An address to Protestants upon the present conjuncture in II parts / by a Protestant, William Penn.

An address to Protestants upon the present conjuncture in II parts / by a Protestant, William Penn.

Table of contents

Title page

TO THE READER.

AN ADDRESS TO PROTESTANTS UPON THE Preſent Conjuncture.

THE SECOND PART OF THE Addreſs to Proteſtants UPON THE Preſent Conjuncture.

AN APPENDIX Of the CAUSES of PERSECUTION

The Judgment of King James & King Charles the firſt about Perſecution for Religion.

Some Words of Advice from King Charles the firſt, to the then Prince of Wales, now King of England, &c.

Difficulties in printing have occaſion'd ſome Faults, which pray Excuſe and Amend.

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AN ADDRESS TO PROTESTANTS UPON THE Preſent Conjuncture.

In II. Parts.

By a Proteſtant, William Penn.

Printed in the Year 1679.

TO THE READER.

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Sober Reader,

THe Preſent Affairs of this Kngdom are upon a Strong and Unuſual Motion: to what Point they tend, or where they will Center, muſt reſt with God, that only is Omniſcient. This makes it Hard either to Write or Speak: perhaps I ſhall be able to do neither without Diſadvantage to my ſelf; but I will do it with as little to the Matter as I can. And truly, I ſay it with ſome Comfort, the Clearing of an Oppreſt, yet Peaceable Conſcience prevails more with me, than the Safety of Silence. And yet I have no Reaſon to think, there is an Hazard in the Caſe, when the Publick Faſt ſecures the Undertaking; and that I am ſure, I propoſe nothing for my End beſides the Glory of Almighty God, the Good of Mankind, and more eſpecially the Peace and Happineſs of my own [Page] Country. In which if I ſucceed not, it is no more, than what hath befallen the Endeavours of Moſt Excellent Perſons: we muſt not meaſure our Duty by Succeſs. Being therefore not diſcouraged in my ſelf, and having a ſtrong Hope, that Almighty God will favour this Honeſt Addreſs with his Bleſſing. I beſeech thee, Reader, peruſe it with a Serious and Compoſed Mind, and with that Meekneſs and Charity, which becomes a True Proteſtant and a Chriſtan to have.

Thine in Sincerity for the Publick Good W. Penn.

AN ADDRESS TO PROTESTANTS UPON THE Preſent Conjuncture.

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My Friends and Country-men,

IF ye believe, that there is a God, that he is Holy, Juſt and Good, that he Made us, that we Owe our ſelves to him, & that he is not Careleſs of us, but the Conſtant Obſerver of our Thoughts and Actions; and that as he is the Rewarder of them that fear, love and obey him, ſo he is the ſevere Puniſher of all ſuch as tranſgreſs his Law, and break his Righteous Commandments: if (I ſay) ye believe theſe things, and not only, that there is a Final Day of Reckoning, but that God even in this World recompences his Judgments upon the Wicked, and viſit Nations with his hot Diſpleaſure becauſe of their Impiety (which hath been the Experience and Confeſſion of all Ages) then it [Page] belongs to us of theſe Kingdoms to reflect upon our ſelves, and to take a true View of our Actions, ſince Divine Vengeance is at the door. And for the Lords ſake, let us have a Care in the doing of it, ſince God will not be mocked; and that our miſcarriage in ſuch an Inquiry will be as only our own Infelicity, ſo of infinite Moment to us. I muſt needs be Plain and Earneſt here; for if we miſcarry in the Search, we ſhall certainly miſcarry in the Cure. Sin gives the deadlieſt of all Wounds to Mankind; I grieve to ſay it, but 'tis too true; there is no Wound ſo ſlightily healed: we rather ſeek our Eaſe, than our Security, like thoſe Fools that love the pleaſanteſt, not the ſafeſt Potions. It is ill at all times, to flatter a Man's Self; but it is moſt Fatal about Repentance: Something men would keep, ſomething men would hide; and yet they have to do with that Searcher of Hearts, from whom its impoſſible they ſhould hide any thing. This Folly increaſes our Account, endangers our Cure and makes our Condition Deſperate, if not Irrecoverable.

O England, my Native Country, Come to Judgment, bring thy deeds to the true Light; ſee whether they are wrought in God or no. Put not off thy ſelf with Hay, Straw and Stubble; for they will burn, and the Fire is at the Door, that will conſume them: he is coming, whoſe Reward is with him, and will give every one according to his Works. Let us therefore Examine our ſelves, Try our ſelves, Prove our own ſelves, whether Chriſt be in us or not; if his Spirit, his Nature, his Meekneſs, his Patience, his great Self-denyal dwell in us; if not, we are yet Reprobates, yet under the Reproofs of the Almighty; the Charge and Guilt of [Page] Sin; and his Witneſs in our own Conſciences ſends up Evidence to Heaven againſt us every day: this I juſtly fear and take to be our Caſe. Let us therefore ſtrictly look into our Converſations, and with an impartial Eye take a view of thoſe Sins, that moſt ſeverely Cry to the Great Judge againſt us. And they appear to me to be of Two Sorts; the one relating more particularly to the State, the other to the Church (if I may without Offence uſe that Diſtinction) for my Witneſs is with God, I intend not Provocation, but Edification.

Thoſe Impieties that relate more particularly to the State to correct, are Drunkenneſs, Whoredoms and Fornication; Exceſs, in Apparel, in Furniture and in Living; Profuſe Gaming; and finally Oaths, Prophaneneſs and Blaſphemy.

Drunkenneſs, or Exceſs in Drinking, is not only a Violation of God's Law, but of our own Natures; it doth of all other Sins rob us of our Reaſon, deface the Impreſſions of Vertue, and extinguiſh the Remembrance of God's Mercies and our own Duty: It fits men for that, which they would abhor, if Sober. The Inceſt, Murder, Robberies, Fires and other Villanies, that have been done in Drunken Fits, make Drunkenneſs a Common Enemy to Humane Society. It renders men unfit for Truſt or Buſineſs, it tells Secrets, betrays Friendſhip, diſpoſes men to be Trappanded and Cheated: Finally, it ſpoils Health, weakens Humane Race, and above all provokes the Juſt Iſa. 28. 1, 3, 7. God to Anger, who cried thus of Old; Wo to the Drunkards of Ephriam! the Drunkards [Page] of Ephriam ſhall be trodden under feet: they have erred through Wine, and through Strong Drink are out of the Way; the Prieſt and the Prophet have erred through Strong Drink, they erred in Viſion, they ſtamble in Judgment. Again, Wo unto them that are Mighty to drink Wine, and men of ſtrength to mingle ſtrong drink. Wo unto them that riſe up early in the Morning, that they may follow ſtrong drink; that continue until night, till Wine inflame them: and the Harp, and the Viol, the Tabret and the Pipe, and Wine are in their Feaſts; but they regard not the Work of the Lord, neither conſider the Operations of his hands. Therefore Hell hath enlarged her ſelf and opened her Mouth without meaſure, and their Glory and their Multitude, and their Pomp, and he that rejoyces, ſhall deſcend into it.

Yet you will bear me witneſs, I do not wrong the preſent Humor of too many in this Nation, and thoſe not of the loweſt Quality, in ſaying, that it is too often the beginning and top of their Friendſhip: it is their Common Diverſion and Entertainment; I might ſafely ſay, the Poor of England could be maintain'd by their Exceſs. Oh! hath the God of Heaven given men Plenty for ſuch Ends? or will this kind of Improvement of their Worldly Talent give them Peace in the Day of Judgment? But that men ſhould do all this without ſhame, nay, glory in it too, is greatly to be lamented; for 'tis not only Appetite, but the Vanity of Conqueſt excites not a few, as if it were matter of Triumph to Drown a Man's Reaſon, and to Degrade him to the Beaſt. Let us hear upon the whole matter the Sentence pronounced againſt Prov. 23. ver. 29, 30, 31, 32, 33. them by the Wiſe Man; Who [Page]hath Wo? who hath Sorrow? who hath Contentions? who hath Babling? who hath Wounds without Cauſe? who hath Redneſs of Eyes? They that tarry long at the WINE, they that go to ſeek mixt WINE. Look not thou upon the WINE, when it is Red, when it giveth his Colour in the Cup, when it moveth it ſelf aright; at the laſt it biteth like a Serpent, and ſtingeth like an Adder. Thine Eyes ſhall behold ſtrange Women, and thine Heart ſhall utter perverſe things.

Here is much of the Miſchief of Drunkenneſs in a little, & of the Exceſs and Wantonneſs of the Drunkard; But did ever any Age come near ours, when the very Taſting of the ſeveral ſorts of Wine (that are liberally drunk of at many Tables) is enough to diſtemper a Temperate Head? But that ſuch, Exceſſes ſhould be, while the Backs of the Poor are almoſt Naked, and their Bellies miſerably pinch'd with Hunger, is almoſt as great a ſhame to our pretences to Policy, as thoſe (I fear) we Unwarrantably make to Religion. Oh! that we were fit to receive that Heavenly Exhortation of the Apoſtle, Be not Drunk with Wine, wherein is Exceſs; but be filled with the Spirit, (but God knows, this is mockt at! He goes on) ſpeaking to your ſelves (not in Lampoons nor Obſcene Songs, that excite Luſts, but) in Pſalms, and Hymns and ſpiritual Songs, ſinging and making Melody in your Heart to the Lord, giving Thanks always for all things unto God and the Father, in the Name of our Lord Jeſus Chriſt.

The Next crying Sin is that of Whoredom and Fornication. From one of the Cleaneſt People under Heaven (I fear) we are become one of the moſt-Inchaſte (at leaſt in & [Page] about London.) The French have ſufficiently revenged themſelves upon us by the looſe Manners they have brought amongſt us, of which this makes a great part: but I muſt needs ſay to their Credit, they keep their Wits in their Debaucheries, whilſt we by Over doing them in the Imitation of them loſe both. VVhat is become of that Antient Education of the Kingdom? our Integrity, Gravity and Manhood, which gave our Men ſo great Reputation in the World, is it not turn'd into Swearing and Drinking, Fidling and Dancing, fine Cloaths, a Duel and a Wench? their Prophaneneſs is their Wit, and their baſe Crafts muſt be called Policy. But where is that Retired Breeding, which made our Women as famous for their Virtue, as they were always held for their Beauty? alas! there hath been a ſort of Induſtry uſed to ſubdue their Native Modeſty, as if it were an Indecent thing to have it, and Arts practiſed to make them Hardy againſt their own Bluſhes, and maſter their ſhy and baſhful Diſpoſition (ſo peculiar to Chaſtity) into an Unconcerned Confidence: as if it were their Perfection to be Inſenſible of any ill, and to be Tame at all things. Strange! that Sobriety ſhould be turn'd into Levity! and Luſt called Love! and Wantonneſs, good Humor! to introduce which, nothing hath been ſo Pernitious, as the Uſe of Plays and Romances amongſt us, where the warm and uneven Paſſions of our Youth, eaſily tranſported beyond the Government of their Reaſon, have been mov'd and excited to try that in Earneſt, which they have ſeen in Jeſt.

But which way ſoever this Ungodly Latitude came in, certain it is, that what forty years ago was not fit [Page] to be named, is now practiſed without any Scruple. Marriage, which is Gods Ordinance, & as lovely to Chaſte Minds as lawful, is now grown a Dull Thing, Old and Clowniſh, kept up only for Iſſue, and that becauſe the Law will have it ſo; A ſort of Formality not yet thought fit to be abrogated, ſo that, what was once ordained of God for many other Helps and Comforts, and permitted by the Holy Apoſtle to prevent Luſt (Better Marry than Burn) is by the Extravagant Growth of Vice turn'd to quite the Contrary. For ſome Men & (which is worſe) ſome Women too, have ſaid, They could love their Wives and Husbands, if they were not their Wives and Husbands; (tho that be the true Reaſon, why they ought to love them) It is in ſhort to ſay: If they were in that Condition, in which they ought not to love them, they could love them; but being in that Condition, in which they ought to love them, they declare, they cannot love them: Yet Alas! Chriſtians, & Children of God: what a ſhame is this, & Scandal to Society! But for God's ſake, let this Impiety be laid to Heart! let not the Marriage Bed be ſo horribly defiled! let not our Virgins be ſo baſely abuſed! It deſtroyes Honour, Fortitude, Health; it pollutes Houſes, and makes the Iſſue of the Nation Spurious; It occaſions great Unkindneſſes, Rents, Confuſions and Diviſions in Families, between Husband and Wife, Parents and Children, Maſters, Miſtriſſes and Servants: it ſpots their Name; but above all, the poor Children are unhappy, that wear an Ignominy they never deſerved. In fine, it teaches Young-men to ſlight Marriage, and Married Men to break their Contracts: If Religion were not intereſted in it, yet the Breed of the Nation is Viſibly [Page] injur'd by it; Good Horſe-men are more Nice and Careful in their Studs, the Policy of the Nation is concern'd in preventing the Miſchiefs, that follow ſuch Licentious Practices. But if we will conſider the ſhare that Religion has, both in Virginity and in Marriage, we ſhall find many ſevere Sentences paſt upon the Violators of them. Thou ſhalt not commit Adultery, ſaith God; The Adulterer ſhall be put to Death, ſaith the ſame God: I will be a Exod. 20. v. 4. Lev. 20, 10. Mal. 3, 5. 1 Cor. 6, 9, 13, 15, 18, 19, 20. ch. 3, 17. ſwift Witneſs againſt the Adulterer, ſaith the Lord. Know ye not, that the Unrighteous shall not inherit the Kingdom of God? be not deceived; neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate perſons, nor Abuſers of themſelves with Mankind. And the Holy Apoſtle gives the Reaſon, The Body is not for Fornication, but for the Lord, and the Lord for the Body: Know ye not (ſaith he) that your Bodies are the Members of Chriſt.? ſhall I then take the Members of Chriſt, and make them the Members of an Harlot? God forbid! Flee Fornication: he that committeth Fornication, ſinneth againſt his own Body. what! (ſaith he) know ye not, your Body is the Temple of the Holy Ghoſt, which is in you, which ye have of God, and ye are not your own? for ye are bought with a Price; therefore glorifie God in your Body and in your Spirit, which are God's. If any Man defile the Temple of God, him ſhall God deſtroy. O can men profeſs to believe theſe things, and lead that wretched Life they live! But yet again hear this Man of God: But Fornication and all Uncleanneſs or Covetouſneſs let it not be once named amongſt you, as becometh Saints; neither Filthineſs, nor fooliſh Talking [Page]nor Jeſting, which are not Convenient; but rather giving of Thanks. For this ye know, that no Whoremonger, nor Unclean perſon, nor Covetous man, who is an Idolater, hath any inheritance in the Kingdom of Chriſt and God. Let no man deceive you with vain Words; for becauſe of theſe things cometh the Wrath of God upon the Children of Diſobedience: be not ye therefore pertakers with them, and have no fellowſhip with the Unfruitful Works of Darkneſs; but rather reprove them: See then, that ye walk Circumſpectly, not as Fools, but as Wiſe, redeeming the Time, becauſe the Dayes are Evil. (Epheſ. 5, 3, 4, 5, 6, 7, 11, 12, 15, 16.) I ſhall Conclude with theſe two Paſſages: Marriage is Honorable in all, and the Bed Undefiled; but Whoremongers and Adulterrers Heb. 13, 4. Rev. 21, 8. God will judge! The other is this: But the Fearful and Unbelieving, and the Abominable and Murtherers, and Whoremongers, and Sorcerens, and Idolaters, and all Lyars ſhall have their part in the Lake, which burneth with Fire and Brimſtone, which is the Second Death; This alone ought to deter all People, who have any reſpect for Holy Scripture, and do believe the Mind of God to be declared therein. Let then both Cities, Courts, Houſes and Streets be ſwept of ſuch Iniquity; let the Law have its courſe, let not God be provoked to deſtroy us: and let all ſuch turn to God by unfeigned Repentance; that Sobriety, Chaſtity and Vertuous Converſation may return again among us: ſo ſhall we eſcape the Wrath, that for this with other Enormities is ready to break out againſt us.

