CHAP. 1.

THE business of Religion is the grand concernment that all of us are sent into the World to mind, and therefore God hath, in the very fram­ing of mans nature, laid so deep an impres­sion thereof in us, that there's no Nation so barbarous and inhumane, but doth place this amongst the greatest matters, that they judge themselves to be interressed in; in­somuch as some observe, Religion is more proper to man then reason. All men, and on­ly men have a smatch of Religion; where­as some shew of reason is found in many Beasts. Lactant. de ira Dei, Solus home sa­pientia instructus est, ut Religionem solus in­telligat, & hac est hominis atque bruterum vel pracipua vel sola distantia.

But as it is a thing all do profess them­selves interessed in; so there's nothing in [Page 2]all the world, men are at greater diffe­rences about; some taking up one Reli­gion, and some another, as pleases them­selves best; yea each Nation almost have chosen a peculiar Deity, as we find in Scripture, one serving Baal, another Dagon others Moloch or Ashtaroth, &c Some wor­shipping the Sun, others the Moon or Starrs, and almost every Creature whence they received any benefite: and some have not been wanting that have adored the Devil himself. How greatly then doth it behove every one to make a wise choise of that God he intends to serve, and of that Religion he means to profess in the World and to live and die in? That he may first chuse the true Religion and true God, and then cleave to him with full purpose of heart, as Barnabas exhorts, Acts 11.23. And the rather because of the great impor­tance thereof; Mans eternall happinesse or misery depends on the right knowing and; acknowledging God, and serving him; or his mistake about it: according to the witnesse of Christ himself Iohn 17.3. This is life eternall to know (so as to acknowledge unto godliness) Thee the only true God, & Iesus Christ whom thou hast sent.

We read in the story of the Israelites the vanity of mans nature in matters of Reli­gion; [Page 3]though no Nation under the whole Heavens had greater discoveries of the true God then they had; both by his Word and Oracles, instructing them from Heaven, and giving them his Law on Mount Sinai, and teaching them by his Prophets, the infallible interpreters of that Law: as also by his mighty works, bringing them out of Egypt by his out­stretched Arm, working signes and won­ders, dividing the Red-Sea, giving them water out of the Rock and bread and Flesh from Heaven in a Wildernesse, and guid­ing them by a Cloud of smoake, and a Pillar of Fire: yet how apt were they to turn away from God, and to worship o­ther Gods, even of the Egyptians and Ca­naanites, whom God cast out before them? A pregnant instance whereof we have in the business of the Golden Calf, though but forty dayes before, they heard the Law proclaimed in the greatest solemnity that ever was, even by the Ministry of An­gels with Thunder, Lightning and Earth­quake, which wrought such plyableness in their Spirit, that they professed, what­ever the Lord should speak to them▪ That that they would doe Deut. 5.27. Yet when Moses was but a while withdrawn from them upon the Mount, they quickly turned [Page 4]and made them a Calf to worship, after the manner of Egypt. This being observed by Joshua his Successour, he became jealous over them with a godly jealousie; and being fearfull that when he was gone from them, they should do the like, He indea­vours to establish them in the true Religi­on, and to bind them to the Lord in the strongest bonds, Josh. 24. He bids them, verse 15. Chuse deliberatly what God they would serve, directing them by his own example; and then when they had delibe­rately chosen Jehovah for their God, he binds them unto him by a solemn covenant, verse 25. And sets up a lasting remembrance of it.

These things are written for our instru­ction, and do shew what a Spirit there is in us, even an evil heart of unbelief in de­parting from the living God, as well as in them formerly (as the Apostle shews, Heb. 3.12.) Though we have as full dis­coveries of God as they had, and greater means of knowledge by Gospel-light, to know God and Jesus Christ: Yet our hearts are equally fickle and ready to for­sake God, and the true Religion, and (as the Apostle taxeth the Galathians) to turn to another Gospel and another Christ then we have received, yea to another God, the [Page 5]World, our Lusts, or Satan, to serve them more then the true God. Therefore this counsel of Joshua may be as seasonable to us now as to them formerly, viz. To chuse deliberately and seriously what God we will serve; and then to resolve to cleave unto him for ever: or wisely to chuse that Religion, we will professe in the World and venture our salvation upon; and then to labour to be established and fixed there­in, so as by no storms of temptation we be removed.

The urging of this Counsel upon un­settled and wavering Souls, being the in­tendment and design of this discourse, sui­ted to these fluctuating and shaking times, It may be contracted into this insuing pro­position, which shall be more fully dilated on in the following Chapters, viz:

That it is a great point of wisedom for a Man to make a right Choice of that Reli­gion he means to take up and professe in the World, that he intends to live and die in, & to venture his eternal Salvation upon.

CHAP. II.

HAving laid down the proposition which is the ground of our Discourse [Page 6]in the former chapter, we come now to inquire concerning the nature of that choice wherein it stands, and what things ne­cessarly must concurre to make a wise choice of that Religion, we intend to pro­fess in the World.

Election or chusing (in a generall sense) is an act of the will, proceeding from the previous knowledge and judgement of the understanding, whereby amongst diverse wayes or means propounded for the at­tainment of some End, it doth resolve upon some one above the rest, that it will ad here unto, and make use of for that purpose.

In particular, Chusing ones Religion, is also an act of the will arising from the previous knowledge and judgement of the understanding (discerning the nature of the thing) whereby amongst the many dif­ferent Religions (or wayes of serving and pleasing God, and of attaining unto hap­pinesse with him) that are found in the World, a man doth pitch and resolve up­on one above all the rest (and with rejecti­on of all others) with full purpose to ad­here unto it, to live and die in it, and even venture a mans salvation and happiness on it.

Here are 3 Acts wherein this right chu­sing ones Religion doth stand, to be explai­ned in order.

1. An act of the understanding, judging and discerning the nature of the thing that the will chuseth; and its excellencie above al things that come in competition with it; for to a right choice of the will the under­standing and judgement must proceed it: must know the nature of it, and discern it; good, or else its but a blind choice, not becoming a reasonable creature, and a man may else imbrace evil as well as good. The will when is acts regularly follows the Dictate of the understanding; this tells what is good, and then what chuses, as the Palat judgeth of what it tasts, and then the stomach or appetite craves it; so must the understanding go before her, & discern the nature, verity and goodnesse of that Re­ligion, as also the falsnesse, vanity and dan­gerousnesse of other Religions before the will can make a right choice of it. Man be­ing a religious creature, by the common instinct of his naturall conscience, is moved strongly to worship and serve a Deity (as we see in all Nations of the Earth) much more when he is further stirred up by a di­vine instinct. Now we should consider as men (as the prophets phrase is) and not ex­ert actions of highest importance without understanding and reason, worshiping we know not what (as Christ taxes the Sama­ritans, [Page 8]John 4.) but give God a reasonable service, knowing what God we serve, and what Religion we take up; and not taking up the next at hand, at adventure, (as most men do) that Religion professed where they live, & commended to them by Edu­cation, example, &c. but understanding what we do therein, And therefore men that act according to reason, will look in­to the Religions in the World, and judge which is best among them; or rather in­to the Word and Oracles of God himself, for they best discover what God is, and how he will be worshipped. Therefore if there be any such thing, as Divine Oracles in the world, wherein God hath revealed his will concerning matters of Faith and worship, we should have special recourse unto them. Now that the holy Scriptures (commonly called the Bible) are such, that is, the Oracles of the God of Heaven, where­in he directs us in the knowledge and worship of himself, and in the way of Re­ligion; This may appear even to those that have not yet taken upon them any profession of Religion by such Infallible demonstrations, as reason cannot contra­dict, viz. From these characters imprin­ted on them which shew them to be of God, from the miracles wrought to confirm [Page 9]them, from that spirit of holinesse seen in such as seriously believe them, from the accomplishment of a great part of those things revealed therein, even such things as were utterly invisible and improbable to created understandings, &c. And there­fore there should be an exact considera­tion in the judgement and understanding of a man of that Religion revealed in the Scriptures. He should 1. Take a par­ticular view of the principal Doctrines, the great mysteries of faith and duties of godliness taught therein, not taking all in the lump together, but having a distinct knowledge of them. He whose Religion is in the gross only, and hath no distinct apprehensions of the particular doctrines of faith and duties of godlinesse, which that Religion teaches, he hath no Religion at all; for how can these Doctrines influ­ence his heart and life to make him fear, and love God truly, and lead him to the power and practice of godlinesse, if not di­stinctly known and discerned by him? Then 2. Hee must discern the verity and certainty of these Doctrines, that he may venture his soul upon them, knowing him in whom he hath believed; for which and it's exceeding necessary to be conver­sant in those Treatises which prove the [Page 10]verity of the Christian Religion, and of the Scriptures (wherein it is set down) of which many be extant in our own Language. Without this a man shal never hold fast his Religion, especially in trying times. 3. He should know the excellency thereof, that its such a Religion as tends most to the magnifying of God, and giving glory unto him, to the advancement of man to true happiness in the love and favor of his God, and nearest communion with him, and fullest conformity unto him. He should often look upon the sublimity of the myste­ries, the purity of the precepts, excellency of the rewards, and dreadfulness of the pu­nishments. And thus the understanding preceeding in discerning and judging the Religion which is to be chosen, is one Act in this Election.

2. Act, After the understanding doth thus present the true Religion before us in the certainty, glory and excellency of it; Then the next Act is for the Will to elect, chuse, and imbrace it, solemnly to espouse this Religion, and say, It shal be mine; It's that I am resolved to professe, and to venture my eternal salvation upon, what ever inconveniences I may meet with in the profession thereof; what ever disgraces, reproaches, losses, Persecutions, &c. [Page 11]yet this Religion I will be of, and this God I will serve. We must sit down and consider what it will cost us to be Christians, and then espouse the Christian Religion, and take it for better, for worse, embrace the crosse it threatens, as well as the Crown it promises; For so our Lord war­ned his Disciples, telling them, He that will come after me, and will be my Disciple, must deny himself, (in his dearest lusts & sins, nay, in his estate and life sometime) and take up his Cross (of afflictions and per­secution) and follow him, (in a way of ho­linesse & purity in the straight way.) And then he will give him a Crown of life, he shal have an hundred fold in this life, with persecution (that is, the comfort of an hundred fold, if he misse of such increase in the same kinde) and eternall glory in the World to come. Now we must sit down & consider what we do, as (Luke 14.28.31) Christ teaches by the parable of him that builds a Tower, and of the King that goes to warfare. Now thus to chuse our Reli­gion, to espouse the Christian Faith for bet­ter, for worse, to take the sweat with the bitter, the Cross with the Crown: This is another Act, wherein this choice stands.

3. Act is a setled purpose, and full reso­lution to live and dye therein, to adhere [Page 12]and cleave thereto, even to the end, to be faithful to the Death; to cleave to the Lord with full purpose of heart; as we read Jo­shua his resolution, I and my house will serve the Lord; we are resolved (who ever depart from Jehovah) we will cleave unto him. And as the Disciples, John 6. when many forsook Christ and the Christian Re­ligion; their Lord saith unto them, and will ye also go away? Peter answers in the name of the rest, whether shal we go, for thou hast the words of Eternal life. Alack, if we draw back from the Lord, his soul shall have no pleasure in us, we draw back unto perdition; but if we continue in the faith, we shal then have the Crown of life. Life and Death are before us herein, as Moses told the Israelites, if we serve the Lord and fear him and cleave unto him, then life; but if we turn from him, and his truth and wayes, then Death; all a mans righte­ousnesse shal be forgotten, he shal dye in his sins.

Thus in these three Acts stands the right chusing of a mans religion.

CHAP. III.

HAving shewed, wherein this wise chusing ones Religion stands, and what Acts must concur thereto, We come next to demonstrate it to be such a princi­pal point of wisedom for a man to make a right choice of his Religion he professes in the world, and ventures his Salvation upon. This may be evinced from the ensuing Con­siderations.

1. The Necessity for a man to be of some Religion; and if so, wisedom should direct to make choyce of the best. Now it's ne­cessary to be of some Religion; We can­not live without God (Acts 17.28. In him we live, move, and have our being▪) And is it not fit then we should acknowledge God and worship him? in the very framing of the nature of man, there are such princi­ples of Religion ingraven in him, that can­not be razed out, that have taught the very Heathens to worship a Deity; so that we should be worse then Heathens, yea, be­come very beasts, and below men, if wee should not be of some Religion: Besides [Page 14]it is the expresse command of God, by his written Laws given to the Sonnes of Men, that they adore, worship and serve him; he expects it as an homage from them, and will not loose his glory; Such Atheists are accursed by him, as cast off all Religion, & live without God in the World: And though some such Atheists have been found who in their prosperity forget God, whilst they can better shift without him: yet in their miseries and dangers, they have been forced to acknowledge God, and call upon him, as the Mariners in the Ship with Jonah, &c. Now if it be so, Is it not fit to chuse the true God, and the true Religion?

