spoke of the Lords Prayer itself. SECT. 8. SO that if these vapouring Russians were tied to pray in the same nature as do the Children of God (whom they so vilify) certainly they could not be so rash in censuring as they are; when as some of them in mine own hearing being to pray for a sick Party in their Pulpit Prayers, have had much ado to bring it in, and much more to get into their set prayer again; but hath been in very great danger of an non plus. Again, the Apostle James saith, that the effectual fervent prayer of a righteous man availeth much. From which expression we may gather, that true prayer must tend to effect the necessity of the Party praying. 2. That this prayer must also be full of fervency, and zeal to have it effected, as the Prophet saith, I roared even for the disquietness of my soul. 3. That it must proceed from a righteous man, or else the other are in vain; and this is evident by the Prophet Hosea, who speaking of such prayers as are made by ungodly men, calleth them houling, They called A p●a●er ●●●m a 〈◊〉 〈◊〉 is no 〈◊〉 then 〈◊〉. not upon me when they houled upon their beds. And the reason thereof is also rendered by the same Prophet (why such prayers are not accepted of the Lord) to be this, viz. that they assembled themselves for corn and wine, and not for Spiritual blessings, Hosea 7. 14. so that carnal minded men pray only for carnal things, such as tend to their outward estate and condition, but not any ways to the desire of Spirituals, that being the furthest thought in them. Obj. Do you disallow the reading of good prayers, which have been made by godly men? Ans. No, for by reading such prayers, our infirmities in praying How set f●●ms of prayer m●y be used. may be strengthened, and our desires enlarged, there being many things in them which we have need to pray for; but not to present such prayers to God, by reading of them for our selves, but if in the act of prayer such expressions be presented to our minds, by the Holy Ghost, doubtless they are so made our own, and as acceptable to God as may be, but not otherwise; for as it would be counted a ridiculous thing for a child, who having an occasion to crave a courtesy of his Father, writeth his mind in a paper, and so readeth it to his Father, even so it is with him that cometh to pe●ition God, by reading a prayer for his own particular, which another man hath formerly inuncted. SECT. 9 Obj. But suppose he invent it himself, and so read it, is not that lawful? To read a prayer is ridiculous, i● in tended as a prayer in the act of reading. Ans. It is more ridiculous, then for a Son to read his desires to his Father, for his Father is ignorant of it before he hear it, or read it: But it is otherwise with God, for he accepteth of no prayer but such as his own Spirit dictateth, so that the very concerving of a Petition in the mind is the act of prayer, and that which is only acceptable to God, though not vocally expressed; as in Isa. 65. 24. Before they call, I will answer, etc. and whilst they are yet speaking, I will hear, with Dan 9 23. At the beginning of thy supplication the commandment came forth; therefore as I said before, it is ridiculous to think that God stands upon such curiosities, as set speech is, or printed papers read unto him, since he knoweth the mind of the Petitioner before he hath expressed himself; and I dare boldly affirm, that if a Christian can but from a contrite heart, say with the Publican, Lord have mercy upon me a sinner, it shall be better accepted with God, then to read the most learnedst Oration that ever was yet invented by man. SECT. 10. Obj. May not a wicked man make an extemporary prayer? Ans. Though they can Hypocresse it, yet are not the children of God therefore to desist from that manner of expressions, for it may as well be argued, that because the Devil quoted Scripture, that therefore none ought to do the like to justify the truth. By this than that hath been spoken, it doth fully appear, that true prayer hath the spirit of prayer; and contrariwise, such prayers as are imposed by men (as are still in use, and ever will be amongst carnal men) hath only the spirit of man, and not of God; for although they might be composed by such men, as 'tis The title common, fitly 〈◊〉 to such prayers. likely had the Spirit of God, yet are they of no validity to a carnal man; and as for a Spiritual man, he hath no further need of them, then to read them (not as an immediate prayer, but as an help to him against he pray) and therefore a very right and suitable name is given to such sort of Prayers, by calling them, Common Prayers, as they do that of the Liturgy, they being indeed common to all licentious fellows, who are so accustomed unto them, as that their Priests can repeat them, although they are three quarters drunk, and yet think they pray gallantly. Again, by these prayers the godly cannot be distinguished from the wicked, or reprobate, when as in truth the gift of prayer is a main cognizance to know a child of God by, and by which they are stirred up to a greater fervency, zeal, and cheerfulness in praying, by perceiving the Holy Ghost to put such words into their minds, as are suitable to their present necessity; but for the other sort of prayer, it cannot comfort at all, so then to conclude, the one doth so fare excel the other, as that it is a Prayer, and the other is not, as I have proved out of the Prophet Hosea▪ Chap. 7. 14. SECT. 11. ANd like to their Book of Common Prayer are their Homilies, seeing to preach, and to pray in the Church, are two Against ●eading o● Homilier. special duties of the Ministers of Christ, who giveth his Servants gifts for the whole Ministry, and therefore as in Prayer, to be the mouth of the people unto God, so also in Preaching, to be the mouth of God unto the people, Ephe. 4. 8. 12. Act. 6. 4. and if any take upon them the calling of a Minister, and be not endowed with such gifts, there is no warrant in the Word of God to make use of them as Ministers of Jesus Christ; but if they be so endowed, there is no warrant to prescribe them stinted prayers, or Homilies, for in so doing they derogate from the honour, fruit, and benefit of Christ's ascension into Heaven, and from the care, love, and bounty that he hath continually showed unto his Church Militant, to whom he gives gifts for the work of the Ministry, as in Eph. 4. 8. 12. 13. 1 Cor. 12. 4, 5, 6. Mat. 28. 20. It also abridgeth the office of the Holy Ghost, which is only said to teach us to pray as we ought, and also keepeth out of the Church the gifts, and graces of God, quenching the Spirit in the Ministers and people, in the service of God, Rom. 8. 26, 27. Eph. 4. 8. & 6. 18. 1 Thes. 5. 19 Jud. ver. 20. Now if these set forms had been appointed by Christ, than God will only be worshipped as himself hath prescribed. his Apostles had showed themselves unfaithful, or insufficient for the work committed unto them, who never left such a precedent or commandment to the Churches; neither can it be of faith in us, or pleasing to God, to worship him after another manner than himself hath prescribed, as may appear by these Scriptures, Exo. 20. 4, 5, 6. & 30. 9 Psal. 141. 2. & 119. ver. 113. 118 Col. 2. 23. Rom. 14. 23. Heb. 11. 6. & 12. 28, 29. This which hath been spoken, I hope will be sufficient to dissuade every one (that hath the least measure of the grace of God) from the fond conceit they have had of that Book, tituled, The Book of Common Prayer, which hitherto they adore with as much zeal, as the Ephesians did their Diana; and in that I would not only draw them from worshipping the Image, but also from her Shrines, and her Dimetriousses, who still with open mouth cry them up, (desiring rather to set the Commonwealth in another combustion, then that their craft should be despised, and set at naught, it being the chief instrument of their subsistence, and livelihood) I shall therefore act the Townclarke, in persuading them to be patiented, (in regard another uproar will not end the controversy) and implead one another at Law, viz. by the Law of the Spirit (which is, the Word of God) who will speedily give the right to whom it belongeth. CHAP. X. The tenth Chapter, treateth of Priestly Garments, etc. SECT. 1. Object. ARe not particular Garments and Vestments to be used in God's Service? Ans. The Apostle tells us, Rom. 14. 17. That the Of peculiar v●stmen●s used in God's Service. Kingdom of God consisteth not in meats, and drinks, viz. not in outward ostentation of apparel, or rather humane inventions, to delight the fantasies of men. Obj. The Priests under the Law had their Garments appointed them? Ans. That example now doth not bind the Ministers of the Priestly Garments abolished. Gospel, because it was a legal observation, and these Priestly Garments were types of Christ; the Body then being come, the types and figures should cease, and to keep some of the legal Ceremonies, bind us to keep all; Ministers therefore ought not to be discerned from the people, Pileo, sed pietate, by their Cap, How the Ministers of Christ ought to be known. Surplice, and Tippit, but by their piety, and integrity of life and conversation, therefore such like Popish trinkets having no warrant in the Word, to be used under the Gospel, aught to be rejected of the Professors of Christ, and that further for these Reasons following: 1. Because the outward glory of the Vestment doth effect the Humane inventions do not edify. eye of the beholder, and so hindereth the meditation. 2. In regard no humane invention ought to be admitted into the Service, or worship of God. 3. In regard every Rite of the Church should edify; but these humane inventions, and significations cannot edify: And 4. Because they were brought into the Church by Antichrist, and therefore aught to be abandoned. SECT. 2. ANd as the Garments, so are the many and sundry Ministerial actions, which being done without them, they esteem as not done at all, putting a bar of silence before their mouths that refuse to make use of them; as also the certain fees which they claim as proper unto them, called, Surplisse-fees, for which they have no more warrant from the Word of God than the rest, which is none at all; now by these and their other fine knick-knacks which they used in their Cathedrals (as they term them) how near they imitate the levitical Priesthood, let themselves judge, and how by so doing they rob God of his honour, deriving that unto themselves which was fulfilled in Wherein the comeliness of the Church doth consist. Christ, converting the substance of his glorious Priesthood into an earthly pomp; fare be it therefore from God's people to entertain or renew such fopperies in the Church of Christ, but rather subscribe to the Apostles simplicity, for the comeliness of the Church doth not consist in Cerico & auro, sed edificatione, not in silk, and gold, but in edification. Seeing then that these Ceremonies do not only offend the weak, but is also a means to advance Popery, let us therefore relinquish them, and those also that provoke us to use them. Obj. Ought not days (dedicated to Saints) to be celebrated as holy? Ans. Day's wherein God hath permitted man to work in, may be employed to that purpose, but the Lord hath given sufficient What days ought to be observed, and what not. liberty to work for six days in the week, as in the fourth Commandment, ergo no day of the six ought to be observed to any other use, unless appointed by the Magistrate, or the Church, for Humilations and Thanks-givings, as was hester's Fast, and the rest which we find in the Scriptures, but in no wise to observe Popish Feastivals, in remembering of men, for the Lord is the Creator of time and days, and therefore he only ought to have the honour of them. SECT. 3. THe like may also be said concerning Godfathers, and Godmothers, Of God fathers and God mothers for which some pretend ancient custom, begun by a Bishop in the days of Antonius Pius, who first ordained that such choice witnesses should present children to the Congregation, in case their Parents were dead, or fled for persecution; but all this is to no purpose, unless they can produce such a custom from Christ or his Apostles, which I am confident they cannot; for though we read of divers that were Baptised by the Apostles, yet that the Parties so Baptised had such Sureties, is not any where spoken of; and there is a good reason for it, for they admitted of none that stood in need of such like to promise for them, accepting only of such as members, who were able to express their own faith and repentance, as I shall (in its due place) make appear at large. And it is much to be admired, that learned knowing men should yet remain so ignorant, or rather stupid in that particular of Baptism, as either to admit of such subjects to it as are not capable of it, or for such people to promise that for the Infant, (viz. That it shall forsake the Devil, and all his works, and constantly believe all Gods holy Laws, and Commandments, and walk in the same all the days of its life;) which to perform (either for themselves or others) I appeal to the judgement of any rational man, who knoweth what we are by nature; yea, when as they know not of what disposition the Child will be of when it is of capacity. Again, if that promise and vow were kept by all such Covenanteers, (which must be or they are perjured,) then were there no need of Christ, to have fulfilled them for the Infants or themselves, which to conceive will surely make them blush for shame. SECT. 4. Obj. HOw comes it to pass that these learned men continue in such errors? Ans. Our Saviour giveth a reason for the continuance of Reasons of the continuance of errors. errors, viz. in not searching the Scriptures, and comparing their tenants with them; and this is the only reason of the errors of the times, for men look not so much upon the Scriptures, as upon them whom they term Orthodoxal Divines; instance in this particular of Baptism, it being an ancient custom of many hundred year's continuance, and yet tolerated by the Orthodoxal men as aforesaid; therefore (without any further search of the radex, or first institution of it) they positively conclude, that it must be so of necessity, although (in the truth of the assertion) it is no way agreeable to the will and appointment of Jesus Christ; and thus have the rude multitudes been deluded by their Orthodoxal men for many ages, who have purposely, and knowingly kept the people in this blind obedience, for their own particular advantage. SECT. 5. OF the like stamp is the sign of the Cross which they use in Of the Cross in Baptism. Baptism, being no more practised by the Apostles than the former, for if they had, without doubt they would have left some precedent for it in their writings, which is not in the least to be found as mentioned to any such purpose, as their Orthodoxal men very well know. Historians say, that this Ceremony of making The first use of the Cross. Crosses took its rise in the Primative times upon this occasion, viz. The Pagans having the predominant power over Christians, did in derision of Christ (whom the Christians adored) erected Crosses, because he was hanged upon such an one; hereupon the Christians to show themselves not ashamed of such a God, (as did not despise so ignominious a death for the love he had to his elect) did also make Crosses themselves, in signification that they willingly owned that God, whom the Pagans so much derided. Now there being no such cause for the continuance of such Ceremonies, (viz. no people so shamelessly impudent) why should not the effect cease, viz. material Crosses; for otherwise it was never used in Baptism, until the Idolatrous and Superstitious Papists brought it in as a Sacramental and signifying sign, which being scandalous, and having no ground from the Word; as also never so used before amongst Christians, or at the least by Christ's Apostles, as also abolished by all the reforming Churches, it ought not to be approved, or tolerated by us. SECT. 6. THeir confirmation, or laying on of hands is also of the same O● confirmation and laying on of hands. lineage, for though the Apostles had power to give the Holy Ghost to whom they were directed so to do, by a secret inspiration of the same Spirit; it doth not follow, that the Mitered Bishops hath the like privilege, or power, to grant the like strength of Spiritual grace in that manner, and that for these reasons: 1. Because they are usurpers of that Office, and calling which Bishop's usurpers of their office. was conferred by Christ or his Apostles, and so cannot any way justly claim any such power and authority as the Apostles had; which may appear in that Christ did not commit the Government of his Church to dumb Priests, for whom he sent, he sent to preach, Luke 10. and not to make Crucifixes, and bless Altars, or to observe men's traditions; he meant not to play a pageant, that men should disguise themselves, by wearing Rochets, Copes, Surplices, etc. neither to preach his Gospel with windy eloquence, but in the celestial power of the Spirit, as the Apostle saith, 1 Cor. 2. 1. 4. but all these are done by these Prelates, ergo not fit instruments to preach the Gospel. SECT. 7. Obj. PAul saith, that he that desireth the office of a Bishop, desireth a good work. Ans. The Apostle in that place doth not mean a Bishop in his Bishop and Elder taken for one and the same. Christ do●h not commit the government of h●s Church to dumb Priests Palfrey standing like an Image, but these words, Shepherd, Minister, Bishop, Elder, etc. are taken in holy Scripture for one and the same, witness the Apostle Peter, who termeth himself an Elder, 1 Pet. 5. 1. he meant therefore such as are called into the Church of God to teach the people, and to be a Watchman over the Flock, to preach the Word in season, and out of season, and not to put forth their own Phantasiès, and Dreams; that calling is not an honour of idleness, but a Soule-saving service: and therefore to be a true Bishop is, to be a faithful Pastor to his Flock. And certainly this dignity and superiority which they usurp, The original of Bishops. came to pass by some proud fellows, having a degree in humane learning above the rest of their Function, and so took upon them that name of Bishop, changing the tongue of the Holy Ghost, for otherwise the same was a Priest, which was a Bishop, all executing the same office of Teaching, and exhorting, which Paul appointed for the Bishops; yea it is most apparent, that our Saviour gave no such power, or pre-eminence to his Apostles, as The Apostles of Christ did not usurp authority on one another. these usurp one over another; but contrariwise forbiddeth them to desire it, Mat. 20. 26. It shall not be so amongst you. As also Mat. 23. 8. where he exhorteth them not to be called Rabbi, Rabbi, as was the Scribes and Pharisees, and that in regard he himself was their Doctor, and they all Brethren, and therefore ought not to Lord it one over another. SECT. 2. Obj. IF their calling be not from God whence 〈◊〉 it? Ans. From the Devil, for they received it from the The Bishops calling originally from the Devil, and so consequently those ordained by them. Pope, who is a Rebel to Christ, and hath received his Calling from the Devil, Rev. 17. 2. neither can these be said to be the Apostles Successors, in regard they have not taken the Word of God for their guide, but the traditions of Men, and devices of their own brain, and the corrupt customs of their own Courts, all which Christ abhorreth, witness his sharp invectives against the Scribes and Pharisees for the like, Mat. 7. 8. as also in that he terms it a vain worship, in regard he is only to be worshipped in Spirit and in truth. Obj. They do not deny the Word of God, they would only have those Ceremonies and Customs of decency (which hath been for a long time used in the Church) still to be continued. Ans. To plead for Custom is dangerous, Christ telleth us, He A long and evil custom is not to be followed. is the way, the truth, and the life; he doth not say, He is the Custom; but he is the truth, for in process of time an evil custom may grow strong, yea, to be kept for a Law; and yet it is not therefore the truth; we ought then in matter of worship, to apply ourselves to Christ the truth, and not to custom. Again, that they are not called of God may appear, in that Reason's why they are not called of God. they have combined together for themselves, and contrived for their own sinister ends, and usurpation, though to the great dispersion, and division both in Church and State, moving, and fomenting of War, and afflicting of the people of God, not respecting any thing more than their own glory, and sinister respects, by which they have laboured to raise themselves to honour; as also in that they have not gone about to settle the Church in true order, and discipline, according to the Word of God, but in such a way as they thought best to confer honour upon themselves, and those by respects at which they aimed, ensnaring the people with Rites and Ceremonies devised for their own profit; as also in that they have laboured to suppress the Gospel, by silensing of such as were fare better than themselves, by which means they have scattered the flock, and driven them away; witness New England. SECT. 9 Obj. ●Hey have silenced and punished none, but such as have gone about to bring in some new Heresy, which the Church of England hath not allowed of. Ans. Let them take heed unto whom the thing seemeth new A c●viat to the Priest's of these times. that in itself is old, it is not so much the novelty of the matter, as the truth that proveth what is Heresy; it is not the calling of an honest man knave or a rogue that maketh him so; but as it is the custom for a scold to call an honest woman whore, to prevent the other for calling of her so, (who justly deserved the title) even so it is with such as call Heretic, Heretic, scandalising others with their own imperfections. It is not therefore the railing Rabshakeyes of the times that can make truth of less virtue, and power in itself, for when they have spit their utmost venom, it will at length prevail, and show itself in its full and perfect lustre, and beauty; it is not the seeming of a thing to be ●ew that makes it an Heresy, but whatsoever savoureth to oppose the truth, that's an Heresy, let the custom be never so old. SECT. 10. Obj. IS not Burial a Ministerial duty? Ans. The Law of Moses forbade the Ministers thereof, Of burial of the dead. to defile themselves with the dead; and we read not that the Priests did bury any: therefore to make this punctually their, office is against the Scriptures. Obj. Ought not the dead to be buried in the Church, or Churchyard? Ans. Jacob carried not the body of Rachel whom he dear It mattereth not in respect of the dead, where the bodies are laid. loved (dying in the way to Mam●●, Gen. 35. 19) to Mamre, where Abraham and Sarah were bur●●●) but buried her in the very way. We see then that it mattereth not (in respect of the dead) where their bodies are laid; so that the superstition of the Papists, and their adherents are hereby reproved, for their transporting of dead bodies from place to place, and coviting to be buried in one place more than another; for wheresoever the body is laid, we know that Christ will find it out in the Resurrection, for then even the Sea shall give up their dead, Rev. 20. 13. Again, we read that it was the use of the Hebrews to bury The Jews practice in burying their dead. their dead without their Cities, as we may see, Luk. 7. 12. where our Saviour is said to meet the people at the Gate of the City of Naim, carrying a young man to be buried; as also in that Joseph had prepared a Sepulchre for himself in his Garden, in which he laid the Body of our Saviour, albeit they had Synagogues, which had places to bury in, as our Steeple-houses have, and this custom of the Jews was for a long time used amongst the Heathens; Papists the first who buried their dead in Churches, etc. and their reasons for it. the Papists were the first that buried their dead in Churches, and Churchyards, (as they call them) and that out of a superstitious conceit to be helped by the prayers of the living, which is without any ground of Scripture; for if they die in the Lord, they rest from their labour, and their works follow them; if otherwise, they are in place of torment, from whence there is no return, where our prayers can do them no good; but in regard the body being dead, it must be buried by some, and also have a place of burial; it may as well be buried by the Priest as the Sexton, who may also make the Grave in the Churchyard, as well as in the Field, or Garden. And as to the expression used by their Priests (in the act of Burial) is only a fransick custom of a brainsick people, as may appear to the most stupid of men, viz. that they commit the body of the deceased to the ground, etc. In sure and certain hope of Resurrection unto eternal life through Jesus Christ, who shall change that vile body, and make it like unto his most glorious Body, according to the working by which he is able to subdue all things unto himself. Which words do fully discover their ridiculous folly, for can it be imagined that the most notorious wretch which ever breathed, (being so buried by them) shall have his resurrection unto eternal life, through our Lord Jesus Christ● or that his body shall be changed, and made like unto Christ's glorious Body, sappeale to any rational man. What more Bedlamlike madness can be expressed, who if they were to have buried Judas, would use the same expressions. I shall forbear to aggravate their folly any further in this particular, seeing it is so notoriously palpable, as is also the rest of their Liturgy, as hath been proved. SECT. 11. Obj. WHether is Church Music lawful, yea or no? Ans. Nothing ought to be done in divine Service, Music doth n●t edify the vulgar or illiterate. but what tendeth to edification, but Music doth not edify the vulgar, or illiterate, having no computent understanding in Musical proportions, without which a man cannot judge thereof; for as the Apostle saith, such knoweth not what is piped, or harped. Church Music therefore may fitly be compared to a sermon in Greek, or Latin, which to them that understand the Languages, do as much edify as if they were delivered in English, to an Englishman, howbeit if there be any amongst that Audience, who doth not understand such Language, it is (as the Apostle saith) a Barbarian Language to them, for Church 〈…〉 to the 〈◊〉. they are nothing edified by such Sermons; so likewise to such 〈◊〉 do understand Musical proportions, it doth exillerate the Spirits, and setteth an edge upon their zeal, (if rightly applied) but to such as are amongst them, and doth n●● understand them, it is only a cause of admiration, but tendeth nothing to edification in either, and therefore to be abolished; for if things tending to edification be only to be used in the Church, than such things as do not edify are to be rejected. SECT. 3. Obj. BEcause Church Music, and eloquent Sermons cannot be understood of the whole Congregation, or Church, ought they not therefore to be used? Ans. That manner of teaching aught to be used in the Church Wh●● manner of teaching aught to be observed in the Church. of Christ, as that every of his members may receive edification, and not only some part of them, in regard the Soul of the most contemptablest member thereof (in respect of outward condition) may be as precious in the eyes of God as he that is the chiefest in esteem (for wealth or honour) and this doubtless was the cause why the Apostle Paul (though he could have expressed himself in as eloquent terms as most men) did rather make choice of plainness of speech, as we may read, 1 Cor. 2 chap. where he giveth his reasons for so doing. Again, it is a fare more surer way, then to preach in a lofty Plain Sermons the most surest way of teaching. stile, for to preach so (as that they may be understood of the simple and illiterate) they may be confident that they are understood of the Learned; but to preach in an eligant phrase of speech, they may be sure that they are not understood of the unlearned, to whom they are chief sent to preach, for the Apostle saith, Not many wise after the flesh, not many mighty, not many noble are called, but God hath made choice of the poor of the Such preaching practised by the Apostles, and their reasons of it. world, etc. 1 Cor. 1. 17. 18. 27, 28, 29. etc. As also in the Parable of the Marriage Supper. And the Apostle doth further acquaint us, that such wisdom of words is foolishness with God, and therefore ought not to be used in his Service; yea, he admonisheth the Ministers of Christ, that they would not imitate the eloquent Orators of the world, lest (saith he) by so doing ye make the cross of Christ of none effect, 1 Cor. 1. 27. so that Music, and Music and Rh●●oticall Sermons very dangerous. rhetorical Sermons, are very dangerous in the Church of Christ; for the minds of men being prone to delights, (especially such as are in their carnal condition) may by such means have their external senses so rapt with the melodious harmony of the Consort, and pleasing Language, as may very easily draw their thoughts from the object aimed at in the service, most men rather desiring to exercise their voices, with ravishing Devisions, than their hearts with humble contritions. Obj. What think you of singing of Psalms? Ans. Singing is a thing commanded by the Apostle James, Chap. 5. 13. and hath been practised in all ages, as before the Law; instance in Moses, Exod. 15. Chap. under the Law, instance in Deborah and Barack, Judg. 5. Chap. as also under the Gospel, instance in Paul and Silas, Act. 16. 25. and therefore cannot be unlawful now (so it be done with understanding) whether it be in Psalms, Himes, and spiritual Songs, viz. the Psalms of David, or what other spiritual ditty which shall be invented by the Saints, so it be suitable to that occasion of rejoicing. SECT. 13. Obj. Whether is Marriage a Ministerial duty, yea or no? Of Marriage. Ans. Some (as the Papists) do esteem it as Sacrament, others as an Oath, or Vow, made in God's presence; to the first of these, who affirm that Marriage was consecrated, to signify the Mystery betwixt Christ and his Church, this answer is given, viz. That which was before the Mystery, could not be Marriage not consecrated, to show the mystery betwixt Christ 〈◊〉 his Church consecrated to signify the Mystery, but Marriage was before the Mystery of that Union, betwixt Christ, and his Church, and therefore could not be consecrated to show the Mystery, or signify it; at the most it doth but parabolically signify that Mystery, and we can no more imagine it, to be consecrated to that purpose, then that every Vine with the branches, and head with the members are so consecrated, for they are also in like manner so resembled by Christ, Joh. 15. 5. 1 Cor. 6. 15. To the second, that it is an Oath, or Vow made in God's presence, Marriage a civil action. it is answered; that an Oath may be tendered before a Civil Magistrate, and therefore in that respect it is but a civil action. SECT. 14. Obj. PRayer may be repeated before a Civil Magistrate, is it therefore Civil? Ans. The Civil Magistrate hath not jurisdiction in prayer, as he hath of an Oath; and Matrimony is of two sorts, either incoatum, Matrimony of two sorts. which is only initiate, and begun by the Espousals and contract only; or it is present and consummate when it is accomplished and performed. 1 Concerning the Contract, or Espousals, which is the affiancing and betroathing of the man and the woman each to other, by their own voluntary and full consent, with the liking and approbation of their friends, and there are two sorts of contracts; 1. Some contracts are conditional, and de futuro of the time to come, as if the man make his promise that he will marry a woman if her friend's consent, or if he may have a computent dowry with her, these espousals being only a promise of marriage for the time to come, do not bind the parties any other ways, but that they may show their levity in not performing the promise made, and are not to be forced by any such promise of marriage to accomplish the same. 2 The other Espousals is the presenti, pronounced of the time present, viz. as if one should say, Ego te mihi despondeo uxorem, I take thee to my wife, this contract is actual, and effectual, and cannot be dissolved, being lawfully made, for that which God hath joined together, let no man put asunder, Mat. 19 6. and they which are thus contracted, are man, and wife before God. And therefore Jacob calleth Rachel (being only espoused) his wife, Gen. 29. 21. and the Angel calleth Mary espoused to Joseph his wife, Mat. 1. 20. and hereof it was that by Moses Law, he that deflowered a maid, espoused to another man, was to be stoned to death, Deut. 22. 23. SECT. 15. ANd as concerning the celebration, we neither read, either in The manner of celebrating marriage in the Old Testament. the Old or New Testament, that ever any Priest of the Law, or Minister of the Gospel in the Old or new Testament that did join any man or woman together in Matrimony, but it is manifest that after such a contract made, that the Father of the woman so betrothed might give her himself unto the man; instance in Laba●, who gave Leah unto Jacob in the evening instead of Rachel, Gen. 29. 23. as also Rachel, ver. 29. and the circumstances of Laban's so giving his Daughters to Jacob, doth argue no great Ceremonies in the act of Marriage; yea it doth clearly appear by the passage betwixt Boas and Ruth, that after the parties were agreed the very acknowledging of it before witness was sufficient, Ruth, 4. 10, 11. And I cannot conceive why any greater testimony or ceremonies should be required in Marriage now, more than was by them performed, they being man and wife (before God) by their contract, the other being only to testify the same unto the world, and therefore in such civil actions it was the custom of the Israelites to take off their shoes at the confirmation of such contracts, as I have instanced in Boas, who is said to take Ruth to wife before the Magistrates of the City, by using these words, viz. Ye are witnesses this day that I have taken Ruth the Moabite, The custom of the Country to be observed in marriage, it being a civil action. the wife of Naomi, to be my wife, &c, So it being the custom of our Country to use a ring in the like act, it ought not to be withstood by any, so it be done in that manner as Boas did, viz. before the Magistrate, or in the presence of the Church or Congregation; yea to use the same expressions which is also accustomed to be used by such parties, viz. With this Ring I thee wed, etc. but that the Priest should claim it as a thing merely peculiar to his office, and that a certain stipent is absolutely due unto him for the Marriage, or that the office is peculiarly proper unto their function is ridiculous, there being no precedent for it in the Word. SECT. 16. Obj. What think you of the Purification, or Churching of Women? Ans. Purification is a Jewish Ceremony, and Of purification of women. therefore aught to be abrogated, the Judisme of it appeareth, in that the Woman so to be purified, must be covered with a Veil, which is a rag of Superstition. Obj. What think you of the Veil which Rebecca put on in the presence of Isaac? Ans. It was a model of her modesty, but what is that to the Veil of the Church? Obj. The Veil is required by the Apostle in the Congregation, 1 Cor. 11. 10. Ans. That Veil was imposed upon all women, and not upon them alone which came to be Churched; again, the Judisme thereof appeareth, in the offering imposed upon women, as being pretended to be due to the Minister, as Wages, or Stipent, which term offering doth fully discover their Jewish heart, and by the same rule they may demand a pair of Turtle Doves, or two young Pigeons, (to boil with a piece of Bacon) for every male Child that openeth the Matrix, or Womb of conception; but that their other gratuity of— and a good dinner they take to be better. And truly these Ceremonies which these Popish Priests have These dovish ●●r●mo●●es declare what these Priest's ●re. used, and yet desire to use, doth fully discover them to be Priests of the Law, and not of the Gospel; witness their pomp in Apparel, their coveting of Tithes, or using of any Ceremonies which will advantage them a penny; witness their Surplice, or rather Surplusse-sees, their Harthpenny, and Garth-penny, and for every Communicant two pence. SECT. 17. Obj. So that we agree in the substance, it mattereth not though we differ in circumstances. Ans. I suppose you will not account him wise that will agree touching the meat, and yet will quarrel for the bone. Obj. Wherefore then is the quarrel begun in relation to the bone? Ans. Our Saviour condemneth such men, as love darkness Why ceremonies ought to be opposed. r●●●●r than light, viz. such as will rather maintain an error of t●●●●een hundred years standing, than a truth of sixteen hundred and odd year's continuance, and that because of some profit redounding to them by such means; now in that the bone, viz. matter of Ceremony ought not to make a difference amongst Christians, let all of capacity judge who is most in fault, seeing they are termed (by them that desire them) but as things indifferent, which being so in their own esteem, why should they not rather relinquish them then endeavour to uphold them by force of Arms, especially when they appear so repugnant to the will and appointment of Jesus Christ, and all the reforming Churches of the times, yea not only to retain them, for their own use and service, but also in a compulsive way, to force such things upon those who know them to be ridiculous, and of no concernment in the Church of Christ; yea let their own Consciences judge, whether in this they seem to be what they pretend, viz. such as hold them as things indifferent, and not as necessary to Salvation; when they yet endeavour, with might and main, yea though with loss of lives and estates to uphold them. Obj. Why may they not be vindicated as things indifferent, by them that esteem them so, as confronted, by such as do not allow of them? Ans. Because we are not to reject light being offered, and seeing the Lord is resolved to subdue Antichrist in every particular, and would have us come utterly out of Babylon, why should we desire to maintain any thing, that is contrary or repugnant, to the will of Christ in his design, but (being Christians) rather endeavour to help on the work, than any ways to retard or oppose it; As also seeing it is the thing which the Pope hath so long gaped after, as a means to allure us to their pompous and vainglorious worship (adorning themselves with the gorgeous Robes of Aaron, and tearing in pieces the seamlesse Coat of Christ) why should we adhere with them in the least particular, but rather utterly renounce them, and labour to suppress them, in ourselves and others; which the Lord give us hearts to accomplish. The third part of Rome's ruin by White-Hall, etc. Wherein is contained the Confutation of Presbytery, etc. HAving discovered the first and second degree of Popery, I shall now enter upon the third, in which encounter I shall charge them of the Presbiterian judgement, who are so forward in condemning The Preface. all but themselves, for Schismatics, Heretics, and violaters of the Covenant; and for the better progress herein, I shall present the chief heads of the Covenant (touching Religion) from which Magazine, I hope to furnish myself with Arms, and Ammunition, not doubting to foil them, at, and with, their own Weapons. CHAP. I. Treateth of the Covenant, etc. SECT. 1. THe heads of the Covenant in reference to Religion Two heads of the Covenant ●ouching Religion. are these: 1. That we shall sincerely, really, and constantly endeavour the reformation in Religion, in Doctrine, Worship, Discipline, and Government, according to the Word of God, etc. 2. Without respect of Persons, to endeavour the extirpation of Popery, etc. Superstition, Heresy, and Schisms, etc. and whatsoever shall be found contrary to sound Doctrine, etc. From which I infer; that who so doth not sincerely, really, The inference drawn from them. and constantly endeavour these things above mentioned, are guilty of the breach of Covenant. But that the Presbiterians are guilty of all, or most of these, and so consequently violaters of the Covenant, will appear, and that most evidently, in these respects, viz. 1. In the matter, or subject which they compose their Church of. 2. In the Pastors whom they make use of, or set apart for Teachers of their Church. 3. In the means they use to uphold, or supply their Church with Members. 4. In their manner of governing of it. And first of the first, touching the quality, or condition of the people whom they compose their Church of, and that is, all the people of the Nation, consisting of men, women, and children. Now that a Church so modelled, is contrary to the precepts of The Presbiterian Church not truly modelled. Christ, and the examples of the Apostles, is sufficiently proved by Mr. Saltmarsh, (in his answers to Mr. Lees of the Synod) in his Book titled, The smoke in the Temple, unto which I refer you; and yet not to leave it without some convincement, I thus argue against their Agents in so doing. They who wilfully admit of the professed enemies to Christ, as Members of his Church, are peremptory confronters of Christ, and his Church, and so consequently violaters of the Covenant. But the Synodian Presbiterians do freely permit, yea rather compel the dam Cavaliers of this Nation, to be members of the Church of Christ, as also their children; Ergo the aforesaid Priests are wilful and peremptory opposers of Christ and his Church, and so consequently violaters of the Covenant. SECT. 2. YEa I appeal to any rational man, whether all the people of All the people of the Nation not fit members for the Church of Christ. this Nation be fit materials at the instant, to be admitted Members of the Church of Christ, (which according to the Apostles expressions, were, or at the least seemed to be, beloved of God, sanctified in Christ Jesus, and called to be Saints) or whether their Church may not rather be termed a Gallimanfrey, Medley, or Hodgepodge of all manner of opinions together, (as of him that sweareth, as him that trembleth at an Oath, and so consequently of all manner of vice and virtue) then properly be termed a true gathered Church, for to gather a people out of a people, doth intimate that some are to be left out, as not fit for admission; therefore I admire their presumption, that dare admit the apparent synagogue of Satan for the Temple and Church of Christ; For what communion hath light with darkness, or Christ with Antichrist, so that either must they maintain that there is no Antichristians in the Nation, either of Clergy, or Laity, or else confess that they allow of such to be made Members, for they have hitherto laboured, and doth yet labour to compel all such, Subjects to their Government, and why under their Government, as if not Members of their Church. Now, it is very apparent that Christ and his Apostles did ever Christ and his Apostles did distinguish betwixt his fl●ck and the world. make a distinction of the true Church, from the men of the world, as in Mat. 18. 