The Third Crying Sin of this Land is its Great Exceſs, and that in ſeveral Kinds; In Apparel, in Furniture, [Page] in Feaſting. An Exceſs is the Miſ-uſing of any thing, by not obſerving a Moderation: that which is lawful in it ſelf, may be Abuſed in the Uſe of it. What is more Allowable, yet what is more Abuſed than Cloths and Victuals? The End of Apparel is to cover Nakedneſs, keep People Warm, Diſtinguiſh Sexes; but the End is perverted: 'tis uſed more for Ornament, for Pride, for Luſt; to beget Eſteem and to draw Honour to the Perſon that wears it: A Mean, an Effeminate, a Wretched way to Honour; yet ſuch was the Folly of the Age, that few things are yet more Reverenced: it opens Doors, gets Acceſs, obtains Diſpatches, carries away the Cap and the Knee from moſt other Pretences. The Truth is, this Vanity abuſes the Reaſon of Juſt Reſpect: for True Quality, if plain, is not to be known among Fine Cloths. But it does not only Confound all Reaſonable Diſtinction, and thoſe Civil Degrees that are among People; but it begets Pride: they think themſelves ſome Body, if they are Fine; Plain Cloths muſt give them the Way and the Wall, and keep its Diſtance too. It introduces Effeminacy, and excites to Wantonneſs: it provokes to Prodigality, and leads People to Idleneſs. But there is a ſort of Madneſs in it too: for 'tis not ſo much the Apparel, as the Trimming; not the Cloths, but the Cut, the Mode, the Figure: and as often as this changes, Cloths grow Uſeleſs, that are not half worn out. This is an Iniquity againſt the Good of the Government, as well as againſt God; and there is ſo ſtrong a Temptation in it, that not a Few turn Naught to be Fine, as well as the Fine turn Naught. In ſhort, there is no Good, Prudence or Conveniency in this Exceſs; [Page] the Law of God and of the Land is againſt it: The third Chapter of Iſaiah is almoſt intirely employed Iſa. 3. againſt it, in which God does not only rebuke the Haughty Looks, the Wanton Eyes and Enticing Mean and Behaviour of the Women of thoſe Times; but declares his Reſolution to ‘Take away the Bravery of their Ornaments, Chains, Bracelets, Rings, Jewels and Changeable Suits of Apparel, and that their Perfume ſhould be turned into a Stink, and inſtead of a Girdle there ſhould be a Rent, and inſtead of Well-ſet Hair Baldneſs, and inſtead of a Stomacher a Girding of Sack-cloth, and Burning inſtead of Beauty. Thy Men (ſaid God) ſhall fall by the Sword, and thy Mighty in the War: and her Gates ſhall lament and mourn; ſhe being deſolate, ſhall ſit upon the Ground.’

This was alſo the Sin of Tyrus, as ye may ſee Ezek. 27. For Pomp and Pride ſhe excelled in thoſe days: ſhe boaſted in her Splendor and ſumptuous Living; her Buildings were Lofty, her Furniture Stately, her Apparel Coſtly: but her End was Terrible, and her Deſtruction very Great. And God expreſly threatens by his Prophet Zephaniah; I will puniſh the Princes and the Kings Children, and all that are clothed with ſtrange Apparel. What is this ſtrange Apparel? is it New Faſhions? then we are guilty with a witneſs. Or is it the Faſhions of ſtrange Countries? it is ſtill our own Caſe: We have been more Careful to receive the Law from France for our Clothes, than from Chriſt for our Converſation; and ſo Prevalent is the Humor of that Country with us, and Powerful the Aſcendant it hath over us, that we ſeem to be French-Men, only we live in England. [Page] But in this, as alſo in all other things the Chriſtian Religion excells, and that for the Good of Civil Society: It reproves this Exceſs, limits the Vain Mind of Man, and teaches that decent Plainneſs, which becomes the Providence and Gravity of Civil Government. Hear the Language of the holy Apoſtles, in whoſe Doctrine we all pretend to believe, I will therefore (ſaith St. Paul) that Women adorn themſelves 1 Tim. 2, 9, 10. in Modeſt Apparel, with Shamefacedneſs and Sobriety, not with Broidered Hair, or Gold, or Pearls, or Coſtly Array; but (which becometh Women profeſſing Godlineſs) with Good Works. The ſame Doctrine is repeated by the Apoſtle Peter, who 1 Pet. 3, 3, 4, 5. ſpeaking to the Chriſtian Women, to whom he wrote; Let not your Adorning be in that Outward Adorning of Plating the Hair, and of wearing of Gold, or of putting on of Apparel; but let it be the hidden Man of the heart in that which is not corruptible, even the Ornament of a Meek and Quiet Spirit, which is in the ſight of God of great Price: For after this manner in the Old Time the holy Women alſo, who truſted in God, adorned themſelves. Would to God! I could ſay for the Women of our Age, that they truſted in God too, and adorned themſelves with no other Ornaments, than what agreed with the Modeſt and Humble Plainneſs of theſe Chriſtian Times.

But the Law of the Land as well as the Chriſtian Law reproves this Exceſs, they only want to be refreſht and inforced by the Care of our Superiors; were they Strictly put in Execution, it would not only prevent much Miſchief, and enereaſe the Wealth of the Kingdom, but make Private Men in a little time thank the [Page] Juſt Severity of the Government. For it will help to keep them within Compas, to preſerve (which is one way to encreaſe) their Eſtate, to enlarge their Trade, provide better for their Children, and open their hands more Liberally to the Poor: And this I am ſure, God requires at our Hands.

What I have ſaid againſt Exceſs in Apparel, is alſo applicable to Exceſs in Furniture: For as Finery is more valued than Clothes, ſo is the Furniture, than the Houſe. It is a moſt Inexcuſable Superfluity, to beſtow an Eſtate to line Walls, dreſs Cabinets, embroider Beds, with an Hundred other unprofitable Pieces of State: ſuch as Maſſy Plate, Rich Chiny, Coſtly Pictures and Painted Windows of no uſe in the Earth, only for Show and Sight: the Intereſt of which Money ſo ill employed, might probably Maintain the Poor of a Numerous Pariſh. ‘O Lord God! haſt thou given us Plenty, and ſhould we ſee others Want? ſhould we clothe our Dead Walls, and let thy Poor go Naked? Can we feed our Eyes with theſe Objects, and not feed the Hungry with Bread? and ſpend our Money upon Lifeleſs Pictures, but ſhut up our Bowels to thy Living Image, the Poor and N edy of the Earth? Rebuke this Evil Mind, and bring down the Pride of all Fleſh, O Lord! for thy Name's ſake.’

The Laſt Exceſs is that of Feaſting and Voluptuouſneſs, Immoderate Eating and Drinking, with that ſtrain of Mirth and Jollity, which is the Mode and Practice of the Times. Dives is almoſt got into every Family, eſpecially thoſe of Note and Eſtate: it is Want of Wealth, and not Will, that the Greateſt Part [Page] of the Nation is not guilty; they moſtly ſin to their Ability: that is ſad! But the Sin of Voluptuouſneſs is ſwell'd to that Bulk, that there are more Receipts for Eating and Drinking, than there are Precepts of Life in the Old and New Law: the Book of Cookery is grown as big as the Bible, and I fear, read, to be ſure, practiſed oftner. In this Art the Luſt of the Fleſh is deeply concern'd; there is not ſo much Care of the Stomach as of the Palate, of Health as Pleaſure: 'tis the Taſte, the Guſt, the Reliſh, that makes the Victuals go down; therefore the Sawce is preferred before the Meat. Twelve-penny worth of Fleſh with Five Shillings of Cookery may happen to make a Faſhionable Diſh; plain Beef, Mutton, or any other thing is become Dull Food: But by that time its Natural Reliſh is loſt in the Crowd of the Cook's Ingredients, and the Meat ſufficiently diſguiſed to the Eaters; it paſſes under a French Name for a very Good Diſh. But there is one thing in this Impiety more than ordinarily Condemnable; it deſtroyes Hoſpitality and wrongs the Poor: For that Expence, which is now flung away upon a Vicious Palate, upon a French Soup or Sawce, in former Times afforded ſeveral Diſhes of ſubſtantial Victuals; which did not only feed Strangers or Neighbours, but the Poor, who have now little more than (what the Dogs had then) Empty Diſhes to lick. This is Abuſing the Providence of God, Tyrannizing over the Creatures made for man's Uſe, and ſacrificing their Poor Lives not to our Lives, but to our Luſts: 'Tis againſt ſuch as theſe, that the Creation groans, and from whoſe Intemperance it cries to be delivered.

[Page] God in all Ages hath had a Controverſie with Voluptuous Men, and the Teſtimonies of ſacred Records are Strong and Numerous againſt them: I will mention a few of them. Voluptuouſneſs was the Sin of the Old World; they were Eating and Drinking, Marrying and giving in Marriage, pleaſing the Luſt Gen. 6. Mat. 24. 37, 38, 39. of the Eye, the Luſt of the Fleſh, and the Pride of Life, until the Day of the Flood. This alſo was the Condition of Sodom; Chriſt himſelf has expreſt it in theſe words: In the Dayes of Lot they did eat, they drank, they Gen. 19. Luke 22. 28, 29. bought, they ſold, they planted, they builded; the ſame Day, that Lot went out of Sodom, it rained Fire and Brimſtone from Heaven, and deſtroyed them all. The Prophet Ezekiel has it in theſe words, ſpeaking to Jeruſalem; Behold, Ezek. 16. 49, 50. th [...] was the Iniquity of thy Siſter Sodom, Pride, Fulneſs of Bread and A undance of Idleneſs was in her and her Daughters; neither did ſhe strengthen the Hand of the Poor and Needy, and they were Haughty, and committed Abomination before me; therefore I took them away, as I ſaw good. And it is very Remarkable, that the Voluptuou [...]neſs of the Iſraelites was joyned with their Idolatry. It is ſaid, that when Moſes was in the Mount, the People Impatient of his Stay ſat down to Eat and to Exod. 32. Drink, and roſe up to Play: they had got a Calf of Gold, and were Dancing about it. But it was a Diſmal Ball, and they paid dear for their Junket; for ſeveral Thouſands were Slain: and it is ſaid, That God Plagued the People. Job's Children had as Ill Succeſs in their Feſtivals, they went from Job 1. Houſe to Houſe Eating and Drinking; and a [Page]Tempeſt roſe, and ſmote the Four Corners of the Houſe and Kill'd them. But moſt expreſs is that Complaint of God by the Mouth of the Prophet Amos againſt the Voluptuous Jews: Ye that put ſo far away the Evi Day, and cauſe the Seat of Violence to come near; that lie upon Beds of Ivory and ſtretch themſelves upon their Couches, and eat the Lambs out of the Flock, and Calves out of the midſt of the Stall. That Chant at the Sound of the Viol, and invent to themſelves Inſtruments of Muſick like David: that drink Bowls of Wine and anoint Amos 6. 3, 4, 5, 6, 7. & ch. 8. 10. themſelves with the chief Ointments; but they are not grieved for the Affliction of Joſeph. Therefore now ſhall they go Captive with the Firſt that go Captive, and the Banquet of them that stretched themſelves ſhall be removed. And I will turn your Feaſts into Mourning, and all your Songs into Lamentation; and I will make the End thereof as a bitter Day.