2. There are many false Religions in the World, and we may soon be imposed on and deluded, if we make not a wise choice of our Religion; There be many Lords and many gods so called, (saith the Apostle, 1 Cor. 8.5.) though to us, there is but one living and true God; ther's many wayes of Religion, Heathenism. Ma­hometanism, Judaism, and Christiani­ty; and amongst Christians, how many different wayes this day? scarce to be numbred, and therefore we had need to make a good choice. The greatest part of the World were deceived in former [Page 15]times of old, the whole World almost fol­lowed false gods, except Israel. At this day, some observe, if the World be divided into thirty parts, nineteen of them are Hea­then Idolaters, six be Mahometans; some (though inconsiderable) Jews; and only the other five parts of the thirty be Chri­stians: and how many different wayes be amongst them? Protestants, Papists, Mus­covites, Greeks in Europe, (besides multi­tudes in other parts of the World,) And these admitting many subdivisions amongst themselves; Therefore we had need to make a wise choice.

3. It's that whereupon our greatest in­terest depends; on the right chusing ones Religion, or our mistakes about it, eternall happiness or misery, life or death depend. Deut. 32.46, 47. in things of great im­portance men use much deliberation, and make the wisest choice they can, how ne­cessary is it here? That opinion or dream that every man may be saved by his own Religion, if he be true to it, is more be­coming Turks then Christians. They say there are three Banners whereby men are conducted to Heaven, Moses's, Christs, and Mahomets; but we Christians know no o­ther way to Salvation but one, viz. by faith in Jesus Christ; for there's no other [Page 16]name under Heaven to be saved by, but by the name of Jesus Christ, Acts 4.12. Indeed many lesser differences may be amongst them that hold that one Faith: They may hold the head Christ, and yet differ in smal things with safety to their Souls; if they build on the foundation and corner­stone Jesus Christ, (heartily believing the principles of the Christian Faith, and li­ving according to them, though they add thereto the Hay, Stubble, and wood of smaller errors, they may be saved notwith­standing these. 1 Cor. 3.15. Salvation may be had amongst several forts of Chri­stians, that all agree in the great Articles of the Christian Faith, and live piously and charitably, whether Lutherans, Calvinists, Arminians, Anabaptists, Episcopal, Pres­byterian, Independent, &c. These are not different Religions, but different forms of the same Religion, wherein the children of the same Father, are dressed up in different habits. But where any dif­fer in fundamentals, and even turn to ano­ther Religion, to another Gospel, or Christ (as the Apostle speaks to the Galatians,) as too many Sects amongst us, are found to do, viz, Papists, Socinians, Quakers, &c. Those I mean who are throughly such, not all that ignorantly adhere to [Page 17]them,) it would be foolish charity to flat­ter them with hopes of Salvation, in such wayes, (if living and dying according to those corrupt principles,) because they are in the number of those Damnable Heresies the Scripture speaks of. Now this being clear, that Salvation dependeth upon espousing the right Religion; What wisedom is it to make a good choice?

4. Because else if one should happen on the true Religion, he would never be True unto it, unless he take it up on such a right choice, as before was spoken of; we can­not be Serious Christians, nor through Christians, but by halves only; nor Con­stant, holding out to the End, without this right choice.

(1.) Not serious Christians. Such as take up a Religion they know not what, and on grounds they know not why, will be but sleighty and formal in it; a little of outside profession they may have, but the power of it will be wanting. Thus the common sort of Christians, that take not up Religion on a wise choice, understand­ing what it is, and discerning the verity and excellency of it, but because it is professed in the countrey where they live, injoyned by the Laws of the Land, and commen­ded [Page 18]by the example of Others, whom they esteem wise and holy, alack, how formal and sleighty are they therein; not conside­ring the glory of the great God that made them and redeemed them, is concerned therein, and that the Salvation of their own souls depends on it: Whereas such as make a wise choice out of knowledge and discerning, serve God with all their heart and strength and soul, they rest not in the former, but labour in the power of godlinesse. Religion is their main business in the World.

(2.) Nor thorough Christians, but only by the halves, (as Agrippa, almost perswa­ded to be Christians.) They will follow Christ a little way, and perform some of the out-side and easie parts of Religion: but when they hear some hard sayings, (as the Capernaits) or some difficult duties pressed on them that cross flesh and blood and worldly interest, they will except them, and say, in this thing the Lord be merciful to me, &c. These are like the Scribe, not farre from the Kingdome of Heaven, but never shall come there; like Herod, that re­form many things, but not at all, will pick and chuse where they please. Oh that this were not the case of many called Chri­stians! And this because they understand [Page 19]not aright what the Christian Religion is, and take it not upon good grounds, there­fore they fall short: whereas he that un­derstands what an holy Religion it is, and what great duties it requires, and casts up before hand the inconveniences, losses andl sufferings he may meet with, comparing them with the recompence of reward, the far more exceeding and eternal weight of glory, he will go through-stitch, will fol­low God fully, and will be altogether a Christian.

3. Not Constant, but turning away from it upon every Temptation. Such are ever wavering and halting betwixt two, as the Israelites of old betwixt Iehovah and Baal. If heresie, seducement, and the power of delusions come amongst such, how do they turn away from that Religion they have imbraced by companies, and turn Runna­gados, or if the heat of persecution scorch them, they wither away because they have no Root. Mat, 13. We have had too sad ex­perience of this amongst the giddy unstable sort of Christians in our times, when God had let loose errors and heresies amongst us, (to try who were sound and sincere, and who not) how many were carried a­way as with a flood? And if Popery should prevail again, or Mahometanism, through [Page 20]the conquering Sword of the Turks, one may tremble to think whither such un­grounded Christians may be carryed: Whereas on the other hand the Christian that takes up his Religion on good grounds through a wise choice, knowing what, and in whom he hath believed, wil through grace stand strongly as the House built upon the Rock, Mat. 7. When the Winds blew and the Waves beat, he stands; The gates of Hell shall not prevail against such. Therefore we see what a great point of wisdom it is, for a man to make a wise choice of that Religion he takes up; else he will not be true unto it; he will not be a serious Christian, nor a thorough, nor a constant Christian, and then as good be none at all. It will nothing avail them unto Salvation to imbrace the true Religi­on, no more then it did profite the Israe­lites of old, to have the Temple of the Lord amongst them; or the Philistims to have the Ark of the Covenant with them, it will but increase their condem­nation.

These considerations are sufficient (without insisting upon any other) to evidence the truth of our proposition, and to commend to us this great duty viz. The wise chusing of that Religion we professe in the World, that we [Page 21]mean to live and dye in, and to venture our Eternal Salvation upon.

CHAP. IIII.

WE are now come to the practicall part of our discourse to shew how this may be reduced into action, that we have been treating on, but in words hitherto; let every one that God hath given the un­derstanding of a man unto, be induced to make a wise choice of that Religion he ven­tures his eternal Salvation upon.

This discourse is intended only for such as be resolved to be of some Religion, and will not live as Atheists. As for them that will not be of any Religion at all, but live without God in the World, only live to eat and drink, and work and sleap, and mind their sensual pleasures, they degene­rate from the Nature of Men, and are even turned unto Beasts; foolish are they and ignorant (to use the Psalmists words, Psal. 73.) and even in this point as Beasts, as far below men as Nebuchadnezzar was [Page 22]when he did eat grasse as the Oxen, and cou­ched amongst the Beasts, for such violate the very Law of Nature, which hath taught all Nations, however rude and barbarous, to take up some profession of Religion. They transgresse also the written Law of God, which he hath given in his Word, and will judge men by, at the last day, which re­quires solemn worship and service from the Sons of men. They bring themselves directly under the curse or imprecation, Jer. 10.25. Pour out thy fury upon the Heathen, and upon the Families that call not on thy Name. The wicked shall be turned into Hell, with all the Nations that forget God, Psalm 9.17. As they say to God now, depart from us, we will not know thy wayes: so they shall hear God say to them shortly, Depart from me ye cursed, &c. Nor do I speak to such base and low Spi­rits, as take up their Religion on trust from others, and pinne their Faith upon the sleeves of those, to whom they have sub­jected their judgements and consciences, upon account of any worldly, or corrupt interest: But to such noble Spirits, as with the Bereans will take pains to fearch the Scriptures, and use all Gods appointed means to inform themselves; that they may venture their souls on a sure bottom. [Page 23] Consider as men, and make a wise choice of that Religion you venture your Salvati­on upon. Its not sufficient that it be de­livered to you by Tradition from your An­cestors; that you yave learned it by educa­tion from Godly Parents; that it is com­manded by the Laws of the Land where­in you live, and commended by the pra­ctice of wise and pious persons, whom you reverence: but make a wise choice for your selves; Labour to understand di­stinctly the several Doctrines, and my­steries of Faith, and duties of Godlinesse contained therein: and to know the ve­rity and excellency of it; and so take it up upon deliberation, weighing both the conveniences and inconveniences so it, Comparing the sufferings, losses, reproa­ches, persecutions you meet withall: with the reward and Crown promised; and so make a wise choice of your Religion, re­solving to live and dye therein, to adhere to it to the end, and be faithful even to Death.

This is a duty necessary and seasonable to be pressed, some have not yet chosen their Religion. It's to be feared ther's too many, not only of the younger sort, but of the more antient, who (according to the proverb) have their Religion to [Page 24]chuse. Some have made some kind of choice, but need to be confirmed and esta­blished therein upon good grounds, and to be stirred up to be true to the true Reli­gion they professe, even to be serious, thorough and constant Christians.

Make this choice then speedily, for this is the businesse you come into the World a­bout, to know and acknowledge, to wor­ship and glorifie God; and your Salvati­on depends upon it. Live not without God any longer, but acknowledge him that made and redeemed you, that feeds and preserves you, and learn how to serve him acceptably. Do it wisely, lest you be de­luded, there being such diversities of Re­ligions, and so many false wayes in the World, you had need to have your eyes about you; erring herein will not stand with the safety of your souls, your exter­nal hapinesse or misery depends upon it. And then be True to that Religion you chuse, play not fast and loose with it. It's a businesse of highest concernment to be serious in Religion, what ever you trifle in, be not false herein, what ever you be faulty in. Let the Doctrines and mysteries of Faith you receive, influence your hearts and lives, sanctify and change them; rest not in the form of godlinesse [Page 25]without the power of it. Men may as well miscary in the true Religion as in a false, if they be false unto it.

Quest. But here a question must be resolved in order to the practice of this duty, which is this. Some may say, Seing there are such diversities of Religion in the World, How shal we be able to make a right choice, amongst so many, of the true Religion, especially such of us as be weak and ignorant, when great and learned men differ so much about it amongst themselves.

Answer. This is a question of very great importance, and indeed deserves a serious Answer, I shal speak to it in two par­ticulars.

1. It is a mistake to think, because of the differences of opinions amongst men, that there is such a multitude of Religions in the World; for every different opinion is not a different Religion. There are (to speak properly) but four Religions in the World, although there be different Sects & parties amongst each of these, viz. Heathenism, Mahometanism, Judaism and Christianity. Indeed these four disagree much amongst themselves. In Heathenism some worship one God, some another, some multitudes joyntly, as may beseen in Scrip­ture and in all Histories. In Mahometa­nism, [Page 26]all follow that Impostor Mahomet, but yet there are great differences amongst themselves, so that they are at deadly Feud often one with another for their Religion sake, as is storied of the Turkish and Persi­an Mahometans. In Judaism all worship the true God, the maker of Heaven and Earth, and receive the Law from Moses, serving God according to the Ordinances thereof; yet have they different Sects amongst themselves, as the Pharisees, Sadducees, Es­sens, &c. In Christianity all worship God in Christ, although there be diversities of Sects and Heresies amongst them; So that indeed there are but four Religions in the world.

2. There's a great difficulty to discern which of these four we should chuse for our Religion, even the weakest understan­ding that indifferently weighs them, may be convinced.

(1.) For Heathenism, Its evident to rea­son their Religion is not true, to worship so many Gods, and them also creatures, as the Sun and Moon, yea, mortal men that are dead, such as Jupiter, Juno, Saturn, &c. Yea, the worst of Men, Their own Poets have branded them with black notes of infamy for Adultery, Theft, Murther, &c. It was Gods just judgment (as the Apostle [Page 27]observes, Rom. 1. To give them up to such delusions to worship such gods, because when they knew the true God they did not glorifie him as God. Many of their own Religion were convinced, they were not in the right, and therefore Cicero in his Book De naturâ Deorum, saith, I would I could as well finde out the true Religion, as convince others to be false.