17. Tell it to the Church, etc. which was not to the Scribes, Pharisees, Saducees, or Herodians, or to the worshippers of the Calves in Dan, and Bethel, though all of Israel, for the Disciples of Christ (to whom he there spoke) was no Members of such Societies, and therefore not to make their appeals to them, in point of difference amongst themselves; it must needs follow then that the Church there spoken of by Christ, was an Assembly of his Disciples and followers, as may clearly be collected from his after expressions to the aforesaid Disciples, in the 19 and 20. verses of that chapter. SECT. 3. AGain, for the further confirmation hereof it is evident, that the Apostle Paul in all his Epistles, whether he writ to Cities, or Countries, did ever make a distinction, betwixt them whom he had gathered into Church-fellowship, (through the operation of the Spirit of God) by his preaching (and his fellow Apostles) and them who were not of that Brotherhood; instance in his Epistle to the Romans, viz. To all that be in Rome, beloved of God, called to be Saints, etc. these are they in Rome which he writeth unto, and no other; it was only them whom he acknowledgeth to be the called of Jesus Christ, it was for their peculiar faith (which was spoken throughout the world) that he giveth thanks unto God for, chap. 1. ver. 7. It was only them in Rome which he would make mention of in his prayers. As also to the Church of God which is at Corinth, To them that are sanctified in Jesus Christ, and called to be Saints. It is to them only in Corinth, which he so saluteth, 1 Cor. 1. 2. As also Ephe. 1. 2. Phil. 1. 2. Col. 1. 2. in all which places he doth distinguish them by some special mark, from the rest who lived in such places, and were not such like, as to whom he wrote his Epistles. Now seeing that there was such a distinction betwixt the Scribes, Pharisees, Saducees, and the Church of Christ, consisting of his Apostles, and Disciples, why ought not the Pharisees, and Saduces of this Nation, to be admitted as Members of the Church of Christ, which is now to be extracted out of the world, and Antichristianisme, as it was then out of Judisme, and Heathenism. SECT. 4. Obj. WHo are those whom you term the Pharisees, and Saduces of this Nation? Ans. The Presbiterians, and Cavaliers of this Nation. Obj. Wherein doth the Presbiterians resemble the Pharisees? Ans. In three particulars, viz. The Presbiterians compared with the Pharisees in three things. 1. In that it is reported of them Pharisees, that they maintained, that the promise made to Abraham, recited by Jacob, and often repeated by the Prophets (concerning the promised Mesiah) was spoken only of a Political Kingdom, and that the Mesiah should come like another Alexander the Great, to rule the whole Empire of the world, the people being subject unto him. And in this particular, let all that have a discerning eye in the promise of Christ, touching the renovation of his Church out of Antichristianisme, viz. concerning that Spiritual comfort betwixt the sevenheaded Beast and the Dragon, against the Lamb, and the Saints (where the conquest is to be effected by the Sword which proceedeth out of the mouth of the Lamb Christ Jesus, Rev. 19 21. viz. by the power of the Word) judge, how near these Presbiterians are in judgement with them Pharisees, in that they think the victory (there spoken of) which is now to be effected, viz. the subduing of Antichristianisme, and renovating the Church of Christ, shall be accomplished by a Political Government, and power of the civil Magistrate, which they chief make use of to that purpose; witness the several Votes and Orders, which they procured from the two Houses of Parliament to bring men into a Spiritual obedience, by their temporal power, which is to no more purpose then to wash a Moor, to make him white, and as much ridiculous, as I shall hereafter make appear. 2. As the Pharisees thought it much better to give somewhat to the Temple, then to relieve and nourish their own poor Parents, Mat. 15. 6, 7. so in like manner do the Presbiterian Clergy, for so as their Parishioners pay them their Tithes, (or Church deuce, as they call them) they matter not whether they have another penny to buy their Children bread or no; certainly if their intents was to suppress Prelacy, that themselves might reign in their stead, they have not as yet failed in their design. 3. It is manifest, that the Scribes and Pharisees was ignorant of the truth itself, albeit, it were amongst them; as also instead of the true interpretation of the Scriptures (being carnally minded) they corrupted them by their false glosses, adding many tradissions of their own forging; and in this respect they are one and the same with the Pharisees, which to make appear more at large, will be an occasion to treat upon the second branch, concerning their manner of composing their Church. SECT. 5. BEfore you enter upon this particular, first show me wherein the Cavaliers are like unto them of the Sect of the Saducees? Ans. It is reported that the Saduces retained the name of The Cavaliers compared with ●he Saduces. God, merely for fear, lest it might appear that they should dissipate the policy which was singularly manifested by the bond of Religion, yet notwithstanding they endeavoured to efface out of men's minds, and understandings, the invocation, and true fear of God, and that men should revive no more after death, neither that any other Judgement was to be expected, wherein the just was to be discerned from the unjust; the names CHAP. II. The second Chapter, treateth of Separation, etc. SECT. 1. Objection. THe Apostle telleth us, that it is impossible to separate from such a people, as to go out of the world, 1 Cor. 5. 10. intimating, that so long as the world subsisteth, we cannot avoid the company of such ●●●ple, so that of necessity it must be tolerated. Ans. Is it not as possible now, as it was in In what respects Believers ought to separate from unbelievers. the Apostles time? Again the Apostle, 1 Cor. 5. doth fully clear himself, in what manner he would have the Church to be separate from such men, ver. 19 where he saith, yet not altogether with the fornicators of this world, etc. meaning, that we should not so shun their company, as to have no commerce, or deal with them, as in bargains, etc. or not to use a civil carriage or behaviour towards them; or that we should not admit of such persons to the public ordinance of hearing the Word, for by so doing they would ever be kept in blind ignorance, and never be converted to the faith; therefore to eschew them in such things, is as impossible, as to go out of the world, in regard the world doth chief consist of such people, (to which the Church of Christ in all ages hath been as a little flock) as also in that Christ commanded his Apostles to teach all Nations, Matth. 28. 19 (that is, all the world, that thereby, they who are ordained to eternal life, may be discerned, and distinguished from the rest of unbelievers, by joining themselves in a League, and Covenant, to be obedient to the rule, and Government which Christ by his Apostles hath prescribed for them. And this will more fully appear to be the intent and meaning of the Apostle, by his expressions in the 11. ver. of that Chapter, where he saith, If any one be called a Brother, who is a fornicator, or covetous, or an extortioner, with such an one no not to eat; which eating there spoken of cannot possibly be meant of the corporal feeding of the body, for if that were a sin to do, our Saviour could not be innocent, but had offended, by eating with Publicans and sinners, Mat. 5. 24. 30. it must therefore of necessity be meant, of the eating of the Sacrament of the Body, and blood of Christ. Now in that such an one that is called a Brother, viz. one incorporated into the body of the Church, (being such an one) is not to be admitted to that Sacrament, how much less he that is without; viz. he that is not admitted a member of that society, or flock of Christ, but is yet in the state and condition of a Publican and sinner, or out of the pail of the Church, Mat. 18. 17. SECT. 2. Obj. CHrist commands us to love our enemies, to bless them that curse us, to do good to them that hate us, and to pray for them that despitefully use us, and persecute us, etc. Ans. God's Actions are of two sorts, general and particular; God's actions are of two 〈◊〉, general and particular. general, in as much as he suffereth the Sun to shine, and the rain to fall to the benefit of the wicked as the godly; the other in particular towards the elect, by sanctifying of them by his Spirit. In like manner ought our actions to be expressed towards men. A general love we must show to all men, although Turks, Jews, or Infidels, in procuring their good, and seeking to do them no hurt, in preserving them and theirs, so fare as we be not prejudiced With whom we ought to h●ve familiar●●● and society. by so doing. Out of which general fountain of love floweth these courtesies, as in bringing home his strayed Ox, and helping his over-laden Ass, etc. Deut. 22. 1, 2, 3, 4. But friendship, familiarity, and society, we must only have with the people of God, or at least seem to be such; and this difference is further evidenced by the Apostle in these words, Do good to all, but especially to the household of faith, Gal. 6. 10. Obj. Wherein consisteth the conditions that is to be observed in Leagues and Covenants, betwixt the godly and the wicked? Ans. In these three particulars; 1. That we do not promise Conditions to ●c observed in Lea●ues and Covenants. to aid and assist the wicked, or bind ourselves to mutual help, for therefore was Jehoshaphat blamed by the Prophet in these words, wouldst thou help the wicked, and love them that hate the Lord, 2 Chron. 19 2. 2. Neither must we send to Infidels for help, for that is to distrust the Lord; if they offer their help upon good conditions, it is lawful for us to use it, as sent of God, but we must not seek for it. 3. Leagues which have been made with such in former times, are not to be broken, for the Gospel condemneth truce-breakers; yea Leagues for removing hostility, or intercourse of Merchants, and continuance of peace, may be made with Nations of a strange Religion; yea the Apostle exhorteth, that as much as in us lieth, to be at peace with all men. But as touching friendship, familiarity, etc. we ought to have as little as possible may be, for, he that toucheth pitch shall be defiled with it. As also by the example of the people of God▪ both before the Law, under the Law, and now under the Gospel. SECT. 3. 1. BEfore the Law, as in Gen. 4. 26. where it is said, that then There was ever a separation betwixt Believers and unbelievers, viz. before the Law. men began to call upon the name of the Lord, or then began the posterity of godly Seth, to separate themselves from the children of wicked Caine. And we may also see, that upon their reuniting again, viz. when as the Sons of Seth took wives of the seed of Cain, and that they joined together in amity with them wicked people, Gen. 6. The heavy wrath of God is said to fall upon them, Gen. 7. 21. etc. By which example we may see, how highly the Lord is displeased, to have his children polluted, by mixing themselves, by friendship, familiarity, and society with the wicked. As also in Gen. 12. 1. where the Lord commandeth Abraham to separate himself from his father's house, because he would have him weaned from his father's false worship, Joshua 24. 2. SECT. 4. 2. Under the Law, or during the time of the Law, we have also these precedents, as in Levit. 20. 24, 25, 26. where the Under the Law. Lord is said to separate his people of Israel from the Canaanites, that they might not learn their wicked and ungodly ways. As also in Ezra 6. 21. where none but such as had separated themselves from the filthiness of the Heathen (where they had been Captive) were suffered to eat of the Passe-over; the Prophet David also professeth his delight in the society of the one, and his dislike to the other, Psal. 84. 10. the Spouse in the Cantacles doth also the like, Cant. 1. 7. desiring Christ to direct her to his flock. We have also an evident expression from the Lord by Jeremiah, Jer. 15. 19 in these words; If thou take forth, or separate the precious from the vile, thou shalt be as my mouth (which is said in the Revelations to spew out the lukewarm Laodiceans) Let them return to thee (saith he) but return not thou to them; from which place we have as strict a charge as can be given for a separation, and not to adhere, or join ourselves to the wicked, but if they will return to us, acknowledging themselves Penitents, than we are to admit of them, and not otherwise. SECT. 5. 3. Under the Gospel, we are also excluded any society, or fellowship U●der the Gospel. with them, unless as formerly, as being conversant at the Word preaching, etc. for by that means we read, that three thousand souls of such like were converted at one sermon by Peter, and so added to the number of them, who were then of the Church, Act. 2. 41. We also read, that when divers were hardened and believed not, but spoke evil of the way before the multitude, that the Apostle departed from them, and separated the Disciples, Act. 19 9 intimating a division, as to divide the Sheep from the Goats, lest they should corrupt them, by their life and conversation; For with the pure thou shalt be pure, but with the froward thou wilt learn froward things. The Apostle also exhorteth, not to be unequally yoked together with unbelievers, for what communication (saith he) hath light with darkness, righteousness with unrighteousness, and what concord hath Christ with belial, or what part hath he that believeth with an Infidel, and what agreement hath the Temple of God with Idols, 2 Cor. 6. 14, 15. He willeth them also to come out from amongst the wicked, and be separate, ver. 17. We are also commanded to come out of Babylon, Rev. 18. 4. We read also how Lot fared by living amongst the Sodomites, when the Lord punished them, Gen. 19 Joseph also being in Pharaohs Court, and accompanying himself with his Courtiers, got an habit to swear by their accustomed Oath, viz. By the life of Pharaoh, Gen. 42. 15, 16. by all which precedents the people of God ought to separate themselves from the deboyst Russians of the times, unless in the cases aforementioned. SECT. 6. 2. AS they err in mixing the profane with the holy, as Of their mixture in their Government. members of Christ, so do they also by mixing the Government, whereby they would regulate their Church, making it partly Divine, and partly Moral, or prudential, partly of Christ, and partly Politticall, witness Mr. Lees, in his Answer to Mr Saltmarsh his new Quaree, page 10. and in so doing they disparage Christ, and his Apostles, in matter of judgement and abilities, as that they had the Theory, to gather a Church, and not the Practic, to govern it being so gathered. Now that it was a practice even abominable in the eyes of Christ abhorteth such mixtures. Christ, to mix a prudential Government with that of his, in his Church will evidently appear, by his bitter invectives against the Scribes and Pharisees; as also in calling it a vain worship. Again, They who endeavour by a Temporal power, to subdue the inward, or Spiritual man, take a course contrary to what Christ and his Apostles used to that purpose, as will appear by these texts of Scripture, viz. Mat. 10. 13, 14, 15. Mark 6. 11. Act. 13. 51. But the Presbiterian Priests doth endeavour by such a power to Compulsions in Spirituals a breach of the Covenant. suppress, and bring into subjection, the aforesaid inward or Spiritual man to their obedience. Ergo they practise contrary to the example of Christ, and his Apostles in that enterprise, and so consequently are violaters of the Covenant. SECT. 7. YEa this course or method which they take (and so much vindicate) Contrary to the practice of the Apostles. is not only a contrary way to what Christ and his Apostles used, but also a way utterly impossible to effect their desires, as will plainly appear by comparing the Kingdom of Christ, and Christ's Kingdom compared with the Kingdoms of the world. the Kingdom of Caesar, or of Prudens together, as may be demonstrated by these particulars. 1. In that they be two distinct Kings. 2. In having two distinct Kingdoms. 3. Two distinct Subjects to govern. 4. Two distinct Powers to rule by. 5. Two distinct Laws to govern by; and lastly, in that two distinct obediences is required of these distinct Subjects; to prove which, I shall speak something to each of them in order, as they are prefixed: And, 1. Of the first, viz. That they are two distinct Kings, I presume will not be denied by any that are rational. 2. That their Kingdoms are distinct, our Saviour proveth, Joh. 10. 26. where he saith, his Kingdom is not of this world, but we all know that the other is of this world. 3. That they have two distinct Subjects to govern, will also appear by the words of our Saviour, Joh. 17. 16. (where speaking concerning his Disciples) saith, They were not of the world; but we all know that the Subjects of Caesar are of the world. 4. That they are two distinct powers, by which they are Authoritative, over their distinct Subjects, will also appear, in that Christ raineth merely by a Spiritual power over his Subjects, viz. by the power of the Word preached, Joh. 10. 16. and 16. 27. but Caesar ruleth his temporal Kingdom, by a temporal power, by the power of the Sword, Rom. 13. 1, 2, 3, etc. 5. That their Laws are distinct will also appear, Rom. 8. 5, 6. etc. where the Apostle saith, that the Law of Jesus Christ is a Spiritual Law; but we all know that the Law of the Civil Magistrate is a Political Law. 6. That the obedience which is required of each of them, are distinct obediences, will appear by the words of our Saviour, Joh. 4. 24. God is a Spirit, and they that worship him, must worship him in Spirit and truth; yea it is such (saith he) whom the Father seeketh to worship him; but we all know the other obedience is carnal or temporal. Again, the Subjects of these Kingdoms are of two distinct humours or affections, as will also appear by these words of our Saviour, Joh. 15. 19 If ye were of the world, the world would love his own, but ye are not of the world, but I have chosen you out of the world, therefore doth the world hate you. And what thing is more apparent in this Nation then the deadly enmity betwixt the Subject of the temporal Kingdom of Caesar, or the World, and the Subject which belongeth to the Spiritual kingdom of Christ, betwixt the subjects of the flesh and the Spirit. SECT. 8. Obj. HOw can the Kingdom of Christ be said to consist of men, when they belong to the Kingdom of Caesar, or the civil Magistrate? Ans. Men may be in the world, and yet not of the world, as our Christ's Subjects, in the world, but not of the world. Saviour affirmeth, where he saith, I am no more in the world, but these are in the world, (viz. his Disciples) and yet in the 16. ver: he professeth, that the said parties were not of the world; the distinction then betwixt the Subjects of Christ, and them of Caesar must be this; that them of Christ's Kingdom are in the world, but not of the world, as the other are. Obj. One man cannot serve two Masters, and therefore not both Christ and Caesar. Ans. Man is composed of two parts, viz. a Soul and a Body; Of the composition of man. which Soul or Spirit is that which Christ accepteth of as his Subject, and therefore it is distinguished from the external part of man by these notions, viz. The inward man, the Spiritual man, the hidden man, etc. And the other part of man, viz. the visible part of man is termed, The outward man, the carnal man, the son of man, etc. Now this inward man, or Spiritual subject of Christ, being obedient to the Spiritual governance of Christ, (as that of the outward man, to the Political government of the How a man may be a subject to Christ and to Satan. Civil Magistrate) may be subject to both, yea and give unto both their just rights; yea I may safely say, that he whose Spirit, or inward man, is Christ's loyal subject, will also in his external man, be the like to the Civil Magistrate, and so may (as our Saviour commandeth) Give unto Caesar the things that are Caesar's, and unto God the things that are Gods. And contrariwise that outward man, whose inward man is a subject to Satan (the Prince of this world) is the greatest enemy both to Christ, and to the Civil Magistrate, witness the Cavaliers of this Nation. SECT. 9 Obj. THey seemed to testify their affections to the late King, much more than the Parliaments Party. Ans. A seeming friend is no friend, and such were they to him, forth love which they pretended to him, was merely for their own ends, why did the Papists in these last Wars fight Wherefore the Papists fought for K. Charles. for King Charles, who would have murdered Queen Elizabeth and King James, was it not apparently manifest, because he was for them, and the other against them. Again, wherefore was it that the profane Sabbath-breakers of the Nation fought for him, but because of his Book of tolerations of such like stuff as they most desired; and contrariwise, why was it that they fought against the Parliament, but because they conceived they would curb them for doing such things as they desired to have done; yea I appeal to any conscientious man to judge, that in case the King had been of the Parliaments Opinion, and the Parliament of the Kings, whether they would have fought for Parliament or King, whether then they would have adored, or Idolised him, as than they did, and by so doing, is it not apparent that they procured his ruin? Now these things formerly spoken of being granted, it must Christ 〈…〉 m●●●ly Spiritual. needs follow, that the Kingdom of Christ consisteth merely of Spiritual things, and the Kingdom of Caesar, or the Civil Magistrate, of temporal things, so that whatsoever is of a Spiritual cognizance, belongeth to Christ's Kingdom, and Government, and whatsoever is of a temporal, or civil cognizance, to the Civil Magistrate; they are therefore as distinct as the Sun from the Moon, that of a civil cognizance receiving its light from that of Christ, as the Moon doth receive her light from the Sun; yea each of them doth as merely belong to the distinct persons of Christ, and the Civil Magistrate, as the Sun proper to rule the day, and the Moon the night. Seeing then that each Kingdom hath its distinct Governors, Subjects, Power, and Law, why should they entrench upon one another's liberties, especially for the inferior to disturb the superior, a King an Emperor; and doubtless conceive how ill it would be taken for one King to invade another King's Territories, and so much, and more cause hath Christ to be offended with the Civil Magistrate, that will presume to interest himself in that which doth not concern him, especially when the Civil power whereof he is made an officer, is given to him by Christ. CHAP. III. Treateth of the Civil Magistrate in matters of Religion. SECT. 1. Object. HAth not the civil Magistrate ought to do in matters of Religion? Caesar's Government merely civil. Ans. The Civil Magistrate is only concerned in things of a civil Cognizance, his duty in point of Religion, is (chief this, viz) To keep the Kingdom▪ How fare he ought to act in point of religion. of this world in such awe, as that the Kingdom of Christ may not receive damage by it; to keep wicked, and debauched people in such obedience, by the power of the Sword, as that the power of the Word may have its free progress, in their Dominions, so that the Saints, or Church of Christ may live under their protection, a peaceable life, in all godliness and honesty; yea to any rational man, the very name of his Office, viz. Civil, doth clearly demonstrate that his power consisteth, merely in Civil things. Obj. Hath the civil Magistrate no power from God, to compel the outward man to observe spiritual injunctions? Ans. The Magistrate ought not to force any man, in respect of his opinion or judgement, neither to punish him in regard he is not of their judgement, but only▪ in case that such people disturb the Church, or professors of the Gospel; for the power of the Magistrate is only external, and not internal, but it being the He cannot compel the inward man. inward, hidden, or Spiritual part of man, which is (or at least ought to be) Christ's subject; it is therefore utterly out of the power of the civil Magistrate, to subdue, or bring it to obedience, that being a power, which at the furthest extent, can but reach to make an Hypocrite, as to make the outward man, seem to be, what it is not, as thus: The civil Magistrate by threatening imprisonment, persecution, How fare he may prevail. loss of estate, and the like; may so fare terrify a wicked debauched fellow, as that he dare not swear, profane the Sabbath, etc. yet nevertheless his heart is yet the same it was, and his desire is, that all such Magistrates were confounded, that establish such Laws, witness the Cavaliers of these times, in their affections How fare his power can extend. to the Parliament, for crossing their accustomed revile on the Lord's day, etc. as also their subjection to the government now established in this Nation, without King or Lords, etc. which we all know is more for Ave then good will, their affections being quite contrary to it; so that this power at the furthest extent, yea even in things Civil, can only make a man seem what he is not; but the other power is of force to make a man to be, what the other can only compel to seem. SECT. 2. AGain, the fear and obedience which is forced by the Magistrate, Obedience forced by the Magistrate but slavish. is at the best but a slavish fear and obedience, such as the Devils have, which cannot possibly be accepted of our Saviour, it being a voluntary affection of the heart which he accepteth of, such as freely, and willingly present themselves to be made Citizens of the Spiritual Jerusalem, or City os the great King; In the day os his power the people must bring a freewill offering unto him, and not a compulsive one; faith than which procureth Christ and his Apostles never used a compulfitory power. obedience to Jesus Christ, is wrought by the power of the Word, and not by the power of the Sword, as these Scriptures witness, viz. Go and teach all Nations, etc. He that believeth, etc. he doth not say, Go and compel all Nations to believe; seeing therefore it is only such a spiritual affection, which this Spiritual King looketh upon and regardeth, it is but labour in vain for the Magistrate to compel a carnal man to the obedience which is required of the Spiritual man, since he is uncapable of it, for the Apostle affirmeth, that a carnall-minded man cannot comprehend It must be a spiritual power which must work upon the spiritual part of man. the things of God, yielding this reason, because they be spiritually discerned. So that it must of necessity be a Spiritual power that must work upon the Spiritual man, and that is no other than the Word of God, which the Apostle saith, is mighty in operation, to the bringing down of strong holds, to captivate, and repel the rebellion of the flesh against the Spirit, to call us out of the state of Nature into the state of Grace, as our Saviour affirmeth, My sheep hear my voice, etc. other sheep I have, etc. and they shall hear my voice. He doth not say, they will, but, they shall, Joh. 10. 16. As also, I pray not for these, etc. but for them who shall believe on me, etc. Joh. 17. 20. SECT. 3. NEither was it ever the desire of Christ in gathering of his Christ never made use of the civil Magistrates power. Church, that his Apostles should make use of the Civil Magistrate, to compel whole Nations (consisting of several judgements) to be obedient to their Doctrine, and rule of Government, but that they should go and preach, etc. Neither did Christ make use of Herod to subdue the Scribes, Pharisees, Saducees, or any other Sect amongst the Jews, but what he did was merely by his Doctrine. Neither do we read in all the Acts of the Apostles, that ever they used any other means then the power of the Word preached; and that if any compulsive way were used, it was only by the Scribes and Pharisees, etc. as the Evangelists plentifully testify; instance in Paul himself, whilst a Pharisee, Acts 8. 3. & 9 1. Act. 22. 4, 5. Gal. 1. 13. and is now practised by the like zealous persecuting Pharisaical Presbiterians of these times. Christ only admonished his Disciples, that in case their Doctrine What the Apostles were to do where they found men obstinate was refused, or slighted, to shake off the dust of their feet against such parties or Cities, Luk. 10. 11. which was also practised by the Apostle Paul and Barnabas, as we may read, Act. 13. 51. So then the compulsive power of the Magistrate will only make a Medley in the Church, yea it is a way punctually to oppose Christ in the method which was used by himself and his Apostles, in gathering his Church out of Judisme, and Paganism; yea a way whereby the flock of Christ will never be discerned, or distinguished The event of the Magistrates power in matter of Religion. from the world, a way never to restore it to its primative purity, but to continue it in the same Gall●maufrey it hath been in since the Apostasy, a way merely to sorge Hypocrites, a way whereby Dogs, sorcerers, Whore-mongers, Idolaters, and the like, shall have admittance, as free denizens of the Spiritual Jerusalem, which our Saviour commandeth to be kept out, Rev. 22. SECT. 4. Obj. THey of the Presbytery intent to exclude such kind of people from the receiving the Sacrament of the Lords Supper? Ans. In that they make themselves ridiculous, for as it would The Presbiterians practice ridiculous. be counted an idle thing, to invite a company of Guests to a Feast, and when they be come give them nothing to eat; so it is for the Presbiterians to use the public power of the Magistrate to bring in such like as Members of the Church, and yet will not permit them the benefit which the rest of the Members have; which manner of juggling doth discover the two great hinges which they hang upon, viz. Pride and covetousness. Obj. In the Parable of the Marriage Feast it is said, that the King's Servants had power, and were ordered to compel Guests? Ans. That which Luke renders in the word (compel) by Matthew When computation is said to be used. is rendered (bid) or invite, by comparing of which it appears, that there was no great violence used by the King's Servants that so invited them; neither can a man properly be said to be compelled, unless he be forced to do a thing contrary to his will, but it is evident that those men who had formerly refused the invitation, was not compelled contrary to their minds, therefore there was no compulsion used by them messengers. Obj. It appeareth by them whom the King took view of, that they had been compelled, in regard that one of them wanted a W●dding Garment? Ans. No such thing for we read that Annanias, Saphira, Simon How fare 〈◊〉 may deceive. Magus, etc. were not otherwise compelled, than the ●est of the Believers, and yet by their Hypocrisy they had got admission (as Members of the Church of Christ) as well as the truest Believer, and so continued until the Spirit of God found them out, and discovered their Hypocrisy; and albeit the field of the Church cannot be throughly weeded from its tares, must we suffer it therefore to be so overspread, as that the Corn cannot be discerned from them; because some Hypocrites will surke in the bosom of the Church, so long as it is Militant (by means of their Pharisaical gloss and varnish, which they put upon their actions) must we therefore suffer all manner of scandalous notorious Blasphemers to cumber that little flock. Obj. It is said, that the Servants did as their Lord commanded them, which was to compel, and if they had not been so compelled, why was the word used? Ans. I have told you, that a compulsive power is then said to be used, when such as are obstinate, and refractory, are forced, and constrained to become obedient, and willing, but them who so declared themselves, were not compelled. And according to the Simile such kind of people as the other, needed no compulsion to come to a Feast, however to such a Feast. And if we take the King there spoken of, to be meant of a temporal King, speaking to his Servants, or Ministers, then must the Parable also aim at a temporal power; but if it be meant of the Spiritual King, Christ speaking to his Ministers, or Messengers, it must needs be meant of a Spiritual power, which doth not belong to the civil Magistrate, but to the Spiritual power of the Word, in the Ministry thereof. CHAP. FOUR Treateth of Cavalier Priests, etc. SECT. 1. TO prove that those Priests whom they so employ, are not fit instruments for such a Calling, or Office, The Ministers they employ, viz. the Cavalier Priests not fit for such a service. I thus argue. All such Persons, as obstinately, and peremptorily confront the directions, and precepts of Christ, and his Apostles, ought not to be employed, as Ministers of Christ. But the Presbiterian Synod, hath, and doth admit of such men, as do absolutely oppose Christ, and his Apostles. Ergo in such Elections, and Missions, they do wilfully, and peremptorily oppose Christ, and his Apostles, and so consequently declare themselves violaters of the Covenant, they so much plead for. SECT. 2. THat they do employ such Instruments as I have named, I The numerous fry of them which yet remain in that service. instance in that fry of Cavilian Priests, which are tolerated by them; yea I blush to think, what a Gallemaufrey, or Hodgepodge they make in their Church, whereas three parts of their Ministry, and a third part of the fourth, consisteth of Cavalier Priests; yea it is to be admired in the highest degree, that such fellows, (who are companions fare more fit for Devils, than such as profess Christianity) should be employed in so sacred a Function; yea when it was notoriously known unto the Synod, what persecutors they have been, and yet would be of such men (as the Synod did consist of, were it in their powers) their words and actions still expressing their deadly hate, both to them, and the Government they would establish; and yet for those men (whom they so hate) not only to make use of them, to fill up their Classical Parishes, (whereby to make themselves potent Wherefore the Presbiterians employ Cavalier Priests. in the world, in having such numbers of Parsons, and Viccars under their Jurisdiction) but also to procure augmentations to the live of divers of them, either to the end that they may be more willing to submit to their Government, or else to requite the good service they have already done for the Nation, Now let all true Christians judge, what will be the event of What hope of good can be expected from them. the Presbiterian Government in this Nation, by admitting such Antichristian Priests to preach Christ, and what likelihood there is, that such Priests should make choice of Round-headed Elders, etc. (if there be any in his Parish) and what hopes of peace and truth can be expected, when so many villains shall be permitted to do mischief, by sowing tares amongst the wheat. SECT. 3. Obj. Were not those Priests you speak of, lawfully called to their function, or office? Ans. I deny they were, for they cannot be lawfully called to Cavalier Priests not lawfully called to their office. that office or function, except either by an immediate calling from God, as the Prophets and Apostles were called; or by God and Man, as was Mathias, and the four Deacons, viz. by the Spirit of God, and the Church, where they are to officiate; but that these Priest's afore-named, have neither of these callings, will appear by these reasons. 1. In that immediate callings are ceased, and therefore cannot Two sorts of calling to the Ministry of the Gospel, viz. immediate and mediate. be expected, Gifts and Miracles being acted by the Apostles, etc. rather for the glorifying of Christ, first coming in the flesh, than after, as will appear by these Scriptures, Joh. 20. 29, 30, 31. Mat. 20. 1. 8. Mark 3. 15. Luke 9 1. etc. As also in that the Manhood of Christ is to be contained in the Heavens, till the restoring of all things, Act. 3. 21. therefore they that expect men to be so called, and so gifted, as the Apostles were (to rebuild the Spiritual Jerusalem, or to extract the Church of Christ out of the world, and Antichristianisme) may as well expect Christ coming None called now as were the Apostles. again in person, which cannot be, for the reasons formerly alleged; and therefore it is impossible for them, or any other, to be so called to the public Ministry in the Church of Christ, in these times. 2. As these Priests have not this immediate calling from God, so are they not rightly constituted to their office, by the immediate calling of the Church of Christ, viz. according to the example of the Apostles, in their constituting of Ministers; it being then effected by the general consent of the Church, as of the Apostles, Elders, and Brethren, as hereafter I shall make appear at large. SECT. 4. Qu. WHat manner of calling have they? Ans. No other than the false Prophets had, What calling the Cavilear Priests have. whom the Lord himself complaineth of, for preaching in his name, and he had not sent them, Ezek. 11. 28. and this will evidently appear. by comparing them with the false Prophets and Apostles, which usurped the like privilege and prerogative. Now what manner of people the false Prophets were, the Spirit Ezek 22. 25. 26. 28. & 34. What sort of people the false Prophets were. Jer. 23. 1, 2, 3. of God by the mouth of the true Prophets doth fully demonstrate, viz. To be conspirators where they live, roaring Lions, roving for their prey; devourers of souls, takers away of treasures, and precious things; violaters of holy things, such as put no difference betwixt profane and holy things, such as hid their eyes from the Lords Sabbaths, such by whom the Lord is prophained, such as daub● with untempered Mortar, such as see vanity, and divine lies; that say, Thus saith the Lord God, when the Lord hath not spoken; such as feed themselves with the flock, cloth themselves with the wool, and kill such as are fed, but feed not the flock; such as have not strengthened the diseased, have not healed Micha 3. 11. Zeph. 3. 4 that which was sick, nor bound up that which was broken, nor brought again that which was driven away, nor sought that which was lost; but are such that by force and violence have ruled over them, such as teach for hire, and Divine for money. And as these sorts of Prophets were contemners, and despisers These sort of people foretold by the Apostles. of the Doctrine of the true Prophets of God, merely seeking their own advantage, so also doth the same Spirit foretell, that there shall in the last times arise such a sort of people, who shall also bend all their endeavours to contaminate the true Ministers of the Gospel, as will also evidently appear by the Writings of the Apostles; and to this purpose the Apostle Peter acquainteth us, 2 Pet. 2. 1, 2, 3 that as there were false Prophets amongst the Brethren, even so there shall be false Teachers in the latter times, which shall maintain moct damnable Heresies, and bring upon themselves swift destruction; yea many (saith he) shall follow their pernicious ways, by reason of whom, the way of truth shall be evil spoken of, and through covitousnesse shall they with unfeigned words, make Merchandise of you. Again he saith, There shall come in the last 2 Pet. 3. 4. day's scoffers, walking after their own lusts, and speaking perverse things. SECT. 5. NOw whether these Priests (as ) be not Cavalier Priests proved to be such as the Apostle foretold. those aimed at by the Apostles, which should oppose the Church of Christ in the last days, let their own Consciences judge; yea if the Devil himself were examined, he could not deny it; yea they are such lively Simptomes of the Apostles Predictions, that even Appelles' Grapes could not be drawn nearer the life, than these are to them, whom the Apostle did foreshow, should come into the world; and albeit they have put on a Whore's forehead, and have got the Scolds advantage, to cry Whore first, yet their quotidian actions is a sufficient testimony against them; witness their accustomed drunkenness, slighting of the Lords Day, neglect of Preaching, Swearing, Whoring, insulting speeches, their temporizing, covitousnesse, lasciviousness, and unchristianlike discourse, yea and what not, that may conduce to oppose them that desire to fear God; all which is so manifestly apparent in them, as that there needeth no further expressions to make them more manifest: But above all, the An evident demonstration of their falsehoods. chîefest, and most evident demonstration of their falsehood, is their audacious vilifying of the Spirit of God, which they do not only loathe themselves to name with reverence, but do also hate the very persons of all such as are thought to be endowed with it; yea albeit the Apostle telleth us, that he that hath not the Spirit of God, is none of Gods, and that, of ourselves we know not what to ask in prayer, without the dictates, and directions of the Spirit of God, which (saith he) helpeth our infirmities. And yet for all these, and many other expressions to this purpose, what approbrious language do they daily dart out, against the efficacy of the Spirit of God, whether in preaching, praying, or the like; yea if they know but one failing in any of the Professors of Christ (which may happen by reason of infirmity) it is enough to scandalise Christ in all his members; O how they will act it, with, these are your Professors, these are your david's, your men after Gods own heart, these are your Roundheads, your Puritans, your Professors, etc. but contrariwise, let a thousand palpable notorious evils be committed by such like as themselves, they are not to be taken notice of▪ No, to them, to swear, whore, and be drunk, are true emblems of Gentility; yea though in Moral civility they are ashamed one of another's actions, yet will they vindicate one another to the utmost, yea so fare are they from imitating Christ, and his Apostles, either in Doctrine, or conversation, as that if they were now living, they would term them the veriest Roundheads in the Commonwealth. SECT. 6. What, tell them of preaching in season, and out of season, How they despise the practice of the Apostles. 