I ſhall Sum up theſe Exceſſes, and Conclude the Inſtances with the Story of Dives, more commonly known, then reverently believed: It is delivered to us by the Great Lord of Truth in theſe Words. ‘There was as Certain Rich Man, which was cloathed in Purple and Fine Linnen, and fared Sumptuouſly every Day. And there was a Certain Beggar, named Lazarus, which Luk. 16. 19—26. was laid at his Gate full of Sores, and de [...]iring to be fed with the Crums, which fell from the Rich Man's Table: moreover the Dogs came, and licked his Sores. And it came to paſs, that the Beggar died, and was carried by the Angels into Abraham's Boſom. The Rich Man alſo died [Page] and was buried: And in Hell he lift up his Eyes, being in Torments, and ſeeth Abraham afar off and Lazarus in his Boſom. And he cried and ſaid, Father Abraham, have mercy on me, and ſend Lazarus, that he may dip the tip of his Finger in water, and cool my Tongue, for I am Tormented in this Flame. But Abraham ſaid, Son, remember that thou in thy Life-time receivedſt thy good things, & likewiſe Lazarus Evil things; but now he is comforted, and thou art tormented. And beſides all this, between us & you there is a Great Gulf fix'd, ſo that they which would paſs from hence to you, cannot, neither can they paſs to us, that would come from thence.’

This Great Paſſage comprehends the State of Men in both Worlds; it ſhews to us, what that Life is in this World, which leads to Miſery in the Next, and what to Happineſs. No Senſual Man, no Voluptuous Perſon, not thoſe that deck themſelves with Delicate Apparel, and fare Sumptuouſly every Day, that love their Back and their Belly more then God and the Poor, ſhall be received into Abraham's Boſom, or dwell in Bleſſedneſs forever; let none deceive themſelves, the Jealous God will not be mocked: If ye Sow to the Fleſh, ye ſhall reap Corruption; but if ye ſow to the Spirit, ye ſhall reap Life Everlaſting. They that live in Pleaſures, Kill the Juſt, they Crucifie the Juſt Witneſs in themſelves: ſuch Treaſure up wrath againſt the Day of Wrath. Wo, Anguiſh and Tri [...]ulation to every Soul that doth Evil, whether Jew or Gentile, Profeſſor or Prophane, Chriſtian or Infidel: For the Dives's under all theſe Names muſt be turned into Hell; but ſuch as through Patience and Well-doing wait for Immortality, as poor [Page] Lazarus did, after all their Poverty, Neglect and Hunger ſhall receive Glory, Honour and Eternal Life. And truly, it is ſome Comfort to the Miſerable in this World, that they ſhall not live always in it, and that they have to do with a God, who is no Reſpecter of Perſons: This Judge is impartial; the Poor are upon Even Terms with the Rich; and it will not be Quality, but Integrity; not Riches but Righteouſneſs, which will recommend us to him. No wonder then, if the Prophet Jeremiah in the Name of God, charged the Antient Jews Not to go into the Houſe of Feaſting; and that Eccleſiaſtes ſhould ſay, That it is better to go to the Houſe of Mourning, than to the Houſe of Feaſting, ſince ſo many Evils follow it. But there is one Feaſt, that even Chriſt himſelf allows us; though I have little Reaſon to believe, it will be Imitated, when I conſider the Natural Averſneſs, that is even among Profeſt Chriſtians to his Self-denying Precepts and Example. Then ſaid Jeſus, When thou makeſt Luk. 14. 12, 13, 14. a Dinner or a Supper, call not thy Friends or thy Brethren, neither thy Kinſmen nor thy Rich Neighbours, leſt they alſo bid thee again, and a Recompence be made thee (This would beget Feaſting, the thing which is to be avoided: no ſuch matter.) But when thou makeſt a Feaſt, call the Poor, the Maimed, the Lame, the Blind, and thou ſhalt be Bleſſed, for they cannot recompenſe thee; but thou ſhalt be recompenſed at the Reſurrection of the Juſt. There are few, that ſtrive to obey this Counſel; there is ſo little of Faſhion or of Intereſt in it. What! Perſons of Quality feaſt the Poor? Carve for the Maimed, and feed the Blind? 'tis too Mean, too Ignominious: If they have the Bones, the [Page] Scraps, the Crums, 'tis well: No, no, this Doctrine is too like him, that taught it, to be practiſed by them that are ſo Unlike him; they that follow him in theſe things, muſt Take up the Croſs, Deſpiſe the Shame, and Sow in Hope: But becauſe there is an Everlaſting Recompence for thoſe that do; I fervently deſire of God, that it would pleaſe him to put it into the Minds of both Magiſtrates and People to Love Mercy, Do Juſtice, Walk humbly with the Lord, and Meekly and Charitably towards all men. I beſeech you in the Tender Bowels of a Chriſtian Man to conſider of the Preſent Conjuncture: is this a Time for Feaſts and Reveils, Plays and Paſtimes, when the very Wrath of God ſeems to hang by a ſlender Thread over our Heads? O! let your Moderation be known unto all men, now the Lord is ſo near at hand.

And I do humbly pray the Supreme Authority of this Land, to put a ſpeedy Check to theſe Exorbitances, to Diſcountenance theſe Exceſſes by the Revival of thoſe Old Laws, and in making of ſuch New Ones, as may be thought convenient to prevent ſuch Pride and Prodigality. For I think, I may both with Modeſty and Truth affirm, if the very Unneceſſary Expences of moſt Ranks or Degrees in this Kingdom could be brought into one Publick Purſe, they would ariſe to Three Times more Money, than either is given or is requiſite to the Maintenance of the Poor that are in it: and whether this be a thing Practicable or no, it matters not; the very Preventing of that Exceſs, which is amongſt us, will be pleaſing to Almighty God, and one Way or other Beneficial to the Government.

[Page] It may not be improper for me here to add by way of Appendix to this Head of Exceſs the Sin of GAMING, an Invention of much Miſchief in the World, & therefore inconſiſtant both with Chriſtianity and Civil Government. The Evils that attend it, are neither ſmall nor few: It is Firſt a Great Enemy to Buſineſs, and that Juſt Care, that people ought to have for the Diſcharge of their Reſpective Capacities in their Civil Affairs. Next, It is one of the Greateſt Thieves to Mens Eſtates: Many brave Families have been ruin'd by a Gameſter: That which hath been got by the Care and Prudence of a Father, it may be hath been loſt in one Night by the Extravagant Humor of a Son: But that the Reward of Virtue ſhould be the Stake of Folly, and the Acqueſt of Worthy Anceſtors expoſed to the Chance and Hazard of the Die, is ſuch Impiety to God's Providence, Ingratitude to Parents, Injury to their own Families and Diſgrace to the Government, that I conceive, it may very well deſerve the Care of our Superiors, to prevent that Extravagancy for the future. Thirdly, It is a great Conſumer of Time. They who are addicted to Gaming, are the moſt Idle and Uſeleſs people in the Government; and give me leave to ſay, that men are Accountable to the Government for their Time: there ought to be no Idleneſs in the Land; for that End Bridewels are provided. Of many other Sins people are Weary, but of this never, unleſs to Sleep, or Eat, or for Want of Money to Play: We are commanded to Redeem the Time, bècauſe the Dayes are Evil; but theſe people chuſe rather to Loſe their Time, and fall into the Evil, they [Page] ſhould avoid. A Gameſter and a Chriſtian are as oppoſite as a Saint and a Sinner; for the Chriſtian looks to God in the increaſe of his Eſtate, the Gameſter to Skill and Chance; and there is no more of God in his Mind, than there is in his Game: and it cannot be otherwiſe. Fourthly, Therefore Gaming deſerves to be ſuppreſt, becauſe it has been the Occaſion of Breach of Friendſhip, Quarrels, Bloodſhed and Murder: if we ought to ſhun the Occaſions of Evil, to be ſure we ought not to indulge them.

The Laſt Miſchief that belongs to Gaming (which I ſhall mention at this time) is the Horrid OATHS and Paſſionate Imprecations uſed by the generality of Gameſters; but becauſe they are not confin'd to Gaming, but run through the whole Converſation of men, they may very well challenge a place among thoſe FourCrying Sins, that I found my ſelf Obliged in Conſcience to Complain of to ſuch, as have Power in their Hands to puniſh and ſuppreſs them. I have therefore reſerved to ſpeak of Oaths and Blaſphemies till laſt, becauſe I take them to be the moſt Provoking Sin. The other Enormities of Drunkenneſs, Whoredom and Exceſs in Apparel, Furniture, Feaſtings and Gaming do more immediately relate to our ſelves; and are therefore Sins againſt God, becauſe they are a Tranſgreſſion of that Order, which he hath placed in the Nature of things: but Oaths and Blaſphemies muſt be referred to God himſelf; they are Sins committed more immediately againſt his Being, his Name, and the Majeſty and Dignity of his Nature. It is Horrible to hear, how he is called upon about every thing, be it never ſo Trivial; yea, about nothing, and worſe than nothing. He is [Page] Summon'd at their Games, their Sports, their Obſcenities, in their Drunkenneſs, Whoredoms, Murders, Rapines and Treachery: there is a Generation that cannot ſpeak without him, though they live without him; They would make him a Voucher of all their Falſhood and a Witneſs for their Lyes, as often as they would have them believed. But I tremble to Remember, with what Preſumption ſome Men, when tranſported into Rage, Invoke him to Damn thoſe, they are Angry with, yea, themſelves too! and how Impiouſly they ſend him at their pleaſure upon the Errands of their Vengeance! Can there be greater Blaſphemy, then to dare ſo much as to think, that the Holy, Wiſe and Juſt God ſhould be the Executioner of their Paſſion, & Fury, and the Avenger of their Malice and Corrupt Intereſts! And it is Obſervable, that if in any thing they are Croſs'd or Diſappointed, they fall a Swearing, Curſing, Damning, Blaſpheming, as if the Name of God ſhould make them Satisfaction; and that it were a Sort of Eaſe to them, to deliver themſelves of a Burden of Oaths.

But that which aggravates this Evil, is the Impudence of the people that commits it: they are not Contented to uſe it at Home and at Ale-Houſes and Taverns abroad; but in the open Streets, Markets and Fairs, in the moſt Notorious Places of Commerce and Traffick, to the Diſhonour of God, the Grief and Offence of Sober Men, and the Bad Example of thoſe that are not ſo. But this Shameful Impiety ends not here; it has not only prevailed with the Popula [...], the Cannale, the Vulgar; but the Men of Quality, the Gentry and the Nobles of the Realm, to whom God in his Providence [Page] hath been more Propitious placing, them at the Diſtance of Example and Imitation to the Multitude. Even thoſe, that ought to be the Heads of our Tribes the Leaders of the people, whoſe Virtue ſhould at leaſt keep Pace with their Quality, are guilty with this Baſe Cuſtom; and too many of them more concerned in it, than the Meaneſt of the People. And to carry this Practice to the Utmoſt Hight of that Miſchief it ſeems Capable of doing, but too many (God knows!) of thoſe in Authority uſe it, even the Men, that by Law ſhould ſuppreſs it! And if Men of Office and Power ought in their ſeveral Truſts to be a Terror to Evil-doers, methinks, they ſhould not ſuffer the Name of the God of the Nation (whom they pretend to worſhip) to be ſo prophanely us'd and blaſphemed; and leaſt of all, that they ſhould be the Men themſelves, that Commit the Enormities, they ſhould puniſh. To ſay Truth (and with Grief of Soul I ſpeak it) ſo Univerſal is this Contagion in the Kingdom, that not only the Youth, but the Children are infected: The Boyes of ſeven Years Old, that in my time did not think upon an Oath, are now full of their God-damnyou's and God-damn-me's at their Sports and Playes! And the Women of our Nation (eſpecially thoſe of any Rank) who by a Reſerv'd Education and the Modeſty of their Sex were ſcarcely ever heard to Curſe even what they did not like, (much leſs to Swear upon Ordinary Occaſions) are ſome of them grown Hardy enough to do Both. At whoſe Door muſt all theſe Miſchiefs lie? I beſeech God to put it into the Hearts of our Superiors, to Uſe their Utmoſt Diligence, to rebuke and ſuppreſs this and the like Impieties!

[Page] We profeſs our ſelves to be Chriſtians, Followers of that JESUS, in whoſe Mouth no Guile was ever found, what Precept did he ever give us? what Example hath he left us to Countenance this Practice? 'Tis true, he Charg'd his Diſciples, Not to Swear at all; but we cannot think our ſelves to Obey him, when we Swear at Every thing? pray conſider the great Difference there is betwixt Chriſt and ſuch Chriſtians. Chriſt is Lord of a more Perfect Law, than that which came by Moſes, that admits of Oaths in ſome Caſes; but they were Few, and muſt be kept upon great Penalties: This New Law of JESUS takes away Oaths by taking away the Cauſe and Need of them, namely, Falſhood and Diſtruſt; and by planting Plainneſs, Truth and Integrity in the Natures of Men, which makes them ſuch Faithful Diſciples to him, and ſo entirely Brethren to one another, that there ſeems no farther Uſe for Oaths among Men under that Qualification. Ye have heard of Old Time (ſaith Chriſt Jeſus) [that Men ſhould: Swear: not when they pleaſe, nor yet Swear Vainly? No ſuch matter: What then?] Thou ſhalt not For-ſwear thy ſelf, but Perform thy Vows unto the Lord: This was thus far Good; it was the Perfection of the Law. So it was Not to Kill, Not to Commit Adultery; but Chriſt Jeſus carries it higher: Thou muſt not be Angry; Thou muſt not look upon a Woman to luſt after her; Thou muſt not Swear at all: Thou muſt not do that, which was Mat. 5. Allowed or Diſpenſed with under the Law. For what the Law could not do through Weakneſs, I am come to do: Therefore let your Yea be Yea, and your Nay, Nay, Speak Truth; what is more, is Needleſs, nay, [Page] 'tis Evil. This is the Doctrine of Jeſus: Certainly then there can be no Agreement between him and the Swearing, Damning Chriſtians of this Age, who are ſo far from Obeying him, whoſe Name they take, that they are not come to the Righteouſneſs of the Law, that condemns all Vain Swearing: but lie under the Heavy Judgment of the Lord for the Breach of his Third Commandment, [‘Thou ſhalt not take the Name of the Lord thy God in Exod. 20. 7. vain: for the Lord will not hold him Guiltleſs, that taketh his Name in vain.’] It is eſteem'd a Prophanation of things ſet apart for Divine Worſhip, to imploy them in our Common and Ordinary Services; and is it not Prophanation with a Vengeance, to ſuffer the Name of the Great God to be proſtituted at Every Turn by Lewd and Debauch'd people? Can we be ſo Careful of our own Names, and ſo Careleſs of Gods? Is it Poſſible, that we can be ſo Tender of our ſelves, and ſo Unconcern'd for him? for him, I ſay, who Made us, and gives us Life, Breath, and Being, to whom we Owe our ſelves, and all that we are. But that Men to Right themſelves, upon every little Affront ſhould oppoſe their Lives to Utmoſt Peril, and not find in their Heart ſo much as to Rebuke the Indignities daily put upon Heaven, is an Ill Proof of Zeal and Religion. But as Inſenſible as ſuch are of their Duty, God is not wanting to his own Glory: he has forbidden theſe thihgs; let Men diſobey at their Peril. Ye ſhall not Swear by my Name falſly; ſaith God, neither ſhalt thou Prophane the Name of thy God, I am the LORD. Hear O ye Swearers, the Judgment of God has denounc'd againſt you! Every One that Sweareth ſhall [Page]be Cut off, [how Cut off?] FROM GOD: Again, The Land is full of Adulteries; and Jer. 23. 10, 19. Zach. 5. 3 becauſe of Swearing the Land Mourneth: Behold! the Whirl-wind of the Lord ſhall heavily fall upon the Head of the Wicked.