(2.) For Mahometanism, though it hath spread far over the World, (yea, further then Christianity is spread at this day) yet its most easie to prove that to be a false Religion; Their Prophet was a deceiver and a very flagitious person, and wrought no miracles; their Alcaron is most barba­rous and without sense; their Doctrine impure as wel as their Lives; their Religi­on promises a carnal Paradise in the world to come, full of sensual pleasures, not spiri­tual, and suitable to rational immortal souls. It was propagated in the World by the Sword, and maintained by igno­rance, and suppressing all humane learn­ing.

(3.) For Judaism, the third Religion in the World, That was indeed of God, con­firmed in the Old Testament; But it was to continue for a time, till Christ came, of whom Moses and the Prophets witnesse a­bundantly; [Page 28]then at the time of Reformation it was to be abolished, Heb 9.10. Their whole worship & Ceremonies had respect to him on whom, because they would not believe, but rej [...]cted and crucified him, the wrath of God is come upon them to the utter­most, They and their Temple was destroy­ed and the worship of it abrogated, and to this day so continues.

(4) It remains therefore that the Chri­stian Religion is the true Religion, or else there's none in the World. And it in­deed is witnessed to, both in Mahomets Alcoran, and in the Jewish Old Testament, which speaks fully of Jesus Christ, his birth and parentage, with the circum­stances of time and place, his death, resur­rection▪ &c. This was confirmed by many signes and wonders, and real miracles wroght by the first planters of this Religion: Heb. 2.4 By the means and wayes of propaga­tion of it▪ by weak and unlearned men, by whose preaching it soon overspread the World and took such rooting, that the power, craft, and malice of men and De­vils cannot root it out. Its evidenced by the purity and spirituality of its Doctrine; By the sublimity of the Mysteries revea­led in it, wherein the highest wisedom of God shines forth; By the greatnesse and [Page 29]excellency of the rewards & punishments; By the holy Spirit appearing in the serious professors of it (such a Spirit of holinesse as is no where else to be found in the world) And by the design it hath to glorifie God and to humble Man, &c. By these and the like evidences the weakest, may easily be convinced, That the Christian Religion is the only true Religion of all others in the World, and so be directed to make choice thereof.

CHAP. V.

HAving inquired into the several Reli­gions this day professed in the world▪ and found upon good evidence the Chri­stian Religion to be the only true Religion, men may venture their Salvation upon. Wee meet next with no small diffi­culty whereby weak and ignorant per­sons are perplexed (occasioned by the [Page 30]diversity of Sects and opinions which are found amongst Christians) viz.

Quest. To know, (after they once be resol­ved to be Christians) how to chuse the right and safe way amongst such various Sects and different perswasions of those called Christi­ans, (unless a man might be saved in any of these Sects and wayes) What directions are there for the safe conduct of such as are at a losse herein?

Answer. Because this is a grand case wherein very many (in these sad times of Division) greatly need Direction, I shall guide them to a safe way, wherein they may securely walk, and venture their Souls without fear of miscarrying. And it is this; Let them labour to understand clearly and to imbrace heartily those Fundamental & Catholick verities of the Christian Religion, which are more clearly laid down in the holy Scriptures, and have been owned by the Churches of Christ, generally in all a­ges & places, ever since the Apostles times to our dayes, and transmitted to us in their Creeds, and Confessions of Faith, and are now owned by all (worthy the name of the Christians) without dispute, through all the Christian World; let them so believe them, that they influence their Hearts and Lives throughly: And also [Page 31]all those Confessed duties of godliness that all Christians are agreed in, and walk up to the practice of them, and their Souls shall certainly be secured.

Know, that notwithstanding these di­versities of Sects, and varieties of opinions which are found amongst Christians, from which they are not privileged (as neither are those other three Religions, Hea­thenisme, Mahometanism, and Juda­ism, as before was shewed) nor shall be fully whilst we be imperfect, and know but in part, and are in part carnall as well as Spiritual, whilst the envious one shall fow Tares in the field of the Church, and it shall be the pleasure of God to suffer these things to be, that they which are approved may be made manifest: Yet know, That there are some fundamentall and Catholick verities of the Christian Re­ligion, which are [...], points gene­rally believed of all, having antiquity, uni­versality, and consent concurring with them; which the Scriptures call the foun­dation, 1 Cor. 3.10▪ 11. The principles of the Doctrine of Christ, Heb. 6.1. The form of sound words, 2 Tim. 1.13. Rom. 6.17. The proportion or Analogy of Faith. Rom. [...] 6. Which have been conveyed down from the Apostles, even to us in this last [Page 32]age of the World, nor could the gates of Hel ever prevail, so far as to extirpate them. And these are such Confessed duties of god­linesse, as none that have pretended to be Christians have dared openly and directly to gainsay. Now these are the points that have greatest influence on our hearts and lives, to sanctifie and change them, and to promote the life and power of godlinesse, (and rarely those questions and matters of dispute that are so hotly contested about) and these avail to the saving our Souls; up­on our hearty imbracing and receiving these, or our renouncing of them, either in heart or life, depends our Salvation or Damnation. We had need therefore to set our hearts on these things, that we cordial­ly believe these Doctrines, and practise those Duties, and so doing we shall secure our eternal Salvation.

Now for further improvement of this advice we shal more particularly inquire into these great and necessary Doctrines of faith and duties of godliness, and lay down some brief account of them in order to our belief and practice, and so consequently to Salvation.

1. For the Fundamental Doctrines of the Christian Religion. Not that I under­take to give an exact account hereof; for [Page 33]to determine this (saith a learned man) is the master-piece of all the Divines in Chri­stendom; but only do declare those truths, which being more clearly laid down in Scrip­ture, have been generally imbraced by all Churches worthy the Name of Christians, (setting aside controverted points) where­in so much truth is contained, as being joyned with holy obedience, may be suffi­cient to bring a man to everlasting Salvati­on. This being premised they may be re­duced to these four Articles.

(1) Concerning God, That there is one God of an infinite, perfect, and spiritu­all nature, Subsisting in three most glori­ous persons, the Father, the Sonne, and the Holy Ghost, who is the maker, preserver & Governor of all things, and intends his own glory in all his Works. That the greatest concernment of reasonable crea­tures is to know & acknowledge this God, to fear, love, adore and glorify him, and their chief felicity stands in his love and favour, in fullest conformity to his Image, and nearest communion with him, and in no earthly good separate from him. This is one Article of Religion necessary unto Salvation to be known and believed, and not controverted amongst Christians. Be­lieve this throughly, and let it influence [Page 34]your hearts and lives, so as you study to know this God, and to get acquaintance with him, to fear, love, and serve him, to own him for your Soveraign Lord & chief good.

(2) Concerning man, That God made man at the first in a very holy & happy estate from which he soon fel through Satans Temp­tation, and all mankinde became plunged into sin and misery. That we are all hainous of­fenders against the God of Heaven, under his dreadful wrath and the curse of the Law, barred out of Heaven and happiness, and ly­able to eternal torments, if not speedily re­conciled to God and pardoned, and by renew­ing grace sanctified and converted; which neither we, nor any meere creature is able to do for us.

This is another Fundamentall Article of Faith, so clearly laid down in Scripture as it's beyond all controversie. Entertain it not in the notion only, but let it be so di­gested, that you feel your sin and misery at your heart, and dare not to continue a day longer without reconciling and par­doning mercy, and renewing and sanctify­ing grace, lest you perish; that you de­spair of any creatures help, and feel your selves eternally undone, if the God of Hea­ven help not.

(3) Concerning Jesus Christ our Re­deemer. That the Lord Jesus Christ the only begotten Son of God, coessential and coe­ternal with his Father upon the appointment and designation of his Father, voluntarily undertook the office of a Saviour and Redeem­er to Mankinde, & being made Man, took on him our sins, and the curse of the Law, and giving himself up a Sacrifice and an offering to God for us, purchased by his death all things conducing to grace and glory: and ha­ving by his own power arisen from the dead and ascended into heaven, he is become an al­sufficient Saviour, and will effectually confer pardon, grace and Salvation, on all those who shal truly believe in him; And that there is no other name under Heaven to be saved by, but by the name of Jesus Christ.

This is a great and necessary Doctrine of Salvation, so clearly held forth in Scripture, that it's beyond controversie, 1 Tim. 3.16. Let this Catholick verity be received not in the Nation only, but dwel in your hearts, that you may see the infinite worth and excellency of Jesus Christ prize him as the only Savior, close with him on all those glorious accounts and end she was sent upon by the Father, and yield up your selves to be saved by him in his own way, and upon his own Terms.

(4) Concerning the application of Re­demption. [Page 36] That our Redeemer the Lord Josus Christ having all power in Heaven & Earth given to him, hath made a new Law or Covenant of grace & caused it to be proclai­med to the world, wherein he promises pardon and Salvation to all that shal sincerely accept and own him for their Saviour and Lord Re­deemer, and t [...]uly repenting of their sins, shall rest on his death and merits alone for life, & love him above all things, and sincerely obey his Gospel. Laws and Commundments, & shal persevere in these duties to the end: And af­ter he shal have sent his holy Spirit to work Faith and conversion in his Elect, He will certainly come again from Heaven in the glory of his Father with his mighty Angels, and by his mighty power shal raise the dead, and con­vene all both Quick & dead before his Judg­ment Seat; and then such as did truly repent them of their sins, and sincerely believed in his Name and obeyed his Gospel, he will ad­judge to Eternal glory and happinesse with himself and his Father and the holy Angels: but unbelievers and impenitent persons to e­ternal torments in Hell with the Devil and his Angels. This is an unquestionable Ar­ticle of the Christian Faith, expresly delive­red in the holy Scriptures, and imbraced by the Catholick Church. Let this truth be received, not notionally but heartily; Let [Page 37]it influence your hearts and lives so as you sincerely obey the Gospel, and live in the day­ly expectation of the coming of the Lord, and give deligence to be found of him in peace without spot, and blamelesse. I shal add no other Doctrinal verities besides these fun­damental Articles; They are the very sub­stance of the Christian Creed imbraced by the Church in all ages and places

2. For those Practical Duties in which all true Christians are agreed (for as there are in points of Faith fundamental Articles, so there are in the point of practice funda­mental Duties.) Now these are either.

(1) Those Moral duties of the Law or Ten Commandements promulgated on Mount Sinai, and written by the finger of God in two Tables of stone, which Chri­stians are obliged to observe as well as the Jews (though the Ceremonial Law, which was altogether typical and shadowed good things to come, be abolished) Yea, wee are bound to keep it in a more strict and spiritual manner then the Jews did inter­pret it formerly, as appears by Christs Sermon, Mat 5. This contains all duties of piety toward God, immediatly requi­red in the first Table, viz. to take and ac­cept the God of Heaven that made us and gave us Life and breath, and beeing for [Page 38]our God alone; to know and acknow­ledge him, to fear, love, and trust in him, and seek his glory; to give him that exter­nal worship he requires in his Word, publick, private, and secret, as invoca­tion of his Holy Name by prayers and praises, hearing and reading, meditating and conferring on his Word, receiving his Sacraments, sanctifying his Sabbaths: Do­ing all this in an Holy reverent manner, so as Gods name may be sanctifyed by us in his ordinances, as also in our ordinary communications and conversations. It likewise contains all Duties of righteous­ness and charity towards Man, required in the second Table, viz. The preserving, as well as not injuring, of the honour and authority, of the life and chastity of our neighbour, in thought, word and deed; as also his estate, good name, &c. And lo­ving him even as we love our selves, doing good unto all, &c. These are general Duties, all Christians are agreed in, Make Conscience to practise these.

(2) Those Evangelical Duties, or Com­mandements of the Gospel. For besides these Moral Duties of the Law which the Gospel doth inforce also by renewed and more indearing arguments, there are peculiar duties required by the Gospel, as [Page 39]True repentance for every sin and trans­gression of Gods righteous and holy com­mands (for the Law gives no place to Re­pentance, but threatens death for every offence.) Faith in the Lord Jesus Christ, for pardon through his blood, and Salvati­on through his merits: Fervent love to God and the Redeemer, who loved us and gave himself for us; who hath washed us in his blood, & made us Kings and Priests to God and his Father; Sincere indea­vours to promote his glory, upon the new obligation of Redemption; and living to him as his peculiar People, being not our own but his, bought with a price; Love to all the Saints and Members of Christ, and communion with them as we have opportunity, on account of that near union in Christ; which should make us bear with smaller differences that do not violat the bond of union, whilst they hold of Christ the head, and are of the same body, &c.