2 Tim. 4. 2. Not for filthy lucre, but of a ready mind, 1 Pet. 5. 2. Not to be a drinker of Wine, not to preach with the enticing words if men's wisdom, 1 Cor. 2. 1. 4. but in the demonstration of the Spirit, to be blameless, apt to teach, not to be a striker, not given to filthy lucre, not to be a brawler, or covetous, 1 Tim. 3. 3. Not to be Lords over God's heritage, but examples to the flock, 1 Pet. 5. 3. No Paul, and Peter, you are the most fit for those things yourselves, you can preach by the Spirit, and pray by the Spirit; and as for you Paul, you have lungs to preach, and pray until midnight, Act. 20. etc. you were the chief Tub-preachers of your days, you care not where you preach, whether in a Chamber amongst your holy brethren, Act. 20. 7. or by a river side amongst your holy Sisters, Act. 16. 13. yea, you could go from house to house, to pray, and preach, Act. 20. 20. yea, you hired a house for that purpose, Act. 28. 30. but for our parts we scorn such actions, for we can pray, and preach, as much in an hour, as you did in six; you pray and preach as the Spirit moves you, but the prayers and Sermons which we make, are so pleasing to our Auditors, as that they will produce hums from them; we can run such divisions, and subdivisions, and subdivisions upon subdivisions with the stringed instrument of our tongue, as a right good Organist can 〈◊〉 upon his full blown Organ, so that your Sermonds in comparison of ours are poor, and beggarly, such as the rest of your Brethren make in these days. I should be ashamed to speak The Cavalier Priests reproach Christ himself. such things of them, had I not been so well acquainted with them, and their expressions of this nature; yea I persuade myself, that they are so well known to every Professor of Christ, as that they think I have not spoken more than they would perform in case the Apostles were extant amongst us; yea it is clearly apparent, that they have done, now do, and hereafter will do as much as I have spoken. Christ telleth his Disciples, that he that despised them, despised him; and is it not their daily custom to deride the Professors of Christ, with taunting language? and in so doing they do not only reproach the Brethren, (who practice according to the example of the Apostles) but the Apostles themselves, who left us the examples to follow; and in vilifying them, it must consequently follow, that they do the like to our Saviour himself, who saith of them (and so consequently of his Professors) He that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me Luke 10. 16. Now these being such a sort of people, how is it possible they should be thought fit instruments, to execute the Apostles office, in the now gathering of the Church and people of God, out of their Antichristian estate, and condition, being itself predominant over them) as if a Devil would persuade a man to Christianity. SECT. 7. Obj. THey have the same calling that the rest of the Clergy of the Kingdom have, and therefore, why may they not be made use of, as well as the other? Ans. All that are so called, are under an Antichristian calling, The Antichristian call to the Ministry ought to be relinquished by all such as have taken it upon them, whatever they be. which ought to be relinquished, for the calling you speak of, viz. by Bishops, may fitly be compared to a scarlet Coat, lined with a course cotton, the one shaming the other; but there is a calling whose inside doth excel the outside, viz. the calling by the Spirit, by which he that hath it, is enabled, both to testify himself, and others, and no man ought to take this calling upon him, but he that is so called of God, as was Aaron; the other calling therefore is to be disclaimed, of all that hath it, whatsoever they be. Obj. You formerly said, that none are immediately called to that office in these times, wherefore then speak you of the calling of the Spirit to that office? Ans. He must first have the Spirit of God, or else he is utterly unfit for that office; for he must have his calling from God, as well as from the Church, or he can be no true Minister of Jesus Christ, for the Church desiring his Spiritual gifts, are thereby encouraged to accept of him as a Minister sent them by God, The calling by the Bishops a delusion. so that the other calling by the Bishops is a mere delusion, because they judged only by the letter, and not by the Spirit, viz. by gifts in humane learning. which is foolishness with God, 1 Cor. 3. 19 it principally tending to ●dor●e the outward man, touching their civil deportment to, and for the State. Obj. How are you able to distinguish who is called by the Spirit, and who is not? Ans. By their fruits, for otherwise our Saviour expresseth these words in vain, By their fruits you shall know them; rendering also this reason for it, Do men gather grapes of thorns, or figs of brambles, Mat. 7. 16. SECT. 8. Obj. WHat are the simptoms, or fruits, whereby you know that Ministers are not called by the Spirit? Ans. There are many signs, and marks to know them, as I How such Priests may be known who have not the true calling, viz. Such as preach out of envy, or to cause contention. have already instanced; I will therefore only insist upon these four particulars. 1. They are such as preach Christ out of envy, 1 Cor. 3. 3. or to cause contention amongst the people of God, such as were the Pharisees which came from Judea to Antioch, Act. 15. 1. 5. such were also the false Apostles, of whom the Apostles of Christ much complained of, for opposing their Doctrine, as Himineus Alexander, etc. And such are the railing Rabshakeys of this Kingdom, whether Prelaticants, or Presbiterians, whose sole delight is to vilify such of the Members of Christ (with their scurralous language) as do the nearest correspond with the Apostles, both for pains in the Ministry, as also in a contentedness, with what the people of God will freely bestow upon them for their pains, in the labour of the Lord, for their souls. 2. They are such as desire to show themselves, rather Scholars, Such as rather desire to show themselves scholars them edificers. than edificers, such as will familiarly speak Greek, and Latin, to them that cannot read English; that will dish up their Sermonds with such a garnish of rhetorical elocution, as the silly Auditors stand amazed at; these be the boon Athenian-like blades, who gild their Pulpit expressions with terms of Art; these are the brave Aronicall Ruffians of these days, which if their black Velvet and Satin, were metamorphized into Crimson, (which would fare better suit with their life and conversation) there would be no greater Gallants in the Nation. SECT. 9 Such as esteem more of the fleece then of the flock. 3. THey that esteem more of the flesh, then of the fleece, that with the covetous Wooer, inquireth rather, what the woman these Preachers, and casters out of Devils did, was merely for their own advantage, and self ends, albeit they did it, in pretence of doing Christ service; instance in Judas, Simon Magus, What the Priests of these times preach for. and the Damsel, which had the Spirit of Divination, Act. 16. 16. and so it is with many of the Prelatical, and Presbiterian Priests, who though they pretend that they preach to gain Souls to Christ, yet is it merely for matter of maintenance by Tithes, and the like Antichristian allowances, which if once taken away, it will quickly be discerned how many of them will preach for couscience sakes SECT. 2. Obj. THese casters out of Devils, did the parties good whom they released of the unclean spirits, although they perished themselves. Ans. I confess that such sorts of people, by God's permission, Carnal men cannot give spiritual comfort. may do many things which may tend to the corporal, or temporal good of men, as these casters out of Devils did to them, who were possessed of them; as also by them whom they term Wise men, or Wizzards, who by their Art can help a man again to such things as are lost or stolen from him, or the like (albeit in the act they both endanger their Souls, the one taking an unwarrantable course to gain them, and the other an unlawful action to accomplish them) but that such carnal people, can produce spiritual good to the Soul, I utterly deny. Obj. The Apostle saith, that he was glad that Christ was preached, albeit it were through envy, therefore envious men may preach Christ. Ans. The Apostle spoke them words in that sense, as in 1 Cor 11. 19 where he saith, thit it is requisite that Heresy should be, in regard thereby the truth may be made more manifest; so in like manner, by the preaching of these envious men, they make such as preach Christ out of a good intent, to be better esteemed, and approved. Likewise them that preach Christ merely for lucre, and ostentation, do add a lustre to such men as abhor such things, but otherwise it is not to be imagined, that Heresies, and envious preaching, do benefit the people of God, in point of Salvation. SECT. 3. Obj. THe Apostle Paul telleth the Church of Corinth, that he would bring his body in subjection, etc. lest that he preaching to others, should himself be a castaway, 1 Cor. 9 2. 7. Ans. The Apostle for his own particular knew that he was no castaway, for beside the testimony of himself, that he knew nothing by himself, 1 Cor. 4. 4. as also, that he kept a good Conscience in all things, 2 Tim. 1. 3. Heb. 13. 8. he had also the faith to believe, that whom God loveth, he loveth to the end; and that he will never leave or forsake his elect, Job. 13. 1. his meaning therefore must needs be, that he would do so, lest he should seem to be such an one as aforesaid; for I will not deny, but that such men by reading of good Books, may attain to such a notional degree of knowledge, as that they may imitate the true Ministers of Christ; as Janes and Jambres did Moses, and as the N●tionall Priests like ●o fanes of ●ambres. false Prophets, and Apostles, did the true Prophets, and Apostles. As also in regard that Satan can transform himself into an Angel of light, but that such a Teacher can convert a Soul to God, I utterly deny; for if the Divine actions of a David, a Prophet, and a man after Gods own heart, were not acceptable unto God, so long as he regarded sin in his heart; how much less acceptable will be the actions of a carnal man, and if he cannot prevail for himself, how much less for another. It must needs be then a ridiculous tenant, that such kind of God must either co●apperate in the act of preaching or i● availeth not. people can do God service in the Ministry, for if his prayers prevail not with God, with whom do they prevail? And the Text saith, that God will not hear such prayers, but termeth them houling. Again, though Paul plant, and Apollo water, yet God must give a blessing of increase unto it, 1 Cor. 3. 6. 7. or it profiteth nothing; and if so, then what blessing can be expected from God, upon the actions of notorious, and wicked persons, who (as the Prophet saith) ●hath sold themselves to do wickedness; as also being such Prophets, whom the Lord hath not sent. Again, though Paul preached to Lydia, yet the Lord is said to open her heart, to attend to the words which he spoke, Act. 16. 14. but it cannot be expected, that the spirit of Discipline, (who loatheth such Vessels) should Co-opperate with such Preachers (as aforesaid) though never so learned, and without its assistance it is impossible that their preaching should convert a Soul from the error of its ways. SECT. 4. Obj. CHrist sent Judas forth to teach, as the other Disciples, Mat. 10. 5. and also gave him the like power as his other Apostles, vers. 8. why then might not Judas do as much good as the other? Ans. Judas was a type of such Hypocrites as was to be in the Church unto the end of the world, unto whom the Lord affordeth the like external gifts, as he doth the true Ministers of his Church; as formerly in healing all manner of Diseases, casting out Devils, and the like, which he did to Judas, Simon Magus, and divers others which we read of in the Gospel, who by the Lord's permission did many excellent external works, 〈◊〉 the benefit of the outward man (as I have told you) but no further; for if Judas preached Christ, doubtless it was for the same ends for which he betrayed him, viz. for money, Mat. 26, 15. as do his disciples, the full bagged Priests of these times; for otherwise for him (who was a Son of perdition, Joh. 17. 12. a Thief, yea a Devil) to apply Christ to the Soul of a Christian, in that Spiritual sense, by which the Saints are to apprehend him, certainly cannot be the thought of any rational man; for if Satan should cast out Satan, how should his kingdom stand; so that for Judas, to gain Souls to God, would have been a Miracle of Miracles. 'Tis true Satan can transform himself into an Angel of light, but it is only to deceive, and so do all his Judas-like disciples, by kissing when they intent to betray. Again, that sort of preaching the Apostles then used was rather external, then internal, a preaching to the outward man, then to the inward man; a preaching to acquaint the world, that the Kingdom of God was at hand, Mat. 10. 7. that Christ was come in the flesh; a preaching to Repentance, and Baptism, as a ●●ares by these Scriptures, viz. Mat. 3. 2. as also, Act. 2. 38. where the people a●king Peter, what they should do to be saved, he willeth them, to repent, and be baptised, etc. As also, Acts 2. 38. where the Jailor ask the like question, is required by Paul and Silas, to believe on the Lord Jesus Christ. With Act. 8. 12. 37. now if repentance, or being baptised, or to believe on the Lord Jesus Christ, would procure eternal Salvation, then shall Judas, Simon Magus, and divers others be saved, for Judas repent, Mat. 27. 3. etc. and Simon Magus is both said to believe, and to be baptised, Act. 8. 13. The preaching then which they then practised, without all controversy tended only to the exalting of Christ in the Flesh, and not in the Spirit, and from hence it was that the Apostle Paul used this expression, viz. He that thinketh he knoweth any thing knoweth nothing yet, as he ought to know. Yea, Christ himself told his Disciples, that he had many things to say unto them which they were not able to bear; so that if I should grant you, that Judas did preach as the other Apostles at their first entrance into their Ministry, yet would it come fare short of a Soule-saving service, that being as it were a preaching of Christ by way of Dispute, which was practised even by Christ himself after his resurrection, with two of his Disciples going to Emmen, Luk. 24. 17, etc. as also by Peter, Act. 2. 22. etc. & 3. 12. & 4. 8. & 5. 29. as also by Stephen, Act. 8. 51, etc. by Saul, Act. 9 20. 22. 29. by Peter, Act. 10. 36, etc. with several other places of Scripture, being a preaching only to gather the Church of Christ out of Judisme, and Heathenism; a preaching of Christ by the ear, as Job saith, or from report, viz. merely notional, which is the furthest extent, which the Preachers we are now discoursing of, can attain unto; we may therefore safely conclude, that such notional Preachers are not fit instruments for the now Church of Christ (being in a Spiritual condition) in regard it is out of their eliment or sphere; and without all controversy, that which a man cannot comprehend himself, he cannot teach to another. But the Apostle saith, that a carnall-minded man cannot discern the things of God; ergo it is impossible they should teach them to others. This therefore with the other reasons afore mentioned, I presume will persuade the Magistrate from suffering such Priests afore mentioned, to preach, as also the people of God from hearing of them. CHAP. VI Treateth of the Presbiterian Clergy, etc. SECT. 1. Objection. HAve you any objections against the Presbiterian Ministers? Ans. Yes, they are within the compass of the two last Simptomes of the false Prophets, and Apostles, viz. in pre-eminence, and Covit●usnesse. Obj. Wherein consisteth their pre-eminence or superiority? Ans. In three degrees of Majority, which they exercise, one The Presbi●erian Clergy guilty of pride over another, viz. in their Classical, Provincial, and Nationall Sinods, or Assemblies; as the Classis being superior to their vulgar Clergy, the Provincial, superior to the Classis, and the Nationall, the superlative, or most Supreme. And that these degrees of superiority one over another, is contrary to the will and appointment of Jesus Christ, and so consequently a breach of the Covenant, I thus prove. SECT. 2. ALl superiority, where there ought to be an equality, is contrary 1 Instance of their pride. to the will, and appointment of Jesus Christ, who commanded his Apostles not to insult, or be authoritative one over another, Mat. 20. 26. in these words, But it shall not be so amongst you. But the Ministers of the Presbytery (being equals by the aforesaid example) notwithstanding that injunction aforesaid (and so consequently to them, they claiming to be their Successors) do yet retain that superiority, which Christ denied his Apostles. Ergo the Ministers of the Presbytery, doth peremptorily confront that command of our Saviour, in establishing a thing contrary to his injunctions, and in so doing, they are also violaters of the Covenant, (it being to establish things touching Religion, according to the Word of God, as I have formerly showed.) And further to enlarge the Sinods guiltiness (of the breach of Covenant,) in this particular I thus argue. All inventions of men, aught to be ejected the Church of 2 Instance. Christ, whether in Doctrine, or Discipline, Mat. 15. 9 In vain do they worship me, teaching for doctrine the tradissions of men. But those three degrees of superiority, not being found in Holy Writ, is contrary to the precepts of Christ, yea it is acknowledged by themselves, in their answer to his late Majesty in the Isle of Wight, pag. 8. at the second and third line, and at the close of their answer. Ergo those three degrees of pre-eminence, is contrary to the will, and appointment of Jesus Christ, (and that by their own confession) and so consequently a breach of Covenant. And further, Whatsoever is contrary to the Word of God, is Antichristian, 3 Instance. and consequently contrary to the Covenant, in regard the Covenant is punctually against it. But those three degrees afore mentioned, are contrary to the Word of God, ergo Antichristian, etc. Note also that superiority was a chief thing, which the Synod They con●m●e that in others which they allow in themselves. endeavoured to suppress in the Bishops, and their O●●iates, and now entertained by themselves. SECT. 3. Obj. THese degrees of superiority, is not of so high a garb or nature, as that of Lordly Prelacy, and therefore may be the better dispensed with. Ans. Popery is Popery, albeit in the least degree, and though Presbytery is Popery though in a less degree. it be not so great a ●ish, yet it is manifest to be of the same fry, and if this lesser Fish, may enjoy its freedom and pleasure in the pleasant river of Presbytery, (whose gliding streams like them of Jordan into Mari Mortuum) take their course into the Sea of Prelacy, and so into the main ocian of Papacy; I say, if it may enjoy its liberty of growth, for a small season in the gliding river of Presbytery, it will in a short time approach the narrow Seas of Prelacy, if not the main Ocian of the Romish Hierarchy. The Apostles disclaimed majority one ever another. Now the very truth is, that all majority, and pre-eminence amongst the Ministers of Christ, is utterly forbidden by Christ himself, as I have formerly proved; as also by the example of his Apostle Peter, who did not only disclaim pride in majority, but majority itself, 1. Pet. 5. 1. And albeit that our Saviour sometimes told his Disciples of thrones of glory in the Church triumphant, yet did he never acquaint them with any in the Church militant (it being rather a place of suffering, and persecution for his name sake, as his expressions to that purpose is very plentiful. But if any such throne, whether of eclesiastical authority, or perpetual precedency, had been lawful, certainly he would at some times have taught them, what it was, and with what caution, or limitation they were to possess it; as that they should have precedency of degree, but not of power; of dignity, but not of authority, etc. SECT. 4. AGain, we must, and aught to understand the Commandment How the commands of the Gospel are to be understood. of Christ in the Gospel, according to the rules agreed upon in the interpretation of the precepts of the Law, as we have them interpreted by our Saviour. Matth. 5. 19, 20, 21. 27. 33. 38. 45. And if so, than not only the tyranny, the pride, the pomp, the priority, and power of Lord Bishops, etc. are forbidden, but even all the parts, all the degrees, means, causes incentives, occasions, provocations, beginnings and appearances of these evils, are also forbidden; yea we are to stop the way with thorns, as in Hosea 2. 6. lest they return to their former Lovers, and with Jacob to hid all their earrings, that they may not be found again. For otherwise, those degrees of order, and primacy, by which Primacy in order cannot be separate from a primacy in power. some of the Ministers are lifted up above their Brethren, cannot be separated from some primacy of power; and when it meeteth with ambition, and opportunity of advantage, it will gather strength again, and regain what it hath lost by the razor of reformation. So that the time which the Synod hath hitherto spent to that They suppress one, to erect a hundred as ill, or worse. purpose, of disthroning the Prelates, and of establishing those three degrees of superiority, may fitly be compared to the disheading of an Hydra, where the separating it from the Body (as Historians say) produceth, an hundred like unto itself; so their taking off Prelacy from 26. Bishops, will be the cause of producing of so many hundreds, yea if not of so many thousands, which will, (if suffered,) be as Pontifficall, as they were, if not worse. And thus have I done with the second branch. CHAP. VII. The seventh Chapter treateth of Tithes, etc. SECT. 1. THirdly, they do not only err, in permitting Against their exaction of Tithes under the Gospel. of utter unfit Instruments for the use of the Ministry, as also in assuming an unlawful power unto themselves; but they do also err in respect of the maintenance, which they themselves, and the rest of their fraternity, now, and yet hope to enjoy, viz. their maintenance by way of Tithes, which I thus prove. All such means of maintenance, as is extorted by the Clergy, contrary to the will and appointment of Jesus Christ, and the practice of the Apostles, a●e Antichristian, and so a breach of the Covenant. But the Synod and their Creatures, extract by violence such Exaction of Tithes a breach of the Covenant. things as Christ never set apart, or the Apostles ever enjoyed, viz. the tenth part of their Auditors estates for their maintenance. Ergo the Synod and their Creatures, are wilful opposers of Christ's directions in that particular of maintenance, as will fully appear by these texts of Scripture, viz. Luk. 10. 7, 8. where Christ willed his Apostles, not to take the tenth of people's estates to whom they preached, but to accept of such things as were, or should be set before them, by such to whom they should preach, or were willing to receive them. And if the Apostles were to be so satisfied, and contented, how much more ought the mere titular Priests of these times, to be content with the like stipent (their deserts being compared together) neither was it ever the property of the Apostles of Christ (whom the rabble of Baal's Priests in these days pretend to be followers) to covit such a proportion for their livelyhoods. SECT. 2. PEter could say, Silver and Gold have I none, Act. 3. 6. He The Apostles not covetous of money. also exhorted not to preach for filthy lucre, but of a ready mind, 1 Pet. 5. ●. and the Apostle Paul could testify of himself, that he had covited no man's silver, neither did he seek theirs, but them; 2 Cor. 12. 14, 15. yea were it that they had given him nothing, yet he concludes a necessity to be laid upon him, and a woe pronounced against him, if he neglected the preaching of the Gospel; and that his reward was to make the Gospel of Christ without charge, 1 Cor. 8. 16. 18. as also, that his own hands had ministered to his necessity. Neither can it be gathered from the New Testament, that the Apostles, or Disciples of Christ, had either Parsonage, Vi●caridge, Surplisse-fees, or the like; neither are they so much as named in it. Obj. Tithes were given before the Law, as by Abraham to Melchisadeck, Gen. 14. 20. as also under the Law, and therefore now. Ans. By the same rule, Sacrifice being offered before the Tithes not m●ne payable now, then Sacrifice is to be offered. Law, as by Cain, Abel, Noah, Abraham, etc. as also under the Law, ought likewise to be offered by us now; for the same injunction which tieth us to observe any part or parcel of the levitical Law of Moses, obligeth us to observe all; and yet as full of levity as they are, I suppose they will not impose all that Ceremonial Law upon us; however I hope we have more grace then to be persuaded to it by them. Again it is evident, that the Tithes under the Law, was given as a portion to the whole family of Levi, so that they had no other maintenance allowed them for their whole Tribe, Numb. 18. 20, 21. but we have no Let them practi●e 〈◊〉 of beast's, 〈◊〉 they h●ve done th● souls of me● such Tribe amongst us. It was also given them for their service at the Tabernacle of the Congregation, (viz. for killing of sheep, and ●x●n, and offering them in Sacrifice) now when we have the like kind of service to employ them in, we will allow them wages of the like nature, but until then, I advise them to be sparing, and to practise that trade of Butchery, which is fare fit for many of them, then to officiate in that sacred Function, which they have so audaciously taken upon them. SECT. 3. Obj. THe Apostle telleth the Corinthians, that he had rob other Churches, taking wages of them, to do the Corinthians service, 2 Cor. 11. 8. Ans. Take notice withal how fare the Apostle justifieth The Apostles maintained by a free benevolence. himself in so doing▪ in that 〈◊〉 〈◊〉 it 〈◊〉 〈◊〉 〈◊〉 Robe●y, and yet that Robery was n● ot●er, t●e● by 〈…〉 of such, to whom he had formerly 〈◊〉 〈◊〉 〈◊〉 to the faith, as may appear by the n●nth verse of 〈◊〉 〈◊〉 where he acknowledgeth, that his supply at Co●i●th▪ 〈…〉 ●y the Macedonians, which benevolence was 〈◊〉 of 〈◊〉 etc. Obj. The Apostle plead●●●r 〈◊〉 〈◊〉 to ●●m from the Church, 1 Cor. 2. ●. 9 10, etc. Ans. Let such as plead Pa●ls privilege, be of Paul's temper, Such as plead 〈◊〉 privileges 〈◊〉 to be of his ●●mper. and practise, who before he demanded any thing a● d●● unto him, doth in the three first Verses of that Chapter, prove himself to be an Apostle, and that they, of whom he required such things, were his workmanship, and seal of his Apostleship in t●e Lord, viz. that under God, he had been a means to draw them from darkness, to light, and from the power of Satan unto God; yea he referreth it to their Conferences, whether he were such an one or no; Are not ye my workmanship in the Lord, etc. now when any of these Priests can so justify himself, in truth, and sincerity of heart, it is fit he should be recompensed with that reward the Apostle pleadeth for, which certainly was no matter of Tithe; for if so, had Paul been of the temper of our levitical Blades, he would not have used those mil●e expressions, to persuade them; but rather have taken it by violence from them. The Apostle Paul very 〈◊〉 full of his 〈◊〉 〈◊〉. But certainly, had Tithes been due to the Ministers of the Gospel, the Apostle Paul writing so many Epistles, and speaking in so many places concerning the maintenance of Ministers, was very much to blame, that could not think on (at one time or other) to call his many, and great Live, (which he possessed) either by the name of Bishoprics, Parsonages, etc. or to have have written particularly, and punctually for his Tithes, or Surplisse-fees; O such a passage had been worthy to have been printed in letters of Gold, and guarded with Angels of the same mettle. SECT. 4. Obj. THe Apostle exhorteth them that are taught, to communicate to him that teacheth, in all good things, which cannot be effected but by way of Tithes. Ans. Such gratuities may be effected, and not by way of Tithes, Tithes no●●f necessity. for if I give a Crown, or an Angel, out of my estate, to a Minister, may he not be said to participate of all my estate, certainly it cannot be denied. Obj. If Ministers should stand to the reward of what men shall freely give them, they are like to be poorly recompensed for their pains. Ans. Fare better than the Apostles were, for they did not only want the benefit of Tithes, but they also suffered imprisonment, and persecutions, as the Scriptures doth plentifully witness; the Apostle Paul could say, that bonds and afflictions waited upon him where ever he went; such was the condition of the Apostles and Disciples of Christ, which now to suffer by these fine todd Priests, would prove a very hard task for the most zealous of them to take out. Obj. Three parts of the Kingdom will give nothing to a godly painful Minister. Ans. Three parts of the Commonwealth, and a third part There will be a suitableness betwixt the f●●ck of Christ and the true Pastors of it. of the fourth will not be found sit materials for the building of the new Jerusalem, or Church of Christ, and therefore as there will be but a little flock of sheep, so will they stand in need of the sewer Shepherds; and doubtless God hath so ordered it, that they should be alike suitable to the flock, for I am verily persuaded that three parts of the Clergy of this Nation, and a third part of the fourth, will not be found fit Pastors for the flock of Christ. Obj. You seem to be of a very strange opinion, do you ever think to see such things come to pass, as the cashering of so many of the Clergy as you speak of? Ans. Truly until all such of them, as I have named, viz. the Cavalier Priests, be outed of that Function, or calling they have so arrogantly usurped (viz. as Successors of the Apostles of Christ, being as mere Antagonists to them, as light and darkness, Heaven and Hell) there can be no true Reformation; yea until the best of their grime, have disclaimed that Antichristian Calling, by which they claim their Office, it being (as they very well know, or may know, quite contrary to the election of Pastors in the primative times, who was neither so initiated into their office, or maintained by any such donation, as that of Tithes, which the greatest part of the best of them plead for. Therefore to conclude our Discourse concerning Tithes, whether belonging to Parsonages, or Viccaredges, as of Corn or Hay, Pigs, Geese, eggs, etc. I am confident, that the Pope, Cardinals, Jesuits, Monks, Friars, Abhots, with all the rest of that Hierarchy of Rome, as also the late Arch-Bishops, Bishops, Deans, Deans and Chapters, Arch Deacons, etc. may as justly claim their former Stipends, or Church deuce as they call them, (which they once enjoyed amongst us,) as the present Priests, their Parsonages, or Viccareges, they having no more right to them from the Word, than the other before mentioned. Obj. Them you formerly mentioned had their Revenues taken from them by the Civil Magistrate, but so have not these yet, therefore they may justly claim them, Ans. It is yet to prove that the Civil Magistrate, hath a power to dispose of the Commonwealth's Estates, in a Spiritual cognizance, their office being merely Civil, as I have showed; especially towards the maintenance of the grand enemies to Christ, and the Commonwealth, as they very well know; as also in that they have no warrant for any such maintenance, (albeit for the best of their Tribe, as I have proved at large,) and therefore for the Civil Magistrate, to dispose of men's Goods, to the maintenance of Antichristians, is more than they ought to do, or can justify from the Scriptures, that of Presbytery being a Hierarchy as the other, and therefore to be abolished, in each particular, as the other, and that without respect of persons, as the Covenant enjoins. Obj. They of the Presbytery have been s●ch, as have stood up with you, in defence of Religion, as also by wh●s● means you have provailed against the common enemy, viz. the Hierarchy of Bishops, etc. and will you now contemn them? Ans. The Bishops by th● same rule, might have pleaded the like privilege, for they also did well (in their time) by opposing the Pope's grand Hierarchy in this Nation; but yet notwithstanding being pressing forwards towards a fuller Reformation, the Civil Magistrate hath abolished them, being the (ne●) subordinate Hierarchy, etc. now, this of Presbytery being 〈◊〉 a whelp of the same Litter (as I have, and shall pro●e) they are also as much engaged to suppress it; notwithstanding, 〈◊〉 can be said in vindication of them. Yea it is worthy the observation of all Christians, how the Grand●es of that 〈◊〉, have also (through the just judgement of God) 〈◊〉 the very 〈◊〉 course to that end, as have the rest of the Hierarchies 〈◊〉, viz. by the cruelty that they would have imposed upon 〈◊〉, as would not imitate them, in their ways; the first with 〈◊〉 and Fagg●●, the second by Banishment, etc. and these by the imp●isonment, etc. they had obtained (for their opposites) by an Ordinance of Parliament; which aforesaid Cruelties hath been, and is like to be, the ruin of themselves, whereas otherwise, if they had been more modest, in all probability, they might have been continued (to this present time,) in pomp sufficient for such opposers of the truth, as the other were, and this of Presbytery now is: And therefore Jack. as thou didst imitate, So thou must likewise suffer; 'tis thy fate, It cannot be avoided; thou must be Deprived also of thy Hierarchy. The fourth part of Rom●s ruin by Whitehall, etc. Treateth how the Church of Christ may be restored to its Primat●v● pur●y, in its Gatherers, Members, Discipline, and Government, and that Jure Divino, or according to the will and appointment of Jesus Christ. ANd I John saw the holy City, the new Jerusalem coming down from God out of Heaven, prepared as a Bride, adorned for her Husband; and I heard a 〈◊〉 ort of Heaven saying, the The Pieface. Tabernacle of God is with men, and he will dwel● with them, and they shall be his people, and God himself shall be with them, and be their God, and God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain, for the former things are passed away, and he that sat upon the Throne said, behold, I make all things new. And be said unto me, write, for these words are true and faithful; and he said unto me, it is done; I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life, freely; he that overcommeth shall inherit all things, and I will be his God, and he shall be my Son, but the fearful and unbelieving, and the abominable, and murderers, and whore-mongers, and sorcerers, and Idolaters, and all lyard, shall have their part in the Lake, which burneth with fire and brimstone, which is the second death. He that hath ears to hear, let him hear what the Spirit saith, etc. CHAP. I. Treateth of fit Pastors, or Gatherers, etc. SECT. 1. HAving thus discovered the corruptions, with which the man of sin hath infected this Nation, and in as much as the Spirit of God exhorteth us to come out of Babylon; as also in that I would not only search the wound to the bottom, but also apply a salve whereby to cure it; I have therefore (by God's assistance,) ventured upon the Cure, which sovereign Plaster, if the Patients, (viz. the people of God be willing to admit, and suffer to continue on,) until the virtue thereof infuse itself into the Malady, (I doubt not but to set them in a perfect state) and condition, which doubtless is the ultimate end, and desire of every true Christian. Obj. What materials are they, which you would compose the remedy of? Ans. They consist of four ingredients, viz. First, in meet Gatherers Four ingredients to cu●e the Church's malady. of Churches; 2. Of meet Members to be gathered. 3. Of a meet way to distinguish them, from others which are not meet Members; and 4. Of a means to govern them being so gathered; of each of which in order, and first of the first, viz. Touching the qualities, and conditions of such persons, as are fit Gatherers, or to be employed in the gathering of the Church of Christ, out of the Kingdom of the world, and Antichrist. SECT. 2. Obj. What qualified people would you have them to be? Ans. Such as will most conform themselves to Of what quality the ministers ought to be. the nature, and disposition of them, whom our Saviour first employed, in gathering it out of Judisme, and Heathenism, etc. 1. Of such as will freely labour in the work, and willingly be content with the like allowance for their labour, as the Apostles of Christ were, viz. of such things are set before them, or which is given them as a free benevolence, by the Churches which they shall gather, Luk. 10. 7, 8. 2. Of such as will take the oversight of the Flock of Christ, not by constraint, but willingly; not for filthy lucre, but of a ready mind; not as being Lords over God's heritage, but examples to the flock, 1 Pet. 5. 2. 3. 3. Of such as with the Apostles, seek not theirs, but them, that will willingly spend, and be spent for the flock of Christ, 2 Cor. 12. 14, 15. that will acknowledge a necessity to be laid upon them, and a woe to be pronounced against them▪ if they preach not the Gospel, 1 Cor. 9 15, 16, 17, 18. yea rather then they will be burdensome, will cause their own hands to minister unto their necessiti●●▪ Act. 20. 33, 34. 1 Thess. 3. 6. 7. 9 10. & 2 Thess. 3. 8. 1 Cor. 4. 12. 4. Of such as will rejoice in the tribulations, and afflictions which shall happen unto them, for the dispensing of the Gospel; that w●● freely hazard their lives amongst Pagans, and unbelievers, to bring them to the knowledge of the truth, as it is in Jesus, Act. 15. 26. 2 Cor. 11. 24, etc. and will think themselves happy, that they are accounted worthy to suffer for the profession of their Master Christ, Act. 5. 41. Such like men as these, would I have employed, to rebuild the The practise● of the Apostles ought to be our pattern to imitate. walls of the spiritual Jerusalem, to separate the stones which shall be sound (in the ruins of the Antichristian fabrics) to be polishing proof, (at least in their esteem) out of that mass of rubbish which they lie amongst, according to the method which the Apostles used in their gatherings of the like nature in the primative times, for without all controversy, to take any other course to effect the work▪ is a way to join light, with darkness, Christ with belial, Believers and unbelievers, to make Christ's Kingdom, an imperfect Kingdom, his Government an imperfect Government, his Agents imperfect Agents, and so become wilful & stubborn opposers of that method, and order, which was used by our Saviour, and his Apostles in their gatherings of Churches. SECT. 3. Obj. You will find but few instruments of such a mind to employ in that service? Ans. I am of your judgement in that, yet nevertheless, seeing they ought to be such men (who are to take the employment (upon them) we ought to make use of no other; and having confined Those few that are me●● for employment ought to be employed, and no ●the●. ourselves by Covenant, to observe that method, and order (in the Reformation, we are now upon) as is Jure Divine, or according to the will and appointment of Jesus Christ, and the best reforming Churches of the times) let us in the name, and fear of God, be obedient to every precept, which he, and his Apostles hath left to direct us by▪ not turning either to the right hand of addition, or the left of detraction, to what is prescribed by them; it being chief by that means, that the Church planted by the Apostles became adulterated: Therefore though there he but few such men to be imployed ●s is mentioned, yet let us consider the battle is the Lords, and he hath promised victory to the Saints, Rev. 17. 14. and he that hath promised, is both faithful, Heb. 10. 