To this I ſhall add a Brief Reflection upon that Pernicious Sin of PROPHANENESS ſo near a kin to Oaths and Blaſphemy. Such is the Degeneracy of the Age we are fallen into, that Prophaneneſs does not only go Unpuniſht, but boldly lays Claim to Wit, and fills the Converſation of too many of thoſe, that think themſelves rais'd above the Genius of the Vulgar. He is reputed Formal, that will not be Rude to Sacred Things; and a Man Inſipid, of no Sence or Salt, who cannot Jeer Devotion: And which is ſtrange, they make the Bible a ſort of Common Place; but 'tis for Mockery, not for Piety. The Phraſes they uſe, are pick't to Abuſe that Holy Book; and that Prophaneneſs is placed to the Account of Wit: But truly, if Men muſt Rallie Religion at the Peril of paſſing elſe for Fools, and Abuſe Scripture to purge themſelves from the ſuſpition of Reverencing it, there is here an Unhappineſs in being Conſcientious, and on the ſide of this World the Temptation to be Prophane, is ſtronger than the Encouragement to be Virtuous. For this is my Soul grieved, that Men ſhould uſe their Wit to Abuſe him, that gave it them: and that though there is more to be ſaid for Religion, than there can be ſaid againſt it, both with Reſpect to its Reaſonableneſs and Uſefulneſs, and that the Hazard of being Irreligious, is incomparably greater on the part of theſe Atheiſtical Scoffers, than of Men profeſſing to fear God and believe [Page] another World; they would yet be ſo Conſtant and Obſtinate in their looſe and lewd Converſation! But if the Prophaning of the leaſt thing, that was Dedicated to the Worſhip of God in the Times of the Law, was ſo Hainous a Sin; what ſhould we ſay, when men [...]tick not to Prophane the Name of God himſelf, and ſcoff at his Revealed Will, ſo much Greater, than either Temple, or Altar, or any of thoſe Rites belonging unto them!

And to you all, that live in the Practice of theſe Crying Sins I have at this time inſiſted upon, this I ſay unto you in the Fear of God: REPENT OF THE EVIL OF YOUR DOINGS! Bring not down the Judgments of God upon this Land; they may be the Affliction of many, but they will be your Puniſhment: ye ſhall pay the Reckoning of their Sufferings in the other World, and God will charge you with the Calamity that they ſhall Endure! Remember, before it is too late. Dreadful Things are denounced againſt the Wicked; Therefore go not on to Gratifie your Hearts Luſts and to forget the Living God; for this ſhall be the End of ſuch Works, that God will certainly bring you to Judgment: And who may Abide the Day of that Coming? and who ſhall Eccleſ. 11. 9. ſtand when he appears? No Fleſh can ſtand in his Preſence. Conſider the Awakening Saying Mal. 3. 2. of the Apoſtle, That the Righteous ſcarcely are ſaved; and if ſo, Where ſhall the Ungodly, where ſhall the Wretched Sinner appear? How ſhall ſuch be able to hold up their Heads in the Day of his Wrath, in the Hour of his Judgment, at that Great Time of Reckoning, when a Final Account ſhall be paſt, [Page] when all muſt render an Account of the Deeds they have done, and receive the Reward due unto them? Therefore while it is to day, harden not your Hearts againſt God and his Law: flatter not your ſelves; To be Chriſtians, ye muſt be like Chriſt: and if ye will be Sav'd from Wrath, ye muſt be Redeem'd from Sin. Encreaſe not therefore Guilt upon your Conſciences by Rebelling againſt the Light, that ſhines in them: but lay your Impieties to Heart, mourn with true Contrition of Soul, and yet love Righteouſneſs, and hate Iniquity; and ye will prevent the Civil Magiſtrate, and probably avert the Indignation of God, that hangs over the Nation.

Having thus ended my Reflections upon the Five great Crying Sins of the Kingdom, and my Reproof of the Actors and Promoters of them; give me leave to make my Humble and Chriſtian Addreſs to you, that are in Authority. And in the Firſt place, I beſeech you to remember, that though ye are as Gods on Earth, yet ye ſhall Dye like Men; that ye are Encompaſs'd with like Paſſions, and are ſubject to Sin. Such therefore of you, as may be concern'd in any of theſe Enormities (to what-ever Degree of Guilt it be) I beg you in the Name of God to ſearch your ſelves, and to be Juſt to your own Souls. O! let the Mercies and Providences of God conſtrain you to Unfeigned Repentance! Turn to the Lord, Love Righteouſneſs, Hate Oppreſſion, and he will turn to you, and love you and bleſs you.

In the Next place, be pleaſed to conſider your Commiſſion and examine the Extent of your Authority: ye [Page] will find, that God and the Government hath impower'd you to puniſh theſe Impieties: and it is ſo far from being a Crime, that it is your Duty. This is not troubling Men for Faith, nor perplexing People for Tenderneſs of Conſcience: for there can be no Pretence of Conſcience to be Drunk, to Whore, to be Voluptuous, to Game, to Swear, Curſe, Blaſpheme and Prophane; no ſuch Matter: theſe are Sins againſt Nature and againſt Government, as well as againſt the Written Laws of God. They lay the Ax to the Root of Humane Society, and are the Common Enemies of Mankind: 'twas to prevent theſe Enormities, that Government was inſtituted; and ſhall Government Indulge that, which it is Inſtituted to Deſtroy? this were to render Magiſtracy Uſeleſs, and the Bearing of the Sword Vain: there would be then no ſuch thing in Government, as A Terror to Evil-Doers; but every one would do that which he thought Right in his own Eyes. God Almighty defend us from this Anarchy!

There are Three Great Reaſons, which inforce my Supplication. The Firſt is, The Preſervation of the Government, which by ſuch Improvidence and Debauchery is like to be greatly Weakened, if not Deſtroyed. The Induſtry, Wealth, Health and Authority of the Nation are Deeply concern'd in the Speedy and Exemplary Puniſhment of theſe Extravagancies. This is the Voice of Intereſt for the Common Good of the Whole Society, Rulers and Ruled.

But there is an Higher Voice, unto which Chriſtian Men ought to have Regard, and that is the Voice of God, who requires us to Fear him and obey his Righteous Commandments at the Peril of making him our Enemy, [Page] whom we ſhould make our Common Friend and Protector; for upon his Goodneſs depend our very Natural and Civil Comforts. So that it is our Intereſt To be Good: and that is none of the leaſt Arguments for Religion, that the Piety and Practice of it is the Peace and Proſperity of Government; and conſequently, that Vice, the Enemy of Religion, is at the ſame time the Enemy of Humane Society. Who then ſhould be more concern'd for the Preſervation of Virtue, than Government? who in its Abſtract and True Senſe is not only founded upon Virtue, but without the Preſervation of Virtue it is impoſſible to maintain the Beſt Conſtitution, that can be made. And however ſome particular Men may proſper, that are Wicked, and ſeveral private Good Men Miſcarry in the things of this World (in which ſenſe things may be ſaid to happen alike to all, to the Righteous as to the Wicked) yet I dare boldly affirm (and challenge any Man to the Truth of the thing) that in the many Volumns of the Hiſtory of the Ages and Kingdoms of the World there is not one Inſtance to be found, where the Hand of God was againſt a Righteous Nation, or where the Hand of God was not againſt an Unrighteous Nation? and where a Juſt Government periſh't, or an Unjuſt Government long proſper'd? Kingdoms are rarely as Short lived as Men, yet they alſo have a Time to Die: but as Temperance giveth Health to Men, ſo Virtue gives Time to Kingdoms; and as Vice brings Men betimes to their Grave, ſo Nations to their Ruin: 'Tis the Reaſon given by God himſelf for the Deſtruction of thoſe Countries, that he gave into the Hands of the Children of Iſrael; They were Full of Uncleanneſs, Adulteries, Fornication [Page] and other Impieties. And though he is Soveraign Lord of the World, and may diſpoſe of the Kingdoms therein as pleaſeth him (for he that gives, can take away; and he that builds, can caſt down: and Mankind is but a Tenant at Will to receive or ſurrender at his Lord's Good Pleaſure;) yet he uſeth not that Prerogative to Juſtify his Gift of thoſe Countries to the Jews: but at the End of his Prohibition of Unlawful Marriages and Unlawful Luſts he charges them in theſe words; Defile not you your ſelves in any of theſe things: for in all theſe the Nations Levit. 18. 24, 25, 26, 28. are defiled, which I caſt out before you; And the Land is defiled: therefore do I Viſit the Iniquity thereof upon it; and the Land it ſelf VOMITETH OUT her Inhabitants. Ye ſhall therefore Keep my Statutes and my Judgments, and ſhall not Commit any of theſe Abominations, neither any of your own Nation, nor any Stranger, that ſojourneth among you; that the Land Spue not you Out alſo, when ye defile it, as it Spued Out the Nations, that were before you.

So Saul's Diſobedience was his Deſtruction, and his Sin made Way for David's Title: Saul died (ſaith the Sacred Story) for his Tranſgreſſion; this made the Philiſtines Conquerors: his own Sins Beat him and Kill'd him. Saul died for his Tranſgreſſion; then if he had not ſinn'd, he had lived; he had beaten his Enemies and kept the Kingdom? yes, the place implies it. This then ſhould deter all Men, but Kings eſpecially, who have ſo much to loſe here, and ſo much to anſwer for hereafter. But what was Saul's Sin? It was Firſt, not keeping, but diſobeying the Word of the Lord, both as it came by the M [...]th of Samuel, God's [Page] Prophet, and as it ſpoke the Mind of God to him in his own Conſcience (for Moſes had ſaid before, that the word of God was nigh in the Heart, and in God's Name commanded the Children of Iſrael to Obey and Do it:) In ſhort, he refuſed the Counſel of God, and God for his Counſellor. For in the Next place he betakes himſelf to One that had a Familiar Spirit, for Advice (ſaith the Story) He enquired not of the Lord, therefore he Slew him and turned the Kingdom unto David. There are too many people troubled with Familiar Spirits; it were well, if they were leſs Fami [...]iar with them: Had Saul truſted in God, he needed not to have been driven to that Straight; He that was made King by God's Appointment and endued with a Good Spirit, ſo baſely to degenerate, as to run to a witch for Counſel! To this Darkneſs and Extremity Iniquity will bring Men. And truly, a Wo follows all ſuch perſons; anſwerable to that Expreſſion of God by the Prophet: Wo unto them that take Counſel, and not of me. when Saul (ſaith the place) was little in his own Eyes, God honour'd him; he made him Head and King of the Tribes of Iſrael: but when Saul grew 1 Sam. 15, 17. Proud, God deſerted him & for his Diſobedience deſtroyed him. And what befell the Family of Saul, in ſome After-Ages befell both Kings and People, and Worſe; for their Land was Invaded firſt by the Aegyptians, and then by the Caldeans and Babilonians: Their Temple was rifled, their Treaſures taken, and their Kings, Princes, Nobles, Artificers, and Mighty Men of Valour 2 Kings 24. 14. (yea all, ſave the Pooreſt of the people) [Page] were kill'd or carried away Captive by the King of Babilon. The Reaſon rendred is this: Becauſe the Kings did that, which was Evil in the ſight of God, and ſtifned their Necks, and hardned their Hearts from turning unto the Lord God of Iſrael; and becauſe the Chief of the Prieſts and of the People tranſgreſſed very much after all the Abominations of the Heathen: 2 Chro. 36. and when God ſent his Meſſengers to Reprove and Warn them (and that out of his Great Compaſſion;) they Wickedly Mocked his Meſſengers, Deſpiſed his Words and Miſ-uſed his Prophets, till his Wrath came upon them.

I will here End my Inſtances out of Sacred Story: and let us now briefly Conſider, what the Hiſtories of other places will tell us; that we may Obſerve ſome Proportion of Agreement in the Providences of God throughout the World.

The Firſt Empire had Nimrod's Strength, and the Wiſdom of the Caldeans to eſtabliſh it; and whilſt their Prudence and Sobriety laſted, they proſper'd: No ſooner came Voluptuouſneſs, then the Empire decayed; and was at laſt by the Baſe Effeminacies of Sardanapalus (in whom that Race ended) transfer'd to another Family. It was the Policy of an Aſſyrian King to ſubdue the Strength of Babylon (then under good Diſcipline) not to Invade it with Force, but to DEBAUCH it. Wherefore he ſent in Players, Muſicians, Cooks, Harlots, &c. and by thoſe means introducing Corruption of Manners, there was little more to do, than to take it. Nebuchadnezzar by his Virtue and Induſtry ſeen in the Siege of Tyre and in many Great Enterpriſes, recover'd and enlarg'd the Empire; and his Diſcipline [Page] (thoſe Times conſider'd) was ſo Excellent, that it was praiſ'd in Scripture. But when he grew Proud and Fooliſh, forgetting that Providence, that had ſhown itſelf ſo kind to him, he became a Beaſt and graſed amongſt Beaſts; till God, whom he had forgotten, had reſtor'd him the Heart of a Man and his Throne together.