These are confessed duties all Christians are agreed in, Practise them Conscionably. The Apostle gives us the sum of all these together, Tit. 2.11, 12. The grace of God that bringeth Salvation, hath appeared to all men, teaching us to deny ungodliness and worldly lusts; and to live soberly, righteously and godly in this present world.

This then is the Counsel I would give to such as are resolved to be Christians, but are stumbled at the variety of opinions and perswasions amongst the professors of Christianity, that they know not what to believe or what to practis: That they would believe those fundamental and Ca­tholick truths of the Christian Religion, about which there is no dispute amongst us, and let them be so believed, that they influence their hearts and lives, and san­ctify them: And also that they would conscionably practise those known and confessed duties, that all are agreed in, and then there will be no cause to question their salvation and eternal happinesse. But it is unseasonable to be contending violent­ly about disputable points of Faith, and external forms and modes of worship and discipline, and such like questions about things not so clearly revealed in Scripture, no [...] imbraced so generally by all true Chri­stians and Churches, nor indeed easie to be comprehended by the weaker sort of Professors; whilst those weighty things before nam'd, are neglected and disregar­ded. Such will hardly evade the imputa­tion of Hypocrysie, being so like the Pha­risees, that Tithed Mint. Annise and Cummin, and neglected the weighty things of the Law.

CHAP. VI.

But what, Are not the least truths of Re­ligion worth contending for, and the smallest circumstantials of Faith or wor­ship? Doth not God stand upon smal mat­ters in his service? Yes verily, in their due place, and after a Christian manner, we may and ought to inquire after them. When we have yielded that Faith and o­bedience that is due to the great and more necessary points of Salvation, We are then to study the mind of God in other things of a secondary and more inferior Nature; nor is the most minute truth to be despised or neglected by us. That therefore we may make a wise choyce of the true and right way in such circumstantial and lesse necessary points, as truly pious and wife Christians differ in, which are mar­ters [Page 42] non fideì sed questìonum, Aug de peccat. orig. chap. 23. (as St. Augustine speaks) not properly points of the Catholick Faith, but problematical and di­sputable in the Church; and yet are ne­cessitated to be of the one or other per­swasion: I come in the next place to give some directions about them; for which end, observe these few Rules which will be usefull to us herein.

1. Humhly seek God by daily and fer­vent prayers and supplications to make his mind and will known to you herein; Lean not to your own understanding and wis­dome, but confesse how weak you are, and full of error and darknesse; Beseech him to take away the vail from before your eyes, to give you understanding, and teach you good judgment and knowledge; that what you see not, he would teach you, and wherein you are otherwise minded, he would reveal the truth unto you; Plead his promises of leading you into all truth, that you shall be all taught of God; that he will reveal his secrets to such as fear him, and guide the meek in the way, and lead you by his Spirit. Hang upon the Lord daily for his guidance in such difficult cases as you are at a loss in.

2. Search the Scriptures, John 5.39. [Page 43]and look well to them, they are your chard and compass to steer your course by, try all things by them, to the Law and to the testimony. Take nothing on trust from men, for the best of men may err. I think there is hardly any error in Doctrine, or corruption in Worship, but hath been brought into the Church by following the opinions and practices of some reputed godly men, more then the Scriptures: when a Peter shall Judaize and not walk uprightly, he may not only seduce by his example many ordinary Christians, but a Barnabas also may be carryed away from the truth by his dissimulation, Gal. 2. Hold close therefore to the Scriptures, those in­fallible Oracles, the word of truth, and in­quire daily into them.

(3) If yet after prayer and searching the Scriptures, we find not the minde of God insome opinion or practice, (because it is but darkly laid down in Scripture, or at least through the darknesse of minde in godly men, who cannot so well discern it) Then observe this further Rule. There are some general criteria, or marks where­by we may discern any Doctrine or practice whether it be of God or no; We shall find them laid down in the Scriptures, and may thereby try any Doctrine or practice, [Page 44]when we can not so clearly see them in the particulars, viz. (1) Such Doctrines and practices as are not repugnant to, but agree and correspond with the fundamen­tal Articles of the Christian Religion, or the first principles, that be according to the proportion or Analogy of faith, Rom. 12.6. They be of God, receive and im­brace them; but if they be not consonant thereunto, then reject them. (2) Such Doctrines and practices as tend to holiness, Tit. 1.2. Doctrines according to godli­ness, they are of God, for he is a God of holiness, follow them: But such as tend to loosenesse and profaness are to be shun'd as not of God. This mark discovers the evil of such opinions as teach men to cast off Sabbaths, Ordinances, Scriptures, family and closet devotions, and other libertine principles; yet here beware on the con­trary of a pretended holinesse above what is written, of being righteous over much, above and beyond the rule of the word, this was the occasion of Monkish or solita­ry living amongst the Papists, of their pretended holy Orders, Vows, &c. And amongst others it hath caused Separa­tion, Superstition and many other irre­gular Actings.

(3) Such Doctrines and waies as tend [Page 45]not to division and faction, but to peace, love, and union amongst such as fear God, those are of God, and to be followed by us, 1 Cor. 1.10. Phil. 2.1, 2. Eph. 4.3, 4, 5, 6. But the contrary to be shunned and avoided, Rom. 16.17.

(4) Such things as tend to edification, and to further the Salvation of our souls, are to be received as of God, 1 Cor. 14.26. Rom. 14.19. But those things that Minister Questions and cause strife and contention, rather then godly edifying, are to be avoided, 1 Tim. 1.4, 5.

(5) Such Opinions and practices as tend to the glory of God and of Jesus Christ, and to the setting up his righteousness and grace, and to the humbling and debasing of man, and casting him down from all high thoughts of his own excellency and abilities, they are to be received as from God; for this is the great design of the Gospel, 1 Cor. 1. a fin, but the contrary is to be rejected.

These general Criteria or Marks may be some guide to find out the right and safe way in some Doctrines and Practices that you are at a loss in, because you can­not read them so plainly in the word of God.

Rule 4, After you have thus done the [Page 46]utmost you are able, to find out the mind of God in these controverted matters, which yet are disputable amongst the wise and godly, and you shall be necessitated to be of the one or the other perswasion or way; Then let every one do that which he is fully perswaded in his own minde to be best and most pleasing to God; nor dar­ing to go against the dictates of his own Conscience, See Ames Cas. l. 1. c. 5 q. 1. Sanders. Lect 3. de juram. Sect. 10. which God hath set up as his Vicegerent in the Soul, nor subjecting himself to the judgment or Authority of any other, as Lord of his Faith; I say Believe and imbrace that opinion, and walk in that practice; But yet to this. (1) Hum­bly with a due sense of your own weakness and ignorance, not proudly censuring and contemning such as differ from your perswasion, but ever ready to hear what shall be offered for your conviction, espe­cially if it be from the wise and learned, and those which by Gods providence are in place of eminency in the Church; being rather matter of Affliction to you, then of exalting your self that you should differ from them.

(2) Peaceably and without all Faction and Schism, not making parties for you, [Page 47]and renting from the Communion of those with whom you agree in the most weighty and necessary Doctrines of Salvation, and so disturbing the peace of the Church where you live: The evil of which can never be repaired by a violent contention for any truth or practice not fundamental and necessary unto Salvation. Here the counsel of the Apostle is seasonable, Rom. 14 If thou hast faith, have it to thy self, and Phil. 3. Whereto we have already attained, let us walk by the same rule, let us minde the same thing, & if in any thing any be otherwise minded, God wil reveal even this unto them. In all those principal points of faith and practice, wherein is such perfect harmony, it's a manifest duty to hold communion, only forbearing the same in these lesser matters, wherein according to the present apprehension the sin and error lyeth.

(3) Chearfully and confidently, not troubling and perplexing your selves about such a perswasion and practice, with fears arising from a scrupulous Conscience, (which are like Stones in the shooe, trou­bling the Feet of him that walketh;) But with a comfortable perswasion that God is well pleased with you, seing you do the utmost you are able, to find out the minde of God in such a particular; and therefore, [Page 48]if you be in the right, he will accept it; or if through weaknesse there be a mistake, yet he will graciously pardon it, and in his good time reveal even this unto you. For if even earthly Parents or Masters, when their Servants or Children do their utmost to know their minds, and to do their business, so as to please them, will accept their in­deavours, and take all in good part, though in every punctìlio they have not done what was expected: much more will the graci­ous God accept of his Children and Ser­vants, that desire to please him, and pardon what is amiss in them. And indeed if not, no flesh living could be saved: for who is there of the highest form of Christians, that are ascertained, that in every particular Doctrine and Practice (in those things controverted amongst the godly and wise) that they be in the right? seeing the best of men are imperfect, and may, and do err & offend. Therefore go on chearfully with full assurance that the Lord accepts you, This Rule the Apostle fully layes down, Rom. 14 upon occasion of controversies a­bout points not necessary to Salvation, viz. Meats and Drinks and Dayes. He bids, let every one be fully perswaded in his own mind, and act accordingly; not judging and condemning others, nor breaking the peace▪ [Page 49]and then he should be accepted of God, & approved of men. Thus have we a safe Con­duct to lead us in the right way in matters circumstantial, controverted amongst pious and wise Christians, in points less necessary unto Salvation; as well as in matters of Fundamental, and of absolute necessity thereunto.

CHAP. VII.

HAving given a more generall advice sutable to all times and conditions of the Church in all places: It will be expedi­ent next (in behalf [...]f those for whose be­nefite this discourse is principally intended) to apply the former directions, to the pre­sent state of the Church here in England, and those many different Perswasions and wayes that are amongst us.

We are a people that generally do pro­fess the Christian Religion, which hath been of long time transmitted down to us from our Ancestors: wherein we are deep­ly ingaged by Education, the Laws of the Land, and manifold Obligations▪ But it is [Page 50]much to be desired that the Common sort of Christians, were better instructed in the grounds and Reasons of the entertainment of this Religion (rather then of the o­ther three before mentioned, Heathenism, Mahometanism, and Judaism,) and that they might gain a clear and distinct know­ledge of the great and fundamental Articles thereof, and be throughly grounded in the certainty and excellency of it; A thing which is much wanting in the vulgar sort through their too great negligence and carelesnesse about things spirituall: but of exceeding dangerous consequence to their Souls, as exposing them to profaneness and Error, if not to totall Apostacy. And there­fore this duty (though before hinted) de­serves to be reinforced with the strongest perswasions.

But although we all be Christians in pro­fession, We are sadly crumbled into such Diversities of Sects and perswasions, occa­sioned much through the licentiousnesse of War, & relaxation of Government amongst us of which occasion Satan and our corrupt natures have made too great improvment; That is it most difficult for weak and igno­rant persons to find out the right and safe way amongst them, and to joyn themselve [...] unto; This temptation having led very [Page 51]many into errors by-wayes & pernicious, and others into Atheism. We shall there­fore attempt to give some directions what course to steer herein; what opinions and Sects to shun and avoid: and what people and principales we should close withal. For it would greatly conduce to the peace and welfare of the Church, and to the safety of mens souls, to be duly informed, What Christians (or Societyes of Christians) they be, with whom communion may be held, and how far; as also who they be that are utter­ly to be avoided: it being usual with the vulgar sort of Christians, who sometimes abound in zeal, but are much wanting in knowledge, to close with the most perni­cious Principales and Wayes, where any stronger temptations insinnate themselves; then with those that are far more sound and Orthodox, if they have taken up a prejudice against them, and so have the faith of Christ with respect of persons. We shall therefore take a Survey of the different perswasions & wayes amongst us which may be branch­ed into these two. 1. The Way & profession which is publickly owned by Authority, and hath the Law of the Land for its San­ction. 2. Those Perswasions, or Wayes, that are taken up by private persons con­ [...]ary to the Law of the Nation.

For these latter (beginning there first) They are, as exceeding many, so of a very different nature; some retaining the Funda­mental Principles and Duties of Christia­nity, necessary unto Salvation, and differing only in lesser matters, controverted in the Church of Christ: others that overthrow the very Foundation it self.

Those that overthrow the Foundations of Christianity, and differ about points ne­cessary unto Salvation, are too many.