23. and able to perform. Again, though there be but few who will lay their helping hands to the work, or put their fingers in the rubbish, to grope out the stones fit for use, yet had we better make use of that few, then to employ such bvilders as will put in such stones as will first come to hand, although unpollished, or approved of, by the Master builder Christ Jesus, and his Apostles, in the Word. Obj. Would you have every stone, brought to the Master bvilders for their approbation, before they be put into the building? Ans. There is a Rule and Square, which they have left to try Faith and repentance the instru●●●●● to fi● us ●o▪ th● building. by, viz. Faith and Repentance, which if they be not capable of, are not fit for the work. Obj. Must every stone be answerable to that Rule, and Square, which is to be employed in that building? Ans. As none were admitted into the first Temple of Christ, (built by himself and his Apostles) without being answerable to the proportion of their Rule, and Square aforesaid; no more ought they now to be, in the second Temple which is to be built, but further of this, in its due place. SECT. 4. Obj. Who are they whom you term such bvilders as aforesaid? Ans. Such as build with unhew●n stones, daubing them with The H●p●cricy o●●h●●at● bvilders▪ untempered M●rter, and so cover them over, with an Orthodoxal varnish, by which Hypocritical dealing, they have exceedingly enriched themselves, which craft doth clearly appear; by the materials which are now found in their dismantled fabrics of Papacy, Prelacy, and Presbytery, there being few, or none of them fit to rebuild the Temple of Christ. Obj. True, in the two former buildings you have named, there hath been found much deceit, and cousinage, whereby they have very much enriched themselves, but the Presbiterian buildings is not taken to be such, for the Parliament doth esteem them bvilders as honest men, and their buildings without deceit, yea as such a building as they themselves intent to live under; therefore the Presbiterian bvilders are none of that linniage, with the two former Builders, or buildings. Ans. As the Pope, and his Hierarchy, prevailed with Emperors, & the Prelates with Kings, so have the Presbiterians lately with Parliaments; to support their powers, and justify their Doctrines to be Jure Divino. But the falsity of the two first I presume is manifest to all God's people, & as for that of Presbytery▪ it is one, and the same with them, in many degrees (as I have & shall prove); and therefore, seeing the Lord is pleased to discover the faultiness, and errors of it, as of the other, the Magistrate ought no more to countenance it then the other of Popery, and Prelacy, they certainly being the three material foundations, of Presbytery ought to 〈◊〉 no more countenanced than Prelacy. the Pope's assumption of his Triple Crown, viz. one for Papacy, another for Prelacy, and the other for Presbytery; the three P P P ˢ of pleasure, profit, and preferment, by which the Dragon, and the Beast hath subsisted, and been supported, that of Presbytery being the Dragon's tail. SECT. 5. Obj. Presbytery is a Government which all or most of the reformed Churches now enjoy, and have done for many years, and therefore without doubt, it is according to the will and appointment of Jesus Christ. Ans. Antiquity cannot make error truth, neither is it a sure Antiquity how a sure mark of the truth, and how not. mark of the true Church of Jesus Christ, unless fetched from the Radex, or the first root of it, (viz. from himself, and his Apostles;) for if Antiquity any other ways should carry it, the Papists would have it clear both from Prelates, Presbiterians, and Independants. Again, that Antiquity is no sure mark of the truth, may be proved by several instances, viz. 1. In the time before the Law, where we find that Laban 〈◊〉 be●or●●h● L●● pretended Antiquity for his Gods, Gen. 31. 53. whom his Father, and Grandfather worshipped; but Jacob sweareth by the fear of his Father Isaac, he ●iseth no higher, neither to Grandfather, or Grandfather's Father; Terah abraham's Father, being an Idolater, Joshua 14. 2. and it is likely that Abraham also had a touch of the same superstitious worship before his calling from his Father's house; for the Lord appearing unto Jacob in a Vision, Gen. 4●. 3. calleth himself, The God of thy Father; Jacob then could not at the furthest go beyond Abraham, for divers hundred years to fetch his faith, though the most ancient Patriarches, Noah, Sem▪ Heber, was not of the same faith and Religion, Antiquity therefore is no sure mark, unless as before; for so indeed the truth is more ancient than error. 2. Stephen (under the Gospel) could not prove his faith from Under ●●e Gospel. the immediate descent of his Parents▪ for of them saith he, Ye have always resisted the Holy Ghost, as your Fathers did, so do ye●, Act. 7. 53. he ascended up to Abraham, Moses, and the Prophet's time, and so must the Government of Christ be now fetched from its primative purity, viz. from Chr●st and his Apostles, and not from Prelacy or Presbytery, they being the Relics of Popery, as I have and shall prove. Again▪ we are not to worship God any other way, than he hath prescribed in the Word; for as he is only to be worshipped, ●o he is only to prescribe a rule how he will be worshipped, and therefore all will-worship (as the Apostle 〈◊〉 i●, ●●l. ●, ●3.) is condemned, seeing he will not be Ma●. 15. 8 9 worshipped, according to the ph●n●●sie of men, as our Saviour also ●●●●meth. It can then be no warrant for us, to be of the same Religion with our Fathers, or Grandfathers, because all the worl● hath been blinded with Superstition, and ignorance, for divers hundreds of years▪ and therefore we are to acsend up to the first Original, viz. to Christ and his Apostles. Obj. Doubtless the Presbiterian Government is according to the will, and appointment of Jesus Christ, in regard it hath passed so many refinings? Ans. I shall prove there is but one step betwixt it, and Papacy But one step betwixt Presbytery and Papacy in gross (viz. Prelacy) and therefore until it be purged also from its dross, we are not to join in League with it, viz. until they conform unto the rule prescribed in the Word. SECT. 6. Obj. IF the Government which ought to be established be not yet known, what is become of all since the primative times (●●ring the Apostasy) that have practised contrary to th● truth, (through ignorance) and yet have thought they have sacrifi●●● their lives for it; witness the many Martyrs, that hath suffered fire, and faggot, for their judgements, which since are de●me●●ro●ious? Ans. Ignorance is of two sorts, viz. Simple ignorance▪ and O● simple ignorance. Wilful ignorance; simple ignorance is such as was in the Disciples of Ephesus, that did not know whether there were any Holy Ghost or no, Act. 19 2. under which notion may be concluded all those whom the Lord is not pleased to reveal many of his secrets, and yet practise according to that knowledge they have, with a desire to improve their Talon, and not to bury it M●n mig●● he sa●ed formerly by such means ●s 〈◊〉 〈◊〉 condemns. in a Napkin; such people (I say) though they come fare short of the knowledge which others have, may be saved thereby; (yea albeit under the least degree of Knowledge in Christianity, if it be but as a grain of Mustard seed) as well as he that hath attained to the highest pitch of it, for to whom little is given, little will be required. 2. Wilful ignorance is such as the Psalmist speaketh of, where O● 〈…〉. he saith, The fool hath said in his heart that there is ●o God, Psal. 14. 1. such an one was Pharaoh, who said, I know no● the Lord, Exod. 5. 2. and such are all Athists, and wicked people, which love darkness rather than light; such as ●●●e to be better reform, and reject apparent light being offered, and under this stubborness of Spirit, men may as well be damned under the notion of Presbytery, or Independenly, as of Papacy, and rather, for to whom much is given, of them much will be required. Again, God hath had his Church in all ages, & albeit that every 〈◊〉 no●●●n▪ 〈◊〉 kn●w●●● 〈…〉 age hath not had the same measure of light to worship him by (for Abraham saw more of Christ then Adam, Moses more than a pattern for us to imitate; (as that in the Mount was unto Moses for building the Tabernacle,) and in so doing, I hope I shall not be gainsaid; presuming also, that it is the desire of all, that the Reformation (now intended) may be punctually according to the will, and appointment of Jesus Christ, and not to be mixed with humane inventions, or traditions of men, it being a thing so much de●ested (both of Christ, and all true Christians) as that it deserveth to be hissed out of the Church of Christ. Obj. Hold me no longer in di●●ence, but acquaint me with your intention. Ans. I will deliver it in the express words of our Saviour to Christ's way of gathering Churches. his Apostles, to that very purpose, viz. Go teach all Nations, and Baptise them, etc. Mat. 28. 19 As also, Go ye into all the world, and preach the Gospel to every creature; he that believeth, and is baptised, shall be saved, etc. SECT. 2. Obj. WHat would you infer from them words of our Saviour? Doctrine an● faith ought to go before baptism. Ans. That Doctrine and Faith ought to go before Baptism, and if we duly observe the words of Christ, they testify as much. For he doth not say, Go, baptise all Nations and teach them, but he giveth them directions in the first place to teach them, and then Baptise them. As also in that other place, he sayeth not, He that is baptised and then believeth, but contrariwise, he that believeth before Baptism. Baptism being a consequence thereof, so that of necessity Doctrine and Faith must precede Baptism, and Baptism the initiating of a Christian into the society of the Church Militant; yea for the fuller confirmation of it, our S●●iour doth iterate the word (teach) as if he should have said; First teach them the principles of Religion, by way of 〈◊〉, which is the milk of the Word, and when they h●ve learned to know me, and what I have done for 〈◊〉, as also what I have enjoined them that are my Disciples to observe, if they be willing 〈◊〉, then Baptise them, than 〈◊〉 th●● into my ●●●●k▪ and after they be so admitted, than 〈◊〉 them with the strongest meat of the Word, with the Mister●●● of Sal●ation; then te●●h them to observe all things whatso●●●● I have commanded you, and 〈◊〉 doing, I will be with you unto the end of the world. As also in them words of our Saviour, (Mark 16. 16. He that believeth and is baptised, shall be saved) maketh it evident, that Droctrine and faith must go before Baptism; for there can be no belief, without faith, and faith is said to come by hearing, and he that heareth, must first be capable of hearing, before he can understand what be is to believe, and until then (the text saith) he is not to be admitted a member of the Church of Christ. SECT. 3. Obj. BY your expressions, I perceive you would not have Infants admitted to the Sacrament of Baptism? Ans. We ought not to admit any as Members, of the Church Against infant's Baptism. of Christ, until they be capable of the profession of a Christian, would you not think it a mere madness to bind an Infant to a Trade, before it can either go or speak? Obj. Yes certainly it were a madness indeed, but what of that? Ans. It is as great a folly in Parents to desire, or the Church to The folly of baptising infants. admit of such Infants, as Members of the Church of Christ, and so consequently professors of his Name (for the Apostle saith, that as many as are baptised into Christ, have put 〈◊〉 Christ Gal. 3. 27.) before they know either the Church, or Christ. Obj. By these expressions you show yourself contrary to the judgements both of the Presbiterians, Independants, etc. Ans. By them words, I show myself such an one, as would be guided and directed by the precepts and examples of Christ, and his Apostles. Obj. Did not Christ and his Apostles allow of Infants, as Members of his Church? Ans. The elect of them he did, and doth admit, as Members of his Church triumphant, but not of his Church Militant. Obj. Did not the Apostles of Christ baptise Infants? Ans. Where do you read of any that they baptised? Obj. True, we do not read nominally that they did baptise infants, but we read that they did baptise whole families (amongst which infants might be included) as the family of Lydia, the Jailor, etc. Ans. That is but a mere supposition, without any ground from the Word, for do you think that Christ would leave the Sacrament of Baptism, without a sufficient discovery to whom it did belong. SECT. 3. Obj. IT doth belong to the children of the faithful, for if the root be holy, so are the branches? Ans. That doth not always follow, for Isaac and Rebecca was holy roots (as you term them) and yet Esau was not an holy branch, whom the Lord hath rejected before his birth. Obj. It is said concerning him, that the elder shall serve the younger, or the greater the less, but not as you say? Ans .. I pray whether are you, or the Prophet Malachy, the Godly Parents may have wicked children. more able to expound the meaning of that text of Scripture, if the Prophet, he rendereth it thus? I loved Jacob, and I hated Esau, Mal. 1. 1, 2. Again, the Prophet Ezekiel telleth us, that godly Parents may have wicked children, Ezek. 18. 5. 10. 14. 17, etc. and wicked Parents may have godly children, so that your Argument cannot hold water. Obj. Doth not Peter tell the Jews, Act. 2. 3. 6. that the promise is to them and their children? Ans. 'Tis true that Peter acquainted them so, but what is that to us? Obj. Doth not the same belong to us, and our children, as did to the Jews, and their children? Ans. No, for the Jews were a peculiar people, chosen of God, above all the people of the face of the earth, and so were not we Gextiles, and therefore, that holdeth no better than your former Argument. For to whom that Covenant was made, to them only it did belong; but that Covenant was made to Abraham, and his carnal Seed, (of which we are not) and none other. Ergo that Covenant belonged to them, and to none other. SECT. 4. Obj. BY your own confession, that Covenant belonged unto Esau as well as to Jacob. Ans. The external covenant of Circumcision did, but not the internal covenant of Grace and Salvation. Obj. It is the external covenant which we dispute of, and therefore as Esau being included in that external Covenant, was admitted to the external sign, or badge of the Covenant, (viz. Circumcision) why should not our children being of that Church, as Esau and Jacob was) be admitted to the external sign, or badge of Baptism, which we retain in the room of their Circumcision? Ans. Because we are not borne under that external Covenant, as they were (as I have showed you) for that Covenant was made unto Abraham, and his external Seed, so that if you can prove that we Gentiles are sprung from the carnal loins of Abraham, than I will yield, that we ought to be Circumcised as they were, but not Baptised, as I shall hereafter show you. Obj. That we are sprung from the carnal loins of Abraham, I cannot prove, but the words of Peter extend further, viz. to all that are afar off, even as many as the Lord our God shall call. Ans. There you have hit the nail on the head, for I yield that in them very words the Apostle includeth the Gentiles, but mark the Proviso, viz. no more of them or their children, then shall first be called by the Lord our God, viz. by the power of the Word preached, which was then, and is now (in relation to the Gentiles) the very means of their initiation into the Covenant, as the text doth verify, Acts 2. 39 for otherwise what can you infer from that text of Scripture? Obj. That all the Gentiles were included under that promise. Ans. You see it very evident to the contrary, and how no more than are so called, can be comprehended in that Covenant, or be made heirs of Abraham. SECT. 5. Obj. YOu cannot deny but that we Gentiles are made the children of Abraham by faith, as well as the Jews, for the Apostle saith, that as many as are of faith, are of faithful Abraham, Rom. 4. 16. Ans. It is granted we are so, but not then, before we have We are not of Abraham's seed until we have Abraham's faith. faith, and that by your own confession; therefore until we have faith, we are not heirs of the Promise, and so consequently ought not to be admitted to the badge or seal of the Promise. But suppose (that which cannot be proved by Scripture) that the external Covenant did belong to the Gentiles, as well as to the Jews, yet certainly we ought not to think that we have a greater privilege than the Jews could obtain by virtue of the promise made unto them in Abraham, they being the natural branches of the true Olive Tree, and we branches of the wild Olive only inserted by faith, Rom. 11. 20. 24. Obj. We desire no greater a privilege, but only the same. Ans. But you do, and that a fare greater privilege than the Jews could obtain by virtue of the promise made unto them. Obj. Wherein I pray you, did they not obtain Circumcision by the virtue of that Covenant made to their father Abraham, whereby they were made members of the external Church; and do we any more in requiring Baptism, then to be acknowledged Members of the same now? Ans. Yea, and that a fare greater privilege than the Jews We assume a greater privilege in God's Covenant to Abraham then did the Jews. had; for though they by means of the Covenant, and promise aforesaid, were admitted to Circumcision, and so made members of the external Church of the Jews, yet were not them Jews (so Circumcised) admitted to Baptism, before an actual acknowledgement of their faith, and repentance; as in Act. 2. 23. to which purpose the Scripture is very significant; (yea upon every occasion of Baptism, whether they were Jew's, and so included in the external covenant of Circumcision; or Gentiles, and so excluded the same) but we Gentiles expect to be admitted to Baptism by virtue of that Covenant made to them, and that without that faith and repentance (which was required of them) therefore certainly we claim a fare greater privilege than the Jews could obtain by virtue of the Covenant aforesaid. SECT. 6. Obj. HAve not Children faith? The Church cannot be assu●ed that this or tha● Infant ●ath faith. Ans. Children which are of the elect of God have the seed of faith, but how shall the Church be satisfied that they are so, until they express it in the fruits thereof. And we may safely conclude, that seeing faith was required of the Jews, (which had those former privileges above us, as also, of such whose lives might be partly known to the Apostles) that it ought Three arguments against Infant's Baptisms. much more to be required of us Gentiles (which are no ways in the Covenant unless by faith, which doth not at all appear in Infants) and from hence I thus argue touching the further clearing of the point in controversy, viz. 1. In the thing wherein we ought to be cautalous of them, whose actions are visible, in the same thing, we ought to be more careful of them, whose actions doth not yet appear. But in matters of Baptism, the Apostles themselves were cautalous how they admitted of men, whose deeds or actions might be partly known unto them. Ergo in the same case ought we to become more careful how we admit of Children, whose faith, and actions doth not yet appear. 2. The example of Christ and his Apostles in gathering of that Church out of Judisme, and Heathenism, aught to be our pattern now to imitate. But we read not that they did admit of Infants, as Members of their Churches. Ergo to Baptise Infants, is a way never to compose such a Church of Believers, as was in the Apostles time. 3. That thing that maketh us Heirs, must first be obtained, before we can be said to be Heirs. But it is only faith, that maketh us Gentiles, Heirs of the Promise, made unto Abraham, and his Seed, viz. Jesus Christ. Ergo we must first have the faith, which Abraham had, before we can be said to be Heirs of Abraham; and until then, the Promise doth in no wise belong unto us; and if not the Promise, consequently not the seal or badge of the Promise, viz. Baptism. SECT. 7. Again, as the Sacraments of Christ are perfect, so ought the Receivers of Sacraments ought to he capable of them. receivers thereof, to be capable of their perfection; and seeing faith and repentance is, or aught to be required of such parties as communicate at the Lords Supper, why ought not the like to be required of such as are admitted to Baptism, it being also a Sacrament as the other, the one giving admittance, and the other entertainment, to the faithful, and penitent. Obj. Will you say, that Infants have no faith until they be able to express it to the Church? Ans. I will not say but such of them, as are of the elect, have the seed of faith, but until those seeds produce the fruits of faith, the Church is ignorant that they have them; and therefore until then, may justly refuse to admit them as Members of the Church (which at the least ought to consist of seeming Christians) as I have and shall prove. Obj. We ought to have a charitable opinion of all Christians, but especially of the seed of the faithful. Ans. It was and is such a charity, as that which hath made, Charity towards infant's hath 〈◊〉 the Church. and yet doth make our see●ing Churches as they are, viz. a Den of Thiefs, a House of Merchandise; we have had too charitable an Opinion of many, yea of the most, which desperately, and without reverence, have been admitted Pupels, to that Trinity College of Saints, as Coheirs with Christ, who have after proved a disgrace, and scandal to that Divine Fellowship, which simply, and unadvisedly, we supposed they took upon them, when they knew not their right hand from their left, yea when Baptism was not so much as in their thoughts. SECT. 8. Obj. HOw can you be assured who hath true faith, seeing the Apostles themselves were deceived, as in Simon Magus, Annanias, Saphira? etc. Ans. Therefore ought we to be more cautelous whom we receive, We aught to be mo●● Wa●● se●●●g the Apostles were mistaken. and to require as great a testimony of their faith as possible may be before we admit of them to the Sacrament of Baptism, in regard that the more there is so admitted into that sacred Society, the more it will be polluted, and made a scandal by the enemies thereof; and the plain truth is, out of a careless neglect of so doing▪ as also out of a too indulgent charity, that Children have the seeds of faith, and so are included in the The fruit of baptising Infants. covenant of grace and salvation, Religion is made abominably scandalous, by making such of the number of the faithful, as yet never attained to the measure, or proportion of the faith of Devils, yea by this means such a people is admitted as Christians, as is too apparent (if possible) would tread both Christ and his members under foot, yea by this means as aforesaid, what a company of debauched Water-rats, and Mault-wormes, etc. I mean Drunkards, Whoremasters, Sabboth-breakers, and what not, have we now in this Commonwealth, under the notion of Christians and Protestants, yea such, who if they, who are most invetterately bitter against this Method (which I, or rather Christ himself, and his Apostles hath prescribed) were now to Baptise such, they could not with modesty, without repentance, and a promise of new obedience went before. SECT. 9 Obj. DId not our Lord and Saviour Jesus Christ meekly embrace Infants which was brought unto him, yea and blame his Disciples, who would have kept them from him, saying, that of such were the kingdom of heaven? Ans. Christ blessed them, because he might know them to be of the elect, for otherwise he would not have done so; for as himself confesseth, he prayeth not for the world, Joh. 17, 9 2. Though he blessed them, doth it therefore follow that all Children are blessed, if so, a gallant conclusion. 3. Though he blessed them, it doth not follow that forthwith he commanded them to be Baptised, and as for himself, he baptised none, Joh. 4. 2. neither is it sa●d that he commanded his Disciples to do it, no doubtless he left that to do, until they were of years of knowledge what the profession was, which they were to undertake, for it is the hardest task that ever flesh and blood took upon them, to become a Christian indeed. 4. Neither are we to think, that the Kingdom of God, whether The Kingdom of God consisteth not of young infants militant or triumphant, doth consist only of young Infants, (as you would have them consequent words of our Saviour, Mat. 19 13.) for then men of years should be excluded; therefore it must be that our Saviour meaneth such as become Infants by a second Birth, which is the substance of his Discourse with Nichodemus, Joh. 3. 3. as also whereof the Apostle Peter speaketh, 1 Pet. 2. 2. where he willeth the Jews to become as new borne babes, desiring the sincere milk of the Word, that they might grow thereby. He showeth them also in the third verse, how this birth is produced, viz. not of corruptible, but of the incorruptible seed of the Word of God, which liveth, and abideth in them, The Apostle Paul also termeth it, the putting off the old man, and putting on the new, Col. 3. 10. and in relation to which, he testifieth himself to be a Father to the Corinthians, by begetting them to the Gospel, 1 Cor. 4. 15. by all which it clearly appeareth, that them words of Christ (viz. of such are the Kingdom of heaven,) are not meant positively of little Infants, but such as become so, by a Spiritual birth, as infants by a Carnal birth. SECT. 10. Obj. THe Apostle telleth us, that the unbelieving wife is sanctified by the believing husband, and the unbelieving husband, by the believing wife, for otherwise their children would be unclean, but by that means they are made holy; so that the Children of believing Parents are holy, and therefore to be admitted members of the Church. Ans. The same Apostle doth also give us to know, Rom. 5. 12. No feadrall holiness in Infants. that we are all under original sin, and all by nature the children of wrath, and therefore faeadrall holiness is not to be imagined in Children; yea it is very probable by my former instances of Esau, Judas, and that passage in Ezekiel's Prophecy, that godly Parents may have wicked Children; and the Prophet Habakkuk also saith, that the just shall live by his faith, (viz. by his own faith) for otherwise (if one man's faith would save more than himself) that Popish tenant of Supererrogation might lawfully be justified, which we utterly disclaim (as well we may) doubtless than the Apostles meaning in that place was no other but this, viz. that like as all things are clean to the clean, Tit. 1. 15. as food, raiment, etc. so was the unchristian woman to the Christian man, as that he may be conversant with her, and not offend; and that the children begotten by such a couple, are not to be, reputed as unlawful, or impure; or else the Apostle writ to satisfy a scruple, viz. That if unbelieving made a wife unholy unto her husband, or a husband unholy to his wife, it would make their Children unholy too, and so both or none was to be put No holiness incorporated into the woman by the man, etc. away; but in regard, that to the pure all things are pure, therefore as well the children, as the wife, in that sense aforesaid. And not that the believing husband, doth incorporate an inherent holiness into the unbelieving woman, or the woman to the man, in the act of Marriage, or both of them into the Child, for that is punctually to contradict the aforesaid Scriptures, and so consequently for the said Apostle to contradict himself. SECT. 10. Obj. IF Infants be not Baptised, then are they left in death, and aught to be of no more esteem than Pagans, or Infidels. Ans. To the first of these I answer, that the Lord knoweth who Infants though not baptised may be saved. are his; and though Children should die unbaptised, yet if, of Gods elect, they shall be saved, as if they had been Baptised; but though these things be known unto God, yet as I said before, the Church is ignorant, who are elect, and who are not; and therefore they ought to be as careful as may be, whom they admit into their Societies, for fear of the scandals which may accrue by the entertainment of the wicked. And as touching the second, viz. that Children unbaptised are Believing Pa●en●s may be comforted in ●●eir children▪ of no more esteem than Pagans, or Infidels, I answer; that to speak such words is like a Pagan or Infidel; for being Children of believing Parents, they may have great hopes that they appertain unto election and salvation; as also they may be comforted, by their godly endeavour to educate them in the fear, and nurture of the Lord. To conclude then this point touching Infants Baptism I affirm, that Infants being detained from Baptism, until they be capable of the profession of a Christian, will be a great inducement The baptising of Infants do make Parents careless, and their children refractory. to Parents to educate their Children in the ways of godliness. (that they may fit them as soon as possible they can, to be engrafted into the Church of Christ, or communion of Saints) knowing that the longer they are kept o●t of the Church, the more will be their disgrace and disesteem of the Church; and contrariwise, the admitting of Infants to Baptism, before such education, is a way to make Parents careless, and their Children refractory. CHAP. VI Treateth of rebaptising, etc. SECT. 1. Objection▪ THough you do not allow of Baptising of Infants, yet surely you do not demand it again of them who are already baptised? Ans. Yes certainly but we ought, else wherefore did the Apostle demand a ●●nfess●on of Faith, Men ●ught to be baptised before admittance as members of the Church. and Repentance, of the men of the Jews, Acts 2. 38. (who were before of the Seed of Abraham, and already Circumcised, and so consequently of the external Church) before they would admit them to the Sacrament of Baptism. And seeing that the Apostle required such things of them Jews, how much more ought the like to be required of us Gentiles, who as I have already showed, are not by nature in the Covenant, and so consequently not of the external seed as they were, the dim Circumcision compared with baptism light of Circumcision being as fare inferior to the glorious and shining light of Baptism, as the office of John Baptist exceeded that of Moses, or the smallest Star a flash of Lightning. SECT. 2. Obj. IS not Circumcision and Baptism one and the same in quality? Ans. If they were so, than the Jews who were formerly Circumcised under the Law, had no need of being Baptised under the Gospel. Obj. What difference make you betwixt them? Ans. Circumcision was of the same nature, as was the rest of the Ceremonies, which was by an external sign, to show the internal meaning; as the Paschall Lamb did represent Christ, and so of the rest. And in like manner the Circumcision of the flesh, did prefigure the Circumcision, and mortifying of the corrupt affections of the heart, as the Apostle showeth, Rom. 2. 2●. He is not a Jew that is one outwardly, and Circumcision is not that ●hich is outward in the flesh, but he is a Jew that is one inwardly, and Circum●●sion is that which is of the heart, and not of the l●●ter; and to this purpose Moses willeth the Israelites to circumcise the foreskins of their hearts, Deut. 10. 16. so that Circum●●●●●● was my 〈◊〉 preparative to Baptism, as we may see, Act. 2. 3●. wh●●● 〈◊〉 requireth of them Jews, who were already Circumcised, to repent, Circumcision a 〈◊〉 ●o Baptism. and be Baptised; by which it is evident▪ that Circumcision whose effects was to mortify the corruption of the heart, was merely a preparative to Baptism. And from hence I argue, That seeing Mortification, which is a dying to sin, and living to righteousness, were required of the aforenamed persons, before they could be admitted to Baptism, how much more ought it to be required of us Gentiles before our admittance unto it. Again, take Circumcision as a seal of the righteousness of Externall circumcision a t●p●●f the internal. faith, and it also appears, that the external Ceremony of circumcising the flesh, was but a type of the internal circumcision of the heart, which is expressed under the name of a new Creature, which is wrought in us by faith in Christ, and is required of as many of us, as desire to put on Christ in Baptism, as will clearly appear by these places of Scripture, as by the words of Christ, Mat. 28. 19, 20. Mark 16. 16. as also by his Apostle, Act. 2. 38. & 16. 30. & 18. 8. etc. SECT. 3. SO that Circumcision is no more the same with Baptism, than Circumcision no more the same with Baptism than he Pasc●all L●mb● with Christ. the Paschall Lamb was the same with Christ; as then the Paschall Lamb and other representations of Christ, were abolished by the coming of Christ, so likewise Circumcision was abolished, when the purity of faith was required; for the greater measure of light requireth the greater measure of faith to proportion or suit with it; for as before or under the Law, when Christ was discovered mystically, as in a Glass, by Types, and Figures, he was also pleased that their faith, and repentance, should be likewise typified unto them, as by circumcising their foreskin; but when Christ came clearly to reveal himself, then as well the representation of their faith must be removed, (viz. Circumcision) as the other representations of his person; and therefore as he was then visible, and audable, so he then likewise required, that their faith should be no more shrouded under the vizard of Circumcision, but that it should be as clearly expressed to the world, as he himself was in the world; witness the former Scriptures. Baptism is then the same with Circumcision only in this, viz. How Baptism and Circumcision agree. that as circumcision did belong to the external Covenant of God to Abraham and his seed, as that he would be their God, etc. so Baptism doth likewise belong to the internal Covenant of Grace and Salvation, and therefore when the Jews were to take that degree, Circumcision could be no longer a sign unto them, but must give place to Baptism, to usher them into that Spiritual society, whereof it is a badge. All then who have been hitherto Baptised, in relation to that external Covenant as aforesaid, are no more privileged by it, than the Jews were by their Circumcision, which they shaken off, when they were to be admitted to that of Grace & Salvation, by the gate of Baptism; and therefore it ought likewise to be relinquished by such now, as the other was by the Jews then. SECT. 4. Obj. YOu have given me much satisfaction concerning the parties who are to be admitted to Baptism, I now desire to be satisfied in some particulars touching the Sacrament itself, and the circumstances that do belong unto it. Ans. As I have given you satisfaction in the one, so I hope to do in the other, in whatsoever you shall demand; for I am confident that as it is a Sacrament, (as the Lord's Supper is a Sacrament) so the Lord of the Sacrament hath as fully revealed in his Word touching all the materials of it, as of the other, and first I will show you the nature, and property of a Sacrament. 1. A Sacrament is an outward sign, whereby the Lord doth What a Sacrament ●●. seal up in our Consciences, the promises of his good will, to support the weakness of our faith; and we on the other side, to testify our godliness, as well before him, and the Angels, as before men, call it a visible sign of an holy thing. 2. As touching the office of a Sacrament, it is no other, then The office of a Sacrament. as the Word, whose office is to offer unto us Christ, and in him all the treasures of the heavenly Grace (which if we have not faith to apprehend, it availeth us nothing) so likewise unless we have faith (which is as the mouth of a vessel, to receive liquor) to apprehend and receive these mysteries of Salvation, and graces of the Holy Ghost, they do nothing at all profit us; yea the receivers of these Sacraments, without this faith, doth make them liable to the wrath of God, as the Apostle showeth, 1 Cor. 11. 50, etc. 3. The word Sacrament doth generally comprehend all signs What the word Sacrament imports. which ever God gave to Mankind to use, by which he might assure them of the truth of his promise, which in former times he gave out in natural things; as when he gave Adam the Tree of Gen. ●. 22. Gen 9 13, 14, etc. Life, to be a pledge of immortality, and the Rainbow to Noah, and his posterity; and sometimes in Miracles, as when he shown Abraham a light in a smoking Oven, Gen. 15. 17. as also when he wet the Fleece with dew, all the ground being dry about it, to promise victory to Gidion, Judg. 6. 37. etc. SECT. 5. BUt these two peculiar Sacraments of Baptism, and the Lords Sacraments kn●● men together. Supper, Christ hath only ordained in his Church, to nourish his Children in one faith, for men cannot be perfectly joined together into one frame of Religion, either true, or false, unless they be knit together, in some fellowship of visible Sacraments, which have been divers, in regard of the divers respects of the times, for Circumcision was granted to Abraham, Gen. 17. 20. whereunto Purification, and Sacrifices were added, as these also left unto us by Christ, viz. Baptism, and the Supper of our Lord, as these Scriptures witness, Mat. 28. 19 Mark 16. 16. Mat. 27. 27, 28. Mark 14. 22, 23, 24. Luk. 22. 19, 20. therefore until these two Sacraments be joined together (as at the first institution thereof, in their perfect purity) which hath been so long divided by the power of Antichrist (who as it were gave these holy How the Sacraments have been abused. things to Dogs) permitting all sorts of people to make use of these holy vessels of the Sanctuary, to press in at this sacred gate of Baptism into that glorious Temple of Christ, yea even of such as would tear Christ and his Church in pieces, which this Nation hath had woeful experience of, for these many years; I say until these Sacraments be administered according to the first intent of them) it is impossible that religion should flourish in its primative purity. And as for the defining of this particular Sacrament of Baptism, I term it a gate or entrance, whereby those who have a hungering and thirsting desire to be admitted into the society of the spiritual Jerusalem, or the City of the great King, Rev. 22. 24. may have access, through which gate ought in no wise to enter any thing that defileth, or maketh unclean, neither Sacraments given for a double use. what worketh abomination, or maketh a lie, Rev. 22. 15. And this Sacrament of Baptism is given by Christ for a double use, as first, for the manifestation of our faith in Christ. 2. For the satisfaction of the Church, viz. that we have a desire to be incorporated into the society of the faithful. SECT. 6. Obj. IF any come to present themselves to the Church, or Congregation, desiring to be made a member of the same, what would you require more than an expressive faith, that Jesus Christ is the Son of God. Ans. In regard we have not so much knowledge (as the Apostles had) to discern the sincerity of their faith and repentance, we desire it may be more exemplified, than it was to the Apostles, who as we read was satisfied with the bare confession, that Jesus Christ was the Son of God; it being also all the acknowledgement which we read was made by the Ennuch, Act. 8. 37. Obj. What further enlargement would you require of them that desire to be made members, seeing Philip was so satisfied with that Why the Apostles were satisfied with th● 〈…〉 ●●ssion, etc. confession of the Ennuch as aforesaid, (whose life and conversation he could not know) it being also all, that was demanded of the Jailor, and his family, Act. 16. 31. Ans. There may be some reason given, why the Apostles were so satisfied, as, 1. In that the Doctrine of Christ was not at that time drawn into a form. 2. In that Christ the fountain of that Doctrine, was but even revealing to the world. But it is otherwise now, for the Doctrine of Christ, and his Apostles, is not only drawn into a form by the Apostles, but Christ is also thereby clearly revealed unto us. And therefore faith and obedience is to be given to as much of Christ, as is clearly revealed in his Word, before we be admitted as members of his Church. SECT. 7. ANd it is also to be observed, that the Baptism unto which Baptisms hath attained its ●●owth by many degrees. we are to be Baptised, hath attained its growth by many degrees, and according to the measure of each degree, Christ was pleased to accept of the like measure and proportion of faith, which was suitable to each degree of knowledge then extant; as in that of Circumcision, as also when the Israelites were baptised in the cloud, and in the sea; in all which, our Saviour did require no more saith, and obedience, than did proportion with that light of knowledge then extant; and so as the Daystar did appear more visible, the more visible appearance of their saith was required. As appeareth by John's Baptism, wherein was required external repentance, as we may read, Luke 3. where he exhorteth the Jews, to bring forth fruits meet for repentance, or as became penitent men; and nor to think it were sufficient then to say, they had Abraham to their Father, in that the time was come that they must express that faith publicly themselves, which was in Abraham, and that if they refused so to do (that then rather than God would w●nt a people to profess him) he would raise them out of the very stones that should effect it; and this was, in regard of the then so near approach, or manifestation of the person of Christ, who was the light itself; and thus each of these Baptisms did prefigure other, until it came to the highest pitch, viz. the most glorious Baptism of Christ, viz. of the Holy Ghost, and of Fire, which was accomplished, at the day of Penticost, Act. 1. 2. 3. 4. at which time, it was delivered in its full perfection. SECT. 8. Obj. BY your own acknowledgement, the Sacrament of Baptism having attained its perfection, it ought to be delivered now, in that nature, or else it is not punctually exhibited by him who doth administer it. Ans. That doth not follow, for the gifts of the Holy Ghost Why the Holy Ghost was given in to that power to the Apostles at the ●east of Pen●icost▪ was never given in that power, and efficacy, by the Apostles as was then by Christ, that being a Baptism which Christ did peculiarly promise to bestow upon his Disciples only (to the end they might be enabled the better to carry on that great design he had then to act by them) as will appear by our Saviour's expressions, Act. 1. 5. But ye shall be baptised with the Holy Ghost and with fire, etc. intimating them only whom he meant to employ; as also ver. 8. but ye shall receive power after that the Holy Ghost is come upon you, and ye shall be witnesses unto me, etc. Obj. We read that whilst Peter preached to Cornelius, and his Kinsmen, that the Holy Ghost fell upon them, and that they spoke with tongues and glorified God. Ans. But we read not that the Holy Ghost appeared in the Why miracles were permitted. shape of cl●ven tongues, like as of fire, &c, however the gift there spoken of was not the donation of Peter himself, but of Christ; neither can it be expected that the like gift of the Holy Ghost should be now given, as was then by the Apostles, in regard that such Miracles was only permitted for the bringing in of the Gospel into the world, as also for glorifying Christ's first coming in the flesh; and albeit the Apostles had power to give the Holy Ghost, yet did they not always exercise it, for when Peter baptised that number spoken of, Act. 2. 