He dying left Evil-Merodach Heir to his Crown, not his Conduct, nor the Knowledge of what God had done by him: In his Time Pride and Luxury encreaſ'd, but came not to its full Pitch, till the Reign of Belſhazzar, who did not only as Nebuchadnezzar, live, but dye a Beaſt. In him we have the Exact Example of a Diſſolute and Miſerable Prince; he thought to fence himſelf againſt Heaven and Earth, diſſolv'd in Pleaſures he worſhipp'd no other God: His Story may make us well Conclude, that God and Man deſerts thoſe, that deſert themſelves, and neglect the Means of their own Preſervation. The City was taken before he knew it, and the Sword almoſt in his Bowels, before he believ'd it: his Senſuality had wrapt him up in ſuch a Deſperate Security. But he fell not by the Hand of one like himſelf; God, who had determin'd the End, prepar'd the Means. Cyrus and his Perſians were the Men: the people were Poor, Inh [...]biting a Barren Country; but Hardy and of Sober Manners. Cyrus God had endued with Excellent Natural Qualities, cultivated (as Story tells us) by the Care of Four of the Moſt Temperate, Juſt and Wiſe Perſons of thoſe Times: this was he, whom God honour'd with the Name of his Shepheard, and was the Executioner of his Vengeance upon the Aſſyrians. While he reigned, all was well, but after he and his Virtuous [Page]Companions deceaſed, their Children fell into the Vices of the Aſſyrians; and though they Reign'd from the Indus to the Helleſpont, they ſoon became the Conqueſt of the Greeks.

Never was there a greater Inſtance given of the Weakneſs of Pomp and Luxury, than in the Reſiſtance made at Thermipoli, where 300 Virtuous Spartans encounter'd the Vaſt Army of Xerxes, conſiſting of no leſs then Seventeen Hundred Thouſand Men. In ſhort, the Defeats of Salamity and Platea, the Expeditions of Xenophon with Cyrus the Younger almoſt into Babylon, and the Wars of Ageſilaus into Aſia made it Evident, that Greece wanted only Union and an Head, to make her ſelf Miſtriſs of that Vaſt Empire.

At laſt comes Alexander of Macedon, with the beſt Diſciplin'd People that was then known: The Diſpute was ſhort, where Steel was againſt Gold, Sobriety againſt Luxury, and Men againſt (Men that were turn'd) Women. Thus the Perſians, prepar'd by their own Vices, God deliver'd into the Hands of the Greeks, who as much excelled them in their Virtue, as they were ſhort of their Dominion and Wealth. But this laſted not long; for Ale ander, who died young, ſurviv'd his Virtue and Reputation by falling into thoſe Vices of the Nations God had given him Power to Trample under Foot; inſomuch that he, who was before Generous, became Barbarous and Tyrannical. Egypt, Aſia and Macedon held up their Heads a while; but not reſiſting the Torrent of Lewdneſs, that came upon them, ſuffered themſelves to be over-whelm'd with Miſery and Confuſion.

Nor has this Calamity been peculiar to Monarchies; [Page] for ſeveral Republicks have fallen by the ſame Miſchief. That of Lacedemon or Sparta, ſo Severe in her Conſtitution, and ſo Remarkable for the Virtue of her People (and that for many Ages) at laſt growing ſlack in the Execution of her Laws, and ſuffering Corruption inſenſibly to Creep into her Manners, ſhe became no more Conſiderable, but Weak and Contemptible.

The ſame may be ſaid of Athens, the Great School of Learning, and of all the Republicks of Greece moſt Famous for her Virtue and Philoſophy (when that word was underſtood not of Vain Diſputing, but of Pious Living) ſhe no ſooner fell into Luxury, but Confuſion and Revolutions made her as Inconſiderable, as ſhe had been Great.

Rome, as ſhe was the Greateſt Common-Wealth, ſo the greateſt Example of Gentiles in Virtue and Vice, in Happineſs and in Miſery: Her Virtue and Greatneſs are Commemorated by Auſtin the Father, and the latter made the Effect of the former. [God (ſaith he) gave the Romans the Government of the World, as a Reward for their Virtue.] Their Manners were ſo Good: and their Policy ſo Plain and Juſt, that nothing could ſtand before them. And truly, they ſeem'd to have been employ'd by God to puniſh the Impious, and to inſtruct the Barbarous Nations: and ſo very Jealous was ſhe of the Education of her Youth, that ſhe would not ſuffer them to converſe with the Luxurious Greeks. But Careleſneſs with length of Time overcoming the Remarkable Sobriety of her Manners, who before ſeemed Invincible, ſhe falls into Equal, if not Greater Miſeries, than thoſe that went before her (though ſhe had not only Warning enough from thoſe Examples, [Page] but from Hannibal's Army and her great Enemy) For one Winter's Quarter of Hannibal and his Army in the Luxurious City of Capua prov'd a greater Overthrow to them, than all the Roman Conſuls and Armies. They that had been Victors in ſo many Battles, turn'd Slaves to Dancers, Boufoons, Cooks and Harlots; ſo as from that time they never did any thing Sutable to the Reputation gain'd by their Former Actions; but fell without much Difficulty into the Roman Hands. Nay, not long before Rome her ſelf encountered one of the greateſt Dangers, that ever had befallen her by the Corruption of her own People, in the ſame Place, by the like Means: and though this Defection was recover'd by thoſe that remain'd entire in their Manners; yet after the Overthrow of Antiochus, Mithridates, Tygranes, that the Riches and Vices of Aſia came with a full ſtream upon them, the very Heart of the City became infected: and the Lewd Aſiaticks had this Revenge in their own Fall, that they ruin'd by their Vices thoſe they were no wayes able to reſiſt by their Force, like the Story of the Dying Centaure. Thus Pride, Avarice, Luxury having prepared Rome for Deſtruction, it ſoon followed. Virtue now grew Intolerable in Rome, where Vice dared not for Ages to ſhew its Face. The Worthieſt Men were cut off by Proſcriptions, Battles or Murders, as if ſhe reſolved ipſam Virtutem exſcindere: She deſtroyed her own Citizens, and ſent for Strangers to protect her, which ruin'd her. Which proves, that the Kingdom or State, that under God doth not ſubſiſt by its own Strength, Prudence and Virtue, cannot ſtand; for the Goths, Hunns and others deſpiſed to ſerve thoſe, whom they [Page] excelled in Power and Virtue, and inſtead of Guarding took their Dominion from them. And truly, it might rather be called a Journey, than a Military Expedition, to go and pillage Rome; ſo weak had her Vices made her: ſhe that was feared by all Nations, became the Prey of all Nations about her. Thus ended that Once Potent and Virtuous Common-Wealth.

The Vandals in Africk ſoon became Effeminate and Lewd; which brought upon themſelves ſpeedy Ruin. The Gothes ſet up a Powerful Kingdom in Spain and Part of France; by the Sobriety of their Manners it flouriſhed near Four Hundred Years: but its End was not Unlike the reſt. Two corrupt Princes Vuitza and Roderic by their diſſolute Example debauch'd the People, inſomuch that men run an Hazard to be Virtuous: This made their Deſtruction Eaſie to thoſe, whom God ſent againſt them; which were the Mores, occaſion'd by the Laſt of theſe Kings diſhonouring Count Juliano's Daughter. In the Time of his Calamity in vain did he expect the Aid of thoſe that had been his Flatterers, and the Companions of his Vices: His Security (the Effect of his Luxury) was his Ruin. For whilſt he thought he had no body to Subdue, but his own People; by Abuſing them he Cut off his own Arms, and made himſelf an Eaſie Prey to his Real Enemies: And ſo he periſht with his Poſterity, that had been the Cauſe of the Miſchief, which befel that Great Kingdom. However, ſo it came to paſs, that the Remainder of the Goths mixing with the Antient Spaniards (to that Day diſtinct) recovered the Liberty and Reputation of the Kingdom by an Entire Reformation of Manners and a Virtue in Converſation as Admirable, [Page] as the Vices, by which their Fathers had fallen, were Abominable. But the preſent impoveriſht State of Spain can tell us, they have not continued that Virtuous Conduct of their Anceſtors: the Increaſe of their Vices hath decayed their Strength, leſſened their People and their Commerce.

But why ſhould we overlook our own Country? that whether we conſider the Invaſion of the Romans, Saxons or Normans, Neglect of Virtue and Good Diſcipline (and the preſent Inhabitants giving themſelves up to Eaſe and Pleaſure) was the Cauſe (if Gildas the Brittain, and Andrew Horn may be credited: for as the Firſt bitterly Inveighed againſt the Looſneſs of the Brittains, threatning them with all thoſe Miſeries, that afterwards followed; ſo the Laſt tells us, that the Brittains having forgotten God, and being over-whelm'd with Luxury [...]nd Vice, it pleaſed God to give the Land to a poor People of the Northern Parts of Germany, called Saxons, that were of plain and honeſt Manners.) God is Unchangeable in the Courſe of his Providence as to theſe things; The like Cauſes produce the like Effects, as every Tree doth naturally produce its own Fruits. 'Tis true, God is not Careleſs of the World; he feeds the young Ravens, clothes the Lillies, takes Care of Sparrows, and of us, ſo as not an Hair of our Head falls to the ground without his Providence: but if Men deſpiſe his Law, hate to be Reformed, ſpend their Time and Eſtate in Luxury and perſiſt to work Wickedneſs; he will viſit them in his Wrath, and conſume them in his ſ [...]re Diſpleaſure. To Conclude, Wars, Bloodſhed, Fires, Plunders, Waſtings, Raviſhments, Slavery and the like, are the Miſeries that follow [Page] Immoralities (the Common Miſchiefs of Irreligion) the Neglect of Good Diſcipline and Government. Nothing weakens Kingdoms, like Vice; it does not only diſpleaſe Heaven, but diſable them. All we have ſaid, proves it; but above all the Iniquity and Voluptuouſneſs of the Jews, God's Choſen, who from being the Moſt Prudent, Pious and Victorious People, made themſelves a Prey to all their Neighbours. Their Vice had prepared them to be the Conqueſt of the Firſt Pretender; and thus from Free-men they became Slaves. Is God aſleep, or does he Change? ſhall not the ſame Sins have the like Puniſhment? at leaſt, ſhall they not be puniſht? Can we believe, There is a God, and not believe, that he is the Rewarder as of the Deeds of Private Men, ſo of the Works of Government? ought we to think him Careful of the Leſſer, and Careleſs of the Greater? this were to ſuppoſe, he minded Sparrows more than Men, and that he took more Notice of Private Perſons than of States. But let not our Superiors deceive themſelves, neither put the Evil Day afar off; they are greatly Accountable to God for theſe Kingdoms. If every poor Soul muſt Account for the Employment of the ſmall Talent he has received from God, can we think, that thoſe High Stewards of God, the Great Governours of the World (that ſo often Account with all others) muſt never come to a Reckoning themſelves? yes; there is a Final Seſſions, a General Aſſize and a Great Term once for all, where he will Judge among the Judges, who is Righteous in all his ways: There Private Men ſhall anſwer only for themſelves, but Rulers for the People as well as themſelves. The Diſparity that is here, will be obſerved there: and the [Page] Greatneſs of ſuch Perſons, as ſhall be then found Tardy, will be ſo far from Extenuating their Guilt, that it will fling Weight in the Scale againſt them. Therefore give me leave (I do beſeech you) to be Earneſt in my Humble Addreſs to you; why ſhould ye not, when none are ſo much concern'd in the Good Intention of it? Thus much for the Firſt Reaſon of my Supplication.

My SECOND Reaſon urging me to this Humble and Earneſt Supplication, is the BENEFIT of POSTERITY. I would think, that there are few People ſo Vicious, as to Care to ſee their Children ſo; and yet to me it ſeems a plain Caſe, that As we leave the Government, they will find it: If ſome Effectual Courſe be not taken, what with Neglect and what with Example, Impiety will be entailed upon our Children. Certainly it were better, the World ended with us, than that we ſhould tranſmit our Vices, or ſow thoſe Evil Seeds in our Day, that will Ripen to their Ruin, and fill our Country with Miſeries, after we are gone; thereby Expoſing it to the Curſe of God and Violence of our Neighbours. But it is an Infelicity we ought to bewail, that Men are Apt to prefer the Baſe Pleaſure of their Preſent Extravagancies to all Endeavours after a Future Benefit; which beſides the Guilt they draw upon themſelves, our Poor Poſterity muſt be greatly injur'd thereby: Upon this Occaſion I ſhall take the Freedom to ſay ſomething of Education.