In which rank we shall place the Papists first of all, because most considerable, and above all others most formidable. Its true indeed, There hath been in the Popish Church, all a long to this day, continued such a System of saving Truths (which God hath of his great mercy preserved in the greatest Anti Christian Apostacy) as be­ing truly believed and obeyed (other Soul-destroying errours in the mean time, either not known or not cordially imbraced,) might be effectuall to the Salvation of many that lived and dyed within that Church: But yet Popery it self, understanding thereby that Religion which consists of so many new Articles of Faith (utterly unknown to the old Church of Rome in its purity, but now ratifyed in the Council of Trent, and required to be recieved of all men upo [...] [Page 52]pain of Anathema) which plainly over­throw many of the great Articles of the Catholick Faith; as also of such grosse I­dolatries and Superstitious Fopperies &c. This, I say, is such a Religion, that none that love their Salvation should close with. This Babylon we shold have no communion with, lest we communicate in her Plagues. As saith the voice from Heaven, Revel. 18 4. Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues. The grounds of our with­drawing from that Religion, are 1. Their many dangerous errors in matters of Faith, overthrowing directly the very Founda­tions of Christiantie. To instance in some Their Doctrine of Transubstantiation, over-throweth the truth of Christs humane Na­ture; Their proper Sacrifice, his only Sacri­fice for sin offered once for all; Their Doc­trine of merits plainly destroyeth the me­rins of Jesus Christ: The multitude of Me­diators amongst them, deny That only Me­diator betwixt God and man, the man Je­sus Christ; 1 Tim. 2.5. Their Sacrificing Priests overthrow Christs Priestly office. Their vilifying the Scriptures, and setting up their unwritten Traditions to be recei­ved with equall reverance with them, &c. Overthrows Christs Propheticall Offices. [Page 54]The Kingly Office of Christ, is overthrown by the Popes usurpations, dispensing with the Laws of God, and setting up other Laws of his own devising, and Lording it over the Consciences of Men. The great Article of Remission of sins, and free Justification, through the grace of God in Jesus Christ, is overthrown by their Pardons, Indul­gences and Doctrine of merit, and humane Satisfactions. 2. Their abominable Idola­tries in point of Worship, as Angel-wor­ship, Saint-worship, Relique-worship, I­mage-worship, &c. 3. Their prophane Sacriledge, robbing the people of the bread of life, the holy Scriptures: the Cup in the▪ Lords Supper; Nay almost, of the whole Worship of God, causing it to be performed in a Language the Vulgar understand not. 4. Their cruelty and blood shed, wherein Rome Papal exceeds Rome Ethuicall. 5. Their Spiritual Tyranny in exacting blind obedience in matters of Faith, as the Phi­listims pulled out the eyes of Sampson, and led him whither they would: In burden­ing Christians with innumerable Ceremo­nies and Superstitions, destroying the sub­stance of Religion, 6. Their proud usurpa­tions over Kings and Princes. 7. The No­torious Schism they are guilty of, (worse then that of the Novations and Donatists of [Page 55]old) whereby they not only cast off the Reformed Churches; but the Muscovites and Grecians in Europe, The Aegyptian and Aethiopian Churches in Affrick, & all these great companies of Christians scatter'd all over Asia even from Constantinople to the East Indies; Because they are not the Popes subjects, they wil not account them Christs; for they declare, determine and pronounce, its of absolute necessity unto Salvation, for every humane Creature to be subject to the Pope of Rome. 8. Add hereunto, their un­sufferable wickednesse, overspreading that Church, and their allowance thereof by gi­ving Licences to uncleanness, Sodomy, pro­stituting pardons for mony, dispensations with Gods Laws, &c. In all which the Romish Church is incorrigible, pretending unerring Infallibilitie, and the Pope him­self wil be supreme Judge alone in all these Cases. For these and the like grounds (which cannot all be here enumerated) Its necessary for all good Christians to be­ware of Popery, and have no Peace with Rome, till she return to her antient Primitive puritie.

Others there are also that err in Funda­mental points and necessary unto salvation, as Anti-trinitarians, Anti-Scripturists, Ari­ans, [Page 46]Socinians, &c. The last of which Sects is esteemed by the learned, the very Sink into which all Heresies of former and lat­ter times have emptied themselves, and di­rectly leades men to Mahometanism, Juda­ism, or Atheism. These deny the Doctrine of the Trinity (a fundamental Point, and necessary to Salvation) and the Deity of Jesus Christ, and of the Holy Ghost, Re­ject the Satisfaction of Christ, and main­tain Justification by works; Refuse such Articles of the Faith, as they cannot com­prehend with their Reason, &c. These Sects as almost all Churches (former and latter) and Divines in their Syncretisms, have bani­shed out of the Lines of Christian Commu­nication: so it becomes all persons to avoid them as pests, and enemies of Christianity, and to have no followship with them. I shal instance only in one Sect more▪ of such as err in Fundamental points; who in re­spect of their want of learning and out­ward accomplishments, are contemptible; yet in respect of their number and their singular obstinancy in their way, whereby they amuse the Vulgar, are not to be passed by viz. The Quakers, although Quake­rism cannot properly be called a Séct of Christians, but rather it's a totall Apostacy from Christianity; for excepting it be they [Page 57]have the name of Christ in their Mouths, they scarce retain any Article of the Chri­stian Faith. The light in all men they extoll, as the only sufficient rule to walk by, to the apparent slighting of the Scriptures and Preaching; so that if the Question be as­ked, what advantage hath the Christian a­bove the naked Indian? We cannot an­swer as the Apostle, Rom. 3.2. Much e­very way? chiefly, because unto them is committed the Oracles of God. The Doctrine of the Trinity they openly deny; The Per­son of Jesus Christ, as to his humane Na­ture, with all his Offices assigned to him by his Father, they utterly reject, (though this is an Arcanum that is kept hid from their Novices.) They call not upon God in the Name and Mediation of Jesus Christ; They trust not in his death for pardon and Salvation, but in a pretended sinless perfe­ction; they deny any necessiy of the Spe­cial grace of the Spirit to Conversion and Sanctification, saying, I charge not every particular quaker with all these Errours (for many understand not what they hold) But mention what I finde asserted in their prin­ted Pamphlets. the Light within them is sufficient hereunto, and scoff at them that pray for more; bidding them heed that only, and it will lead them from sin to God. Sab­bath [Page 58]and Sacraments, and all instituted Worship they cast off; the great Doctrines of the Resurrection, Last Judgement, Hea­ven and Hell they turn into Allegories, &c. These, and other things considered, it ap­pears that they plainly overthrow the foun­dations of Christianity, & therefore Christi­ans can have no Communion with that way.

Thus where differences are in Points destructive to the Foundations of Religion, and against the Essentials of Faith, worship and obedience: There can be no closure and agreement, but a total withdrawing, is necessary so far as civil Relations and Offices will permit.

We come next to consider these other Perswasions and Parties among us, that (a­greeing in all the necessary points of Salva­tion, yet) differ in things that be less ne­cessary; though some be of greater, and some of less moment then others These dif­ferences be either in Points of Doctrine, or [...]n matters of Worship and Discipline. In Poi [...]ts o [...] Doctrine we have Arminians, Antinomians, &c. In matters of Worship and Discipline, we have Anabaptists (I mean such as be sound in the main Doctrines of faith, but err only in the point of Baptism) Independents, Presbyterians. &c. Now a­bout these differing wayes, Take these brief [Page 59]Directions sutable to those generall Rules before lay'd down.

1. Account them all as Christians, if they be serious in the matters of Religion, and their lives answerable; let not any evil re­presentations of their opinions or waves, or odious and invidious consequences drawn from their Principles, but disowned by them, so far alienate your hearts from them, as not to account them Christians & Brethren; seeing they retain the Funda­mentals of Christianity and hold the head Christ, though they build on the precious Foundation, Wood, Hay, Stubble. Who is in all things free from Errour? What Church or person upon Earth?

2. Have the greatest respect, and the most intimate friendship for those in whose Prin­ciples is greatest purity, that come nighest the rule, and who most follow after peace & holinesse, and lay out themselves more to promote the greatest truths of the Gospel, and the power of Godlinesse, then their pri­vate perswasions: But as for them who with the Wilde fire of their Zeal, will set the Church on a flame, and are more for making Proselytes for their own way, then for seek­ing the welfare of the Church, and the edi­fication and Salvation of souls, avoid them.

3. If God cast your lot into these places [Page 60]or Countreys, where those Professions or Wayes are set up; & you cannot enjoy that way of serving God, that you approve as most pure; its an unque [...]inable duty to hold Communion there, in France & Holland with the Presbyterians, in Germany with the Lu­therans; & in other Countreys with those o­ther perswasiōs before named; provided the condition of thy communion be not to give thy allowance to any thing that is evil, but in that particular thou mayest be forborn▪ Communion with such Churches where many corruptions and abuses are, (if the foundations of faith, and essentials of wor­ship be preserved) ought to be maintained, with a due care to keep our selves only from the sins of such a Church, else the Apostle would have enjoyned separation from the Church of Corinth, for the corruptions found there; and the Novatians, Donatists▪ and others in the antient Church were un­justly taxed, for withdrawing from her Communion for laxness of Discipline, or o­ther corruptions which they apprehended to be therein. This duty our Church of Eng­land hath taught by her own practice, who hath ever owned the reformed church­es beyond Sea for Sister-Churches, & given them the right hand of Fellowship; though differing from her in some matters of an in­feriour nature.

CHAP. VIII.

WE have spoken of those different wayes and perswasions found a­mongst private persons without, and a­gainst the owning and approbation of Au­thority, and given advice in reference to them: We are next to consider of that pro­ [...]ession publickly set up by Authority, and [...]hat hath the civil Sanction of the Laws of [...]his Land.

No sober person can gainsay, But this deserves a most serious and impartial con­sideration; partly in respect of that Duty we owe to those in Authority, to whom God hath committed the care of Religi­on, and the settling of it in their Dominions, in such a way as they think most agreeable to the Rule of the Word, and hath injoyn­ed us obedience to them in the Lord; partly in respect of our own welfare, who may else suffer the penalty of the Laws, and had need to see to it, if we obey, that we [Page 62]do it with a good Conscience, and if we suffer, that we suffer for the Truth, and not as evil doers; And partly in respect of the peace and welfare of the Church, that we do not groundlesly make a Rent therein, and thereby (as much as in us lyeth) to procure the ruine thereof, for all Division tends to Destruction,

It would therefore seriously be inquired, Whether it be a duty for Christians to hold Communion with the Church of England according to its present state and admini­strations? or, Whether Separation from it, is warrantable and necessary, and how far?

For the Resolving of which Question, we shal take an Account of those things that are commendable in the said Church in the judgment of those that scruple Communi­on with her; and also of what things they disallow and dislike in her: And then cast up, Whether it will warrant separation, or how far, according to the same Rules of Concord we have proceeded upon, with those of the other Professions before named

And first, it will not be denyed by all Dissenters (that have understanding and sobriety in them) But that here is to be found (1.) A clear profession of all those Fundamental points of Faith, which are accounted amongst Christians necessary [Page 63]unto Salvation; yea such a poor Confession of other points of a Secondary, and more inferiour Nature, as that there's scarce any other Church in the World, that God hath blessed with a greater purity in point of Doctrine then the Church of England.

(2.) Here also is the Christian Sabbath imbraced with much greater honour then in many o­ther Reformed Churches; Homily of time and place of Prayer. Part 2. the publick Ordinances of preaching Prayer, Sacraments, administred and all the Substantials of Worship owned viz. That God only is to be Worshipped & no Crea­tures, Saints, or Angels; That he is to be Worshipped only in and through Christ as our only Mediator and Advocate; that he is to be Worshipped in Spirit & truth, & to be Sanctifyed of them that come near unto him

(3) As for Fundamental Duties and Points of Practice, here is a Profession of Faith in Jesus Christ alone, for Salvation; of Repentance from dead works, and love to Jesus Christ, and to all that are his; and obedience to the Moral Law of the Yen Commandements. Here is a professed Re­nuntiation of the Devil, the World, and the flesh, with all their sinful works and Lusts. All these call for an ingenuous and candid acknowledgment. How would our [Page 64]fore-Fathers that lived in former times of Popery, have rejoyced to have seen such things in England? We should bresse God that hath vouchased such a mercy to us; Honour our Defender of the Faith, under whose protection this Profession is made; and shew more Reverence to the Church then many do, who will pettishly slight all this, because they have not all they would have.

Secondly, we are next to consider those things that are disliked by such as scruple Communion; which are especially redu­cible to three Heads. (1.) Government and Discipline, which though it be various in the Reformed Churches, yet notwithstand­ing they hold mutual Communion with each other, as Sister-Churches; and many particular wise and godly Members of those Churches hold Communion in the Ordi­nances of God administred in the Churches of different wayes, occasionally when they reside amongst them.