41. it is not said, that he gave the Holy Ghost with it; neither is it said to be given to the Jailor, the Eunuch, Lydia, and many others. Obj. In all the places you have named, it is not said, that the Holy Ghost was not given at the time of their Baptising, so that i● is only your suspicion that it was not given at that time? Ans. It is punctually proved, Act. 8. in that passage concerning Baptism administered without the donation of the Holy Ghost. Philip, and the Samaritans, whom he is said to have baptised, ver. 12. as also of Simon Magus, ver. 13. yet notwithstanding that baptising them by Philip, it is said that the Apostles being then at Jerusalem, sent Peter and John unto them, who is said in the 15. ver. to pray for them that they might receive the Holy Ghost, for as yet saith the text (in the 16. ver.) he was not fallen upon none of them, only they were baptised in the name of the Lord Jesus. And in the 17. verse it is said, that they laid their hands upon them, and they received the Holy Ghost. In which passage we may observe▪ 1. That Philip did Baptise, without the additional gift of the Holy Ghost given with it. 2. That it was not John's Baptism wherewith he did so baptise them, but that of Jesus Christ; and 3. That the Holy Ghost was given by other distinct parties, after the Samaritans was so baptised by Philip. It is evident then that Philip did not give the Holy Ghost to them Samaritans whom he Baptised, and therefore it must consequently follow, and that of necessity, that Philip either had not the power to give the Holy Ghost, or else, it was no usual thing for to give it upon such occasions. SECT. 9 Obj. PHilip being but a Deacon, peradventure had not the power to give the Holy Ghost to them Samaritans? Ans. If he had power to Baptise, and not to give the Holy The Holy Ghost seldom given at the time of Baptism. Ghost, it proves that such an one may Baptise, as cannot give the gift of the Holy Ghost; so that you are met with either way; yea it doth plainly appear by Scripture, that the Holy Ghost was seldom or never given in the act of Baptism, but sometimes before Baptism, as at the sermon made by Peter to Cornelius, Act. 10. 44. and sometimes after Baptism, as in that forenamed passage of the Samaritans; yea it is without dispute that such might Baptise, who could not, or at least did not give the gift of the Holy Ghost with it. Instance in Philip, as also in that passage touching Cornelius, where Peter is not said to baptise them to whom he preached, for the text saith, he commanded that they should be baptised; now whom was there present to command, but either Cornelius or his Kinsmen, or his six Brethren, which came thither with him from Joppa; and for Cornelius and Kinsmen to baptise one another, is ridiculous to imagine; therefore it must needs follow, that it was the six Brethren, or some of them, which had not Cornelius and his company formerly received the Holy Ghost, 'tis likely they could not have obtained it by any donation from them; but whether them Brethren had the power to give the Holy Ghost or no, it is apparent, that divers have been baptised at which time the Holy Ghost hath not been given, as in Acts 18. 8. etc. by all which it appears, that Baptism may be administered by them, who could not, or at the least did not give the Holy Ghost with it. SECT. 10. Obj. THe Apostle seems to contradict that Precept, given by our Saviour unto t●●●▪ Mat. 28. 19 willing them to baptise in the name of the Father, Son, and Holy Ghost; it being the Apostles practise to baptise only in the name of the Lord jesus, as these Scriptures witness, viz. Act. 2. 38. and 10. 48. & 19 5. & 8. 16. Rom. 6. 3. Ans. There is no question but the Apostles did follow that Why the Apostles baptised in the name of the Lord Jesus. direction of our Saviour during the time he was resident in the flesh with them, but after his ascension, their usual practice was to baptise in the name of the Lord jesus, the reasons of which might be these, viz. 1. Because that then they knew that through faith in him alone (viz. as he was the Son of God, and the Redeemer of his elect) we should receive remission of fins, and eternal life. 2. In that they were satisfied, that in him was contained the other persons in the Godhead, viz. the Father, and the Holy Ghost, in whose names they formerly used to baptise. 3. In that they were to preach Salvation only in his name, Act. 4. 12. of which Mysteries (before his ascension) they were almost, if not altogether ignorant, as may appear by their question unto him, Act. 1. 6. Lord, wilt thou at this time restore the Kingdom again unto Israel? Intimating, that they knowing him to be of the Seed of David (according to the Flesh) thought he would like another Alexander the Great, in a glorious manner have restored their former immunities, and privileges, which they enjoyed before, their Conquest by the Romans, to which thing, the request of the two ambitious Suitors did allude unto, Mat. 20. 20. etc. CHAP. FOUR Treateth of john's, and of Christ's Baptism, etc. SECT. 1. Objection. IT seemeth there was a difference betwixt the Baptism of John, and that of Christ, Act. 19 3. 4. 5. in regard that the Apostle is said to Baptise again, such as were formerly baptised, by John's Baptism? Ans. It was requisite that Believers should not only be baptised to him that was to come (to which only John's Baptism did tend) but that also they should be baptised in his The difference betwixt Christ's Baptism and that of john's. name, being already come; for otherwise, the Baptism of John, and the Baptism of the Apostles were all one, and the same, both of them Preaching, and Baptising, to repentance, as will appear by comparing Luke 3. 36. with Act. 2. 31. so that divers hands doth not make the Baptism divers. SECT. 2. Obj. But it seemeth that the Baptism in the name of the Lord Jesus, was not altogether sufficient of itself, without the gift of the Holy Ghost, which the Apostles is said to give unto them (who had been formerly baptised, in the name of the Lord Jesus) by the laying on of their hands, as in Act. 8. 16, 17. Ans. The gift of the Holy Ghost was a thing which was not Christ commanded not his Apostles to give the H●ly Ghost with bapism, mo●e then wi●h preaching. always confined to the act of Baptism, yea very seldom or never, as I have showed; neither did the Apostles or any other offend, in not giving it at that present time of Baptism, (in regard there was no such command given by our Saviour to his Apostles, as that the one, should not be administered without the other, or that he, that had not the donation of the Holy Ghost, should not administer the Sacrament of Baptism, as appears by the Samaritans who received that Sacrament, and not the Holy Ghost immediately, at the same instant, as an inseparable concomitant annexed unto it; as also by them whom Paul is said to lay his hands upon, Act. 19 4. 5. by all which it appears, that the gift of the Holy Ghost, was chief given to the Apostles, to testify the dignity, and excellency of their calling and Ministry, and no more a concomitant to their Baptism, then to their Preaching, it being as well given at the act of one, as of the other; instance in Peter's preaching to Cornelius etc. and therefore it may be as well argued, that none ought to preach, but such as is of Peter's ability, to give the Holy Ghost with it; as that none ought to baptise, but such as are able, yea, and doth give the Holy Ghost with it. But in regard that it is manifestly apparent that such have Baptised, Such might Baptise that should no●, or at the least did not give the Holy Ghost with it. as either could not, or at the least did not give the Holy Ghost with it, we may safely conclude, that he that is thought able by the Church, to exercise the duty of a Pastor, (as Philip the Deacon was to the Samaritans,) may also administer the Sacrament of Baptism. And that such Ministers or Pastors, may permit such of the Brethren, whom they think fit, to execute the same office; and that by the aforesaid example of Peter, as Act. 10. 48. as also Act. 2. 41. where it is very probable, that the Apostles made use of such Brethren, as assistants to baptise, who had formerly been baptised of them. SECT. 3. Obj. THere be divers who strongly affirm, that the Baptism in the name of the Lord Jesus, was not a baptism by water, as was that of John's Baptism? Ans. It is manifestly apparent, that the Baptism, which was Christ's Baptism a baptism by water. instituted, and administered by the Apostles, in the name of the Lord Jesus, was a Baptism by water, as that of Johns; and that by comparing of these Scripture, viz. Act. 8. 16. with the 36. and 37. verses of that Chapter, in which texts of Scripture, we have first a description of that Baptism, by which Philip the Deacon baptised the Samaritans, viz. the baptism in the name of the Lord Jesus, ver. 16. and in the other texts of Scripture, we have also the aforesaid Philip, baptising the aforesaid Eunuch in water. Now that Philip, and the Eunuch, should go into the water, and yet Philip not to Baptise him with that water into which they entered, would be a paradox. 2. If that Philip so baptising him, should baptise him with any other Baptism, then that, with which he had formerly baptised the Samaritans, would be as strange as the other; but both being confessed, which (with modesty) cannot by any rational man be denied, (viz. that Philip baptised the Ennuch, in the name of the Lord Jesus, and also by water) it must needs follow, that the Baptism of Jesus Christ, was a water Baptism, as was that of Johns, the difference being only that afore mentioned, viz. that Johns baptised unto Christ, as to come; and the Apostles unto him, being already come. Again, it would be as frivolous, as the other to imagine, that Philip should baptise in the name of the Lord Jesus, with water, and the rest of the Apostles, and Disciples, should baptise in the same name without water, or that Philip did baptise, and was ignorant of the manner and matter, how, and with what to baptise; and therefore I admonish such as oppose this truth, not to persist any longer in their obstinacy, or give any further occasion to the enemies of God to blaspheme, in that they who seem to stand most for Christ, most to vilify, and nullify his ordinances. Obj. After what manner would you have Believers Baptised now? Ans. In the act of Baptism, the present Brethren are too rigged, The present Brethren too rigged in the act of Baptism. which hath been some hindrance to the increase of their Churches, viz. in that they admit of none as Members, but such as will be dipped over the body in water, viz. in a River, or the like, which custom cannot be made out from the Apostles, as to be always practised by them, as also for other reasons. Obj. How prove you the contrary? Ans. By necessary consequence, where that ordinance was administered, as in Act. 16. 33. where the Jailor and his Family is said to be baptised in the night, which certainly was not in a River, or any other water, by dipping, or plunging them over the body; therefore I suppose it is not of extraordinary necessity whether by dipping or sprinkling, as the season, and opportunity doth require. SECT. 4. Obj. CHrists Baptism was a baptism of the Holy Ghost, and of fire, Mat. 3. 11. Ans. It is most evident in that passage of Cornelius, Act. 10. Such as were formerly baptised wi●h the H●ly Ghost and with ●●●●, af●●●▪ a●d baptised with water baptism. that although he and his friends were formerly baptised with that baptism you speak of, ver. 44, 45, 46. yet nevertheless they were afterward baptised with water baptism, in the name of the Lord jesus, as in●er. 47, 48. according to the practice of the Apostles at other times, as in Act. 19 5. Obj. It will be a great disgrace for the Nobility, and Gentry of this Nation, that have been formerly baptised in their infancy, to be rebaptized, a● also for their delicate Ladies, & c? Ans. Our Saviour himself thought it no disgrace to be baptised Our Saviour thought it no disgrace to be baptised of john in jordan. by john, in jordan, Mat. 3. 13, 14, 15, etc. and hath also enjoined all such as would be his Disciples to be baptised, Mat. 28. 19 and Mark 16. 16. before admittance into his Church Militant, which the constant practice of the Apostles doth evidently declare, as in several instances in that Book titled, their Acts, doth clearly manifest, as I have formerly made appear at large; and therefore those (albeit the greatest in the Nation) which are convinced of the truth of this assertion, and shall refuse to admit of that ordinance (which Christ hath so instituted as aforesaid) for fear of the shame, and disgrace which the men of the world can put upon them, let them be assured, that Christ will be as much ashamed of them, before his Father which is in Heaven; yea he hath foretold as much, Mark 8. 38. Again, let such know that as great, and good as themselves, have not been ashamed of the Gospel of Christ. King David could say, that he would speak of his testimonies before Kings, and would not be ashamed, Psal. 119. 46. And the Apostle Paul could say, he was not ashamed of the Gospel of Christ, Rom. 1▪ 16. yea Christ himself was not ashamed to call the poor despised one's Brethren, Heb. 2. 11, 12, 13. yea we read of Cornelius the Centurion, the Ennuch, and divers other eminent persons, in Paul's Epistles, which were not ashamed to be baptised; yea we read that many of the Pharisees, and Saducees came to be baptised of john in jordan, Mat. 3. 7. Obj. Most of our Rulers will prove Nicodemusses, they will scarce admit of that ordinance in the day time, they will come withhim in the night. Ans. Hope maketh not ashamed, Rom. 5. 5. and he that believeth in Christ shall not be ashamed, Rom. 6. 21. yea the Apostle exhorteth us thereunto, 2 Tim. 1. 8. Be not, etc. SECT. 5. AGain, it will be no greater a shame and disgrace for those Probable some were twice baptised after Circumcision. great ones you speak of to be rebaptised, than it was to them, who as the Apostle saith, were the true Olive branches, Rom. 11. 17. who were formerly Circumcised, yea it is probable that some of them so circumcised, were afterward twice baptised, viz. with the baptism of John in Jordan, and after by the Apostles, as in that number of about three thousand which we read of, Act. 2. 41. We read also that the Disciples at Ephesus, were first baptised unto John's Baptism, and after were baptised in the name of the Lord Jesus, Act. 19 5. therefore albeit those great ones of the world be now baptised, in relation to the Jewish Circumcision, yet must they likewise be baptised according to the Apostles example, or they cannot be admitted as members of the Church of Christ, according to the Apostles institution, which if they refuse, they ought to be refused here, and will be elsewhere; yea let such great ones, and all the rest of the Nation Such as refuse to be baptised according ●o the Apostles institution refuse Christ. be well assured, that so fare as they are from complying with this ordinance, that so fare they are from acknowledging Christ to be their Master, and so consequently their Saviour; yea the contaminating of this ordinance (now so fully manifested) will be as much as in them lieth, to crucify Christ again in the flesh, and to put him to as open shame, as ever did the Jews, Heb. 6. 6. and this they may be as assured of, as Christ is in heaven, or his truth on earth. Selah. Obj. You speak very strangely, for the omission of this, or any other ordinance, is no fundamental point of Salvation, and therefore not of so great a consequence as you conceive, for the Israelites omitted circumcision in the Wilderness, for the space of forty years, at which God seemed not displeased. SECT. 6. I do acknowledge, that in that Church's wilderness condition, the Lord was pleased to pass by that omission, by reason of their several motions therein, yet doubtless that was one of the tentations, whereby they tempted, grieved, and provoked him for that forty years, as we have it, Psal. 95. 9 etc. unto whom h● The Lord hath with much patience borne wi●h the omission of Baptism, in our wilderness condition. swore in his wrath, that they should not enter into his rest; which we have also verified, Josh. 5. 4. etc. where he rendereth the neglect of Circumcision, (as may be gathered from that his expression) as a cause why they were consumed, viz. in ver. 6. so in like manner, whilst we have been in our wilderness condition, viz. under the slavery of Antichrist, and his adherents, the Lord hath with much patience forborn to be much angry with us, for our neglect of Baptism, according to his own institution, and the practice of the Apostles, yet being now, not only freed from that spiritual Egypt of the Romish Hierarchy, but also from the Cald●an, and Babilonish captivity of Prelacy, and Presbytery, as also entered into the Verge or borders of the spiritual Canaan; we are doubtless bound in duty, according to that example of Nehemiah, to separate from the mixed multitude, Neh. 13. 3. viz. from such as despise ordinances, or such as would merely dwell upon them; withal, the Heretics, and Sectaries of the time, (which may fitly be compared to the Moabites, Ammonites, etc.) as also, such Priests as have their call from Antichrist, aught to be discharged of their office, by the Magistrate, as then, Neh. 7. 64. albeit they have accompanied us, during our said Captivities, the ancient Statute Law of Christ and his Apostles, being now clearly discovered unto us, and therefore we ought to baptise all such as are of the household of faith, and desire to renew the Covenant which their predecessors in Christianity practised in the primative times, and that who ere they be, that shall refuse to be so initiated, or incorporated into the Body, or Church of Christ now militant, that soul ought to be cut off from the Church of Christ, as the other was from the congregation of Israel. Again it is evident, that as the Israelites had offended in the Wilderness, by their omission of Circumcision, so they were likewise moved, by a secret constraint, to be Baptised of John the Baptist in jordan, as in Matth. 3. yea many of the Pharisees, and Saduces, verse 7. 8. etc. SECT. 7. Obj. Where is any now so called to Baptise as John the Baptist, and the Disciples, or who must first Baptise him, that beginneth to Baptise others? Ans. Who Baptised john the Baptist, or the Apostles, or Disciples of Christ, seeing that Christ himself baptised none, john 4. 2. Obj. They were immediately called to that office by Christ himself, but there is none so called in these days? Ans. 'Tis very true, there is not so, and therefore the now The Church of Christ hath retained the purity of baptism by succession. Church of Christ hath it by succession, from them Apostles, and Disciples, that were so immediately called and gifted. Obj. How can that be, in regard of the general Apostasy which hath happened since by means of Antichrist, and his adherents? Ans. General Rules admit of some exceptions; again, that is but merely your conceit, as it was sometimes of the Prophet Elisha, who thought the Apostasy in his time, to have been universal amongst the ten Tribes, 1 King. 19 10. yet the Lord letteth There hath not been a total apostasy. him know that he judged amiss, for saith he, I have left me seven thousand in Israel, all the knees, which have not bowed unto Baal, and every mouth which hath not kissed him, ver. 18. So in the Apostasy which hath happened by means of Antichrist, and his adherents, though you imagine it to be general, yet hath it happened but in part, as that of the Jews, Rom. 11. 25. for otherwise Christ should have been deprived of his Church militant, which he hath ever preserved in part since he had a Church; as also in that he hath promised to be with it, unto the end of the world, Mat. 28. 20. therefore albeit the true Church hath been hid for one thousand two hundred and sixty years, in its wilderness condition, yet we must not therefore conclude that she hath been so long dead, or utterly lost, God having ever preserved her under that despised notion of Annabaptists, unto this present time. SECT. 8. Obj. CAn you say, that the Church of Christ hath been ever preserved in England, since the Apostasy, under that n●tion? Ans. It is impossible I should, but yet it doth not follow, that therefore it hath not been preserved in any place, for the true The Churches of Christ in England received their rise from other Churches. Church was given to understand, that there was many Apostates, or Antichrists even in the Apostles time, 1 Epist. john, 2. 18. which doubtless had their increasings, until that Prophecy was fulfilled, which is described unto us by the Apostle Paul, 2 Thess. Chap. 2. which Man of sin, when he had obtained his highest altitude, was to be destroyed by the brightness of the coming of Christ, as is there also expressed; which the Apostles foreseeing, did admonish the Churches then extant, to keep close to the faith, as also to demean themselves according to their direction, as in the three first verses of that Chapter, with ver. the 15. as also Chap. 3. 1. etc. and therefore 'tis likely that those Churches in England received their rise from them of Geneva, and them from others, and so by gradations even from them Churches planted by the Apostles themselves; for otherwise how could such Churches remain extant, but by succession from the Apostles, being so lively a representation of their Churches, as if they had been planted by the Apostles themselves; a Church most likely of any Church in the world, to be the true Church of jesus Christ. SECT. 9 Witness the little noise it hath made in the world, 1 Kin. The anabaptistical church so called proved to be the true Church. 19 12. in comparison of the Church of Rome, or the Prelatical, or Presbiterian Church; as also how little it hath interposed the civil Magistrate, witness the Churches in London under that notion, to their immortal praise be it spoken, who when invited by the Levelling Party to disturb the present Parliament in point of their civil Office, did manifest their utter dislike of such actions, desiring only to live under them, a peaceable life, in all godliness and honesty, as by their Petition to the Parliament, will fully appear; wherein also, the now Parliament is acknowledged by them to be the supreme power of the Nation; yea I am much mistaken, if they were not the very first that did subscribe by Petition, to the present government of the Nation; for which, with the reasons afore mentioned, I conclude that that Church which you (by way of reproach) call anabaptistical, is the true Church of jesus Christ, which hath been preserved from the power of the Dragon of Papacy, and his Angels of Prelacy, and Presbytery, which was ready to devour it, so soon Rev. 12 5, 6. as it was borne (viz. in the Apostles times) but it was caught up unto God, and to his Throne, and is now to rule all Nations with a rod of Iron, this is the woman which fled into the Wilderness of the world, viz. amongst so many various opinions as hath been for these thousand two hundred and threescore years, during which time she hath by providence, been kept from their errors, and preserved in her primative purity. This being the time that her Michael, and his Angels, viz. the Pastors of that Church, Michael the now Angel of the Church of Christ Rev. 12 7, 8, 9 is to make war against the Dragon and his Angels, and the old Serpent, called the Devil, and Satan, as viz. the Pope and his Hierarchies of Papacy, Prelacy, and Presbytery, and shall so prevail, as that there shall not be found any more place for him in his heaven, or ministry, which the Lord in mercy accomplish. Now this Church being so preserved, hath as much power to send out Labourers into Christ's Harvest, to teach, and baptise, (for the rebuilding of the Church of Christ,) as any Church either in, or since the Apostles days. And thus by divine assistance, I have discovered unto you the three first Ingredients, whereby the Church of Christ may be brought into its former or primative condition, viz. 1. In its Pastors, or Gatherers; 2. In its meet Members, whereby it ought to be compounded, as also the way, or rule, whereby they may be distinguished, from the men of the world, or worldly men, which directions, that they may be put in practice, (by all such who desire to see the flourishing of the Church of Christ in its pristine purity, as also the desolation of the scarlet Whore of spiritual Egypt and Babylon, (with all her accomplices) is the cordial desire of the servant to all, who are so devoted. CHAP. V Treateth of the Government of the Church. SECT. 1. HAving thus discussed of the three first Ingredients, I The fourth Ingredient. shall now treat of the fourth, viz. Of the Government which ought to be observed, for the regulating of Churches so gathered. Obj. When the Church is gathered as you desire, by whom, and by what means would you have it governed, so that it may agree with the will, and appointment of Jesus Christ? Ans. To the first of your demands I answer, (and yet not I, By whom the Church aught to be governed. but the Scripture) that it ought to govern itself (viz. by the real Body thereof) and not to be governed by any particular Members set apart from the whole; or by any other Church to do it for them, without the consent, or approbation of the whole Church. SECT. 2. Obj. WHat is that you term the Church? Ans. A company▪ of Believers met together in What the Church is. one place, for the administration of the Ordinances of God, to public edification. Obj. Who do you term Believers? Ans. Such as are willing, and do comply with the precepts of What a Believer is. Christ, who hath said, By this ye shall know ye are my Disciples, if ye keep my commandments; as also Joh. 14. 15. 21. 23. 24. and 15. 10. 14. as also Luke 14. 26. 27. it is not therefore every one that saith Lord, Lord, but he that doth the will of Christ that is his Disciple, and therefore they are much mistaken that think the assumption of the name of a Christian, doth make them one, as the generality of people do in these days. Obj. Suppose there be one thousand Believers in one place, or City, must they all meet together at one place, or else is it not a Church? Ans. I have no such drift in this definition of the Church (as you would either opprobriously, or for want of judgement cast upon me) as that the Catholic Church cannot be a true Church, because they cannot all meet together at one place; for, I acknowledge a Church may as well consist of part of the Believers How a church may be divided into parts, and yet continue a church. of a city, or kingdom, as of all the Believers thereof; Paul writing to the Galatians, writeth not to the Church of Galatia, (as if they had all been Members of one individual Body) but to the Churches in Galatia, (in the Plural) so that as well part of the Believers of a City (met together) may be termed a Church, as well as if they were all met together; therefore in such a case, as when all the Believers of a City, &c. cannot conveniently meet together in one place, to receive edification, they may without all doubt meet at two, three, or more places, each distinct from other; so that as you Presbiterians err in the general, so also in the particular definition of our Church. SECT. 3. Obj. Would you have each of these particular Assemblies called a Church, being contained in one City? Ans. Each of these particulars, being governed by one and the same rule, may as well be termed a particular Church of that City, etc. as all the Believers of that City, may be termed a particular of the universal Church; instance your Parish Churches. Obj. Whether ought the particular Churches of a City, to have its distinct officers or no? Ans. Yes doubtless, and yet there may be so few Believers in some place, as that it will afford none; as when there shall be found but one family in a City, etc. Obj. If so, would you have that family termed a Church? Ans. Our Saviour saith, that where two or three, are gathered together in his name, he will be present with them, Mat. 18. 20. and therefore one saith, Vbi fides, ibi est Eclesiae, where true faith is, there is the Church, be they many or few. Obj. Do you infer from hence, that Church-officers are not needful? Ans. I do not deny the use of them, or that there is no occasion for them, but this I say to acquaint you, that there may be some Churches, which will not consist of so many persons, as to make Officers, and yet to leave some to be governed; as in the Church which was in the house of Aquilla,▪ and Prissilla, Rom. 16. 3. 5. or in the house of Nimphas, Col. 4. 15. SECT. 4. Obj. Whether did our Saviour leave the power of Judicature, to the real or a representative Church? Ans. Let the Apostle Paul decide the controversy; To whom did he present his Epistles, to a representative part, or to the whole? Obj. I say to the representative part, prove you the contrary? Ans. It is very easily done, and for proof hereof, I instance, first in his Epistle to the Romans, where in the first Chapter, and Christ le●t the government of his Church to the real body thereof. seventh verse, he thus expresseth himself by way of dedication, viz. To all that be in Rome, beloved of God, and called to be Saints, etc. Now if the representative Church (which you dream of) in Rome, consisted of all such as were beloved of God, and called to be Saints in Rome, then must it needs follow that the rest of the real Body of the Church o● Rome, was not beloved of God, nor called to be Saints; as also by the close of his Epistle it appears by them whom be greeteth, and saluteth, that he w●●t the said Epistle to the real body of the Church in Rome, unless you will make Prisilla, and Mary, and the other women there mentioned, to be of the representative Church, which I persuade myself you will not. I instance also in his first Epistle to the Corinthians, where he is said to write to the Church of God, which is at Corinth, to them that are sanctified in Christ Jesus, called to be Saints, etc. from which word is easily to be understood, that all such in Corinth, as was sanctified in Christ Jesus, and called to be Saints, were such unto whom the said Apostle, did write his Epistle; now unless you would have all these, to be of the representative Church, it must needs follow, that he writeth unto others. But lest you should not be satisfied with this that hath been spoken, he giveth you fuller satisfaction in the latter clause of the second verse, where he addeth to the former number of Saints spoken of at Corinth, All that in every place call upon the name of the Lord jesus; now if you would have all that in every place call upon the name of the Lord Jesus, to be of the representative Church, than we shall soon agree. Again, the second Epistle to the said Corinthians, is said to be written to the Church of God, which is at Corinth, with all the Saints which are in all Achaia; now shall we think that the Church at Corinth, with all the Saints in Achaia, were only of the representative Church; if so, what kind of people would you have the rest of the Body to consist of. SECT. 5. Obj. I Must confess, by this you have spoken, it is evident that Paul wr●t them Epistles, and the rest, to the real Body of the Church, to whom he sent them? Ans. If you had not, I could have instanced in divers other places, as Ephes. 1. 1. Phil. 1. 1. Col. 1. 1. wherein then do you require any further satisfaction touching the point in question, which may not be concluded from your confession. Obj. What can you infer from my confession, which may avail you in your enterprise? Ans. As much as possible I can desire, for by granting to this, That which was written to ●h● whole Church, doth ●el●ng to the whole Church to effect. (which indeed you could not avoid) it must of necessity follow, that whatsoever is contained in those general Epistles, (to the whole Body of the Church) must belong to the whole Church, and not to any members set apart from the whole, which you would have a representative Church. Obj. You seem to have read Doctor Stewarts Dupley to M. S. allies two Brethren, who were Independants. Ans. Yes, I have read the first, and second part of it, but the title of Independent, which he putteth upon the quinque Eclesian Ministers, rather suiteth with himself. Obj. Why do you take him to be an Independent? Ans. Yea rather than the other, for he that will rather subscribe He is no Independent that doth depend upon the Scriptures. to the judgement of any reforming Church now extant, then to the precedent left by Christ, and his Apostles, may certainly he termed an Independent, rather than they, who do subscribe to the practice of the Apostles, and doth relinquish the other. But Doctor Stewart, and the the rest of the Presbiterian Faction, subscribe to the tradissions of their Orthodoxal Divines, (as they call them) and not to the Apostles (as I shall clearly make appear) Ergo such men deserve the title of Independants, and not the other, whom they so term. SECT. 6. Obj. Would you not have them depend upon their Classical, Provincial, and Nationall Sinods? Ans. We find no such terms of pre-eminence in Scripture, as No such terms as Classical, Provincial, or Nationall Sinods found in Scriptures. I have formerly told you, and therefore we are not to allow of any such place of dignity; and if there had been a dependency belonging to the Apostles, (after the Ascension of Christ) certainly it had belonged unto Peter, as I have formerly showed; but that the Apostles did not absolutely depend upon the judgement of Peter, is manifestly cleared, at the decision of the controversy about Circumcision, Act. 15. the due observance of which Dispute, will fully clear the matter in question; For, 1. We find that the Assembly collegated together, to decide that controversy, was not merely the Apostles themselves, (who certainly either then or since, was the most able to have decided it of themselves) but we find in the same text, that the Apostles admitted also of the Elders of the Church (then with them at Jerusalem) yea, and not only these, but also the Brethren; so that it is manifest, that Counsel consisted of the real Body of the Church then at Jerusalem, and not of any members set apart from the whole. 2. We read that albeit Peter was the first that opened the The Brothers had a joint interest and concurrency in all matters concerning the Church. case in that difference (as commonly he was in all other, in regard of his boldness) yet did the Apostles, and Elders, and the rest of that Church, rather allow of the judgement of James, then of Peter, as we have it in the 22. verse of that Chapter, whereas had they been absolutely to have depended upon Peter's judgement, it had been a presumption in James to have spoken; or if they had been to have depended upon the judgement of James, it had been the like for Peter to have spoken; but that they were not bound to depend on either of them, or any of the rest, may appear, in that either all, or most of them, used their Christian liberty in the matter of Dispute, as either Peter, James, or any other of the Assembly, as clearly appeareth in the seventh Verse. 3. It is also evident, that not only in this matter of controversy, but also at other times; yea the Apostles never urged the Church to confide in their Judgement, or Doctrines, further than they found it consonant to the Scriptures, witness the Bereans, whom they commended for so doing, Act. 17. 11. SECT. 7. NOw it thus appearing, that there was no Priority amongst No priority amongst the Apostles. the Apostles, under their immediate calling; why should there be any amongst the Ministers of Christ, under their mediate calling,; if not amongst them equals, why amongst these? Again, to depend upon any, unless we knew him, or at least did believe him to be infallible, were a mere madness, and absolute Popery; yea in such a dependence, the Papists are to be commended, above the Presbiterians; for their dependence upon the Pope, is on no other ground, but that they think he cannot err; but I suppose the Presbiterians, will not deny, but that their Classical, Provincial, and Nationall Sinods, may, and doth err, and therefore to depend solely upon such, is no less than popery. Obj. They hate Popery, they will depend upon the Canonnicall Scriptures of the Old, and New Testament. Ans. If so, therein they agree with them, whom they term Independants, and this they may do, without appealing to their Classical, Provincial, and Nationall Sinods; for in matters of Divinity, to appeal to such, is either that we hold them to be infallible, or ourselves novices. Again, thus to depend, is to run What it is to depend upon one another. ourselves into an infinitum, as from the Brethren, to the Elders, from the Elders to the Pastor, from the Pastor, to the Classis, from the Classis, to the Provincial, and from the Provincial, to the Nationall, which if not infallible, to whom, unless to the Pope. Obj. They hate the Pope, I told you to the Canonical Scriptures▪ Ans. And I tell you again, that the Canonical Scripture, must then be the Umpire, when all is done. CHAP. VI Treateth of the judging of Scripture, etc. SECT. 1. Objection. WHo must be Judge of the truth of the Scriptures, touching such particular differences, as may arise in controversy? Ans. Who was Judge betwixt the Apostles, Paul, and Barnabas, and the noble Bereans, in any difference The Scriptures must be the Umpire when all is done. of opinions, which they either were, or might be formerly possessed of (before, or during that time the aforesaid Apostles were conversant amongst them) was it not the guidance of the Spirit of God, the only true interpreter of Scripture, which did dictate to them the truth thereof? Which spirit of discerning they obtained, by their industry in studying the Scriptures daily, Act. 17. 11. SECT. 2. Obj. TRue, that indeed is the only interpreter of the Word, but is it not more likely, that Learned men should have it, rather than them that have little, or no learning; such as Cobblers, Tinkers, Weavers, Millers, & c.? Ans. What was Aquilla, Prisilla, or the real Body of the Church in Corinth, unto whom the Apostle Paul gave way to Prophecy, 1 Cor. 14. 41. yea and willeth them to covit it, chap. 14: 39 were they all accademics? Again, if the Spirit of God be confined to Learning, than such as are illiterate are void of it, and so consequently are not the children of God, for the same Apostle saith, that if any man have not the Spirit of Christ, he is none of his, Rom. 8. 9 Again, if the Spirit of God be confined to Learning, than the greater Scholars the greater measure of the Spirit; and so consequently the Church of Rome would carry it from all the Churches in the world, which I presume you will not condescend too; yea the contrary is most evident, as may appear by them learned ones at Athens, Act. 17. 23. yea I desire you to read the first Chapter of the first Epistle of Paul to the Corinthians, from the seventeen verse to the end of the Chapter; as also, Jam. 2. 5. and then tell me, if it be not more probable for such, (whom you term illiterate fellows,) to have the Spirit of God, rather than the great Rabbis, and Doctors of the world; and if so, consequently they have more knowledge in the Scriptures, for the Spirit searcheth all things, even the deep things of God, (as in the tenth verse of that Chapter) by which they are made more fit, and able, to teach, than the other, yea and aught so to do, no man being to hid his talent, but to put it into the bank, Mat. 25. 27. etc. Again, all Scriptures are given by inspiration, and 2 Tim. 13. 16. and not of private interpretation, 2 Pet. 1. 20, 21. But holy men of God spoke as they were moved by the Holy Ghost; so that, it is impossible for the greatest Scholar in the world to apprehend the mystery of them, being in a carnal condition; yea to such, they are foolishness; and therefore not regarded, or esteemed of them, further than they can accomplish their own private ends, by making a seeming show of their affection to them, (as is too apparent;) witness the Hypocritical Clergy of the times, who preach merely for matter of Stipent, or Wages, as if Christ intended to make a Trade of his Ministry; yea I appeal to the consciences of such parents, who put their Children to the University, whether it be not more out of an intent to get their Sons Live, (viz. a Parsonage, etc.) then out of a cordial desire to advance the Kingdom of Christ; by all which, it is manifest, that such Mechanic men (as you have named,) being endowed with the Spirit of God, may do better service in the Ministry of the Word, than the most learned Doctors in the world, being most of them destitute of it, and therefore cannot discern the things of God. SECT. 3. Again, the same question might have risen betwixt the aforesaid Apostles, and the Bereans, yea doubtless the Apostles might rather have blamed the Bereans, (for not confiding in their judgements) than the Presbiterian Synod, the Independants, for the Apostles were assured of the Spirit of God to direct The Bereans commended by the Apostles for comparing their Doctrine with the Scripture. them (in their expositions of the Scripture) and yet they were so fare from envying the Bereans, (for not presently complying with their Doctrines, until they had compared them with the Scriptures) as that they applauded them for it. Again, of the two, one would have thought, the Bereans should have grounded upon the Apostles judgement, than their own, but we see that such a christian liberty was given them (by the Apostles) as that they were not constrained to believe; they rather desiring, to leave the issue of their Doctrine, to the operation of the Spirit of God, by which they might be guided in the truth, which (being but one) would make their judgements one, as it did at length. So in like manner, ought the Spirit of God to have its operation, betwixt Teachers, and Hearers; and not because men will not immediately comply with men's Doctrines, to rail upon them, and call them Schismatics, Heretics, Independants, etc. when as indeed, if the Raylors themselves, would act the Bereans part, they would not long continue in their own present judgements, in many things. SECT. 4. Obj. IS any Church now extant so infallible, that it needeth no advice of any? Ans. No Church ought to be so esteemed upon earth; infallibility One Church may advise with another. ought only to be ascribed to the Spirit of God, in the Scriptures; and for matter of advice, and counsel, in any Spiritual matter, it is requisite, that one Church make use of another, as the Church of Antioch, did of the Church at Jerusalem, but not absolutely to depend upon them. Obj. Did not the Church of Antioch, depend upon the determinate conclusion, of the Church at Jerusalem? Act. 15. 