The Truth is, we are ſo much out of Order in the Education of our Youth, that I wiſh I could ſay, that we had only the Sin of Neglect to anſwer for: I fear, [Page] the Care has rather been to Educate them in a Way of ſuch Vanity, as ends in great Inconveniencies here, and muſt needs find Vexation of Spirit hereafter. Our Univerſities have made more Looſe, than Learned: and what Extravagancy is begun there, is Uſually perfected Abroad, or at our own Inns of Court at Home, that now and then afford us a few Able Lawyers; but the Generality are like the Man of Old, who return'd home Seven times Worſe than he went out. The Genius of this Nation is not Inferior to any in the World; 'tis Induſtrious, 'tis Wiſe, 'tis Honeſt, 'tis Valiant, yet Soft and Merciful. And (without Partiality) we have had Men, that have excelled in Every Worthy Qualification: But I muſt needs ſay, it has been more owing to the Goodneſs of God in the Diſpoſition of our Natures, than the Prudence and Care of thoſe who had the Charge of their Education. It was the Saying of a Wiſe Man; Train up a Child in the Way he ſhould go; and when he is Old, he will not depart Prov. 22. 6. from it. This is prov'd to us every Day; but it is in the Wrong Way, in the Way of Idleneſs, Wantonneſs and Impurity of Manners: 'tis worth While and High Time to make the Experiment the other Way; to try, what the Suppreſſion of Vice and the Encouragement of Virtue will do? in this our Superiors muſt begin, and give their Example, as well as ſhew their Power. There is ſcarcely any one thing, that ſo much needs the Wiſdom of the Nation in the Contrivance of a New Law, as the Education of our Youth, whether we conſider the Piety or Prudence of our Manners, the Good Life or Juſt Policy of the Government: There is ſuch an Example of what Induſtry [Page] may do, in the Practice of the Jeſuits, that I hope the Preſent Conjuncture will make the Propoſal of the thing more Welcome to you.

That the Intereſt of the Jeſuits is the Greateſt in the Roman Church and Empire, is ſo far from being doubted, that all Proteſtants Note, The Jeſuits Intereſt, the Greateſt in the Roman Church. wiſh, it were; 'tis our Trouble rather than our Scruple: it may be, ſome other Orders are of the ſame Mind, being much Ecclipſed ſince the Riſe of this Great Intereſt. Ye know, they appeared about the time of the Reformation; and apply'd themſelves with all Conceivable Induſtry to ſecure the Tottering Papacy againſt the Progreſs of it: In this Attempt they Ventur'd ſo much farther, than any of their Predeceſſors in the Church; that they have been eſteem'd of Merit the Great Miniſters and Governours of the Chair for ſome Laſt Ages. Indeed, they have almoſt Engroſs'd the whole Power of Church and State; to them all other Orders ſeem but Small Retailers: their Great Politicians, their Philoſophers, Orators, Hiſtorians and Mathematicians are generally found amongſt this Society: ſo that we ſcarce ſee any thing of Note come out from Men of that Religion, which is not ſubſcribed E. S. J. The Fame and Apprehenſion of their Extraordinary Learning, and the Arts they have to recommend it, have made their Order the Choice of moſt Princes and Men of Quality of that Religion for the Education of their Children, in whom they have Carefully inſtill'd with their Inſtructions and Principles that peculiar Reſpect to their own Society, as hath greatly ſerv'd to the Advancement of it, when they have grown to Age and Power.

[Page] But that which above all other Stratagems hath prevail'd to extend their Dominion in the Roman Church, has been their Erecting of Schools (where they have Colledges) for the Free Education of Youth: The very Doing of it Gratis makes it look like Charity with the Poor, that have little to give; and with the Rich, that ſeldom love to part with Money, to be ſure, it is no Objection. Thus Obliging the Parents, they next fall to making themſelves Grateful with the Children: and here they Exerciſe not a little Skill. They Strictly Obſerve the Divers Humors and Diſpoſitions of their Schollars, and take great Care not to baulk their Capacity by Croſs or Unſuitable Studies. But when once they are fix'd, every Youth according to his Genius it is not Eaſie to be believed, what pains they take to Allure them to their Studies; how they will Tempt them with Childiſh Rewards, and Excite them to their Book by raiſing an Emulation among them: So that to Excell is more than a Rod; and Victory, than any Chaſtiſement whatever. By theſe Arts they fit all Capacities with Suitable Study, and Cultivate them to the Pitch of Learning, they are Capable of; and all with that Obligation upon the Youth to Love them; that from thence forward they become Partial Devotees to the Advancement of the Honor and Intereſt of that Society. To Conclude, they have got into their Hands the Education of the Generality of the Youth of the Romiſh Religion in every Country, from the King to the Peaſant; and being Maſters of them, when Boys, they turn Governors and Confeſſors to them, when they are Men, ſo that all ſeem to have fallen into their Hands, and being but one Entire Intereſt throughout the World, [Page] and maintaining a moſt punctual Correſpondence, they muſt needs have the Knowledge and Diſpoſal of the Affairs of States and Kingdoms by that Share, they have in the Counſels of Princes, and that great Reliance that is upon their Judgment and Ability. This, if we regard only the Romiſh Religion, ſhews great Wit, Deſign and Induſtry: but if we conſider well how Formidable theſe Arts render them to Proteſtant Kingdoms, it will become us to uſe our utmoſt Prudence to Secure our ſelves. And there ſeems not to me a more Effectual Remedy, than a Wiſe and Virtuous Education of our Youth. In order to it let us improve Methods not inferior to theirs, but for better Ends: Let us uſe our Skill to improve the Childrens Natural Abilities to excite them to Virtue and Endear the True Intereſt of their own Country to them. I will briefly ſet down, what at preſent occurs to me as a good Way of Education.

(1.) Firſt, Let Care be taken To breed up Youth in MORALITY: for Virtue prepares the Mind, helps the Underſtanding and gives Induſtry to compaſs this. Let no Books be uſed in Schools, in which there may be the leaſt Indecency, there were (and not without Reaſon) Ancient Canons againſt the Reading of ſuch Heathen Authors; and not a few Learned & Sober Men have rebuked that Practice amongſt us: It is an Affront to Chriſtianity, yea, to our Natures, to fetch our Wit or our Manners from them. It were well, if ſome Tracts of Moral Virtues and Invectives againſt Vice were written in thoſe Languages we would have Youth to learn: for in ſuch Diſcourſes they might obtain Good Manners with the Languages; whereas by tying up [Page] Schools to Heathen Authors, our Youth has learned Baſe Obſcenities and a Corrupt Converſation.

(2.) In the Next place, I would propoſe ſome of the eaſier Parts of Mathematicks and the Knowledge of Plants and Natural Bodies to be compos'd on purpoſe after a Familiar Manner, that they may be Inſtituted in the Knowledge of Nature, and learn Things at the ſame time they learn Words.

(3.) The Laſt Sort of Books, which I would recommend (and are in my Opinion moſt ſuitable to their Maturity of Age and Underſtanding) are ſuch as relate to the Hiſtories and Tranſactions of our own Kingdom; the Intereſt of the True Proteſtant Religion and Civil Policy amongſt us. But becauſe there are very few (if any) of theſe Diſcourſes extant, it were Worth the Care of our Superiors, and an Act deſerving Praiſe, That ſome Skilful, Socer and Judicious Men were ſet to work for the Compoſure of ſome ſmall Tracts of this Nature; and as an Appendix to the whole, that there might be a Summary of the Moſt Virtuous and Infamous Actions of Former Times, with the Rewards and Puniſhments they have received from God and Juſt Government: that by the Power of Example they may be deterr'd from Vice, and provoked to an Honeſt Emulation of the Virtues and Reputation of the Antients.

(4.) In the Fourth place, Croſs not the Genius of your Youth, Match their Talents well; for if ye do not ſ [...]te their Studies to their Underſtandings, it will be Drawing up Hill, Going againſt the Grain or Swimming againſt the Tide: that which will be gain'd, will be little; and with ſo much Labour and Time too, as will [Page] not quit Coſt. It ſhould be greatly the Care of thoſe, who have the Charge of Youth, to make the Wayes of Learning Eaſie and Chearful; which leadeth me to—

(5.) My Laſt Obſervation: Let all Honeſt Arts be uſed by Maſters of Schools to provoke their Youth to Learning without much Fierceneſs or Beating: For that Sort of Education has nothing of the Free and Generous Diſpoſition in it; which might be raiſed and improved in Youth by more Gentle and Reaſonable Methods. They that are taught to obey only for Baſe Fear, make that Fear and not Reaſon the Rule of their Obedience; and this grows in too many with their Age, that they turn meer Mercenaries and worſhip Violence. In ſhort, Make Inſtruction Eaſie, Correction Reaſonable: Convince them of their Miſcarriage with Mildneſs, then Pardon them; and finally excite them to Amendment by Smiles and Favour. This awakens the Noble Part and excites Youth to effect that, which may ingratiate them with their Tutors; who, if they at any time commit an Error, ſhould rather ſhew themſelves affectionately Sorry for them, than bitterly Angry. Plato being greatly diſpleaſed with his Servant, and going about to Correct him, gave the Wand to one that ſtood by, ſaying: Do thou beat him; for I am Angry. Chaſtizement ſhould be uſed with Reaſon and Reluctancy: a Diſcreet and Cool Hand may direct the Blow right and hit the Mark; when Men of Fury rather eaſe their Paſſion, than mend their Youth: eſpecially, if the Correction exceed the Fault; for that hardens: This very Bruitiſhneſs is more Injurious to the Nature of our Youth, than uſually their Inſtruction is beneficial.

[Page] Upon the whole Matter I take the Boldneſs to ſay, That if we would Preſerve our Government, we muſt endear it to the People. To do this (beſides the neceſſity of preſent Juſt and Wiſe things) we muſt Secure the Youth: and this is not to be done but by the Amendment of the Way of their Education, and that with all Conceivable Speed and Diligence. I ſay, the Government is Highly oblig'd: it is a ſort of Truſtee for the Youth of the Kingdom, though now Minors, yet will have the Government, when we are gone. Therefore depreſs Vice and cheriſh Virtue, that through good Education they may become Good; which will truly render them Happy in this World, and a Good Way fitted for that which is to come. If this be done, they will owe more to your Memories for their Education, than for their Being.

My THIRD and Laſt Reaſon for this Serious Supplication to the Civil Magiſtrate is ſo Great, that I find Difficulty to expreſs it: 'Tis the GLORY of that GOD, that Made us, that hath ſo often Deliver'd us, and doth ſo plentifully provide for us; who ſent his Son into the World to Save us, and waits every Day to be Good and Gracious to us. But he hath ſo particularly and with that Tranſcendency ſet the Marks of his Favour upon you, both in your Reſtoration and Protection, as ſcarce any Age can parallel: O! Let a Steady Virtue be the Return of theſe Mercies, and a Pious Care to Retrieve and Encourage Morality (the very Baſis of our Government) be the Humble Token of your Gratitude! It is your Office; ye do but comply with the Reaſon of your own Inſtitution: God expects it and Good [Page]Men beſeech it from you. There is much in your Power at this time, to make this the ISLAND OF PEACE AND LASTING TRANQUILLITY. Loſe not the Preſent Opportunity: Revive the Laws againſt theſe Groſs Iniquities; terrifie all Evil-Doers, Cheriſh them that do well. Provide for the Poor, that their Stock may not be Abus'd, nor their Cries pierce Heaven againſt you becauſe of Neglect; and God may yet Vouchſafe to ſpare us.

Your Sins (ſaid God of Old) have with-held Good Things from you: 'tis Righteouſneſs that exalts a Nation; but Sin is the Reproach of any people. Would ye Proſper? then pleaſe God; and if ye will pleaſe him, ye muſt put away the Wicked from amongſt you. It was both his Complaint and the Cauſe of his Judgment in Former Ages: There are found Wicked Men among my people, they lay Wait, as he that ſetteth Snares; they ſet a Trap, they catch Men: as a Cage is full of Birds, ſo are their Houſes full of Deceit. Therefore they are become Great and waxen Rich; they are waxen Fat, they ſhine. They OVERPASS or OVERLOOK the Deeds of the Wicked, they Judge not the Cauſe of the Fatherleſs; yet they proſper. Theſe were no Small Folks, but Men of Power, ſuch as got largely by the Government, and employed their Authority to Enrich themſelves, and not to relieve the Oppreſſed. I muſt needs ſay (and can with great Truth) That Miſ-government is the Occaſion, though the Devil be the Cauſe of that Miſchief and Ruin, that attends Nations.

What Kingdoms hath God deſtroyed, and Cities turn'd into Rubbiſh, becauſe of National Evils too much occaſioned by the Remiſneſs of Magiſtrates? the [Page] ſlack Hand, that the Rulers of Iſrael held over that Unhappy people, made Way for their Unſubjected Paſſions and Corrupt Affections to break out into moſt Vile Impieties: but if Men ſhall be left to their own Licentiouſneſs, to Commit Sin with Greedineſs, and with Impunity both deſpiſe the Laws of God and Men, all I can ſay is this; ‘God, who is Jealous of his Glory, the Great Avenger of his Law upon Rebellious Nations, will with-hold his Mercies, and haſten his Judgments upon us!’