(2.) Forms of Prayers and Ceremonies, concerning which some disallow all set and imposed forms whatsoever; others only dislike the form by law established, account­ing it inconvenient, disorderly and defective, and rejecting the Ceremonies: yet wise and sober persons generally (Non-Con­formists [Page 65]as well as Conformists) reckon ex­ternal forms and modes of Divine Service, not of the Essentials of Worship; but ad­juncts thereunto belonging, Ames Cas l. 4. c. 14 &c. 17. Prestons daity Exercise. E. G. The Essence of Pray­er lies in lifting up true de­sires to God in the name of Christ, for things agreeable to his will, in the elevation of the heart or mind to God, &c. Words are but the outward clothing of these desires and holy affections, or the Chariot wherein they mount up to Hea­ven. And for the Ceremonies used in England, they are utterly denied to be any parts of Worship, and declares only circumstantial appendants thereunto (see the Preface to the Common Prayer, and Canons, &c.

(3.) Corruption in manners, and that both in People and in Ministers, which when found in the latter, makes the offence far greater, as when the Sons of Eli were wicked, they made the offerings of the Lord to be abhorred. These things pre­mised, We shall now offer our advice in this great Controversie, and annex such Reasons thereto, as shall evidence it both safe and profitable; We lay it down in three particulars.

1. To beware of a Total withdrawing [Page 66]from the publick Assemblies in the Church of England, and the worship of God there­in (whilst the Fundamentals of Faith, and essentials of Worship are therein maintai­ned) because you apprehend therein some corruptions, defects, additions, or errors which are circumstantial.

This advice though it might be urged with manifold arguments, yet the Brevity I intend in this Discourse, requires me to give but a few.

(1.) If you will make the Scripture your Rule herein, you may see so clear a Beam of Light (all along through the same) witnessing hereunto, That it is a wonder any should be found to Question this duty. Consider the Prophets and people of God in the time of the Old Testament, did they separate from the true Worship of God in the Jewish Church (or teach any to do it) when there were very great defects & cor­ruptions therein? There was at some times a defect of some Solemn Ordinances for a long time together, as Circumcision, the Passeover, &c. Some Monuments of Ido­latry remaining amongst them, and the People (many of them) defiled there­with; Very great corruptions of manners, not only in the People, but in the Priests, as in Eli's Sons, &c. Yet whilst the true [Page 67]Worship of God was continued amongst them, there's neither precept or practice to be found of total withdrawing there­from. Indeed the godly Levites & People did withdraw from the Idolatrous Wor­ship of Jereboams Calves, leaving their dwellings and going to Jerusalem, 2 Chro. 11.14, 16. but no mention is made of with­drawing from the true Worship of God for such causes as were before named.

About the time of our Saviour Christ, and his Apostles, the State of that Church was greatly corrupted (by many degrees more then any sober person can judge the present Church in this Nation now to be) The Interpreters of the Law had taken a­way the Key of knowledge, and that little knowledge that remained, was miserably corrupted, not only with the Leaven of the Pharisees, but with the damnable Heresie of the Sadducees; The Worship of God much prophaned and the Temple polluted and made a Den of Theeves; A multitude of Superstitious Ceremonies introduced that were a burden too heavy to bear; The power of godliness subverted, whilst small things were exactly minded, the weighty things of the Law as Judgment and the love of God were neglected; a general over spreading of sin, not only amongst the Vul­gar, [Page 68]but the Priests themselves, and that in their Ministration and calling, as well as in their Lives, &c. Yet did not the God­ly withdraw from the Communion of that Church for the same. We read that Si­meon, Anna, and Others continued in the Temple Worshipping God daily; Holy Zachary forsook not his Priestly Office, but Ministred in his course in the Temple; And Christ himself was circumcised, and pre­sented to the Lord in the Temple with the accustomed Sacrifices offer'd for him, ac­cording to the Law of Moses; he kept the Passeover, and other Feasts of that Church, was frequently in the Temple, and in the Synagogues with his Disciples, allowed of the hearing of those that sate in Moses's Chair (only gives caution against their Errours and bad lives) sent divers to the Priests to Offer their accustomed Off [...]rings, required in the Law; Nor did he in the dayes of his flesh wholly forsake the Com­munion of that Church; nor his Disciples after him, untill the Jews did contradict and blaspheme the Truth, obstinately refuse to owne the Lord Jesus for the Christ, and persecute to death the Professors of the Name of Christ.

In the Churches of Corinth, Galatia, &c. We read of great and dangerous Errors in [Page 69]Faith, grievous pollutions in Worship, & sad miscarriages in Manners: yet concern­ing withdrawing from these Churches, we find not a word; but many reprehensions of their Schisms and Divisions. In the Churches of Asia there were several things they were blamed for, as well as some things commended in them: But no hints of Separation from those Churches, for those evils found in them. So that the Scriptures give no countenance to total withdrawing from such Churches, where many corruptions are, whilst the essentials of Religion are preserved.

Some Scriptures i [...]deed are very imper­tinently alledged for this practice (which may be cleared from the undeceiving of the weak in a few words) such as 2 Cor. 6 14, 15, 16, 17. Which speaks of separation from Infidels and Idolaters in their Ido­latries, and ungodly fellowships, not of withdrawing from Christian Assemblies, in the true Worship of God. So also 1 Cor. 5.11. and 2 Thess. 3.6, 14. Which Scrip­tures shew it a duty to withdraw from private persons living in notorious, scan­dalous sins, for shaming the offendors, and preserving the Churches; but speak not a word of withdrawing from the true Worship of God in the publick Assem­blies [Page 70]of the Church, because of controver­sal practises (yea, for some real evils there­in) for this will tend to the destruction of the Church▪ which is contrary to the end of all Church-censures being for Edificati­on, not for destruction, 2 Cor 10.8.

As for that Scripture, Revel 18.3. Come out of Babylon &c. It may warrant a with­drawing from the Idolatrous Worship of Rome, and the Abominations of Popery; from which (we before shewed) it's the duty of every good Christian, that loves his Salvation, to depart: but it's grosly abus­ed when it's made to plead for Separation from any of the reformed Churches, where (through the mercy of God) the Funda­mentals of Faith, and essentials of Wor­ship are maintained; so that we see the scrip­tures will not warrant such Separation.

(2.) Or if you will Reverence the ge­neral suffrage of the Christian Church, and of the most eminent Saints and Martyrs li­ving therein, ever since Christs time to us (which surely however some slight, yet there's no smal weight in it, else the Apostle would not plead, 1 Cor. 11.16. We have no such custom nor the Churches of Christ) The most eminent Servants of Christ in in all Ages have constantly held and pra­ctised Communion with those Churches [Page 17]where they lived, although very often, there were far greater corruptions therein, then can be found this day amongst us, (as those that are acquainted with Antiquity know well) and have ever blamed those that have left the Churches Communion for such causes as were above named; wit­ness the Censures past against the Novati­ans, Donatists, Audaeans, &c.

As for our Separation from Rome, our Protestant Divines plead the Fundamental errr found therein, and gross Idolatries (which they must necessarily communi­cate in, if they withdraw not) persecuti­on, &c. and not lesser matters. Did not those hinder? they profess a readinesse to communicate with her; and that they de­part from her no further, then she departs from Christ.

(3.) Will you regard the judgment of the most eminent Divines (of almost all perswasions amongst Protestants) that have lived in this and the former Age, [speaking expresly concerning Communion with the Church of England.] Then know, 1. That all forraign Divines of other Reformed Churches have approved of Communion with her, and been ready on all occasions to give their fullest Testimony of their dis­like of rigid Separation from her. 2. All [Page 72]former Non-Conformists (who did dissent in some smaller matters of Ceremonies, &c. desiring a forbearance as to their pra­ctice in those things, yet) have fully decla­red against Separation from the Church of England, witness the writings of very many of them (worthy a serious perusal at this day,) viz. Cartwright, Hildersham, Bradshaw Bayne Ball, many Others, and witness their practice formerly, and at this day. 3. Independents, See Apol Narrati­on of the five dissenting Brethren. page 5.6. Who fully testify against the practice ‘of the Brownists, or rigid Separatists, whose fatal miscarriages and Shipwrack, they call Landmarks to forewarn of those Rocks and Shelves they ran upon. And declare their sincere profession to God and the World that all that consciousness of the defilements they conceived to cleave to the true Worship of God in the Congregations of England, or of the unwarranted power in Church-gover­nours exercised therein, did never work in them any other thought, much less o­pinion, but that Multitudes of the Pa­rochial Congregations were the true Churches of Christ, and the Ministry thereof a true Ministry, much less did it ever enter into their hearts, to judge [Page 73]them Anti-Christian, for so (they say) they could not but see they should also condemn the Churches of Scotland, Hol­land, &c. as no Churches, which to ima­gine was an horrour to their thoughts, Yea, that they always professed, and in those times when the Churches of Eng­land were the most, either actually over­spread with defilements, or in the grea­test danger thereof, and when them­selves had no hopes of ever visiting this Land in peace; that they would hold a Communion with them as the Churches of Christ. And yet they add further. Besides this profession, as a real Testimo­ny, some of them, after they were actu­ally in the Congregational way did Bap­tize their Children in the Parishional Congregations; and occasionally admit­ted to the Lords Supper in their Chur­ches, some visiting them in their Exile, upon that relation fellowship and Com­membership they held in the Parish Churches in England.’

It may be some will say, they have more light now, then those eminent Divines had in former times: But they bewray herein too great ignorance and arrogance; this point having been far more dissensed in former, then in these present times; in [Page 74]which the prejudice of most is such, they have scarce considered what hath been said against their opinions.

(4.) If you withdraw totally upon this Account, you should then separate from all the Churches, that now are or ever have been in the World; for what Chur­ches are so pure but they have some de­fects, errors or corruptions? For the Pri­mitive Church, even 1260 years agone and upwards, there were as great corrup­tions in it, as any you can finde here, and greater also. For the Churches of your own perswasion, do you think them alto­gether perfect? Wise and understanding men are able to finde some things amiss; yea some of your selves have acknowledg­ed all things are not according to their de­sire: so as if you will bear with nothing but reject all parts of Communion, because you cannot close in some things, you must separate from them too, and so turn Seek­ers, or become Hermites or Anchorites, and live alone; and at length separate from your selves also, because some things will appear blame-worthy in you also; whither will this lead you?

(5.) Have you no more love to, and care of the publick solemn Worship of God, then to cast off all publick Ordinan­ces, [Page 75]because you dislike some things in the Churches, where they are administred? It's the greatest glory God hath in all the World to be solemnly Worshipped in the publick assemblies: But if all should withdraw from them for such offence, what publick worship should God have in this Nation? seeing other perswasions are not permitted to meet; nay, where would it be found in the whole World? seeing there's no Church on Earth, but hath some corruptions.

(6.) Let it be considered how unchri­stian it is, to depart from the solemn Or­dinances of Gods worship in those Chur­ches where the presence of Christ is yet continued in them; have you any warrant to leave them, before Christ leave them? when God was greatly provoked by the Jewish Church, so as he was about to re­move from his Sanctuary, and stood at the Threshold ready to leave them, we finde many godly ones mourning for the abomi­nations of the times, but none hastening to depart from that Church before the Lord departed. Now can you deny the presence of the Lord in the Assemblies of the Church of England, wherein (as before was shew­ed) the essentials of Faith and Worship be preserved? if God should be as unmerci­ful [Page 76]as man is uncharitable, then wo to all the Churches of Christ throgh the World, nay, wo to your selves. But I question not but there are thousands can sea [...] to the pre­sence of Christ in the Congregations of England at this day, as well as in for­mer times, wherein the same Corruptions (at which so much offence is taken now) were urged to plead for a separation then. Let such as cry out so much of Popery in o­thers, beware of that miserable Popish er­ror, they restrain the Church and the pri­viledges thereof (the presence of Christ and Salvation, &c.) to their own Sect and Party; and in the mean time casting off the far greater part of the Catholick Church that maintain all the Essentials of Faith and Worship.

(7.) I might enumerate the many great mischiefs that follow upon such unwarran­table Separation. It plainly tends to the dishonor of Christ, and the reproach of the Christian Religion; so the hinderance of the success of the Gospel and the Salva­tion of Souls; so overthrow the Worship of God, and to open a Gap to Atheism and prophaness, to Heresie and Popery, &c, yea, to the utter ruine of the Christian Church, Mat. 12.25.

But it may seem needless to spend more [Page 77]words in so clear a case: nor should I have said thus much, had not I been com­pelled thereto by the uncatholick (nay, I confidently call it unchristian) practice of many well meaning people, through their too great prejudice in other Temptations, who do totally withdraw themselves from the publick Congregations in England and the true Worship of God therein.