2. Ans. The text doth not say, that they did absolutely depend The Church at Antioch did not depend on that a● Jerusalem. upon it, but that it sent to the Church at Jerusalem about the question; which doth imply, that it was only to advise with them, or to crave their judgements, in the matter in controversy, and not to resolve, right, or wrong, to depend upon their judgements; as also in that the Messengers which were sent, were Apostles, as the other were, to whom they were sent, and as infallible as the other, and so their equals, as the Apostle Paul testifieth of himself, Gal. 2. 6. Again, suppose that the Church at Jerusalem had determined, that the Church at Antioch, should have admitted of Circumcision, and enjoined it upon the Brethren at Antioch, were either the Apostles, or them of Antioch, bound to have obeyed them decrees, knowing that all such Ceremonies were ended in Christ? Obj. No, in that they ought to have obeyed God, rather then Man. Ans. Then you conclude, that such injunctions as be commanded Authority ought not to ●e obeyed in unlawful ●hings. by the greatest authority, being contrary to the Word of God, ought not to be obeyed; and if so, why ought we now to depend upon a Presbiterian Sinned, who are fare inferior to the Apostles? or to obey them in such commands, as are as contrary to the will and appointment of Jesus Christ, as Circumcision was to them of Antioch, being abolished as aforesaid? SECT. 5. Obj. Doubtless Paul at that time, did depend upon the Apostles, as well as at other times, as when he went up to Jerusalem to see Peter, Gal. 1. 18. Ans. That is weakly argued, Paul went up to Jerusalem to Paul did not depend on Peter. see Peter, ergo he depended upon him; whereas it doth clearly appear, that Paul had no such intent; for in the precedent verses of that Chapter, he acquainteth the Galathians with his conversion; and that after which, he communicated not with flesh and blood, neither went he up to Jerusalem, to them that were Apostles before him, but that he went unto Arabia, etc. Lo here was a great dependency upon his fellow Apostles, when he preached for three year's space, without their knowledge, and consent; yea so fare was he from depending upon Peter, that meeting with him at Antioch, he withstood him to the face, Gal. 2. 11. all which actions certainly declare him, to be no dependant, either to Peter, or any other Apostle. For where there is a dedendancy, there the dependant is confined What a Dependant is. to the conclusions of him, on whom he dependeth; but Paul, went not to Jerusalem, to receive any conclusions from Peter, but only by way of conference, as appeareth by the second Chapter, and the twenty sixth verse. Now seeing there was no dependency amongst the Apostles (under their immediate calling) one to another, (by way of infallibility) but only by way of conference, why ought there to be any now amongst the Ministers of Christ under their mediate calling, they being the same one to another (under that calling) as the Apostles were under the other? SECT. 6. Obj. Wherein consisteth the chief difference, betwixt the Presbiterians, and Independants? Ans. In that the Independent doth only depend, upon the The difference betwixt the Presbiterian and Independent. dictates of the Spirit of God in the Scriptures, and the Presbiterian upon the corrupt Churches of the times; by which way they show themselves Antichristians, than Christians, rather of them of Thessalonica, then of them of Berea, Act. 17. 11. Obj. Do you think the Presbiterians, go about to foster any known tenant of popery? Ans. I have already proved, that they do retain several tenants of Popery, as also this of Superiority, and infallibility, for were superiority (in the Clergy) tolerable, then why ought we to have subdued, it in Bishops, Arch-Bishops, or in the Pope himself? Obj. Because there is no such Titles, as Pope. etc. found in Scripture. Ans. Neither is there any such Title of preeminences, as a We may as lawfully retain Arch-Bishops, etc. as Classical, Provincial, and Nationall Sinods. Classical, Provincial, or Nationall Synod, each of which excelling other in dignity, as that of Bishops, etc. and therefore as direct Popery as the other, and more ridiculous; in that they would have each of these degrees, superior one to another; and yet the members of each of them to be equals. And if so, why might we not have retained Bishops, and Arch-Bishops, and so on, to the Pope's Holiness; for he termeth himself, Serv●● serv●rum Dei, to colour his Hypocrisy. Now if you would not have this termed Popery in gross, we will call it double refined Popery. Obj. Why so? Ans. Because it hath received two refinings from the grossness Presbytery double refined Popery. of the error, whereof Lordly Prelacy was the first, and that of Presbytery the second, retaining part of the same spawn of Antichristianisme, as did the former. Obj. In what respects? Ans. In that all Majority, and Preeminency, amongst the Ministers of the Gospel, being taken away, that they will yet strive to uphold it, by these three degrees afore-named. SECT. 7. Obj. Would you have every particular Church to reflect merely upon their own judgements, without any to control them in their errors? Ans. Who art thou that judgest another man's Servant, since What ought to be done in case of error in the Church. he standeth or falleth to his own Master, Jam. 4. 2. yet to prevent such evils, it will be requisite, that a confession of Faith be drawn up, and that none be admitted, but such as make public confession of it; desiring to be admitted a Member of that Society, as also promising to walk in obedience to it. Obj. But in case such an one (as is admitted a Member) decline from the covenant which he hath taken, what means must be used to reclaim him, and reduce him to ●●e obedience of it? Ans. In such a case (as if he refuse to be ruled by the Church, whereof he is a Member) it is requisite that advice be tendered him, from neighbouring Churches. Obj. But what if he refuse to be admonished by them? Ans. In so doing, he is not only a violater of the Covenant which he hath engaged in, but thereby indeavoureth, as much as in him lieth, to make a fraction in the Church; which rather than he should effect, it is requisite, that one Member should perish, rather than that the whole body be ruinated. Mat. 5. 30. SECT. 8. Obj. Would you have Members ejected upon every occasion of difference? Ans. No, unless the matter be capital, viz. to the sub●e●si●● of a fundamental part of Religion. Obj. But in case the greater part of the Church, shall decline such a part of Religion, what can the lesser part do against them? Ans. The lesser part adhering to the Covenant, are to be esteemed the Church, and not the other, in regard they have violated their faith, aed obedience, and so are to separate from them, Acts 19 9 Obj. This will be a means to tolerate all manner of Sects and Heresies amongst us. Ans. It is requisite (as the Apostle saith) that Heresy should Heresy will advantage God's glory. be, for thereby the truth is made more manifest, 1 Cor. 11. 19 what mattereth in that the Turkish Koran is printed in London, and published in the Commonwealth, to such as know it to be ridiculous? and so of any other Sect or Heresy; ye● I do verily believe, that it would more advance God's glory (in the Gospel) if such lisenciousnesse were set at liberty, as did not run itself into a Moral offence; and that the forcing of such like to Hypocrisy it, doth prove more damage to the Church of Christ, than the other; yea doubtless it would be a means to make such like people more ashamed of themselves, than all the rigour that can be used against them; they being of the nature of a Scold, who if she be not opposed, will sooner keep silence, then by all the punishments you can inflict on her; besides, we have no precedents for any such cumpulsions, in the Scriptures. CHAP. VII. Treateth of Cumpulsive power, etc. SECT. 1. Objection. THe Spirit of God in the Revelations, reproveth the Churches, for suffering such sorts of people to be amongst them? Ans. But the Spirit of God in that Chapter, The Apostles used no cumpulsive course to any. doth not give those Churches, a cumpulsive ●●wer, to force such Sectaries, to be of their opinions, whether they would or no; he only taxeth them for not objecting such people, from their society; so that the cumpulsive power which you would have the Civil Magistrate use for you, as your executioners, is a way to contradict our Saviour, who calleth his Church, a little flock; whereas you would force it, to consist of whole Nations, making no distinction betwixt it, and the world. SECT. 2. Obj. WOuld you have the whole power of the Church consist in the real Body of the Church, and not in some chosen out of the rest as a representative thereof? Ans. I have formerly shown you, that the Apostles writ them The Apostle writ his Epistles to thereall bodies of Churches. Epistles (which I have quoted) not to any one particular man in the Church, or to more sequestered from the whole, but he writeth to all them, to whom he sent his Epistles, which was to the whole real Body of the Church; and therefore it must needs follow, that they had all equal power. For to whom the Apostle writ his Epistle unto, of them he requireth a performance of his will. But he writ to all the real Body of the Church, to whom he sent (as I have heretofore clearly proved) and not to any one a part, or to more sequestered from the whole. Ergo he requireth such things as he writ for, to be done by the real Body of the Church, as in 1 Cor. 5. 4. & 12. 13. Obj. Doubtless such business, may be despatched, with more facility, by certain Members of the Body, chosen out of the whole, as a representative Church; then otherwise it can be done, by the real Body of the Church? Ans. We are not to deprive the poorest or meanest Member The meanest member of Christ ought not to be deprived of his Christian liberty. of Christ, of the right, and privilege, of his Christian Liberty, it being as due, and proper unto him, as a Crown to a King. And yet for order sake we allow, that Church business may be dispatched by some eminent persons, who are Members of it, so that they be chosen by the consent of the real Body, as in the elections of Parliaments, etc. in such a manner was the controversy dispatched, which happened at Antioch, viz. by choosing certain Members out of the real Body, by the real Body, as appeareth, Act. 15. 2. as also at Jerusalem, where the Brethren, viz. the real Church did the like, by sending a Committee to Antioch, as in the 25, 26, and 27. verses of that Chapter doth expressly appear) viz. Judas, and Silas, etc. SECT. 3. Obj. YOu boast much of that passage, but you cannot prove, that Paul, and Barnabas, and the certain Brethren there mentioned, which went to Jerusalem, were sent by the real Church at Antioch, seeing the text only saith, that they determined to send Paul, Barnabas, and the other Brethren; but what they it were, is not mentioned, and therefore it lieth on your part to prove. Ans. As for our boasting of that passage (if there be any) it The Presbiterians wilfully exclude themselves of the liberty which Christ hath afforded. is not without cause, seeing that Christ hath bestowed upon his Church, such a large privilege from which, you of the Presbytery, wilfully exclude yourselves and as to that, you think it such a difficulty to prove, who they were, that sent the Apostles, and the Brethren from Antioch, to Jerusalem; I will partly answer you by a question, and after give you other satisfaction. And as to the question, I demand of you, by whom were Judas, and Silas sent from jerusalem, to Antioch? Obj. It cannot be denied, but that they were sent, by the Apostles, and Elders, and Brethren at Jerusalem, for the text doth plainly, and positively express it, ver. 23. but what these Brethren were, is uncertain, they might be the rest of the representative Church at Jerusalem, for any thing that either I, or you know to the contrary. Ans. Not so, for if you be ignorant of it, so am not I; call Paul and Barnabas sent to the real Church of Antioch. to mind the 22. ver. of that Chap. and there you shall find, that them who are called Brethren, in the 23. ver. are called, the whole Church, ver. 22. Now if you be not satisfied, that Paul, and Barnabas, and the other Brethren, were sent by the real Church at Antioch, as well as judas, and Silas, was by the Church at jerusalem, I will thus further prove it unto you. In the first Verse of the fifteenth Chapter we read, that certain Pharisees came from Jerusalem to Antioch, to dissuade the Brethren of that place, from the Doctrine which they had been taught, by Paul, and Barnabas, who being then at Antioch, set upon these Jews by Disputation, the matter of which Dispute (being about Circumcision) remaining dubitable to the 〈◊〉 of the said Church, it followeth in the same verse, that they determined to send Paul, and 〈◊〉▪ and certain other 〈◊〉 the Church. SECT. 4. Obj. But yet you have not 〈◊〉▪ that they there spoken of 〈◊〉 real Church at 〈◊〉. Ans. What they can it be, to whom the Apostle, and Elders, and the whole Church at Jerusalem, sent their answers in writing unto? ver. 23. But the writings which they sent, was directed, to the Brethren of the Gentiles, which were in Antioch, etc. Ergo the Apostles, and Brethren, were sent by them. Again, what other they can it be, that sent Paul, and Barnabas, than they whom the Pharisees of Judea, would have persuaded from the Doctrine, which they had formerly been taught, by Paul, and Barnabas; for if it should be otherwise understood, that they were only sent, by the representative Church at Antioch, (as you would have it) than the first verse of the Chapter, should have run thus, viz. That certain men, coming from Jerusalem, to Antioch, taught the representative Church, at Antioch; and so it must consequently follow, that the representative Church at Antioch, was only called, by the name of Brethren; and if so, what would you have the other part of the Church called, which were not of the representative Church, which consequently were not to be called by that name. Obj. You have put me to a loss, but nevertheless, the Indipendants, and Annabaptists, ●rre in many things, which they presume to have power in, as the chosen Church officers, etc. Ans. Instance in any particular Officer (which may concern The real Church had power to choose Deacons the Church) where the real body of the Church, hath not to do in his election. SECT. 5. Obj. Show me where the real Body of the Church at Jerusalem, had power to elect Deacons. Ans. To prove that I instance in Act. 6. 5. where the multitude of Disciples, is said to make choice of the seven Deacons there mentioned. Obj. It cannot be collected from that text, that the multitude, had a voice, in that election; but if they had, it was only in the instituting of Churches, but not in a Church already established, and furnished, with all her ordinary Church Officers. Ans. When a Church is already established, and furnished, with all her ordinary Church Officers, what need then hath it, to elect more Officers, but not to mistake your meaning; your Argument is very weak, yea very ridiculous, for if the real Body of a Church (gathered by the Apostles) were permitted that privilege, and power, by the Apostles, themselves, yea even in the first instituting of Churches (which if ever a representative Church ought to have done of itself, ought the most to have been then, both by reason of the abilities of the Apostles above others, as also to have been a pattern, to all representative Churches for the future;) but seeing at that time (when if ever it should have been done, as a precedent to all ensuing Ages;) it was not effected without a joint interest, and concurrence, of the rest of the Brethren which appertained to that Church, then present at Jerusalem; how much more ought they now, to enjoy that privilege which the Apostles so confirmed upon them: And seeing they were thought worthy by the Apostles, to lay the foundation of the Church; how much more ought they to be permitted, as coasistants, in the building; if in the institution of Churches then gathered out of Judisme, and Heathenism, why not in the like gatherings now, out of Antichristianisme? SECT. 6. Obj. Put the case they had a voice in the election, yet it followeth not, that they had a voice in the examining, or judging of their sufficiency: seeing they had not judgement, or sufficiency of themselves, to judge thereof? Ans. To see how you will prejudicated things, How know you the abilities that them Disciples had? yea you disallow that judgement to be in them Disciples, which the text doth justify of them, for how could they have made choice of such a man, as Stephen, and the other Deacons, who is said to be full of the Holy Ghost, if they had not had judgement to have discerned their abilities, yea those of your own judgement allowed them Disciples, to have judgement in the examen of a Deacons life, as D. S. granteth. Obj. If they have judgement in the examen, yet have they not judgement in his other gifts. Ans. Wherein is the Apostles ever said to question them more, after their election by the Disciples, but that forthwith after they were so elected, and presented, by the Disciples, or Brethren, to the Apostles, and Elders,) they are said to go to prayers, and then laid their hands on them, Act. 6. 6. Obj. Put the case that these Deacons, were ordained, by the consent of the people, yet followeth it not, that this consent, was a voice, because it was not asked of every one apart. Ans. Put the case it signifieth, what it doth signify, viz. that they were ordained, by the content of the people, which is that I stand for, and for that their consent, was not a voice (because it was not asked of every one apart) I answer, by a demand; how you know they were not asked every one apart, seeing the text is neither for it, or against it; neither is it needful (at all times) in Counsels, to put questions, to particular voices (when the case is clear) as it is very probable it was to them Disciples, in that they immediately consented; but however they agreed, we read they did agree, without any noise of strife, or division amongst themselves, which you think to be a thing impossible to be done at any such occasion. And seeing that election was so quietly carried on, why may not the like be done in these days? SECT. 7. Obj. BY your former expressions, you confess that the Eldership, and Presbytery of the Apostles, and Elders, did principally, and authoritative act, and not the whole Church, or people, they in a lower, and less interest, as by way of choice, vote, and consent. Ans. It was very requisite, that the Apostles of our Lord and How the Apostle had a pre-eminence above others. Saviour Jesus Christ, who was immediately called by him, to that purpose, should have a pre-eminence, before them who were but mediately called by them; but seeing there is no such immediate calling to be expected, all being now called, by one and the same mediate means (whether it be to the Ministry, or any other Office in the Church) it is very fitting, that the Members of each Church, so called, should likewise enjoy the same privilege, under the mediate calling, as did the other, under the immediate calling. Obj. What privilege would you have allowed the Church now under its mediate calling? Ans. That one Minister should not usurp over another (and so in the rest of the Offices in the Church) neither to take place each of other, unless upon a Moral respect, of age, zeal, gifts, or the like. Obj. Would you not allow the Pastors, and Elders under this mediate calling the same power, which the Apostles, and Elders had under their immediate Calling? Ans. Yes, if they prove the like Proficients as did the Apostles and Elders; but they of the Presbytery take fare more state upon them, than did the Apostles and Elders, as I have, and shall yet make appear. SECT. 8. Obj. IT is manifest, that the Apostles did ordain Presbyters, and Deacons, and gave rules concerning christian Discipline, and had power of exercising censures, over Presbyters and others, which these places of Scripture, as Act. 14. 13. Act. 6. 6. 1 Cor. 16. 1. 1 Cor. 14. 1 Cor. 5. 3. 3 Epist. Joh. 9 10. do prove. Ans. It is acknowledged, but I have told you, and now tell The real Body of the Church had an interest & concurrence in all things appertaining to the 〈◊〉. you again, that there ever went a joint interest, and concurrence of the Church, in all their proceed, which those Scriptures, viz. by comparing the 15. and 23. verses of Acts 1. as also by comparing Act. 6. 3. 5. 6. Act. 13. 1, 2, 3, 4. with Act. 14. 26, 27, 28. and so in the consequences of the Discourse, in the ensuing Chapter, as ver. 1, 2, 3, 4, 12, 22, 23, 24, 25, 26, 27, 28, 30. 33. as also the whole of all Paul's Epistles, do prove (as I have formerly declared) in that they were written to the real Body of every Church, to whom they were sent, and therefore each thing concerned in them, was also to be performed by the whole Church, and not of any other particular part thereof, as a representative of the whole, without elected by the whole, as hereafter I shall prove at large. Obj. It is manifest, that Timothy, and Titus (who were mediately called) had power also of exercising censures over Presbyters, and others, which these places of Scripture, 1 Tim. 5. 22. Tit. 1. 5. 1 Tim. 5. 19 Tit. 3. 10. do witness. Ans. This is also granted, but you are so sottish to think, that the privilege which the Apostles permitted the real Body of the Church in such affairs, was taken from them; had they interest in all the Apostles affairs, concerning the Church, and must they be debarred it by Timothy, and Titus? Might they be be permitted (as I said before) to ●ay the foundation, and not to build; to elect an Apostle, and not a Presbyter; to have voice in the counsels and decrees of the Apostles, who were immediately called, and be debar●ed the like privilege by Timothy, and Titus? doubtless it was the gross, or rather wilful mistake of some proud Lucrean Priest (such as the Synod consisted of) who first assumed that christian privilege unto themselves, from them Scriptures. SECT. 9 Obj. PAul had a commanding power over Titus, chap. 1. 5. ergo one Minister over another. Ans. Paul and the rest of the Apostles, were immediately called, None now equal in power with the Apostles. and therefore had a greater privilege, then them, who were but mediately called by them, and the Church; but there is none now so immediately called, and so equal in power, and authority, to the Apostles; and as touching the commanding power you speak of, I answer; that the Apostles under their immediate calling, could not compel, or force one another, by way of authority, and would you confer a greater power on the●r, who are but mediately called? I see your pride will appear above board, you have forg●t Christ's answer to your Predecessors in ambition, M●●. ●●. ●●, ●6, ●7, etc. as also how it was relished, by the rest of the Apostles, ●●r. 24. Obj. The Apostles sent Judas, and ●las, to Antioch, ergo they had power over them. Ans. That is argued like the rest, for by the same reason, the rest of the Apostles, had a commanding power over Peter, and John, (whom they are said to send to Samaria,) Act. 8. 14. as also the Church at Antioch, in sending Paul, and Barnabas, to Jerusalem, Act. 15. 2. which were to cross the injunction of our Saviour, Mat. 20. 25. etc. therefore no rational man can imagine, that those Missions, or sendings, were any other, then when Committees are appointed by the Parliament, out of their own Members, to act particular businesses, proper to the House; which Committees, being Members, do not lose any part of their power, or Membership, during their absence in the House, upon that Committee, though distant from the House; have you been seven or eight years so near the House, and yet ignorant of such customs. Obj. As them Members of Parliament are a Committee, the remaining Members in Parliament have a superior power above them, they being the supreme Court. Ans. Were it so, yet you still argue against yourself, for that proveth that the supreme power remaineth in the real body of the Parliament, and so consequently of the Church, viz that the Church at Antioch had a supreme power, over, and above, Paul and Barnabas, as the Church at Jerusalem over Judas, and Silas, being sent by them as Committees; so that you no ways advantage yourself, by your evasion. SECT. 10. Obj. TImothy, and Titus, had not only power to ordain Presbyters, and Deacons, but also of exercising Censures over Presbyters, and others; as also the Angels of the Churches are said to have, Rev. 2. 3. chap. Ans. What work you make with poor Timothy and Titus, to uphold your pride and covitousnesse, but I cannot better answer this point, then in the words of your own Language, to his late Majesty in Carisborow Castle, only I shall paraphraise something by the buy, as in answer to your own particulars, by speaking to you, as to them of the Synod, that writ that answer, viz. I cannot say they had this power as the Apostles Substitutes, or Successors, in Presbiterian Government; or that they exercised the power they had, as being Presbyters, in the sense of you Presbiterians; but as extraordinary Officers, or Evangelists, which Evangelists were an office in the Church, distinct from Vid▪ fol. ●. Pastors, and Feachers, Ephe. 4. 11. And that they were Evangelists, it appears by their being sent up and down by the Apostles, or taken along with them in company to several Churches, as the necessity, and occasion of the Church did require; the one of them being expressly called an Evangelist, 2 Tim. 4. 5. and neither of them being any where in Scripture called Presbiterian in your sense, neither were they fixed to Ephesus, and Crect, as Presbyters in the Churches committed to them, as you would be in London, and Westminster; but removed from thence to other places, and never (for aught appears in Scripture) returned to them again. And it seems clear to me, that neither their abode at Ephesus, or Crect, was for any long time, especially for so long a time as you have sitten at Westminster. Nor was it so intended by the Apostles, or our Parliament, for the Apostles employed them there upon occasional business, as his expressions intimateth, 1 Tim. 1. 3. Tit, 1. 5. which words doth not carry the fixing and constituting of a Synod of Presbyters, in a place, as perpetual Governors. SECT. 11. ANd as touching those Angels, mentioned in the Revelations, Vid. fol. 7●▪ I answer also in words of your own coining, viz. that they were in no place called Presbyters, in vulgar acceptation; neither is there mention of Superiority, of one Presbyter to another, as a Classical, Provincial, and Nationall Synod, but in Diotrophes in effecting of it, as you of the Synod did not. And for the more clear and full satisfaction of your Worships in this point, I will briefly declare into what Officers hands the ordinary standing Office of the Church were transmitted, and derived, by and from, the Apostles. The Apostles had no Successors, in eundem gradum, the Apostolical office was not derived by Succession, being established by Christ, by extraordinary and special commission; but for the ordinary, and standing use of the Church, there were ordained only two orders of Offices, viz. Bishops, and Deacons, which the Apostle expresseth, Phil. 1. 1. and only of them, doth the Apostle give the due character of 〈◊〉 ●. 1 Ti●● 3. 2. 8. from both which places of Scripture, 〈…〉, that besides Presbyters, Vi●, fol. 8. there is no other Order, but 〈…〉; and though the order of a Presbyter, 〈…〉 order of a Dea●on, yet in the same order of a De●●on, or 〈◊〉, there was not any one superior to another; no 〈◊〉 w●● above an Apostle, no Evangelist above an Evangelis● 〈◊〉 Presbyter above a Presbyter, no Deacon above a Deacon. And if ●o, how will your Classical, Provincial, and Nationall Synods ●o●d together, by which you do assume a power, beyond the power which the Apostles used in the Church, binding, and consigning your fellow Presbyters, to observe your Injunctions, and Decrees, as if you were rather Apostles, than Presbyters, admitting only such Creatures as are of your own stamp, into the Ministry; and to such, must all the Parishes of the Kingdom subscribe, and admit of, whether they have either seen, or heard of them before or no; your approbation is sufficient, if they have but received the Popish stamp of Orders, by your Predecessors the Bishops, they are well enough, otherwise not, how gifted soever they be. SECT. 12. Again, in your answer to his late Majesty you say, That no other Persons, or Officers of the Church, may challenge, o● assume to themselves, such power as did the Apostles, in that respect alone, viz. because the Apostles practised it (except such power belong to them in common, as well as to the Apostles by warrant of Scripture,) which that it doth, your Synod is yet to prove. You there also confess, that our Saviour, and his Apostles, did not so leave the Church at liberty; as that any substantials belonging to Church Government, which were appointed by Christ, and his Apostles, may be altered at pleasure, and then I am certain that your Classical, Provincial, and Nationall Sinods, will not agree with the other left by Christ, and his Apostles; and therefore I beseech the Honourable House of Parliament, to look rather to the original of those your Powers, than the succession of them. And thus you have made an Episcopal rod, to whip your own britch. Obj. That which is called ordination was by the Apostles, and a power established in the Presbytery, and not in the Church as m●●re believers. Ans. I have proved and shall prove, that the Brethren as well as the Presbytery, had a joint interest and concurrency in all power which belonged to the Church. CHAP. VIII. Of the Church's power to choose their Officers. SECT. 1. Objection. HOw prove you the election of Pastors, and Elders, by the Church, or people? Ans. Even by the renowned Doctor Stewarts The Church hath power to chu●e its Pastors. own confession, in his learned Dupley, where he voluntarily, and ingeniously confesseth, and acknowledgeth (albeit to the marring of his Market) that no Minister, or any other Church Officer, aught to be thrust upon a people, or Congregation, no more than a Husband, is to be forced upon a woman, against her will; and that however such a Pastor, may go to the Pulpit, and preach amongst them, yet unless they consent, he is not their Minister. Thus far the learned Doctor. And if so, with what impudence, have you of the Synod, dispatched your own tribe, to officiate where you yourselves please, by virtue of an Apostolical power, which you proudly usurp, unto yourselves, condemning it in others, when as it so clearly appears▪ (and that by a Bird of your own feather,) that every Church hath power to judge of the ability, and sufficiency of their Pastor. Obj. If the Doctor had thought you would have made such use of his expressions, he would have kept them in, however it is but one Doctor's opinion. Are you able to prove from Scripture, that the real body at ●erusalem, had such power given them by the Apostles, and Elders? Ans. Yea I am able to prove, that they had a voice in choosing The real Church chose Mathias to be an Apostle. of Mathias to the Apostleship, from Act. 1. 23. SECT. 2. Obj. THat text doth not say that the people, viz. every one of them gave their voice, for if so, then Marry, and the rest of the women voiced also; which was contrary to Paul's command, who saith, that women are to keep silence in the Church; and therefore certainly, none did voice but such as had power to voice. Ans. Neither doth the text say, that the women did transgress Women m●y prophecy if so gifted. that precept (given by Paul) in speaking, but as you mightily mistake the Apostle in other things, so in this; for in that place, where the Apostle commandeth women to be silent in the Church, it is only meant concerning preaching, and propheying, as doth clearly appear, 1 Cor. 14. 36. and not of other conference, in the Church; for if so, Aquilla surely did offend in speaking in her own house, it being a receptacle for the Church. Neither is it altogether forbidden in the sense, of Prophesying, if they be so gifted. Obj. I pray you remember yourself, do● not go about to contradict the Apostle▪ as that he knew not what he said. Ans. That which I have said, I am able to justify by Scripture, yea by the Apostle Paul himself if need require. Obj. Hold me no longer in dispense, but satisfy me how it may be, and not to contradict the rule, set down by the Apostle Paul, 1 Cor- 14. 34. Ans. I shall prove it by the Old and New Testament, and first in the Old Testament; I instance in Miriam, Numb. 12. 2. where Aaron and Miriam object against Moses, in these words; Hath not the Lord also spoken by us? Such Prophetesses also were Deborah, Hanna, and Huldah; and in the New Testament, Hanah the daughter of Pannuel, as also Philip's four daughters, which were Prophetesses, Act. 20. 9 SECT. 3. Obj. But were these Prophetesses, to teach publicly? Ans. These Prophetesses being extraordinarily stirred Gifts of Prophecy a●e given to ●di●●● the Church. up, did also publicly Prophesy, and not only privately in their families, as may appear by these reasons, viz. 1. Because the gift of Prophecy was given them, to edify the Church withal, 1 Cor. 14. 3. they then having the gist, did use it to the right end, viz. publicly. 2. It is confirmed by example, in that passage I have named touching Miriam, Numb. 12. 2. Hath not the Lord spoken also by us? 3. Deborah is said to judge Israel publicly, being a Prophetess, Jud. 4. 4. she did therefore exercise her Prophetical gift publicly. 4. The Apostle Paul himself disalloweth not of it, 1 Cor. 11. 5. where speaking of women Prophesying, saith not that it is unlawful for women to Prophesy, but that it is not decent for them to Prophesy, with their heads uncovered; by all which it appears, that some women in Paul's time, being Prophetesses, such as Philip's four daughters, did Prophesy, and that publicly. Obj. The Apostle there doth not speak of the particular act of women, but of the act of the Congregation, which is said to pray, or prophesy. Ans. It is apparent to the contrary, by the use of the Word elsewhere, viz. Ye may all prophesy one by one, 1 Cor. 14. 31. for there the Apostle speaketh of the particular act of Prophesying. Obj. Wherefore then doth the Apostle enjoin the women silence in the Church, 1 Cor. 14. 31. Ans. To reconcile these places we are to observe, that where Wherein the Apostle injoyne● women silence in the Church. the Apostle is said to allow of the Prophesying of women, 1 Cor. 11. 5. is meant of the extraordinary gift, and function of Prophesying, wherein he did not disallow the act, but the manner, willing that it should be done with comeliness; and order. And as concerning the place where you object, that silence is enjoined women, the Apostle speaketh of the ordinary calling of preaching, or prophesying, which women ought not any way to usurp; but for the extraordinary calling, which the Lord hath sometimes given to women, there is no doubt, but they accordingly used the same, and may now use, if so inspired. As for other conference in the Church, I see no cause, women having the same need of Pastors for their Souls as men) but that they may have a voice in the election of their Minister, as any man whatsoever, as no doubt but many of the rest had, Acts 1. 14. SECT. 4. Obj, LEt us leave the women in silence, did the rest of the people voice in that election of Mathias? Ans. For any thing I know to the contrary, or you either; do you read that any of the Assembly was forbidden to voice? But if there were any that were not capable of the business in hand, we do not read, that they procured any disorder, or fraction amongst the multitude. Obj. The text doth not punctually make out, that the people made choice of Barnabas, and Mathias, but that they, viz. the Apostles, and Elders, and the Church Officers; and if you would have it otherwise, you are to prove it from the text, otherwise I neither can, nor will believe you. Ans. But if I can prove it from the text, than you both can, and will believe me, and so renounce your error. Obj. I promise you I will, but I fear you will fail of your expectation. Ans. Call to mind the 15. ver. of that Chapter, and compare it with the 2●. ver. where Barnabas, and Mathias, is appointed, and then judge, whether it be not more likely, that they were chosen by them, to whom Peter spoke unto, in the 15. ver. then to any other parties mentioned in any part of the Chapter, for in the 15. ver. the Disciples, are not only numbered, but Peter also beginneth his speech unto them, which he continueth unto the very election of Barnabas, and Mathias, not diverting it from them, to whom he began it (which in the 15. ver. is said to be the Disciples, who were about 120) how can you then with modesty deny, that Mathias, was chosen, by any other, then by the Parties there mentioned; and if granted, than it must consequently follow, that Mathias had the people's approbation, before the Apostles acceptation. SECT. 5. Obj. I Confess that it doth appear that Barnabas, and Mathias was chosen by the multitude, mentioned in the 15. ver. but whether that number of Disciples mentioned, were the real, or the representative Church, I am not yet satisfied. Ans. Do you read of any other part of the Church, then at Jerusalem, beside that number? Obj. Suppose I grant you, that the election of Church Officers, doth belong to the promiscuous multitude, yet do● I not hold, that they have any Ecclesiastical power in Judicature. Ans. I thought I had heretofore satisfied you, that the Church The real Church hath power os Judicature. of Christ hath sufficient power in itself, and that by the authority of Scripture, to decide all matters of controversy touching itself, viz. of a spiritual cognizance, but if you scruple at it, I will further enlarge myself in the point; for proof of which I could instance all Paul's Epistles, but for brevity sake, I will confine myself to the passage of the Apostle to the Corinthians, in his first Epistle, and fifth Chapter, where writing touching the ejecting of the incestuous person, doth not attribute the powes thereof, to his own particular person, or to more Apostles, and Elders, joined with him, but solely to that Church at Corinth, in these words; Do not ye judge them that are within? vers. 12. he doth not say, Do not we the Apostles of Christ judge them that are within, or we of the Classical, Provincial, and Nationall Synod judge them; but do not ye, etc. viz. the real body of the Church, to whom he writ his Epistles? yea he further ratifieth it in the 13. ver. viz. therefore put away from yourselves that wicked person. And the like order have they also sor his reception, upon his humiliation, 2 Cor. 6, 7, 8. by which two texts of Scripture, the Apostle clearly showeth whom they be, that the Church hath power over, and whom the civil Magistrate hath to rule over; as also, what have I to do to judge them that are without; do not ye judge them that are within? Again, them that are without God judgeth; intimating by the first, that Christ hath given the rule of such as are without, (viz. not members of the Church) to the rule of the civil Magistrate, as in Rom. 13. and the latter sort, (viz. such as are members of the Church) to the rule and government of the Covenanted members of the Church itself, viz. to the real body whereof they are members. Obj. Hath the Civil Magistrate nothing to do in Church-government? Ans. As he is merely a civil Magistrate, he hath not, for his The Civil Magistrate hath nothing to do in Church government. power, as a civil Magistrate, is confined without the Church, as I have formerly showed; neither is the Law, (viz. the Moral Law) given to a righteous man, but for the unrighteous, Rom. 13. 3. and therefore so long as a member of the Church, continueth his integrity, and without running himself into a Moral offence, he is without the verge of the civil Magistrate. Obj. Hath not a civil Magistrate, being a member of the Church, a greater power than the rest of the members? Ans. Not at all, as he is a member of the Church, for there is no respect of persons with God, whether they be Jews, or Gentiles, bond, or free, rich, or poor, they are all one in Christ Jesus, Leut. 10. 17. Act. 10. 38. Rom. 2. 11. Gal. 2. 6. Ephes. 6. 9 Col. 3. 11. Rom. 12. 5. etc. 1 Cor. 12. 12, 13, 14, etc. Obj. What things be they, which you ascribe as things proper to be done by the Church? Ans. They chief consist in these particulars, viz. as in election The chief actions, which concern the Church. of Pastors, and Church Officers, as I have proved; as also in matters of advice, and counsel, as I have also proved; as also in sending of Messengers, from Church to Church, to advise, and to hold correspondency together, as being all members of one universal Church, as in Act. 15. 2. 22. 2 Cor. 1. 18, 19 1 Cor. 16. 3. 10. Act. 18. 37. As also in receptions of members, into the Church, as in Rom. 16. 1, 2. Act. 9 26, 27. 2 Cor. 2. 6, 7, 8. as also in ejections of members, as in 1 Cor. 5. 4, 5. 12. 13. as also touching any matter of controversy, as in Mat. 18. 15, 16, 17. 1 Cor. 6. 