Hear the Word of the Lord (ſaid the Prophet Hoſea) ye Children of Iſrael; for the Lord hath a Controverſie with the Inhabitants of the Land: by Hoſ. 4. 1, 2, 3. Swearing, and Lying, and Killing, and Stealing and Committing Adultery they break out, and Blood touches Blood; therefore ſhall the Land mourn. And by the Prophet Malachi God threatens that people thus: I will come near to you, and I will be a ſwift Mal. 3. 5. Witneſs againſt Sorcerers, and againſt the Adulterers, and againſt Falſe Swearers and ſuch as fear not me, ſaith the Lord of Hoſts. Yea, to that Degree was that Magiſtracy degenerated, that they thought it a Vain Thing to ſerve God, to keep his Commandments: They called the Proud Happy; yea they that workt Wickedneſs, were ſet up (they were Advanced to Places of Honour and Truſt) and they that tempted God, were deliver'd: But the Word of the Lord was unto them a Reproach; they had no Delight in it: They made a Mock at Sin, laid Snares for the Innocent, and (like us) made Men Offenders for a Word, for a good Word, a Word of Reproof or an Harmleſs Opinion. Well but what followed? Shall I not viſit for theſe [Page]things, ſaith the Lord? ſhall not my Soul be Avenged on ſuch a Nation as this? Truly, 'tis our very Caſe; the ſame Impieties are daily found amongſt us: Certainly God is offended, his Spirit grieved, and Heaven is ſet againſt us. For the Lord's ſake, Do your Duty in this preſent Conjuncture, and miſtake not your Meaſures: Let every thing have its Due Weight and Place with you; that is the Way to Succeed. Ye are now Warmly concern'd in the Diſcovery and Proſecution of a Jeſuitical Plot (a Deſign (it ſeems) to Deſtroy the King, and blow up your Religion and Wreſt the Government out of your Hands) in this doubtleſs ye do well; and all Juſt Care to preſerve the Peace of the Kingdom from ſuch Miſchievous Conſpiracies, is Moſt Commendable in you, and deſerves and draws all Due Acknowledgments from Honeſt and Engliſh Minds. But I beſeech you, Let God have a ſhare in your Concern; Remember him as well as Your ſelves: Ye confeſs, this Great Diſcovery is only owing to his Goodneſs; ſhall we be then more Zealous for our own Safety, than for his Glory? who, when all is done, muſt Save us or we are Loſt. Let us make him our Friend, who is ſtronger, than the Combinations of all our Enemies; and guard our ſelves againſt that which can only bring their EVIL DEVICES to paſs, OUR SIN: for that is their Strength and the Poyſon of their Arrows; let us Confeſs and Forſake it; let us Humble our ſelves under the Mighty Hand of God, that it may not Grind us to Powder. And truly, if our hearts were not harder than Adamants this Teſtimony he has given us of his Care over us (notwithſtanding all our repeated Provocations given him) ſhould break us into deep Contrition. O! let his Long-ſuffering [Page] prevail upon us to Unfeigned Repentance! then ſhall we ſtand Clear Men before God; and if ſo, he will quickly make our Enemies to fly before us. If there be any Truth in Sacred Story, any Credit to be given to Chriſtian Religion or the Experience of Ages, this, that I ſay of God and Government is True; it is our Duty, yea, our Intereſt, the trueſt and eaſieſt Way to Safety: for God has decreed, The Nation and Kingdom, that will not ſerve him, ſhall periſh, yea, thoſe Nations ſhall be utterly waſted (Iſa. 60. 12.) But Great is their Peace, that Love this Law; It ſhall go well with the Righteous, but it ſhall go Ill with the Wicked: upon them God hath threatned to Rain Snares, Difficulties, Perplexities; they ſhall not know, which way to turn. I am not againſt the Uſe of Means: Men have not Wiſdom and Power for nothing; but then let them uſe them in the Fear and Name of God: Curſed is he that putteth his Strength in Man, and his Confidence in the Arm of Fleſh. And in another place: Wo to them, that go down to Egypt for Help, and ſtay on Horſes and truſt in Chariots, becauſe they are Iſa. 31. 1, 3. many; and in Horſmen, becauſe they are very ſtrong: but they look not to the Holy One of Iſrael, neither ſeek the Lord. 'Twas his Reproof to the Nation that profeſſed him, That they ſhould ſeek to the Stratagems, and rely upon the Strength of Heathen Nations, rather than upon Faith in him, the Living God; and the Reaſon he gives (in the third verſe) is great, viz. The Egyptians are Men and not God, and their Horſes Fleſh, and not Spirit: when the Lord ſhall ſtretch out his Hand, both he that helpeth, ſhall fall, and he that is holpen, ſhall fall down, and they all ſhall fail together. If [Page] then the Hand of God be ſo much ſtronger than Man, for the Lord's ſake, let us lay hold of it; let that fight our Battels and decide the Controverſie: He that truſteth to the Lord, ſhall never be confounded. It was the ſaying of a Great King and a Great Conqueror, By thee I have leaped over a Wall, by thee I have run through a Troop, &c. who preſerved the Iſraelites from Pharaoh's Fury, threw down the Walls of Jericho, when the Prieſts blew or ſounded the Rams-horns; with more of the like kind. And we muſt not think, that God is alter'd, that Faith is weaken'd, that no Wonders are reſerved for the Latter and Chriſtian Ages. The Truth is, that Faith (generally ſpeaking) is loſt, and that holy Confidence now a days is eſteem'd Preſumption; 'tis become a Principle, that ſuch things are not to be expected: ſo that we ſhut up or bar from our ſelves the True and moſt-Powerful Way of Deliverance. Let us not betake our ſelves to the Common Arts and Stratagems of Nations Incredulous of the Strength of the God of Iſrael, who is the God of True Chriſtians too. O! that our Faith may be greater than our Arms! no matter for the Strength of our Enemies, if God be our Strength: and truly, 'tis vain to acknowledge a Providence in Humane Things, and not to confide in him and rely upon him, that provides for us. I was Young (ſaid David) and now I am Old, but I never ſaw the Righteous forſaken, nor his Seed begging Bread: It ſhall go well with the Righteous. Therefore fear God, put away the Evil that provokes him, and truſt not in Man, but in the Living God; and it ſhall yet go well with England.

What Noble Feats did the, Ancients do by FAITH! [Page] and ſhall Chriſtians have leſs than Jews had? Is not God the ſame? yes; he is Un-Changeable: but Alas! we are not the ſame; that's our Miſchief. Chriſt did not many Mighty Works in ſome places, becauſe they believed not in him: if our Confidence be not in God, our Hopes will prove Vain, and our Succeſs will fail us. We ſhall but have MEN of our ſide, not God; Fleſh and not Spirit: and if we ſhould be ſo Unhappy, as to make this our Strength; both the Helpers & Helped will fall together. But let Nineve teach us better things, and may her Zealous King be the Example of ours: and let all the people ſay Amen! The Sutableneſs of which Story to our preſent Occaſion makes me chuſe to End this Firſt Part of my Addreſs with it.

For Word came unto the King of Nineveh; Yet Forty Dayes, and Nineve ſhall be Overthrown. And he Aroſe from his Throne, and he laid his Robe from him, and covered him with Sack-cloth, and ſate in Aſhes. And he cauſed it to be proclaimed and publiſhed through Nineve (by the Decree of the King and his Nobles) ſaying; Let neither Man nor Beaſt, Herd nor Flock taſte any thing; let them not feed, nor drink Water. But let Man and Beaſt be covered with Sack-cloth, and cry mightily unto God: yea, LET THEM TURN EVERY ONE FROM HIS EVIL WAY, and from the Violence, that is in their Hands. Who can tell, if God-will turn and repent, and turn away from his Fierce Anger, that we periſh not. And God ſaw their Works, that they turn'd from their Evil Way; and God repented from the Evil, that he had ſaid, that he would do unto them, and he did it not.

[Page] O God, thou that workeſt Wonders in the Earth, whoſe Power cannot be Control'd, in whoſe Hands are the Souls of Men and the Spirits of all Fleſh, who canſt turn them in a Moment! Turn thou the Hearts of King and People unto thee, and One unto another. Do thou proclaim a FAST FROM SIN throughout theſe Sinful Kingdoms; let Wickedneſs and Oppreſſion find no place among us. Turn away thy Fierce Wrath, Wipe away our Reproach and Love us Freely, O God, for thy dear Son's ſake!

THE SECOND PART OF THE Addreſs to Proteſtants UPON THE Preſent Conjuncture.

[Page]

HAving then finiſht the Firſt Part of my Addreſs relating to the Immoralities of the Times, and left it with the CIVIL MAGISTRATE (as in Conſcience I found my ſelf Oblig'd to do) whoſe Peculiar Charge it is, and (I Earneſtly and Humbly deſire and pray, that it may be his) Great Care Effectually to Rebuke them; I ſhall betake my ſelf to the Second Part of this Addreſs, that more immediately concerns us as Profeſt Chriſtians and Proteſtants. But before I begin, I deſire to premiſe (and can with much Sincerity Declare) that I intend not the Reproach of any Perſon or Party: I am weary with ſeeing ſo much of it in the World: for it gains nothing, that is worth keeping; but hardens to a Deſperateneſs, what 'tis our Duty to endeavour to ſoften. But if without Offence I may ſpeak the Truth, that which to the beſt of my Underſtanding tends to the Preſent Settlement and Future Felicity of my Poor Country; I ſhall (by God's Help) [Page] deliver my ſelf with that Modeſty, Plainneſs and Integrity, that becomes a Real Chriſtian and a True Engliſh-Man.

Thoſe Capital Sins and Errors, that relate to the ECCLESIASTICAL STATE or Church-Capacity of theſe Kingdoms, and which are ſo Inconſiſtant with Chriſtian Religion and pureſt Proteſtancy, and that above all diſpleaſe Almighty God, are—

Firſt, Making Opinions Articles of Faith, at leaſt giving them the Reputation of Faith, and making them the Bond of Chriſtian Society.

Secondly, Miſtaking the Nature of True Faith, and taking that for Faith, which is not Goſpel-Faith.

Thirdly, Debaſing the true Value of Morality under pretence of Higher Things, miſtaking the very End of Chriſt's Coming.

Fourthly, Preferring Humane Authority above Reaſon and Truth.

Fifthly, Propagating Faith by Force and Impoſing Religion by Worldly Compulſion.

Theſe I take to be thoſe Church Evils, that have too much infected even theſe Parts of the (reputed) Reformed World. And though the Roman Church for the moſt part hath tranſcended all other Societies in theſe Errors (and may in a ſenſe be ſaid to be the Mother of them, She from whom they took Birth, by whom they were brought forth and propagated in Chriſtendom) yet there hath not been that Integrity to the Nature of Chriſtianity, and Firſt Reaſon of Reformation from [Page] Papacy in our own Country, as had been and is our Duty to conſerve.

Firſt, In that Opinions paſs for Faith, and are made Articles of Faith and enjoyn'd to be embrac'd as the Bond of Communion.

That this is ſo, let us take the moſt impartial View we can, and we ſhall find it to be true, both of the National and many other Select Societies. That I may be underſtood in the Signification of the word OPINIONS, I explain it thus: ‘Opinions are all thoſe Propoſitions or Concluſions made by Men Doctrines of Faith and Articles of Communion, which either are not Expreſly laid down in Scripture, or not ſo evidently Deduceable from Scripture, as to leave no Reaſon of Doubt in their Minds of the Truth of them, who ſincerely and reverently believe the Text: or laſtly ſuch, as have no New or Credible Revelation to avouch them.’

That this is our Caſe, let the ſeveral Confeſſions of Faith publiſhed by almoſt every Party in England be peruſed, and ye will find ſuch Propoſitions tranſlated into Doctrines of Faith and Articles of Communion, as are (Firſt) not only not Expreſs'd in Scripture, but perhaps not Deduceable from Scripture. If one Party may be but believ'd againſt another, this will want no Evidence to prove the Point. And (in the Next place) ſuch as are (though not Expreſt, yet it may be) Deduceable as to the Matter of them; but either carried ſo high, ſpun ſo fine or ſo diſguiſed by Barbarous School-Terms, that they are rather a Bone of Contention, than a Bond of Concord to Religious Societies. Yet this has [Page] been the Unhappineſs even of this Kingdom after all the Light of Reformation, which God hath graciouſly ſent amongſt us, Men are to be received or rejected for denying or owning of ſuch Propoſitions. Wilt thou be an Epiſcopalian? then Sign the Thirty-Nine Articles, Renounce the Covenant and Conform to the Diſcipline and Juriſdiction of the Church. Wilt thou be a Preſbyterian? Embrace and Keep the Covenant, ſubſcribe the Weſtminſter-Confeſſion and Directory: and ſo on to the End of every Society, that grounds Communion upon Conformity to ſuch Propoſitions and Articles.

What a Stir have we had in England about the poor word [...]! He that ſays, it ſignifies an Higher Office than [...], ſhall have no part or fellowſhip with us: On t'other hand, they that will debaſe Epiſcopos to Presbyteros and turn Levellers of Epiſcopal Dignity, ſhall be Excommunicated, ſilenc'd, puniſh't. Is not this Fact? can any deny it, that love Truth more then a Party? The Fire kindled by this Contention, hath warm'd the Hands of Violence: It had been well, if Men had entertain'd Equal Zeal againſt Impiety, and been but half asmuch Enemies to the Sin, as they have been againſt one another.

If we look a little back, we ſhall find, that the Debate of Free-Will & Unconditional Reprobation fill'd this Kingdom with Incharitableneſs and Diviſion. In the Arch-Epiſcopacy of Abbot (reputed in himſelf a Good Man) who ever held, that Chriſt died ſo for all Men, that all men might be ſaved (if they would accept the Means) and that none were abſolutely decreed to Eternal Reprobation; waa near akin to Hereſie, and Excommunicated as an Enemy to the Free Grace of God, which, it ſeems, lay in being Narrow.

[Page] In the time of Arch-Biſhop Land the Tide turns: thoſe that hold an Abſolute Election and Reprobation without regard had to the Good or Evil Actions of Men, and aſſert, that Chriſt only died for the Elect, and not for all; muſt be diſcountenanc'd, diſplac'd and pointed at as Men out of Faſhion, though at the ſame time Conſcientious, Sober and (at worſt) Miſtaken, to be pittied rather than proſecuted, and informed rather than confounded.

This Controverſie begot the Synod of Dort: he that reads the Epiſtles of that Judicious man J. Hails of Eaton upon the Matter and Conduct of the Aſſembly, will find cauſe of being ſad at Heart; too many of them talked of Religion without the Spirit of it. Men perhaps Learned in Books, but few of the Sticklers gave any great Teſtimony of their Proficiency in that Science, which is firſt pure, then peaceable, gentle and eaſie to be entreated. This Flame (kindled between Arminius and Epiſcopius, &c. for the Remonſtrants; and Gomarus, Sibrandus, &c. for the Predeſtinarians) diſtracted Holland not a little, and had an ill Influence upon the Affairs of England, at leaſt ſo far, as concern'd the Church. But the Mournfulleſt part of that Hiſtory is, the Ill Uſage Martinius Cr [...]cius the Biſhop of Landaff and others had: who though they were acknowledg'd to be Sound in the Faith of thoſe Times (which generally followed the Judgment of Calvin, as to the mean points controverted) yet if at any time they appear'd moderate in their Behaviour, gentle in their Words and for Accommodation in ſome particulars with the Remonſtrators or Free willers; Gomarus and his Followers not obſerving that Gravity of the Aſſembly, the Rules of Debate, and leaſt of all the [Page] Meekneſs of Chriſtian Communion, fell foul of their Brethren, reproach'd their Tenderneſs, and began to fix Treachery upon their Sober Endeavours of Accommodation; as if they intended to execute as well as maintain their Reprobation, and blow up their Friends rather, than not deſtroy their Adverſaries.