2. Having given my advice to hold Communion with the Churches of Eng­land in the True Worship of God, not­withstanding the corruptions supposed to be therein. I do next advise, on the o­ther hand, not to communicate with her (nor with any Church in the World) in a­ny evil, but if any thing professed or practised therein, be found really sinfull (which may be supposed of any Church upon Earth) in that thing to withdraw and have no fellowship in it, to keep your selves pure from the same; yea, I shal add further, if there be any thing that shall but appear sinful to thee, (thy Conscience, after humble and diligent searching of the Word, telling thee, this is sin) then to sus­pend thy consent or practice, in that par­ticular, till it appear otherwise to thee. I would be here so far from urging any to do that act, that a truly tender Conscience [Page 78]upon probable grounds may scruple as sinful; that I would rather perswade such to suspend their acting therein, till they be better convinced of the lawfulnesse of it; Sanders. de Juram p. 84. The dictate of Conscience whether right or erroneous, ever bindeth not to act against it. and (supposing it be a thing not in its own nature necessary, but a­mong things disputable and tolerable) I would rather become an hum­ble Suitor to Authority (could my inter­cession any whit avail herein) for Indul­gence in such a case; then to be a violent inforcer of any, by Terrours or Punish­ments of the Law, to go against their Con­sciences to please men.

3. Yet because Conscience may be de­luded, and my call that sinfull, which is lawful, and a duty; and so induce men to withdraw in such Acts of Communion, as neither the Law of God, nor men will allow them to withdraw from: for possi­bly the Devil may get into the Conscien­ces of men, and delude them; And the Conscience may tell one, he must separate from Baptism, because Infant-Baptism is Anti-Christian; Another he must with­draw from the Lords Supper, because of mixt Communion therein; A third from the hearing of the Word, because the call [Page 79]of Ministers is Anti-Christian; A fourth, he must cast off Sabbaths, yea Scriptures and all Gospel Ordinances, because abolished▪ (All this we have too sad experience of in our times) Let therefore every good C [...]i­stian labour for a due information of his Conscience in such points as he Scruples Communion in, and not think his bare plea of Conscience wil warrant his total neglect of any duty. Though his suspending his own actings (till he may satisfie Consci­ence about them) may be granted: yet possibly a total neglect in some things, will not be granted Impune, by the Law of God or man.

An erring Consci­ence cannot discharge any from a duty, be­ing not a Law-ma­ker, but subject to the Law. Parisiens. Now here it may be expected I should offer my help toward the satisfying Consci­ence in such Scruples, as commonly do occurr (this day) to those that withdraw in whole or in part from the Communion of the Church of England in its present State and Administrations. But to do this fully, would too much disproportion this part of my discourse, to the other parts aforego­ing; I rather chuse to send them to those Treatises of such eminent Non-Confor­mists, as have written fully on this subject-especially [Page 80]to Mr. W▪ Bradshaw's Book of the unreasonableness of separation prefaced to, & published by Dr. Ames; and to Mr. Jo. Ball his tryal of the grounds tending to se­paration, * only recommending a few ge­neral Rules, which being observed, may be useful in order thereunto, and so conclude my Discourse,

CHAP. IX.

ALthough the answering all objecti­ons, and satisfying every scruple that may occurr about this point of Communion with the Congregations in England, is a work too large to be un­dertaken in these Papers; and indeed need­less in respect of that abundant pains ta­ken therein by those Writers before refer­red to; yet because I may not leave the so­ber and humble Christian, altogether with­out help, that is desirous to find something [Page 82]here, that may satisfy his Conscience about the premises; I shal lay down some gene­ral Rules of caution, which being duly considered and improved, may through the blessing of the Lord much conduce to pre­vent or heal rash and unjust separation, which are these that follow.

1. Do not rashly separate for such things as have been found in almost all the Chur­ches of Christ upon Earth, both in former and latter times: the reason is, because (though we say not, the Church is so abso­lutely Infallible, that it cannot err in the least particular; yet we may easily defend That) the Universal Church in all places and ages cannot err so dangerously, so as good Christians ought not to keep com­munion with her, but are bound to make separation from her; for this would in­ferr that she hath wholly fallen from Christ and her bond of Union with him is dissol­ved, and he is no longer present with her (for till then Christians are not wholly to separate from her) yea, that Christ hath no Church in the World, &c. And if so, what will become of the promises of Christ, that Hel gates shal not prevail against her, that he will be with her to the end of the World; that he will send his Spirit to lead her into all Truth, and it shall abide with her for ever; [Page 82]which promises though directly and pri­marily they were made to the Apostles, who had the special presence of Christ and the guidance of his holy Spirit in the most eminent manner, yet were made to them for the behoofe of the Church Universal, and shal be verified to it.

This duly considered, would much pre­vent the scandal taken at Bishops, at forms of Prayer, &c. For who is there (if ac­quainted with the State of the Church) that knows not that Bishops (even in a su­periority of power and jurisdiction over other Ministers) have been in the Church of Christ almost universally from the A­postles times to our dayes; and that set Forms of Prayers, have been of exceeding long continuance in the Christian Curches, through the World. Therefore such as separate for these things now, must have been led by the same principle to have se­parated from almost all the Churches of Christ upon Earth; which thing how dan­gerous it is, needs not much to be spoken to her, to manifest the same.

2. Let not inconveniences, defects, ad­ditions, or errors Circumstantial, cause you to withdraw Communion wholly from the Churches of Christ in the substantial duties of Gods Worship, where the essen­tials [Page 84]are preserved; though some lesser e­vils may be found, do not utterly refuse Communion there. The Lord Jesus wil not reject such Churches, therefore do not you. Ames. eas. Lib 4. Cap 24. This hath passed for good Divinity generally amongst Non-Conformists who ac­knowledge Communion may be maintained, where some divine institu­tions are wanting, and some humane ad­ditaments meerly extrinsical are joyned to Divine Worship. Commis. papers. p. 3.12. They say that where the sub­stantials of Worship are preserved, Bayne on Eph 2.15 though the ex­ternal forms and modes be more inconvenient, dis­orderly and defective; Hilders. on Ps. 51. Lect. 35. yet its lawfull, yea a duty to offer such Worship to God rather then none at all. That what e­ver is not in our power to reform, it shall be our zeal and piety to tolerate, and with patience to bear, & in such Churches there may be more cause to rejoyce then to grieve. Indeed the contrary practice would lead to separation from all the Churches of Christ upon Earth, for which of them all is perfect?

3. As Christians should fly from what [Page 85]is really Idolatry, Will-worship, Anti­christianism, Popery, &c. So let them not be affrighted with those names, when im­posed on things, without good grounds, lest they be scared from necessary duty and Worship; for these terrifying names have been abusively applyed to deterr weak people from the true Worship of God. E. G. Idolatry, Will-worship, ima­gery, hath been charged upon set forms of Prayer, and they have been censured to be forbidden in the second Commande­ment. But what Christian (not prepos­sessed beforehand with prejudice against them) can finde them therein condemned, or in any of the Commentaries of the Pro­phets or Apostles, or in any Exposition of antient or modern Writers till some few of latter times? May not any simple plain hearted Christian (to whose apprehensi­ons the Scriptures are suted, in all neces­sary duties, Psal 19.7.) profess, he is not able to see any such thing, but on the contrary he findeth set forms, not onely used and prescribed in the Old Testament, but also in the New; he finds Jesus Christ giving a form to his Disciples, as John did to his; and how can he then resent those charges of Imagery, Idolatry, Superstition, but as meer Scare-crows? The like may be [Page 85]said of the charge of Popery, drawn up by some against the present forms of Prayer by Law established; that they are taken out of the Mass Book, are Popish Prayers, &c. which affrights some poor weak Christians, they are afraid to come near them. When as it cannot be denyed, that (1.) they were compiled by sundry godly men of the Reformed Religion, some of them afterwards Martyrs in Queen Marys dayes, & were ever highly valued by them. (2.) The Papists have ever had them in detestation. Queen Mary is reported to have razed them out of the Parliament Re­cords, so as it could not (till some hath late Acts passed) be well known which was the authorized Book; and Harding their great Champion saith of it, in his dispute with Bishop Jewel on Art. 3. That it's such a service as their good Catholicks cannot joyn with us in; not only because it is in the vulgar Tongue: but because (saith he) many necessary things are wanting in it, and many things repugnant to the Faith and custome of the Catholick Church. (3.) Popery cannot return upon us, whilst the said Common-Prayer-Book is kept unal­tered, how can their proper Sacrifice, Communion in one kind, Prayers to Saints &c. come in, whilst this is kept up and ob­served; and as for the taking these Prayers [Page 86]out of the Mass Book, the truth is this; there are several Prayers of Antient Fathers (used before Popery was in the World) which the Papists corrupting and abusing in their Mass, our first Reformers purged out what corruptions the Papists had brought in, and did retain those antient Prayers according to their Primitive Insti­tution. All this will be readily acknow­ledged by them, that judging this book unnecessary and inconvenient, do desire a Reformation therein; and is there any thing in all this that shall so affright good Christians out of the Church? Concerning the charge of Antichristianism, it is so com­mon a word in the mouths of all that list to rayle, that its no scandal to any, till the thing be fully proved; if Bishops, and Mi­nisters, &c. be judged by any to be Anti-Christian, I shal send them to that most ex­cellent piece of Dr. Moore, his Myste­ry of Iniquity, where they may see the Idea of Anti-Christianism opened, and thence be informed, whom this censure best befits

IV. Take heed of pretending to greater purity and strictness about Church Com­munion and Administrations, then the Word of God commends, or the examples of Christ and the Apostles and the Pri­mitive Church do commend; nor be [Page 88]so extremely rigid as not to bear with things that they have Tolerated. It is an observable rule laid down by wise and e­minent Divines, that too much strictnesse and severity often doth injury the Church more then profite it; its the way to over­turn Churches not to reform them, espe­cially this severity is unbecoming private Christians, who having no Authority, yet complain, such persons, and such things are defilements, they must separate from them, they must not touch the unclean thing: such should take heed that they be not righteous over much, and not dare to be wise above what is written, lest their too much affected purity and misguided zeal hurt more the Church of Christ, and their own Souls then the corruptions they so much complain of. Calvin adv. Anab. Art. 2. Cum sub specie studii perfectionis im­perfectionem nulam tollerare possumus; tune Diabolum nos tumefacere superbia, et hypocri­si seducere moneamur.

V. Have publick Spirits, and look not so much on such things as are most desira­ble in your eyes, and conduce to your in­terest: as on what tends to the furtherance of the Gospel, and the good of the Church in generall. There have been very few in our unhappie dayes, but have been so ea­gerly [Page 89]contending for their private opinions and wayes, that the publick interest of the Christian Religion, and of the Churches peace and welfare hath been almost for­gotten by them, from whence have come in such an inundation of Errours, Heresies, Profanenesse and Atheism, that the Church hath been almost ruined thereby. In vain do we contend about the greater purity and perfection of the Christian Religion, when the verie being and life of it by our contentions and divisions is indangered, what will become of our contests for grea­ter reformation in Discipline, Worship, &c. If the Christian Religion it self be lost? They are the best and wisest Christians that have most indeavoured, that the main Fundamental Doctrines and duties of Re­ligion may be preserved, though in the mean time they yield in small matters that concern the beautie and perfection thereof, waiting in a wise and peaceable manner til the Lord will grant them their desires there­in also, in his own way and time.

VI. Take heed of running into manifest sin and evil upon fears of what is only sup­posed to be so. viz. Of casting off Ordi­nances, neglecting of the publick Worship of God, breach of the peace of the Church, &c. Upon pretence of supposed evils in [Page 90]Communion. The commands of God for his Worship and Ordinances & the Church peace, are clear and cogent; the matters ex­cepted against, are dark and disputable points of controversie, and the far greater part of the Churches of Christ on earth have approved of them; therefore be a­fraid while you would shun an evil suppo­sed, you run not into another that is a real and far greater evil. A truly tender consci­ence should fear evil on either hand, and on this side rather then that.

VII. Charge not on your selves o­ther mens sins, but look to your own wayes and duties. If you judge Superiors to sin in their impositions, or Bishops in any Command, or Ministers in their Confor­mity; if you find sin in laxnesse of Dis­cipline, in loose admissions to the Ordi­nances &c. It's not your sin who still Com­municate in the Ordinances of Christ, pro­vided you do your parts and Office. It were sad living in any Church in the World, if the sins of others should be char­ged on such as have neither calling not power to reform them; fitter it is by far to mourn and pray for Redressing of such evils, then to run out of the Church for them.