1, 2, 3, etc. CHAP. IX. Treateth how matters of controversy may be decided in the Church. SECT. 1. Objection. AS concerning matters of Judicature, certainly neither them words of our Saviour, Mat. 18. 17. viz. Tell it to the Church, cannot be meant of the promiscuous multitude, seeing that in many places, the number may be so great, as that it would be ridiculous to acquaint so many, with every business, seeing the Church by that means would be continually employed about trifles. Ans. As touching the multitudes of Believers which you speak of, I have told you, that if the Brethren be so numerous, as that they cannot conveniently meet together in one place, that then they may divide into more, as there shall be occasion, so that they be all governed by one, and the same rule, with that from which they are divided; and being furnished with Pastors, and other Officers, may decide controversies amongst themselves, as if all in the City were met together about it; yea were there as many parts in that particular City, as there is such particulars in the Universal, yet if each of these particulars, be governed by the Universal rule, they are as complete Churches, as the Universal, and may be termed a particular Church of a City, as all the Believers of that City may be termed a particular to the Universal, or Catholic Church. But put the case that twenty thousand Believers, were of one It is not requisite that every member of a Church meet upon every occasion. individual Body, or Church, yet it is not of absolute necessity, that each of these particular members should meet together, upon every particular occasion, than it is for the members of each particular Church to meet together about a general business of the Church. For in such cases, it is with the Church, as with the Body politic, of the State, who in regard they cannot all meet together, to advise about the common good, therefore they divide into parts, each part electing two or more, to act for them, as their representatives, which we call Knights of Shires, as also in Towns Corporate. Now in choosing of these Knights, it hath been the custom that every Freeholder of so much per annum, had a voice in the election of such representatives, and yet was not every such Freeholder bound of necessity, to make his appearance at such an election, but was at his own choice, to go, or stay at home, and yet his, or their absence, did not retard the business; for if but any part of the Freeholders' of the said County, or Counties did appear, and make choice of such representives, for their County, it was sufficient in Law; and the rest being lawfully summoned, and not making appearance, at the time, and place proposed, must be forced to subscribe, and so in the other. SECT. 2. Obj. But suppose there was no appearance made, upon such a Writ from the King? Ans, Then were it in the power of the King, and his Privy Counsel to do it themselves, and so the Commoners would lose their privilege. The like instance may also be made in laying of a Tax, or Sessement for a Town, etc. where all the inhabitants, aught to have public notice given them, of the time, when, and place where, such a Tax is to be laid; yet is not every one, absolutely bound by this Summons, to appear at the time, and place; but if he, or they do not appear, such as do appear, may lay the Tax, and the other not appearing, are bound to stand to the conclusions of them who did appear, whether for them, or against them. Obj. But if none make their appearance, what would follow? Ans. Upon such neglects, the Pastor, and Church Officers, may do it themselves, according to my former instance. Obj. What would you infer from hence? Ans. That in any act of Judicature, (which may concern the members of the Church) if the real body thereof have public notice of the time, and place, where a controversy (betwixt the Part of the Church may decide controversies. members thereof, is to be decided, and most of them forbear coming thereunto; that then the parties, which shall so come, albeit, inconsiderable to the other, may decide the controversy▪ and being so done, the re●● are not to gainsay it. Obj. But if none of them should appear upon the Summons, what would follow? Ans. Then the Pastor, and Church Officers, have power to do it themselves, according to my former instances. SECT. 3. Obj. Would you have every ●particular controversy so decided, albeit of the smallest concernment? Ans. That every particular business, should not be a trouble to the whole Congregation, or real body of the Church, our Two remedy appointed by Christ for the ease of the Church. Lord, and Saviour Jesus Christ, in his Divine wisdom, hath left two remedies, which as fare as I perceive, is not discerned by you Presbiterians; for otherwise, you would not think such businesses, so impossible to be effected as you do. Obj. I wonder what remedies they be, I pray discover them? Ans. You will wonder indeed when you hear of them, seeing they are as a pair of Spectacles, to discern the truth, and easiness of the method, which Christ left to regulate, and order, the affairs of his Church Militant by, the which you so wilfully, or ignorantly oppose. SECT. 4. Obj. Where are those Spectacles you speak of, to be found in the Scripture, that I may put them on, to discern the truth of the matter? Ans. You may find them, even before your nose, in the two verses, when you read the text, Mat. 18. 17. Tell it to the Church, etc. which sentence you so much wonder at, using it, as a means to amaze us, as the intricateness of the thing, as being impossible, that every trivial thing should be disputed on, by the real body of the Church; when as the weight of every business, is ● caveat t● he Church. taken off, before it come at the Church; for in case any difference shall happen in the Church of Christ, which I hope will be seldom, or never. (Knowing that they be all members of one Body, Christ Jesus being the head;) as also in regard that the enemies of Christ and his Church, will take occasion thereby, to blaspheme, making it their chiefest joy to see the Professors of Christ at variance; in which respect I say, they ought to be very cautalous, either to give, or take, occasion of revenge, or offence, and that by the example of Abraham. Gen. 1●. 7, 8, etc. who when his, and Lots Herdsmen fell at variance, desired, that no such thing should be amongst them, for said ●e, W● be brethren; yea rather then he would continue a difference, though he were more potent in every respect, he gave the cho●●e of the Country to Lot; which precedent, I hope will be imitated by our Brethren, in any difference betwixt party, and party; as also concerning any criminal offence, committed by any member of the Church, I hope our Brethren will take notice of the event which happened by the sins of David, viz. his Murder, and Adultery, (by which he gave occasion to the Philistines, and other of the enemies of God to blaspheme,) and so avoid all such occasions of evil; but in case such differences, and misdemeanours, should be made, and acted, by the members of Christ, which may happen, seeing by the former examples, that holy men, may be at difference, and also sin in a high degree; yet as I said before, o●r Saviour in case of such difference, hath left these two remedies in the 15. and 16. verses of that 18th Chapter of Matthews Gospel, in these words. SECT. 5. IF thy brother trespass against thee, tell him his fault, betwixt thee, and him alone, if he shall hear thee, than thou hast gained thy brother; but if he will not hear thee, then take with thee one, or two more, that in the mouth of two, or three witnesses every word may be established: And if he shall neglect to hea●e them ●●ll it to the Church; but if he shall neglect to hear the Church, let him be to thee, as an Heathen man, and a Pu●lican. In which words of our Saviour, we may easily perceive, the method, and order, that he would have used, in such differences, as doth arise amongst the members of the Church, for otherwise, the Church is not to meddle with them, who are as Heathens, and Publicans, as may be gathered from them words of our Saviour formerly mentioned. Then, lest the real Church, should be cumbered with every 1. Remedy. small business, the party offended, is enjoined by our Saviour, to go to the party offending, or who hath offended him, as by occasion of trespass, or otherwise, which is a thing I confess quite contrary to flesh and blood, as is also the like expressions of our Saviour, viz. If thou bringest thy gift to the Altar, and remember that thy brother hath offended thee, leave thy gift at the Altar, and go and reconcile thyself to thy brother; as also, in praying for our enemies, in blessing them that curse us, to turn the other side, to part not only with our coat, but cloak also; yet being the injunction of our Saviour, they must be observed, and so fare as any man is from yielding obedience to them, so fare is he, from being a true Christian; these being the simptomes to distinguish the Church of Christ from the world, and therefore our Saviour in such cases commandeth, to go and tell him of his fault privately, or betwixt thee, and him alone. SECT. 6. AS if he should have said, The eyes of the Heathen, and Publicans are set upon you, and would much rejoice, to hear that you, who are brethren in professing my name, should differ. And therefore, in such a case, go first by thyself, and do it with all the privacy that may be, for fear of the scandal, which otherwise may arise by the difference betwixt you, and when ye are so met, use all the wholesome persuasion thou c●ust (according to the measure of the gift which is given thee) to incite, and stir up, to give thee satisfaction, and if thou canst persuade him thereunto, thou hast then gained thy brother; which shall be a glory unto thee, so that thou shalt shine, as the Stars in the firmament. But if he yet remain obstinate, and will not give thee some 2. Remedy. reasonable satisfaction for thy loss by him, then take with thee one or two more of thy neighbours, of which number, may be thy Pastor, or whom else thou shalt think meet. And in so doing, certainly they will moderate the business betwixt you, (unless Law business may be decided in he Church. ye be both Hypocrites, so that no reason will persuade you) yea certainly, rather than you will make it any further trouble, one of you will put up with some loss, (lest it beget a scandal to the Church▪) but if it so be, that thou showest thyself before thy neighbours, to be a reasonable man, rather to put up with loss, then to exact more than thy own, and yet he will not reconcile himself, or give thee thy own. Then thou art of necessity, to put him to a greater sh●me and disgrace, being constrained to acquaint the Church with it, which after notice given, when so many of the members are met together, as shall please to come, thou shalt produce the Witness, which thou tookest with thee, and they shall declare the truth and equity of thy cause unto them, as also the refractoriness of the offender, or trespasser, which being so manifestly apparent, to such members of the Church, (by thy credible Witnesses) it will be quickly decided. But if he shall yet refuse to be so ordered by the Assembly then gathered together, as likely he will (having had all the fair motions that might be before) let him then be unto thee, as an Heathen man, and a Publican. And thus have I set forth unto you, a representation, how our Lord and Saviour Jesus Christ, would have differences, decided in his Church Militant; which remedies (afore mentioned) considered, there will seldom, or never▪ any small, or trivial business, trouble the Church, in regard the party offended, or injured, is positively enjoined by our Saviour, to use the remedies aforesaid, which if he refuse to perform, he ought not to be relieved by the Church. SECT. 7. Obj. But if the Defondant refuse to be ordered by them members so gathered, in regard of the smallness of the quantity of them, in comparison of the real body of that Church, may he not appeal to the real body? Ans. The Church having had public notice of it, as also of the time, and place, when, and where, the difference is to be decided, and not appearing, at the time, and place, doubtless those Few trivial businesses trouble the Church. few, who doth appear, aught to end the business, and being so determined, it ought not to trouble the Church any further; but I would have you know, that such causes, as come to such a trial, aught to have a deliberate hearing, both by Pastors, etc. for you may well imagine, the two remedies considered, there will seldom, or never, any trivial business trouble the real Church. Obj. Suppose the difference betwixt them be for title of Land, or the like; are such Churches able to decide such controversies, What judgement do you read them Corinthians had in La●? having no judgements in the Laws of the Land, by which such differences are to be tried? Ans. All Laws are, or aught to be, grounded upon Scripture, and reason, and as to that of Scripture, I suppose none will deny, but such as are of the Church, have the best judgement, in such things as are, or tend to a spiritual cognizance, to whom the Apostle writ, and therefore the best able, to decide such controversies in Law, as doth arise, or hath bottom from them. 2. As to that of Reason, I suppose also none that hath reason will deny, but such as understand Scripture are Rational Men, and therefore, have likewise judgement in such controversy in Law, as have bottom from them. 3. We see that no Judge doth of himself determine a case in Law, but it is done by a verdict passed by a Jewry of the Neighbourhood, etc. Then who more fit for such puposes then the Church, yet we are engaged as Christians, to admit of such decisions amongst ourselves; Instance the Apostle Paul in his first Epistle to the Church at Corinth, who after he had in the fifth Chapter shown them from whence they were to separate, viz. from the fornicators of this world, as also from the Covetous, Extortioners, Idolators, Railers, Drunkards and ver. 10. As also of whom they had power to Judge, viz. of such as were within, vers. 12. As also of such as were not in their power, (but in the power of the Civil Magistrate) viz. Such as were without vers. 13. he doth continue his discourse in the beginning of the ninth chap. with a note of reproof, viz. Dare any of you, having a matter against another, go to Law The Apostles reproof to the Corinthians for not deciding Controversies. before the unjust, and not before the Saints? Do ye not know, that the Saints shall judge the world, and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge Angels, how much more things that appertain to this life? If then ye have judgement in things pertaining to this life, set them to judge, who are least esteemed in the Church; I speak to your shame. Is it so, that there is not a wise man amongst you, not one that shall be able to judge, betwixt his Brethren; but brother goeth to Law with Brother, and that before the unbelievers; now therefore this is utterly a fault amongst you, etc. 1 Cor. 6. 1, 2, 3, 4, 5, etc. Obj. The Apostle in that Chapter doth only condemn them, for that they went to Law before such as were not Christians, and not otherwise. Ans. He that is without the pail of the Church of Christ, is not to be termed a Christian, let him pretend what he will; and therefore the Church ought not to make use of them, in any such difference as doth arise amongst themselves. SECT. 8. Obj. Suppose none of the Magistrates of the Kingdom, will join with you in your Church Government, will you therefore esteem them no Christians? Ans. There is but one perfect rule of worship, and the rest But one perfect rule of worship. are false, and therefore all that do not practise that rule, are false worshippers, be it in part, or in whole, according to the measure of the degree, wherein they differ; yea so fare they may be termed Antichristians, for he that is not with Christ, (in that sense) is against him, and he that gathereth not with him, scattereth abroad; in which respects, they ought to be distinguished, from such as are conformable. Again, it was, is, and ever will be, that a very few of the Gallantry of the world, were, are▪ or will be followers of Christ, in his commands, which the Apostle Paul affirmeth, where he saith, Not many wise after the flesh, not many mighty, etc. are called; no doubtless, to be good and great, is very rare, few of the first magnitude of greanesse, are called, converted, or go to Heaven, it falleth chief to their Lot, who are contemned, and despised, of such proud ones; as Christ himself affirmeth, where he is said to thank his Father, that he had hid such things from the wise, and prudent, and had revealed them unto babes; alluding, to the learned Scribes and Pharisees, who out of their pride, malice, and disdain, did contemn his glorious Gospel, and divine Messenger's, in regard, they were a company of poor Fishermen, and some few other neglected underlings; What (say they) have any of the Rulers of the Pharisees believed on him? Alas no, they were so blinded with the opinion of their devout, and deeper Learning, so puffed up, with the pride of their high places, so swollen with self-conceitedness of their own form, and false glosses, and so possessed with prejudice of Christianity, that even the Publicans, and Harlots, go to Heaven before them, viz. when they go not. And what lively Emblems, them Scribes, and Pharises, (against Scribes and Pharisees, lively emblems of our Priests, and Lawyers. whom for their pride, dissimulation, and cheating of the people our Saviour pronounced eight woes,) were, of our Magistrates, Lawyers, and Ministers, in their now condition, I appeal to all Christians, and therefore all contentious people (who desire to be freed from such corrupt men, and means,) are hereby invited to relinquish them, and to join themselves to that society of Saints, who are congregated together, according to that rule, which Christ, and his Apostles prescribed, and are the nearest representation of that Church, (in the primative purity,) which is now in the whole world; for otherwise, to expect redress of grievances, from such party's, in their now condition, is as much as to imagine that Grapes may be gathered of Thorns, or Figgs of Brambles; for a Black-a-Moore to be made white, or for Hell to become Heaven. CHAP. X. Treateth of Nobility, and Learning, etc. SECT. 1. Objection. IS not Nobility, and Learning, excellent ornaments for a Commonwealth? Ans. Yea, but when the Nobles will not put The fruits of abused learning. their necks to the work of the Lord, Nehem. 3. 5. and when Learning is spent upon private, and pernicious ends, it becometh the foulest fiend the Devil hath upon earth, and his mightiest Agent to do mischief; for no corruption is worse than that, which is best, misemployed, being of woeful consequence, proportionable to its native worth, such men for the most part, having the most worldliest ends; complying exactly with the world, hunting, and aspiring towards it, as their utmost aims; and so by the abuse, and mis-applying of it, they put their great engine (very powerful, either for excellency of good, or excess of ill, as it takes) in the Devil's hands, for the enlarging, and advancing of his Kingdom, and so turneth the edge of it, to the dangerous hurt of others, and so by consequent, and accident, it proves a mighty bar, to keep Christ and his Kingdom out of their hearts; and thus do they bend their abilities of Learning, closing with the corruption of the times, to raise and enrich themselves, as is most apparent in many, yea most of our present Magistrates, Ministers, and Lawyers in these covetous, and ambitious days. SECT. 2. NOw God's principle and path is to be, Good, then Great; God's principle and path. Religious, then rich; he would have his Ministers like burning, and shining Lamps, to the illumination, and salvation of his people; but the Devil tells▪ them, this is a sour, strict, and precise way, and it is not meet that such admired eminency of Noble, or learned parts, should be confined to such obscurity; that such rare gifts, and depth of knowledge, should intermix amongst a number of rude, ignorant, and uncapable Clowns; and therefore he labours, yea and prevails with almost all of them, to raise their spirits to higher hopes, and to plunge presently into the current of the times, and be made some body in the The world's principle. world. And hereupon their hearts being ravished with the pleasing apprehensions of worldly glory, and humane greatness, represented by Satan, in the most illustring forms, to their ambitious imaginations, they resolve fearfully against their own souls, to follow the streams, and to plot all means, and ways of preferment, disclaiming all occasions, that tend to preciseness, studying only to understand the world, and to negotiate for advancement. And upon this very score it was, that the boon Ath●●ian-like The practice of our A● be●i●n blades. blades of the times, derided Doctrine, and use in Sermons, as poor, and beggarly; edifying plainness, foolishness of Preaching, knowing that by so doing, they should ingratiate themselves into the times, and please those great ones, who had rather have their ears tickled, than their Consciences touched; to have pillows sowed under their arms, that they might lie more soft upon their beds of security, then to have the keen arrows of Righteousness, and Truth, fastened in their sides, by the faithful Ministers, of Jesus Christ, to drive them to sincerity. And thus have those daubers made shipwreck of their Consciences, by their base, flattering, and depending on such great ones, who have also been made hereby enemies to Professors, and their own Souls. SECT. 3. Obj. Well, but to proceed where we left, what shall follow in case the Offender be damnified by the Church, to pay a certain sum, and he refuse? Ans. The party so refusing to be ordered by the Church, doth thereby declare his contempt to the power given to it by Christ, upon which, he is to be ejected the Church, and so reduced to the state, and condition of a Heathen man, and a Publican. Obj. But must the Plaintiff then lose his money? Ans. He hath then no other means to obtain it, then by the Wherein the Ma●istra●e is concerned. Laws of the Nation, by which the Civil Magistrate ruleth. Obj. Wherein consisteth the power of the Magistrate? Ans. He hath to do in all things of a civil Cognizance, or that go out of their Spiritual condition, into a Moral offence; as injustice, evil transgression, into tumult, or disturbance of public, and private peace, actually, or expressly, and not interpretatively, for so the Nations interpreted the Jews, as troublers of the State, and the Jews Christ, and his Disciples, as movers of sedition. The Papists, and Prelates, interpreted the Non-conformists, or reproached Puritans, as factious, and tumultuous, so as in any thing of a Moral, or Secular Cognizance, which the Magistrate hath clear rule for to walk by from the Word of God, and not otherwise, and in so doing he ought to act, because he is the best Legislater, and Interpreter, and can best resolve in things touching public liberty; but otherwise all manner of differences whatsoever, which may happen in the Church, without the limits of a Moral offence, may and aught to be decided in, and by the Church itself, as hath been fully proved. Obj. Ought not Church businesses to be determined by voices? Ans. We never read of any such conclusion made, by any How Church ●usine●●ss● may be concluded. Church mentioned in Scripture, as that every particular member was asked apart, touching his nilling, or willing in such controsie; neither is it probable, that any such course was used by them, but rather the matter being fully debated, by some eminent persons, (as it is usual in Courts of Parliament, etc. As also it was by Peter, and James, Act. 15.) that then all the real body, will willingly condescend, to ratify and confirm it. Obj. It cannot be imagined, that every case will be made so clear, as that the Church will condescend, as you would have them, and if so, how would you have the people's thoughts expressed in such cases? Ans. It may be done by lifting up the hand, or dividing themselves into two bodies, or by I, or no, as it is usual, in Parliaments, or Committees. Obj. But what if there be an equality of parts, as many for, as against what will ensue? Ans. What will ensue in the Court of Parliament, in the like case, or in your Assembly of Divines; and therefore the same course you would take, in such courses aforesaid, we will take the same in this; and thus have I stopped your mo●th with your own morsel. SECT. 4. Obj. MAy not every Member present, at such a meeting, speak to the point in question if he please? Ans. Yea he may do so, as in like case may be done by any Member of Parliament▪ or other Couns●ll; but it ought to be done according to the Apostles rule, vi● with decency, and order, and to avoid con●usion as much as may be. Obj. I have observed at some of your meetings, an horrible confusion. Ans. Such disorders I hope will speedily be reform, in our An example of the Apostles for deciding controversies Brethren; to which purpose we have a notable example in that Dispute betwixt the Apostles, elders, and Brethren at Jerusalem, concerning the matter of Circumcision, Act. 15. who at the first did as you say of our Brethren, Dispute confusedly; but whilst they did so, they had much Dispute to little purpose, as appeareth by the seventh verse of that Chapter, until way was given, that they might speak by course; whereupon Peter being commonly the first in such matters, began to open the case apart by himself, the rest of the Apostles, and Elders being silent, as may appear by the same verse; and yet we may perceive, that the multitude termed the Brethren, ceased not to speak confusedly, until Peter had ended his speech; and that they gave audience to Paul, and Barnabas, until which time the text doth not render them silent; by which passage is really demonstrated unto us, the fruitless issues of confused discourse, as also the fruitful effects of decency and order; for we read, as soon as Paul, and Barnabas, had delivered themselves, (to whom the Brethren is said to give audience) the Apostle James being the next which spoke, did in few words g●ve the multitude satisfaction. And from hence we are taught the order and method, which Who ought 〈…〉 made use of in Church 〈◊〉. we ought to use upon any occasion of business, which may concern the Church; as first, to make choice of them whom we conceive, is the most judicious, and that by the example of the Church at Antioch, who made choy●e of Bar●●b●s, and Paul, and the other Brethren, which no doubt was the most able men amongst them in that Church. As also of the Church at Jerusalem, in permitting Peter, and James, to speak first, being the most grave in the Assembly; as also in that Churches making choice of Judas, and Silas, who was men of eminence amongst them, (as may appear by the 26. verse.) to send in their behalves to Antioch. SECT. 5. 2. THat Messengers being so sent, aught to behave themselves wisely, not making any tumult, or disturbance in the Church, to which they are sent, but only to speak as occasion shall serve, and that by the example of Paul, and Barnabas, who did not interupt Peter, but waited their opportunity. Obj. Then every one that hath judgement may, and aught to speak? Ans. They may speak if they will, as the rest of the Apostles, Who ought to 〈◊〉 in the▪ church. and Elders, and the rest of the Brethren might have done, but we do not read, that they did speak, after that Peter, ●●d James had opened the case, but given their judgements 〈◊〉 it, being thereby satisfied, did aquiesse in the judgement of James. Obj. But what if Peter and James had not ended the controversy? Ans. Then they were to have gone on, in the same order, and method, until they were satisfied; for if order will not do it, I am certain that confusion cannot. And it likely that the Apostle Paul gained this experience at that meeting, which he exhorteth the Corinthians to observe, (and so consequently all Churches) in all their enterprises whatsoever, viz. that all things might be done with decency and order, 1 Cor. 14. 40. for God being the God of order, 1 Cor. 14. 33. will doubtlessly require order in his Church, 1 Cor. 11. 34. and therefore we are to conform unto it. SECT. 6. THe Apostle also exhorteth, that if any man speak in the Church, it ought to be as an Oracle of God, and we know that the manner of speaking by Oracle was gravely, and sententiously, delivering much matter, in few words; therefore this aught also to be a precedent unto our Brethren, that though they may speak, yet if that they cannot express themselves, in such a manner as aforesaid, they both offend against the exhortation of the Apostle, as also make a noise, and disturb the Church, to small, or no purpose. Again, as each particular Member of the Church, hath liberty to speak in the Church, concerning the affairs belonging to the Members of the Church, so have they likewise power to Prophesy, as clearly appeareth from that text, 1 Cor. 14. 31. where the Apostle saith, Ye may all prophesy one by one, etc. and yet we are not hereby to understand, that every of the Members of a Church ought to do so, not being able to divide the word aright, for in this especially, he ought to speak as an Oracle of God. The Apostle therefore writeth these say to the Churches Wherefore the Apostle exhorteth to prophesy. to excite, and stir up the Members of each particular Church, to covit these excellent gifts, and that they should strive to go one before another, by a godly emulation; giving them thereby to understand, that if the very meanest (in quality, or condition) of the Members of the Church of Christ, can by acting the part of a Noble Berean, viz. by their study, and industry, in the Scriptures) attain to the measure of such a gift, as to speak as he ought to speak, that then he may, and aught to employ his talent, as any of the rest whatsoever; doubtless it being, the very means, by which Barnabas, Simeon called Niger, Lutius of Cyrene, Manaen, Aquilla, Prisilla, etc. attained the gifts which they exercised in the Church of Antioch, Act. 13. 1, etc. SECT. 7. ANd therefore by this precedent also, our brethren of the present It is dangerous meddling ●ith edge tools. Churches ought to be very cautations how they meddle with such Edge-tools, for fear of the scandal that many arise from such actions, whereof there is doubtless great cause of complaint, in that by so doing, the Church doth not receive edifying, as also, in that it administereth cause, to the enemies of God to blaspheme; who many times cometh on purpose to such meetings, to procure themselves Mi●ch, by glorying in our shame. Obj. I commend you in that you are no Countenancer of disorder in your brethren, for in very deed, the boldness, and rudeness of such members, hath made your Church's evi● spoken of, and disesteemed more than otherways they would have been, but yet if a member of your Church have but one tallant, will you have him employ it? Ans. Yea without all question, but not in public meetings; How spiritual 〈◊〉 a●e to be practised. for there the most powerful means ought to be used, in regard, that the unbelievers have liberty to come to the public Ordnance of preaching as well as any member of the Church (And that by our Saviour's commands, Mat. 28. 19, 20. Mark 16, 16.) who as I have said, come (for the most part) to carp at the doctrine delivered, but in private meetings, they ought to employ their particular talons, for in so doing, they may in time become such exspert Proficients in Theology, as to teach publicly, being called thereunto. SECT. 8. Obj. SVppose the Magistrate should not condescend, that either the Popish Clergy should be silenced, or that such should be sent forth, to gather Churches, as you would have employed, how would you have the work carried on? Ans. I confess if the Magistrate should be refractory, the wheel would be much longer in turning over; but yet notwithstanding, we are encouraged (by the example of the Apostles) The work ought to be carried on though the Magistrate oppose it. to employ such instruments in the work, as are fit for such a purpose, viz. for gathering of Churches; for albeit that Herod, with the Scribes, Pharisees, and Saduces, bend their utmost power to oppose them, and their Doctrine, yet did they with an undaunted courage, vindicate the truth, albeit to the hazard of their lives, yea and rejoiced that they were thought worthy to suffer for the testimonies thereof; as doth evidently appear by that Book titled their Acts, which doubtless was written as a precedent to such as shall labour in the restoring of their decayed Churches, by extracting them out of the world, and Antichristianisme, as the Apostles did out of Judisme, and Heathenism; and therefore every one that is so fitted, and satisfied in the truth of this assertion, aught to apply himself to the Apostles precedents, in all things to that purpose; yea albeit the Heredians, Scribes, Pharisees, and Saduces of these times, shall oppose the work, yet ought they be like valiant as the Apostles were, remembering always, that it is better to obey God then men, Act. 4. 19 But I hope better things from our present Magistrates, then The duty of Magistrates. that they will fight against God, by opposing his design; but rather that they will animate, and encourage, all such, as shall practise the gathering of Churches, by suppressing Christ's, and their enemies, as that the power of the Word may have its free progress in their Dominions, it being solely to that purpose, that they have their own power given them; which when they have accomplished, their work is ended, and their power ceaseth. CHAP. XI. Treateth of the period of Magistracy. SECT. 1. Objection. Do you think that temporal powers will have their periods in this Age? Ans. Yea as sure as the Scriptures are true, which The office of Magistrates to be desolved. do verify it, witness the Apostle Paul, 1 Cor. 15. 24. who saith, that Christ shall put down all rule, and all authority, and power, etc. in which words, if temporal power be not included, I desire to know what is meant thereby. Obj. I confess it would puzzle me to contradict it, but the Prophet Isaiah speaking of the times of the Gospel, saith, that then, Kings should be nursing Fathers, and Queens nursing Mothers to the Church. Ans. I presume you know the property of Nurses, they being only to nourish Children in their minority; but when they be grown to capacity, their Parents taketh them home, and then the Nurse is out of employment, and so consequently her office ceaseth. So likewise so soon as them Prophecies of Daniel, and John, are fulfilled, viz. as soon as the God of Heaven shall set up his Kingdom, which shall never be destroyed, Dan. 2. 44. as also, that the Kingdom of this world shall become the Kingdom of our Lord, and his Christ, Rev.. 11. 15. then shall them Nursing Fathers, and Nursing Mothers you speak of, be also put out of office, viz. Their Kingdoms shall be broken in pieces, and consumed, Dan. 2. 24. and so consequently the power, and authority exercised in them; for the cause being taken away, the effect must needs cease. SECT. 2. Obj. But when will these things come to pass? Ans. I may reply with our Saviour's words, viz. This day is this Prophecy fulfilled in your ears, this being the very time for that purpose. Obj. But by what means shall it be accomplished? Ans. Even by means of this Treatise, for I doubt not but all By what means the po●er of the civil Magistrate shall cease. such, as bear the face of godliness, will comply with the Government therein discovered, which is the very means to reduce the Kingdoms of the world, to the obedience of our Lord, and his Christ, Rev. 11. 15. as also to put down all other rule and authority, and power, in Civil and Antichristian States, 1 Cor. 15. 24. as also to break in pieces, and consume that great Image, spoken of by Daniel, Chap. 2. 34, 35, 36. which without doubt is meant, of the powers of Magistrates, and of the present Clergy, so that the Iron, the Clay, the Brass, the Silver, and Gold, shall be broken in pieces together (viz. All Empires, Kings, and Princes, with their Antichristian Feet, composed of Divine, and prudential materials, which the Antichristian Government consisteth of, as they themselves very well know) yea they shall be so pounded by means of this Government, as that they shall become like the chaff of the summer threshing-floores, which the wind carrieth away, so that no place shall be found for them; which being effected, then shall this Government (which most fitly may be compared with that stone spoken of by Daniel, to be cut out of the mount, without hands, and that for these ensuing reasons) became a great mountain, even to the filling of the whole earth, viz. 1. In that the Government, termed by the name of Anabaptism, is in this Treatise proved to be hewn out of the Mountain or Rock Christ, viz. that it is the same, with the Apostolical, or primative purity. 2. In that there is also a people in this Nation, which are so pealled, and governed. 3. Albeit, it is so extant amongst us, as also hewed out of the Rock aforesaid, etc. yet by reason of its being so long hid in obscurity to the world, viz. 1260. years, (during which time, it it hath been as it were in a Trance) hath now (in its reviving condition) quite forgot, how it hath been so long preserved, or from whom it hath been suckered, during its wilderness condition (as in relation to its succession, from the time it was taken up unto God, and to his Throne, Rev. 12. 5) only this it hath to comfort it (after it's so long persecution) that its Geneology is found in the ancient Register, viz. that it is the same Government, practised by the Apostles in the primative purity. In all which respects it may very fitly be ●resembled as aforesaid, yea doubtless this very description of it, will set an edge of all (that desire to practise, according to the primative purity) to become obedient unto it. SECT. 3. NOw when Christ hath by this means drawn all the King: When there will be no need of the Civil Magistrate. domes of the world, unto his Spiritual government, what need will there be of a temporal power and authority? As also when he hath subdued Antichrist, root and branch, what will become of their power, and maintenance? Yea it is very evident, that they all fall together, for proof of which; we have had divers instances in this Nation; as of Monks, Friars, Abbots, etc. as also of Arch-Bishops, Bishops, etc. which when the chief of them was once taken off, all their Courts, and Offices, fell of themselves. As also for Civil Powers, we have an instance in the late King, and so consequently as soon as the Magistrates of this Nation, shall submit to the government of Christ, in his Church, and become members thereof, they will quickly pull down all Tyrannical, and Arbitrary powers, which shall oppose that Government, and until than we may as well expect a Devil to become a Saint, as for them to destroy their own powers; and so consequently deprive themselves of the honour, and profit, which redoundeth unto them thereby. Obj. Whom shall carry on this great work intended? Ans. The Saints, for so the Scriptures doth clearly demonstrate, By whom the design must be c●r●●ed on. witness the Prophet Daniel Chap. 7. 18. where he saith, that the Saints of the most high God shall take the Kingdom, and possess it for ever, even for ever and ever. As also ver. 2●. And Judgement was given to the Saints of the most high, and the time came that they possessed the Kingdom. As also ver. 27. where it is also said, that the kingdom, and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the Saints of the most high, etc. The Apostle Paul also affirmeth as much, 1 Cor. 6. 2. in these words, Do ye not know that the Saints shall judge the world. It is also confirmed, Rev. 12. 7. where Michael and his Angels, are said to fight against the Dragon and his Angels, and shall overcome them, with Rev. 17. 14. SECT. 4. Obj. What course shall they take to effect it? Ans. The same which our Saviour hath prescribed How 〈◊〉 sh●ll be effected. for that very purpose, Rev. 18. 