VIII. Take heed of that great and com­mon [Page 91]mistake, that nothing is to be admit­ted in and about the government and admi­nistration of the Church of Christ, in the least Circumstantials thereof, but what is particularly and clearly held forth in the Scriptures. This mistake hath occasioned many needless scruples in the minds of weak Christians, and much promoted groundlesse separation. It is a Rule laid down by a whole Assemblie of Divines, Assem. Conf. of Faith. c 1. many of them not much affected to the present establishment, [That there are some cir­cumstances concerning the Worship of God and Government of the Church, common to humane actions and Societies which are to be ordered by the light of na­ture and Christian prudence according to the general Rules of the Word] And the same is practised among all those that are most averse to the communion of the Church of England, who retain amongst themselves many things, that they can pro­duce little true-Scripture-proofs for, but only practise them prudentially as best conducing to the welfare of their Church­es, and (as they judge) to the Order of Gods Worship therein, and some have in­geniously acknowledged as much. If you search the Scriptures impartiallie concer­ning [Page 92]Church-government you will finde therein little besides, the main Essentials of it, as that the Church is to be Governed; and that by its proper Officers, and dire­ctions how they should be qualified and set apart for their Office, what the severall duties belonging to their Office are, and some general directions about the manage­ment thereof; All which may sute with the several forms of Government that have been competitors amongst us wherein the power of Christs Officers is further extended or more restrained, Stillingf iren. pt 2. c 4. &c 8. wherein some act in a superior, others in­a coordinate way) and therefore very many learned and godly men have judged, that no one form of government was prescribed as necessary in the Church; but it's left to be suted to the condition of those King­doms and Nations where the Church shall be planted. The like may be said concer­ning Gospel Worship; The main duties and Ordinances of it are prescribed, and those things wherein the Essence of them stands, are more fully and clearly expres­sed; but their circumstances and manner of performance are only couched under ge­neral Rules. This may be shewed abun­dantly by instances in the several parts of Worship as Prayer, Preaching, Sacraments, [Page 3]&c, but it is done by others sully and must be omitted here, because of the brevity of these Rules.

Nor doth this derogate from the suffici­ency of the Scriptures, nor argue want of wisdome and faithfulnesse in Christ (as some plead) if he should not prescribe e­very Particular, as Moses did even to the Pinns of the Tabernacle; for the Scriptures are sufficient for that end God gave them, to make wise to Salvation, and in order thereunto to instruct us in all necessarie points of Faith and Practice: and for Church-government and Worship, there's enough in these Essentials laid down in Scripture for the preserving the welfare of the Church in the World, and securing of the true and pure Worship of God a­mong men (those being duly observed) And wherein then are the Scriptures to be argued of insufficiencie, if they leave some particular circumstances undetermined? And for the charge of unfaithfulnesse in Je­sus Christ, if he should not particularize those things, it's strangely presumptuous. Such should rather shew where Christ hath particularly determined all those circum­stances, then impute unfaithfulnesse unto him, if he do not what they wold have to be done. There is not the like Reason to deter­mine [Page 94]all circumstances in the Christian Churches, as was in the Jewish Church, the one being in its Minority, the other grown up to a state of greater libertie and perfe­ction, Gal. 4, 1, 2, 3, 4, 5, 10. A Boy that goeth to School hath his Lesson set him, and in every particular he is stinted to his work; but when he goes to the Uni­versitie, he only hears Lectures, hath ge­neral Rules for his study, and is left to his own disposition, for order and manner of his studies. Besides the Jewish Church was confined to one Nation, that had its ci­vil government and Laws from God as wel as its Church instiutions: but the Christian Church, being to spread throughout the World under different civil governments, different circumstances, might best sute with the state and condition of different People.

IX. Take heed of Resisting the ordinan­ces of God, whilst you profess to oppose the institutions of Men. My meaning is, whilst you withstand humane inventions (as you suppose them) in the Worship of God, beware you oppose not lawfull Au­thority (which is the Ordinance of God) in what they injoin in and about the Worship of God according to the power given them of the Lord. That Magistrates have the [Page 95]care of the Churches in their Dominions, committed to them, & should see to the due administration of the Worship and Ordi­nances of God therein (as well as to the outward peace and prosperitie of the civil State) may be manifest to all that are willing to see it, by the laudable examples of godly Kings in former times, such as David, Solomon, Asa, Jehosaphat, Heze­kiah, &c. Whose chiefest care was about Religion, and the Worship of God in their Dominions. Indeed they are not to make any new institutions of Worship nor alter any thing that is particularlie injoyn­ed in the Word of God; But they are to see that all things be administred according to the same. And in the particular circum­stances undetermined by God, they have a power to order and settle things accor­ding to the generall Rules laid down in the Word; and (however you plead, you are not to be the Servants of Men) you must be therein subject to them in the Lord.

It hath been a Notion taken up by some, That as in former times, the Saints have suffered in giving Testimony to the priestly Office of Jesus Christ; so they must bear witness to his Kingly Office, what ever they suffer, and not yield to any Commandments of men in and about the [Page 65]Worship of God; But let such take heed that they oppose not his Kingly Office, when they seem to stand up for it. For if Magistrates and Rulers be his Vice-gerents (as certainly they are) and there is a care of his Worship delegated unto them, and some power for ordering affairs in his Church in matters of outward conveniency and order, where he hath not expresly de­termined, in withstanding them in such things, they may resist Jesus Christ himself. Indeed it may be a further Scruple in case Magistrates injoyning things inexpedient and inconvenient, and so swerve from those general Rules, that they are to go by, whether they are to yeeld to them in such things or no? But if the judgement of Non-Conformists may be taken herein, Baxt. five Disp. p. 460, &c. they determine in such cases it's better to obey then to withstand, they may sin in com­manding such things, and yet subjects not sin in obeying them when commanded; they are Judges in such particular cases to de­termine what is expedient, as the Word of God determines what is necessary; and herein they follow the judgment of Calvin, Ep. 379, which have been ever approved by them, who speaking of things of this Nature, Saith, some things neither right [Page 76]nor profitable, but scandalous and drawing evil Consequences with them; yet not be­ing repugnant to the word (in any express determination of it) must be borne of the godly Brethren, when they cannot help it, and the Churches of Christ not forsaken. And indeed if this should not be admitted, but so often as any shall judge such or such matters inexpedient, they might withstand: the Axe seems to be laid at the roots of all government, and there wold be little order in the Churches of Christ. There is no society in the World but a yielding in some things is necessary, for the peace and welfare of that Society.

X. Let not any principles or practices that you have inconsideratly taken up, so far ingage you, as to make you loath to teturn to wayes of Truth and soberness. Some have (it may be unwillingly and with re­luctancy only, through the violence of some of their own party) been led into the wayes of rigid separation, to condemn all other Churches, but their own (howe­ver sound in all the main Fundamental and necessary Doctrines and duties of Christi­anity) and to refuse any Communion with them (though this hath been condemned by the most wise and knowing [...]o their own profession, . T. G. Mr. Cotton stiled [Page 98]by some the bitter root of separation, the way God nere blest with peace and holi­ness, &c.) And now to return to wayes of sobriety, and own such as they have for­merly so hotly contended against, they know not how to do it. There is natu­rally in man a tenaciousnesse of those wayes and opinions they have once professed, that they are loath to recede from them, especi­ally if they have contended for them, this is a great piece of denyal. Men would ra­ther yeeld in their patrimony (saith Bu­cer) then in their opinion. Besides, they may undergo the heavy charge of Apostacy, Ep. to Jo▪ a Lasco and deserting the Truth, and changing their Re­ligion, &c. and this deterrs many from wayes of truth and Sobriety. But it would be considered, it's no discharge for the wisest, holyest, and most learned Men to retract in some controversal opinions or practices; Augustine who was esteemed the most learned of the Fathers, Writes several Books of Retractations; and Je­rome to Ruffinus, saith, never blush Man to change thy opinion, for neither you nor I, nor any Person living are of so great Authority, as to be ashamed to confess that they have Erred. And as for the charge of Apostacy and changing your Religion in [Page 99]such a case as this is, it's a great mistake to affirm this; for if you search the Scrip­tures, Apostacy is a falling away from the main Fundamental confessed Doctrines of the Gospel and duties of godlyness, into manifest heresie or wickednesse, not the changing a mans judgment or practice in some points disputable amongst the godly and Orthodox, saith Mr. Baxter in his Ca­tholick Ʋnity. Be it known to all the Pa­pists in the World, that our Religion is not changed at all, our Worship is the same, whether within Book or without: our Prayers are the same for matter with those in the Common Prayer Book; and if I shold one day use the Common Prayer Book, and another day forbear it, I should not change the Worship of God, to pray is part of his Worship but whether it be in a Book or out of it, is no part at all, but a mode or circumstance which may be altered as oc­casion serveth. Elsewhere the same lear­ned and pious person sheweth what yielding in things lawful the Scripture recommendeth to us, from the example of St. Paul, Five Disp. p. 488. when he circumcised Timothy, Act 16.3. And when he took the men and purified him­self with them in the Temple, to signifie the accomplishment of the dayes of Purifi­cation, &c. Act. 21.26, 27. So also from [Page 001]what he saith, 1 Cor. 9.19, 20. I am made all things to all men, that I might by all means save some, and this I do for the Go­spels sake.

XI. I add but one Rule of Caution more against a very common but dangerous mi­stake, which is an occasion to many of running in to Error and Heresie, as well as into Schism and Separation, viz. Take heed of setting up your own apprehensions, and conceits of the sense of Scriptures a­bout controverted points, as infallible O­racles, that you trust so confidently to, that you will indanger the Churches peace and your own safety for the maintaining of them, where you have not all those neces­sary helps and means that are requisite to the finding out the minde of God therein. Some that have their minds fore-stalled with an opinion or perswasion, getting a Bible into their hands, presently conceive what ever they meet withall to make for their opinion▪ and begin to be more confi­dent then an hundred wiser and more dis­cerning persons dare to be, who know their own darkness and ignorance, and the mysteriousness of the things controverted, though they have far greater evidence of Scripture, and reason for them. This car­ries men into such wilde fancies & strange [Page 101]delusions sometimes, as bring them under the just censure of Fanaticism, (a name which is too unjustly applyed to others, more sober and pious Christians:) Though the Fundamental and necessary Doctrines, and duties of Christianity, are so plainly laid down in Scripture, that the weakest Christians may understand them; and there­fore have much profit by holy and humble Meditation in the Word of God day and night: yet Points controverted are often­times hidden from ordinary understand­ings, that know not the Languages and proper Idioms of Scripture and customs of the Church, and other advantages of learn­ing; that its ordinarily impossible, they should find out the minde of God therein. It's a vain delusion to think, that the Spi­rit (that some pretend to, more confident­ly then they have cause) should discover all deep mysteries and obscure points of controversie to those that have but ordina­ry understandings, and are wholly desti­tute of outward necessary means and hopes for the gaining knowledge thereby: the Spirit of God teaches not by such immedi­ate Enthusiasmes, but by irradiating the minde and elevating the reason that is ex­ercised in searching the Truth in all Gods appointed means; and doth also help the [Page 102]weak to understand savourily all those plain and necessary Truths that tend to godlinesse, and to conform their hearts and lives to the love and obedience of them. It were more becoming weak Christians in matters disputable to consult with the Writings of able and learned Expositors that have al those advantages which them­selves want, and not to presume too much on their own understandings in such things which would be accounted unsufferable presumption in other Arts and Sciences, and cannot be less in Divinity, wherein the greatest mysteries are contained. Other Rules of Caution might here be laid down which (to avoid prolixity) I forbear to e­numerate, recommending the serious con­sideration of these things to the sober and humble Christian, as greatly conducing to keep him from the by-paths of unjust se­paration; and here conclude with my hear­ty Prayer to God, even the Father of our Lord Jesus Christ, that he would grant to the Professors of Christianity in all Nations (both Rulers and People) to minde more, and to be more zealous for the great and Fundamental points of Faith and Wor­ship necessary to Salvation: and to con­tend less about things not in their own na­ture necessary; that high impositions might [Page 103]not occasion violent oppositions: nor these again produce further impositions. But we may love one another unfainedly for the great things we are united in, & bear with one another m [...]re in things wherein difference is tolerable, and all may seek the unity, peace, and welfare of the Church, and the good of one another, &c. Then should Religion flourish the Gospel be ad­vanced, the fame of God be honoured, the Souls of men edified, and all may walk in the fear of God, and comfort of the Holy Ghost: unto which let every good Chri­stian say, Amen.