6, 7. viz. by doubling to them double according to their works, etc. Obj. The plagues mentioned there are Spiritual, therefore the Saints are not to kill their bodies, with material swords, or to double to them double killing, and persecution, in that case we are to do them good. Ans. That injunction of our Saviour is, to reward them even Antichrist is to be rewarded with a double punishment. as they have done to the Saints, viz. in the same nature and quality, viz. as well by the material, as Spiritual sword; their Doctrines ought to be destroyed by the sword of the Spirit, proceeding out of the Lamb's mouth, Rev. 19 15. which is, the Word of God, and their persons by the material Sword; for we are commanded to double unto them, according to their works or actions, as in them verses ; he doth not say, double unto her double, according to the corruption of her Doctrine, as to teach them two errors for one, but according to her works, viz. according to the bloody Massacres, and Persecutions, which they have inflicted upon the Saints; for otherwise, I cannot conceive how the Saints shall fulfil the will of Christ, for if it be taken in a Spiritual sense, it must needs b●, by enforcing them to double errors, which I am confident no Christian will allow of. Obj. Neither will any Christians allow of the other, as to kill two for one, etc. Ans. It is evident, that the praise of the Saints, consists in that Wherein the praise of the Saints consist the Lord hath avenged the blood of the Saints, upon the Antichristians, as in chap. 19 2. where it is said, that the Lord did not only judge the Whore, but also, that he did avenge the blood of his Martyred Saints; so that he will not only judge them, by discovering their notorious Blasphemies, but will also avenge the blood of the Murderers▪ Gen. 9 6. for he that sheds man's blood, by man shall his blood be shed; so in revenge of the Spiritual wrong offered by them, to the Saints (viz. by their Doctrines) they shall be destroyed by the sword of the Spirit, etc. and, 2. As in relation to the wrongs and injuries they have offered to the persons of the Saints, Christ hath also given a charge to requite them, even with a like temporal punishment, and that in a double nature; which words seem to be spoken by him, as being full of wrath and indignation against them; yea it is to the same effect, as if he had said, Go burn and destroy two of them for every one they have kided of your fellow Saints; as also to show the full resolution, which the Lord hath to destroy them, and their damnable Doctrines. SECT. 5. Obj. IF his blood must be shed, who sheedeth man's blood, than the Saints ought to be used accordingly. Ans. The Command of Christ, as I have formerly shown you, Christ's command maketh the lawful, which i● it s●l●e 〈◊〉 unlawful. maketh that lawful, which otherwise in itself is unlawful, as instance in the Israelites robbing the Egyptians, the slaughtering of the Canaanites, man, woman and child. The Prophet Hosea taking A Strumpet to wife, etc. which being commanded by God was lawful, yea, and was to be accomplished, and that upon pain of punishment. Instance in saul's ●p●ring of Agag, etc. Therefore this being a Command of Christ, ought also to be accomplished. Obj. They ought first to be called out of Babylon as in the fourth verse before they are to be punished, as in the sixth verse, as also to show them the heinousness of their abomination, that they may be thereby the easier drawn out of her. Ans. To that purpose I have writ this Treatise, which I am To what purpose this Treatise was written. confident will persuade many of her Customers to renounce her, which indeed ought to be dispersed even to Rome itself, to the end the Pope himself may be put in mind of his presumptuous Blasphemies; as also (being acquainted with Christ's present design) may be altogether found inexcusable, when the Armies of the Saints shall face him in his own Palace, and destroy both him and it, with all that appertain unto them, which without doubt will shortly come to pass. Let them beware of Let Rome beware 〈◊〉 Hugh Peter's. Nol Crumwels' Army, lest Hugh Peter come to preach in Peter's Chair; if he do— Obj. Would you have all the Antichristian Clergy so destroyed; that will not come out of Babylon, by their relinquishing their call, which originally came from him; as the Prelates, Presbyters, etc. Ans. We are only to punish according to the Fact, but their Fact is not so great, they being but Merchants, at the second, and third hand; and therefore for them to lose the benefits of their present Trading, and to Confiscate their Wares, will be punishment sufficient, their persons being kept under a sharp Authority, as in Chapter nineteen, vers. 5. The Epilogue. I'm confident, this my attempt will be, Judged an act of downright foolery By most that read it; yea I do confess, The Method, and the Style, express no less; But for the Matter, (which I wish thereby Might clearly be discerned) I deny It wholly, or in part, 'gainst any he That shall oppose it; yea although it be Grand Cerberus himself; I mean the Pope, Or any of his sublime Horriscope; And so by consequence, 'gainst any he, That stands for Pope, Prelates, or Presbytery, Or any other faction, which I have Convinced in my Book; how e'er they rave Against me by such terms, as Bedlam-wise, Their madded Brains shall dictate, or devise. And having framed my speech, to each degree, In this our new built Arrastocracy, I shall reduce them to that threefold state, Of Layicke, Clergy, and the Magistrate. To the Magistrate. And first to you, the last in nomination, Whose airy pomp, remaineth yet in fashion; You that have seen bright Lucifer's downfall, With his retinue, House of Lords, and all That hath opposed the work you have in hand; To wit, the reformation of the Land, In Church, and State; to you I thus begin: Remember first the state that you are in, Next how it was attained, then for what; For be you well assured, 'twas not that You should be imitaters of their ways, Or merely for to crown you with their Bays; No, 'twas because the Lord of Hosts will bring, A desolation upon every thing That stands in opposition to his Will, Which in this very age he will fulfil. And therefore be ye wise, and circumspect, Do not confront him, by the like neglect, As did your Predecessors; sure you'll say, What would you have us do, which is the way, That he would have us walk in? I reply, The first thing you're to do, is to deny Yourselves; that is, that you would condescend, To take Christ's yoke upon you, that's the end, For which he hath exalted you; but I, Much fear, your answer will be, to deny To wear that yoke, or bear that burden light, Unless with Nichodemus in the night; They're yet too mean for you, what, such as ye Turn Tub-preachers, tush, fie, it cannot be; You that are Steerers at the Helm of State, Is't fitting such as you, should congregate Yourselves, with poor, base, and Mechanic men, As Tailors, Millers, Weavers, Cobblers, when You may be honoured, as to your degree, Amongst the Churches of the Presbitry. Reply Do but confess yourselves, to be but Men, Worms, Earth, and Ashes, Dust, and Clay, and then Boast out your fills of your great Birth, High honours, riches, wisdom, here on earth, And see what they amount unto; or what, Christ will respect you more, for this, or that. Again, what is so done to you, by such, Which at the present, is not very much; Is merely for to draw you to their lure, For well they know, applauses must procure The station of their present Hierarchy, Or else it falls even to eternity; And therefore 'tis they warble out such notes, (Even to the straining of their very throats) For the continuance of Magistrates, And Ministry; but the o're-powring Fates Hath otherwise decreed, that you, or they, Shall reign as formerly, henceforth for aye. I do confess in reference to the Law, Of Nature, and Nations, there is an Ave- Full fear reflects on you, from such as do Transgress them Laws, in that you are a foe To such like Agents, causing them to be Punished according unto that degree By which they do offend. But as for such As keep without your verge, you cannot touch, At least you ought not; you're no more to those, Then Herod was to Christ, who did oppose Him both by word, and action; as likewise The Apostles did the Scribes, and Pharisees; Yea all their Acts, doth plainly show, how they Did slight their threats, rather than disobey The heavenly pleasure; yea although it were To loss of life, yet would they not forbear. But now the Church of Christ hath hopes to see, You condescend to their Fraternity; And not henceforth, to curb them by that power, Ordained to protect them, not devour. And therefore hear O Kings, and Rulers all, Hark with attention, listen to the call, Which now invites you, for to entertain Christ for your King, who is resolved to reign O'er you, and yours, either by love, or awe, But rather doth desire that love may draw our hearts, for to comply to bear his yoke; If not, then know, there is a heavy stroke To be laid on you, with an Iron Rod, Even by the hands of a provoked God; The which will crush your powers, and make you know, That as in things above, so here below, He hath the Kingly power, and will direct All such whom he vouchsafeth to protect. Relinquish therefore all your powers, whereby You hitherto have ruled by Tyranny, Over that little Flock, which Christ doth own As his peculiar Sheep, and now made known Unto this present age, that thereby ye May have communion, with their unity. Refuse not therefore those his invitations, As you intent the glory of your Nations; Do not excuse yourselves, or make delay, For it is dangerous; now is the day Of exaltation, and of such renown, As fare excelleth that your Kingly Crown Affordeth; O then yield a free consent, Unto his now declared Government: For thereby will be added to your Graces, A Priest, and Prophet-ship in heavenly places; For thereby will your pomp, now transitory, Be changed into everlasting glory; For thereby will your frail, and fleshly nature, Be made Divine, and of a Christ-like stature: Yield, yield obedience then, that when ye die, Ye may be crowned with immortality. To the present Clergy. The next I have to deal withal, are those, Of the Sasardoll Tribe, who yet oppose That Gospel method, which our Saviour left To regulate his Church, and hath bereft It of that glory, which it once enjoyed, Yea have attempted even to have destroyed It, root, and branch; witness that beastlike man Of Rome, who through his pride of heart began The grand Apostasy; as also all, That have officiated by his call, Since that revolt, as you proud Prelates, and You Presbiterian Priests, who yet withstand It, to your utmost power; but all's in vain, You strive against the stream, for Christ will reign Above you, if not over you; therefore Forbear your proud attempts, you can no more Now if it be the great Lawgivers mind, To furnish me with light, and strike them blind, Will you gaine-sayed? Or say he hath done ill By doing so? Dare you oppose his Will? For aught you know, he hath ordained me, As a forerunner of him for to be, Against his second coming; and how can You know a Prophet, from another man, But by his speech, or writing? 'Tis well known. I am no Atheist, neither have I shown Myself a friend to any other Sect; Nor have I gone about for to erect A newfound fantasy, in this my Book To trifle time away; nor do I look For popular applause, of any he Who in opinion is the nearest me. But God's my witness, before whom I stand, The very cause I took this task in hand, Was for to purge Christ's floor, and so to sift The chaff out of the wheat, and so to lift The Pope out of his Throne; all which may be Done easily, if that you thus agree As I have written; But if you refuse, To take that course set down, and think to use Some other means, to bring the work about, To cross the way which I have here found out, Being the old true way; I do declare, You seek to ruin, and not to repair. The Church of Christ, which in the end will bring Destruction to you all, in every thing: Consider therefore, and the Lord grant skill, To every one of you to do his will. The Author's Petition, to the Supreme Power of the Nation, (by Divine Providence) now residing in the Commons of England, assembled (by their Representatives) in the Grand Court of PARLIAMENT. In the Names and behalves of all such Christians, as are▪ or desire to be separated from the world, and Antichristianisme, to practise Religion, in Doctrine Worship, and Discipline, according 〈◊〉 h● will ●nd appointment of Jesus Christ, in his Word. I. THat all such of the Clergy, as have disclaimed their call to that office of Bishops, etc. and have already practised according to the precepts of Christ, and his Apostles, in gathering of Churches, by way os Baptising Believers, may have the freedom to persist in that Method publicly, without the let, or molestation, of the men of the world, (behaving themselves in their Ministry, as becometh Christians,) and that they may have the protection of the Soldiery, if need require to that purpose; as also that such course may be taken with their opposers, as your wisdoms shall thinks meet. II. That the Churches which shall be gathered by such, may be freed from paying any wages to the Antichristian Clergy of the times. III. That so soon as a computent number is gathered together in Church Fellowship, by the aforesaid Rule, or Method, that they may have the freedoms, to make choice of a Pastor, whether out of themselves, or elsewhere, as God shall move them. iv That Churches so modelled, may he permitted to end all manner of Controversies, which arise amongst themselves (not running into a Moral offence) by the real Body of the Church, to whom the parties do belong; or by some Members set apart, and empowered by them, to that purpose. Right Honourable, These things we desire of you, not as you are Magistrates, or great men of the world (for as you are such, we know you are like so many Galliots, not caring for any of these things; neither Act. 18. 17. was it ever the practice of Christ or his Apostles, to request such favours from the Civil Magistrate, for well they knew, they were as averse to such actions, as darkness to light, or Hell to Heaven) but we desire these things may be done of you, as you profess yourselves to be Saints, and Subjects to Christ, (and so consequently our Brethren) who have exalted you to the places you are in (above us) to this very purpose. Which request (of Christ by us) if you refuse to grant, know, he hath yet the same power in his hands, as formerly, and can as well pluck you down, as he hath done your Predecessors; thus having authority from God, for what we request, we are bold to speak unto you, not after the manner of the Scribes. A Postscript, to the Brethren of the Independants, Antinomians, Seekers, and all that reject and despile Ordinances. I Am confident it is the hearty desire of you all, that the new Jerusalem may have its descension from God out of Heaven, that Religion may now be established, in Doctrine, Worship, and Discipline, according to the will and appointment of Jesus Christ, who hath now likewise another thrice noble Cirus, published his Proclamation, for the rebuilding of the Spiritual Jerusalem, as also to restore the vessels of the Sanctuary, which Antichrist, that Nabuchadnezzar-like King of Spiritual Babylon, had taken away, and polluted, in the houses of his God, Ezra, 1. 7. viz. in his Hirarchies of Papacy, Prelac, and Presbytery, in which places they have given them holy ●●ings unto Dogs, by admitting all sorts of people, to drink Wine out of them Bowls of the Sanctuary, and to be incorporated as Members of that divine Society, which the Church of Christ ought to consist of. Dear friends, mistake me not in this Treatise which I have published, as that I intent thereby, to place the shadow, for the substance; the sign, for the thing signified; the twilight, for the noonday; the shell, for the kernel; the form of Religion, for the power of it; for I do ingeniously confess, that there is no more compare betwixt this form of Government I have published (in relation to outward Ordinances) and the inward Spiritual worship of a Christian, then betwixt a Body, and its Soul; the letter of the Scriptures, and the spirituality thereof; betwixt the Alphabetical letters, and the most learnedst Oration; betwixt a Gam-ut, and the most melodious consort of Voices, or Instruments; betwixt the Temple, and him that dwelleth in it: yet let me tell you, that Christ hath his militant Church, as well as his triumphant, his visible Church, as his invisible. And albeit that Solomon's Temple, and so consequently all other material ones, (consisting of Wood, Stone, etc.) are abolished, (as also the levitical Ceremonies belonging thereunto) in regard that Christ (the substance thereof) hath manifested himself, and so consummated them; yet know that he requireth a Tabernacle, or Temple now amongst us, as he did then, and therefore I may fitly use the Apostles expression unto you, viz. Know ye not that your bodies are the Temples of the Holy Ghost, unless ye be reprobates, 2 Cor. 13. 5. & 6. 16. 19 he also termeth our bodies fleshly tabernacles, 2 Pet. 1. 14. our Saviour also affirmeth as much, where he saith, that where two, or three, are met together in his name, he will be in the midst of them, Mat. 18. 20. intimating thereby, that they are his Temple; in reference to which the Apostle also termeth us, living stones, built up to a spiritual house, or holy Priesthood, to offer spiritual Sacrifices, acceptable unto God, by Jesus Christ, 1 Pet. 2. 5. the foundation of which building, is also said to be, Christ himself, ver. 4, 5. the Apostle Paul also affirmeth as much, 1 Cor. 3. 11. saying, that other foundation can no man lay, then that is laid, which is Jesus Christ. In which workmanship, he professeth himself to be a Labourer, or Workman, ver. 10. as also, Ephe. where he doth fully describe the foundation, materials, and building; as in ver. 19 etc. viz. Ye are no more strangers, and foreigners, but fellow Citizens with the Saints, and of the household of God, and are built upon the foundation of the Apostles, and Prophets, Jesus Christ himself being the chief corner stone, in whom all the building, fitly framed together, groweth unto an holy Temple in the Lord, in whom ye are also builded together, for an habitation of God, through the Spirit. Again, 1 Cor. 3. 16. Know ye not, that ye are the Temple of God, and that the Spirit dwelleth in you. Again, ver. 17. If any man defile the Temple of God, him shall God destroy; for the Temple of God is holy, which Temple ye are. Christian friends, I presume these Scriptures forementioned, will clearly convince you, that Christ hath a Temple upon earth, consisting of the fleshly tabernacle of his Saints, who are as living stones, built up thereunto. Now the Saints being such materials, cannot (in a dislocated condition) be said to be built up altogether, therefore upon necessity, there must be gathering of such materials together, before they can be completed into such a structure, as Christ will have residence in by his Spirit, which being but one, cannot be divided into many bodies, contrary one to another;) as also, conglutanized, by some external, or visible union, and communion one with another; and therefore our Lord and Saviour Jesus Christ, and his Apostles, in their divine wisdom, hath to this very purpose, left us a precedent to accomplish the same, viz. by Doctrine, Baptism, and the Lords Supper; the first being to call, the second to admit, and the third to unite, or knit together; which is prefigured unto us, by the Bread and Wine, which are composed of many Grains, and Grapes, 1 Cor. 10. 17. 1 Cor. 12, etc. And being thus completed in union, and communion, we have also further directions from them, how this Temple, or Fabric, may be kept from pollution within, or ruin without (viz. how it may be preserved from corruptions in Doctrine, or outward behaviour) as by Pastors, Elders, etc. who are to teach, and oversee, 1 Tim. 5. 17. yea all Paul's Epistles doth chief tend to that purpose. Now Christian friends, I beseech you consider seriously in what a condition you are now in, for to destroy this Temple, is really to destroy yourselves, both in Body, and Soul; for if you disclaim your bodies to be materials of that Fabric, or Temple, it most of consequence follow, that you also disclaim Christ, who hath his residence there; for as the Spirit of a Saint is included in his natural body, so is Christ included in that Spirit, by which they are made one; but you by disclaiming your bodies, to be of that Temple, do thereby deprive your spirits, of the Spirit of Christ; and he that hath not the Spirit of Christ is none of his, Rom. 8. 9, etc. And if not Christ's, who do you belong unto, if not to Satan? True, I do acknowledge most of your bodies to be Temple proof, fit stones to be put into the fabric; but know, that so long as you lie in such distinct ●eapes, out of the building, (as you do) and not put into the work, so long you cannot be possessed of the Temple Spirit. And hence it is, that there are such diversities of spirits amongst you. Again, I do also acknowledge that many of you are so excellent 〈◊〉 in ●●●●logy, that you stand 〈◊〉 ●●re in need of external 〈…〉 man o● M●ke, 〈◊〉 Academician of an Accidence, or 〈◊〉, or a skilful Musician of a Gam-ut, in regard the one could subsist, and the other practice; if there were of none of them to be had (they being so practical in the Theory, as that they are become naturalised unto them) yet go to any of these parties, and inquire of them, by what means they came to these abilities, and experiments; and the Academician will tell you, it was first by learning his A. B. C. and so on by gradations, as to his Accidence, Grammar, etc. The Song-man, and Musician, will tell you, it was first by learning their Gam-ut, and so on to other Musical proportions; the strong man, will you, it was first by breast Milk, etc. by which he gained his strength. But yet none of these before mentioned, will despise their small beginnings, or are so ignorant, as to think any other can come to the like knowledge, or strength, by any other means; however they will acknowledge them to be the natural, or most useful means to attain such knowledge, or strength. Therefore albeit you think yourselves strong men in Christ, and can digest the strong meat of the Word, and have the Spiritual, or Logical knowledge of the Scriptures, of the hidden or deep secreets of God in Christ Jesus, and are able to comprehend the height, and depth of the Scriptures, yet doubtless you are not ignorant that there are also babes in Christ, which stand in need of the Word, that they may grow thereby, 1 Pet. 2. 2. and that you yourselves were sometimes such. Despise not therefore the means, by which you have attained to your present knowledge, and by which you have been nourished up to your present stature in Christ. Reject not therefore the letter of the Scriptures, or the Ordinances of hearing the Word, or receiving the Sacraments; experienced Paul could tell you, that he had not known sin but by the letter of the Law. And Christ admonisheth us, to search the Scriptures, and saith, they testify of him, Joh. 5. 39 The Author to the Hebrews also saith, that he that cometh to God, must first know that God is, Heb. 6. 1. etc. we are also taught, that the Scriptures were written for our instruction, Rom. 15. 4. yea we are admonished to be mindful of those say which the Prophets and Apostles have written, as to a sure word of truth, 2 Pet. 1. 19 etc. Now whereunto tendeth all these exhortations, if the letter of the Scriptures be of no use? The like may be also said of the Word preached, and of the Sacraments; Wherefore was it that the Apostles used such means to build up Saints in the holy faith, or why are such precedents of their left upon record, unless we should receive them, as precedents to imitate? Again, why did they exhort us to be followers of them, as they were of Christ, 1 Cor. 11. 1. unless it be to practise what Christ and they did? But they did preach, and exercised the Sacraments, as by baptising Believers, and of that of the Lords Supper, witness the Acts of the Apostles; and 1 Cor. 10. 1●. &. 11. 20. as also Christ's own practice, and imitation, Mat. 26. 26. & 28. 12. I say, if these Ordinances be not to be practised by the now Christians, who are they prescribed, you will reply, they were requisite for them times, which were only shadows of these, but now God will burn up all such dross in his Church. To which I answer, though the Lord hath promised to burn up all the dross in his Church, yet hath he not therefore promised to burn up his Church with them. Again, every shadow hath its substance, and every substance its shadow; and albeit these Ordinances be as the shell to the kernel, yet must the kernel have its shell to ripen in, or it will never increase to its maturity. If you can deny Christ a Church Militant, you may also deny the use of Ordinances; but the Holy Ghost hath, and doth manifest, that the fleshly tabernacles of the Saints, are his Temple, (as I have showed;) therefore so long as there shall be Saints upon earth, so long will Christ have a Church Militant; which Militant Church can no more subsist without Ordinances, than a spirit in a dead body. You will reply, we are not attained to perfection, and therefore for us to make use of Ordinances, were again today the foundation of Repentance from dead works, and of faith towards God. My answer is, Albeit you have much knowledge in the secrets of God, yet are you not composed all of Spirit, you have as well a carnal part, as a Spiritual part. The Apostle Paul found in himself, as well the Law of the Flesh, as of the Spirit, Rom. 7. 33. etc. which fleshly substance you are to conform to such Ordinances, which Christ hath instituted in his Church Militant, whilst you are Members thereof. True it is, Antichrist hath polluted them (as much as lay in him) both in the doctrinal, and traditional pa●● of them; which by God's assistance I have much, if not altogether purged, and cleared, from their Antichristian dross, and reduced them to their primative purity, (out of that mass of corruption they were involved in.) To which Laws, and Ordinances of your Master Christ, I hope you will yield a willing subjection, by incorporating yourselves into Bodies Politic, by that rule which Christ hath prescribed for that purpose, viz. by the gate of Baptism, it being the external means to inisiate you into the external profession of Christ in his Church Militant, your persons being as well to conform to the outward Government thereof, as your Spirits to the inward. Again, as in humane learning, he that would be made complete, must first attain to three degrees of knowledge, viz. a good Grammarian, a Rethorissian, and a Logissian. so is it in Spiritual knowledge, to which there are also three degrees to be attained, before one can be form a complete Christian, viz. the knowledge of the old testament and the new testament, and the Spiritual interpretation thereof. And it is worthy of our best observation, to consider the Mutual Harmony of the Scriptures, to attain this Spiritual knowledge as aforesaid. For in relation to this threefold knowledge, we have a Trinity of persons in the Deity, which co-opperate with them, and are agreeable, and proportionable to them. Answerable to which, there is also a threefold faith. viz. A Fundamental faith, an historical faith, and a Justifying faith; the first agreeing with God the Father (as the Creator) made known in the old Testament, the second to the Son as a Redeemer, in the new Testament, and the third to the Holy Ghost, in the Spirituality of the Letter in both of them. The first alluding to the knowledge of God, as he is in himself. The 2. as he is in his Son, and 3. as he is a Trinity in unity and an unity in Trinity, the 1. describing the Kingdom and government of God the father, with his angelical Ministers, the 2. the government of the Son with his apostolical Ministers. And the 3. The Kingdom or government of the holyghost, with his ministering Saints, which is now approaching. It is also worthy our observation, what Sacraments of union, and Correspondency, there we●●●●longing to those distinct Kingdoms, and governments, fro●●●ch as did not belong unto them. As in the first, under the law, they had Circumcision as a badge of their profession, under the Gospel, or new Testament, a baptism of water, in relation to Christ, the 2. person, as also a baptism of the spirit, in reference to the third person, the water baptism, being a badge of their outward profession, as they were a Church militant, or an external Church, and the Spiritual baptism, in relation to their internal, or Spiritual society, that of water baptism, being as it were a gate, or inlet to the other, there beiug also now as much reason, why the Saints should be separated, and distinguished from the world, and Antichristianisme, as there was either before, under, or after the Law. viz. in the Apostle, time Again, the new Jerusalem which is now to descend, is said to be adorned, as a Bride adorned for her Husband, which without all controversy, cannot allude to any other thing, than the primative purity of Gospel-ordinances; yea the whole description of it doth evidence as much, which to parallel in each particular, would be too tedious, I shall only hint some few observations of it, viz. in that it is described to have walls, and gates, with its longitude, latitude, and altitude, doth prefiguring a comeliness, decency, and order, to be admitted into it. 3. In that there is said to be no Temple in it, is meant, that there shall not be a material one, consisting of wood, stone, and gold, as was in that of Jerusalem, built by Solomon, and the reason thereof followeth; viz. because the Lord God Almighty, and the Lamb are the Temple of it; that is, it doth consist of Saints, in whom the Lamb Christ is ever present; as also in that he hath opened Heaven in every place to faithful Believers. 4. In that it is said to need no light of the Sun, or Moon, to shine in it, is meant, of Ecclesiastical, or civil Government, as now practised; having its proper power, and adornment in itself, viz. from Christ; and his Apostles. 5. In that the Nations which are saved, is said to walk in the light of it, is meant, that all such who are ordained to eternal life, shall be conformable to the government of it, in Doctrine, Worship, and Discipline. 6. In that the Nations are said to bring their glory, and honour unto it, is meant, that the Kings, and Rulers of the earth, shall hate Antichrist, in each of his Hierarchies, and destroy it in their dominions; as also willingly lay down their own powers, and become loyal subjects to Jesus Christ. 7. In that the gates of the City, are not said to be shut, either by day, or by night, and yet none is to enter therein, that is unclean, etc. but such as are written in the Lamb's Book of Life, is meant, that all manner of people may have recourse to the Churches of the Saints, to hear the Word. As Countrymen may have leave to come into a▪ City for Merchandise, which admission into the City, doth not make them Freemen, in regard they are not enrolled in their Records; so in like manner albeit the men of the world, may have liberty to hear the Word preached amongst the Saints, yet they are not thereby made members of their Society, not being entered, or enrolled a Saint in the Church's Records, viz. not being incorporated by Baptism into their Society, or Body Politic. 8. In that a clear and pure River of water is said to proceed out of the Throne of God, and of the Lamb, is meant of the Spirit of Prophecy, which shall be poured upon the Saints, who shall be taught of God. 9 In that it is said to run through the midst of the streets of the City, is meant, that the aforesaid Spirit shall be free for each Member of the Church to make use of, as well one as other. 10. In that on each side of the River, is said to grow a tree of Life, bearing twelve manner of fruits, and yielding her fruit every month, and the leaves being for the healing of the Nations, is meant, that the Gospel shall flourish, and spread itself, into all Countries, by virtue whereof they shall be healed of the leprosy of Antichristianisme, Judisme and Heathenism: Thus have I briefly discovered unto you, the new, or Spiritual Jerusalem, hoping you will be willing in this day of Christ's power, to give up yourselves as a freewill offering unto him, by submitting unto his Kingly Government; but I must tell you, that at the present there is very small hopes of it, in regard of your now condition, which if I be not mistaken in (as sure I am not) may fitly be paralleled with these places of Scripture; I shall first instance in that of Mark 14. 38. where our Saviour told his Disciples, that their spirits was willing, but their flesh was weak; even so it is with you, for you are awake in the Spirit, but asleep in the body; you are awake in the spiritual worship of Christ, viz. you have the spirit of Prayer, and Prophesy, but you are asleep in the body, or formal part of it. 2. I shall parallel you with that text of Mat. 12. 43, etc. where it is said, that when the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, but findeth none, etc. and this also is your very condition; yea doubtless that parable was then delivered in relation to you, yea I appeal to yourselves, if it do not hit you in each particular. Is not your spirits out of the body aforementioned? have you not walked through dry places, viz. out of all forms of Gospel Fellowship? have you not sought rest, and find none? viz. Have you not laboured to settle yourselves in several forms, witness the great Disputes that have been about Church Government; and have you found rest in any of them? Again, hath not that spirit of yours, (being out of the body) taken unto itself seven Spirits, worse than itself, since it departed out of the true Body of the primative Church? witness Papacy, Prelacy, Presbytery, Independency, Antinomians, Universalians, Seekers, etc. and in so doing, hath not your last estate, been worse than your first? Again, you may also be fitly paralleled with that Parable of our Saviour, Matth 25. from ver. the 11. to ver. 25. upon which, there is now extant, an▪ eligant, and divine Paraphrase, published by Mr. John Branie, titled, Babel's fall in the foolish Virgin's sleep, etc. worthy your best observations, by reason of which I shall only give you some few (of mine) thereon; in which Simile, I shall acknowledge you to be the wise Virgins there spoken of. My first observation is, in relation of your going forth to meet the Bridegroom, which implieth that you were (once,) both of one Family, or Church Fellowship together (if you could have kept you so) in the Primative, or Apostolical times; see therefore what you have got by your gadding. You could not have kept you within doors, you must (with Dinah) go to see the Daughters of the Land, though in the attempt you be ravished by the Antichristian Shechem. 2. In relation to their slumbering and sleeping, in which respect I find you also as deeply engaged as the foolish; for like as they do place Religion in the external form thereof, as in the very use of the Ordinances, or due observation of them, as to hear the Word preached, and to receive the Sacraments; the performance of which duties, they conceive is as much as God requireth of them, in his worship and service. In reference to which I say, ye are wise, for that ye know that such things are but the outside of Religion, and that it is a spiritual worship which Christ requireth of the Saints; yet nevertheless in this particular, you are slumbering, and sleeping, as well as they, viz. by your espiteful contempt of the external ordinances, of the external, or militant Church, it being with you in that particular, as it is with such sorts of people, who because Papists give Alms in a plentiful measure, supposing they merit thereby, therefore they will give none at all, because they will not incur that aspersion; the application I leave to yourselves. 3. In this your slumbering, and sleeping condition, you are said to be out of the Marriage Chamber, both of you lying before the door, as may be gathered from the tenth verse, which is as much as plainly to tell you, that you are both out of the pail of the Church. 4. In that you are said to take oil in your vessels, with your Lamps, and not the other, is meant that you have a Spiritual principle residing in you, viz. of Prayer and Prophecy, which the other want, they relying meery upon humane Learning, (as doth appear by their preaching, set forms of Prayer, and their other Ceremonies) in their worship, and service of God. 3. In that it was said at midnight, there was a cry made, Behold, the Bridegroom cometh, go ye out to meet him, (you being already out before, as in ver. 1.) is meant of this present speech unto you, which is to call you out of yourselves; as also the other, in regard I have also done the like to them, in the former part of the Book. 6. In that upon the aforesaid cry, they are all said to arise, and trim their Lamps, I refer you to Mr. Brains description, only this I shall say, viz. That you will hereby be put in mind of your present condition, as also by the Apostles exhortations, viz. that God is the God of order, and not of confusion, 1 Cor. 〈◊〉 33. as also that all things in the Church ought to be do●● 〈◊〉, ●●d in order, ver. 40. for which things sake, the Apostle 〈…〉 rejoice, Col. 2. 5. As also, that Jerusalem is 〈…〉 unity in itself; by which Spiritual pri●●● 〈…〉 of grace in you▪ your Lamp of faith will be kep● 〈…〉 the others wanting (relying merely upon the 〈…〉 ●f worship (in their sense of them) being by this Treatise proved ridiculous, shall burn itself out of the affections of the Disciples of such Teachers, viz. of the Papal, Prelatical, and Presbiterian Clergy. As for the rest of that Parable before, or after, I refer you to the interpretation of the aforesaid Mr. Brain, unto whom the Lord hath been pleased to reveal more of his secrets, then to any of the now Clergy in the whole world; witness his several Evangelicall predictions, of what is now apparently made manifest, to the eyes of all men. I shall only instance in one particular more, wherein you are prefigured, Rev. 12. 14. where it is said, that the Woman had two wings of a great Eagle given unto her, that she might fly into the wilderness, into her place; where she is nourished, for a time, times, and half a time, from the face of the Serpent; the meaning of which I take to be this. By the Woman I understand the Church of Christ, by the Serpent Antichrist; the wings there said to be given to the Woman, (whereby she fled into the wilderness) I take to be the two Sacraments of Baptism, and the Lords Supper, by which she hath been supported, as upon the wings of that great Eagle Christ Jesus; and in that she is said to be preserved in the wilderness, for a time, and times, and half a time, I take it to be this. That the Annabaptisticall Church (which I take to be the Church there spoke of) hath, and shall have its abode, in its now wilderness condition, until Papacy shall be abolished, (which I refer unto the word time) as also until Prelacy, and Presbytery, shall be also exterpated (which I apply to the word times) as also until such as you, shall relinquish your gross errors, and back-slidings, (which I take to be intimated, by the half times) Now the reason why I so allude them is this, viz. Papacy I compare to time, because of its long residence in this Nation, Prelacy, and Presbytery, to times, in regard that they both (as it were) made up a time, (viz. as long a continuance as Papacy had) amongst us. And your time, to the half time, there mentioned, in regard, it (as it were) maketh up half so long a time (as one of the former times) since you first began to slight or reject Ordinances; now I say, during this time, times, and half time, viz. until you all return to your father's house, and recover your first love, you are no better than part of that Serpent, which pursueth and persecuteth the Church, and so consequently, an enemy to Christ himself. Now to conclude with a word of exhortation, Dear friends, consider of what spirit ye are of; you are not ignorant that slumbering and sleeping spirits, are wand'ring, and distempered spispirits, such as conceive themselves to be, what they are not, and where they are not, full of imaginary fancies, arising from the humour, which is predominant in the body, in which such spirits have their recedence; and hath it not been clearly proved, that you are one, and the same with such, have not each of your societies fancied yourselves, to be of the true militant church of Christ, and doth it now appear you are so; can you be a free Denizon of a City, and not intoled in their Records to that purpose, can you be free of the new Jerusalem, and your name not recorded in the Lamb's book of life; have you not also conceived yourselves, to be incorporated materials with which that Temple is composed and doth it not now appear, that you are only a company of ●ude heaps, out of the building; and hath it not been proved that your fantastic spirits also have had many strange and unheard of dreams, and fancies dureing this your slumbering and sleeping conditions. Be not therefore (I humbly entreat you) any longer deceived, or deluded, by such spirits; but try each of your spirits by the touchstone of truth, and withal be you well assured that Christ is not divided, either in body, or spirit. Ephe. 4. 4. And therefore of necessity, you must first become members of that one body, (I have discovered unto you) before you can have that oneness of spirit with it, for the body of necessity must first be, before it can retain a spirit, therefore so long as you are separated from communion, and fellowship with the true body, you cannot be possessed by the true spirit. And from hence hath been the rice of all the diversities of spirits now amongst you, namely, in that you are not incorporated into one body; for every contrary body, or fellowship, hath also a contrary spirit, peculiar unto it, for such as is the body, such is the spirit, and the spirit of true discipline, doth loath to inhabit in a polluted body. Consider therefore, how you are yet dislocated from that body, to which properly you do belong; and strive to accomplish that prophecy , which relateth to your own particular) by uniting & incorporating yourselves, with the yet reproachful, and scandalous society of Annabaptists, who are really members of that true body, whereof Christ Jesus is the head, and by so doing, you will bocome a fit receptacle for that spirit, which is peculiarly conversant with, and in that body, yea so you will become one with Christ, both in body and spirit. And being such, ye shall enter with him into the marriage chamber. viz. be incorporated free Denizens of the spiritual Jerusalem, by being enrolled in the Lamb's book of life. Whereas the other before mentioned, shall be shut out, and put to cry; Lord, Lord open unto us. &c▪ as it is discoursed at large by that worthy man before mentioned, to whom I have referred you. Thus leaving your thoughts to the guidance of the spirit of truth, which is able to direct you into all truth, as also that the serious consideration thereof, will so undeceive the hearts of you, and all other (ordained to eternal life) as to set them free from such delusive spirits, which hath; and doth yet enslave them, (even to the height of impiety,) as also to make you, them, and us, one in Christ Jesus, who is the head of his Church, is the hearty desire of him, who hath thus earnestly contended for your eternal felicity in the heaven of heavens. And doth now devote himself Your Servant in the Lord, J. S. Rev. 20. 5. 6. This is the first Resurrection. BLessed and holy is he, that hath a part in the first Resurrection; on such the second death hath no power, but they shall be Priests of God and of Christ; and shall Reign with him a thousand years Rev. 22. 14, 15. Blesed are they that do his Commandments, that they may have right to the Tree of Life; and may enter in through the gates of the City; for without are dogs, and sorcerers, and whore-mongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. He that hath an ear, let him hear, etc. FINIS.