But if we will yet riſe higher in our Enquiry, and view the Miſchiefs of Earlier Times, the Fourth and Fifth Centuries after Chriſt will furniſh us with Inſtances enough. We cannot poſſibly forget the Heavy Life, ſome men made about the Obſervation of Eaſter Day, as if their Eternal Happineſs had been in Jeopardy; for ſo far were they degenerated from the Love and Meekneſs of Chriſtianity, that about keeping of a Day (which perhaps was no part, but to be ſure, no Eſſential part of the Chriſtian Religion) they fell to pieces, reproach'd, revil'd and hated one another. A Day was more than Chriſt, who was the Lord and End of Days; and Victory over Brethren better, than the Peace and Concord of the Church, the Great Command of Jeſus.

But the Remarkable and Tragical Story of Alexander Biſhop of Alexandria and Arius his Prieſt, in their known Debate about the Nature and Exiſtence of the Son of God, with the lamentable Conſequences thereof, (as all Writers upon that Subject have related) witneſſeth to the truth of what I ſay. The Biſhop's Curioſity, & the Niceneſs of Arius, the Preſumption of the one to expound beyond the Evidence and Simplicity of the Text, and the Captious Humor of the other, that would not bate the Biſhop any thing for his Age or the Rank [Page] he held in the Church; but Logically exacted the Utmoſt Farthing of the Reckoning, began the [...]ray. Which, as it became the Perplexity of Church and State ſome Ages, ſo it raged to Blood; and thoſe that had been perſecuted like Sheep by the Heathen not long before, turn'd Wolves now to each other, and made ſport for the Infidel, doing their work. Nay ſo much more Chriſtian was Themiſtius the Philoſopher, that in his Oration (called CONSUL) he commended and adviſed the Emperour Jovianus to Exerciſe Moderation, and to give that Liberty of Conſcience, which profeſt Chriſtians refuſed to do to each other: who ſeem'd to think, they never did God better Service, than in Sacrificing one another for Religion.

Did we duly reflect upon the Unnatural Heats, Diviſions and Excommunications among them, the many Councils that were called, the ſtrong and tedious Debates held, the Tranſlations of Sees, the Anathemas, the Baniſhments, Wars, Sackings, Fires and Blood-ſhed that followed this Unnatural Diviſion, that ſprang from ſo nice a Controverſie; one would verily believe no leſs, than that Religion it ſelf had been in Utmoſt Hazard: that Judaiſm or Paganiſm were over-running Chriſtianity; and not, that all this Stir had been made about an Iota: For the whole Queſtion was, whether HOMOUSIA or HOMOIUSIA ſhould be received for Faith? in which the difference is but the ſingle Letter [1] Certainly, we muſt do Violence to our Underſtanding, if we can think, that theſe men were Followers of that Jeſus, that Lov'd his Enemies & gave his Blood for the World; who hated their Brethren and [Page] ſhed one anothers Blood for OPINIONS: The Heathen-Philoſophers never were ſo Barbarous in their Differences.

But how eaſily might all theſe Confuſions have been prevented, if their Faith about Chriſt had been deliver'd in the words of Scripture; ſince all ſides pretend to believe the Text? and why ſhould any man preſume to be Wiſer than the Holy Ghoſt? 'Tis ſtrange, that God and Chriſt ſhould be wanting to expreſs or discover their own mind! or that the words uſed by the Holy Ghoſt, ſhould have that Shortneſs, Ambiguity or Obliquity in them, that our frail Capacities ſhould be needed to make them more Eaſie, Proper and Intelligible! But that we ſhould ſcarcely deliver any one Article of Faith in Scripture-Terms; and yet make ſuch Acts the Rule and Bond of Chriſtian Communion, is in my Judgment an Offence hainous againſt God and Holy Scripture, and very Injurious to Chriſtian Charity and Fellowſhip. Who can expreſs any Man's mind ſo fully, as himſelf? and ſhall we allow that Liberty to our 2. Pet. 1. 21. ſelves, and refuſe it to God? The Scriptures came not in Old time (ſaid the Apoſtle Peter) by the will of Man; but holy Men of God ſpake, as they were moved by the Holy Ghoſt. Who can ſpeak better or expreſs the Mind of the holy Ghoſt plainer, than the holy Ghoſt? the Scripture is the Great Record of Truth, that which all theſe Parties in Controverſie agree, to be the Declared Mind and Will of God, they Unanimouſly ſay, It ought to be believ'd and profeſt as ſuch. If this be true, in what Language can we ſo ſafely and properly declare our Belief of the Truths [Page] therein contain'd, orexpreſs thoſe Truths, as in the very Language of the Scripture?

And I cannot ſee, how thoſe Perſons can be excuſed in the Day of God's Judgment, who make men Heter [...]dox or Heretical for refuſing to ſubſcribe their Articles of Faith, that are not in Scripture-Terms, who at the ſame time offer to declare their Belief of God, Chriſt, Spirit, Man's Laps or Fall, Repentance, Sanctification, Juſtification, Salvation, Reſurrection and Eternal Recompence in the Language of Holy Scripture? 'Tis prepoſterous and a Contradiction, that thoſe, who deſire to deliver their Faith of Truth in the Language of Truth, ſhould not be reputed True Believers nor their Faith admitted: for this were to ſay, that therefore their Faith is not to be received, becauſe it is declared in the Language of that very Truth, which is the Object of that Faith, for which it ought to be received, and which is on all hands concluded to be our Duty to believe. It ſeems then, we muſt not expreſs our Belief of God in his Words, but our own; nor is the Scripture a Creed plain or proper enough to declare a True Believer or an Orthodox Chriſtian.

Are not things come to a ſad paſs, that to refuſe any other Terms, than thoſe the Holy Ghoſt has given us, and which are confeſt to be the Rule or Form of ſound Words, is to expoſe a Man to the Cenſure of being Unſound in the Faith & unfit for Chriſtian-Communion! Will nothing do, but Man's Comment inſtead of God's Text? his Conſequences & Concluſions in the room of Sacred Revelation? I cannot ſee, how any Man can be obliged to receive or believe revealed Truths in any other [Page]Language, than that of the Revelation itſelf, eſpecially if thoſe that vary the Expreſſion, have not the ſame Spirit to lead them in doing ſo, or that it appears not to me, that they have the Guidance of that holy Spirit. If the holy Ghoſt hath left Doubts in Scripture (which is yet irreverent to believe) I ſee not how Men can reſolve them; 'tis the Work of that Spirit. And ſince Men are ſo apt to Err, Doubts are better left in Scripture, than by us. But it is to croſs that Order of Prudence and Wiſdom among Men, who chuſe to Conform their Expreſſions to the things they believe. If any honeſt Man hath related a Story to me of ſomething he hath ſeen, and I am to declare my Faith about it, if I believe the Fact, I will chuſe to deliver it in the Terms of the Relator, as being neareſt to the Truth.

Suppoſe a Father dying makes his Laſt Will and Teſtament, and (as he thinks) ſo plain, that there can be no Miſtake made by the Executors, but what is wilful: if they inſtead of proving this Will and acting according to the plainneſs of it, turn Commentators, make more Difficulties than they find, and perplex the whole Matter to the Children and Legatees, and ſend them to the Law for their Right; will we not eſteem ſuch Executors Ill Men, and juſtifie thoſe Perſons concern'd in their Refuſal of the Paraphraſe? God hath at ſundry times and in divers manners by his Prophets, his Beloved Son and his Apoſtles deliver'd to the World a Declaration of his Will and Teſtament; but ſome have claim'd and taken to themſelves the Keeping, Explanation and Uſe of it: ſo as thoſe, that chuſe to be concluded by the Letter and Text of this Teſtament in its moſt important Points, expoſe themſelves to great prejudice; for [Page] they are excommunicated from all other ſhare in it, than the puniſhment of the Breakers of it, which is part of their Anathema, who of all others are moſt guilty of Adding or Diminiſhing, by undertaking to determin (for others as well as themſelves) the Mind and Intention of the holy Ghoſt in it.

But if it be true (as true it is) that few have writ of the Authority of Scripture, that do not affirm, the very Penmen of it to be not only inſpired by the Holy Ghoſt, but ſo extraordinarily acted by him, as that they were wholely aſleep to their own Will, Deſires or Affections, like people taken out of themſelves, and purely Paſſive (as Clay in the hand of the Potter) to the Revelation, Will and Motion of the Spirit, and for this End, that nothing deliver'd by them might have the leaſt Poſſibility of Miſtake, Error or Imperfection, but be a Compleat Teſtament of the Will of God to men; I cannot ſee which way ſuch Men can excuſe themſelves from Great Preſumption, that will notwithſtanding have the Wording of Creeds of Communion, and reject that Declaration of Faith as inſufficient which is deliver'd in the very Terms of the Holy Ghoſt, and deny thoſe Perſons to be Members of Chriſt's Church, that in Conſcience refuſe to ſubſcribe any other Draught, than their Lord has given them.

Two things oppoſe themſelves to this Practice: Firſt, The Glory of God & the Honor of the Scriptures; for it naturally draws people from the Regard Due to God & the Scriptures & begits too much Reſpect for Men & their Traditions. This was the Difficulty Chriſt met with and complained of in his time; they had ſet up ſo many Rabbies to learn them Religion, that the Lord of the True [Page]Religion could hardly find a place amongſt them. And what did they do? They taught for Doctrines the Traditions of Men: They gave their own and their Predeceſſors Apprehenſions, Conſtructions and Paraphraſes upon Scripture for the Mind and Will of God, the Rule of the Peoples Faith. They were got near at this paſs in the Church of Corinth, when they cryed out, I am for Paul, I am for Apollo, and I am for Cephas, though they had not the ſame Temptation.

And that which followed then, ever will follow in the like Caſe, and that is DISTRACTION; which is the Contrary to that Second thing, that oppoſeth it ſelf to this Practice, and that is the Concord of Chriſtians. For Peace's ſake conſider it, Lo here and Lo there always follow'd; one of this mind, and another of that: As many Sects as Great Men to make and Head them. This was the Caſe of the Jews, and yet I do not hear, that they devour'd one another about their Opinions and Commentaries upon Scripture: but the Chriſtians have done both, Divided and Perſecuted too. Firſt, they have Divided, and that moſtly upon the ſcore of Opinions about Religion: they have not been Contented with the Expreſſions of the holy Ghoſt; they liked their own better. And when they were ſet up in the Room of Scripture, and in the Name of Scripture, SUBMISSION was required upon pain of Worldly Puniſhments: This diſſatisfied Curioſity, this Unwarrantable (what ſhall I ſay?) this Wanton Search has coſt Chriſtendom dear, and poor England of any part of it.

I deſign not to grate upon any to revive old Stories or ſearch old Wounds or give the leaſt Juſt Occaſion of Diſpleaſure to thoſe that are in Preſent Power: yet I [Page] muſt needs ſay, that Opinion on one ſide or t'other has been the cauſe of much of that Diſcord, Animoſity and Confuſion, that have troubled this Kingdom. And it ſeems to have been the great Stratagem of Satan to prevent the ſpreading of the Glorious Goſpel of Salvation in the World, by taking men off from the ſerious purſuit of Piety and Charity, Humility and holy Living, Peace and Concord; and under pretence of more raiſed Apprehenſions and ſublime Knowledge of Religion to put them upon introducing Curious and Doubtful Queſtions, that have given occaſion for Contention and Perſecution. This was no more uncondemned, than unfore-ſeen of the Apoſtle Paul who exhorted his beloved Son Timothy, To avoid 1 Tim. 6. 3, 4, 5. thoſe that doted about Queſtions (thoſe Men, that would be thought Skilful, Inquiſitive Searchers after Truth, ſuch as love to exerciſe their Faculties and improve their Talents; but let us hear his Judgment) of which (ſays he) cometh Strife, Railing, Surmiſes, perverſe Diſputings of men of Corrupt Minds. And the truth is, none elſe love ſuch Diſputings; they, who ſeek a daily Victory over the World, the Fleſh and the Devil, and preſs fervently after Fellowſhip with God and that Conſolation, that enſues ſuch an Employment of their time, have very little to loſe upon Contention about Words. I could wiſh I were able to ſay, that Vain Controverſie were not our Caſe! But this is not all, the Apoſtle does expreſsly tell Timothy, that if any man conſent not to wholſom Words, even the Words of our Lord Jeſus Chriſt, and the Doctrine, that is according to Godlineſs, he is Proud, knowing nothing, but doting about Queſtions, &c. ſuch as uſed Philoſophy [Page] and vain Deceit (as he writes to the Coloſſians) Col. 2. 8. Beware, ſays he, leſt any man ſpoil you through Philoſophy and vain Deceit, [that is, draw them away from the Simplicity of the Goſpel and the wholſome Words of Chriſt] after the Traditions of men, after the Rudiments of the World, and not after Chriſt. He uſed no humane Wiſdom, yet he ſpake Wiſdom, but it was in a Myſtery, not to the humble Diſciples of Jeſus; nothing was plainer: but it was a Myſtery to the Wiſe Men of this World. And truly, they that are not unacquainted with the more degenerate Ages of the Greek Philoſophers, how Philoſophy (once taken for the Love of Virtue and ſelf-Denial, which they eſteem'd trueſt Wiſdom, and was begun by men of Ordinary Rank) became little elſe, than an Art of Rangling upon a multitude of Idle Queſtions, and ſo they entertain'd the Apoſtle Paul at Athens) may very well gueſs, which way Apoſtacy entred among Chriſtians; eſpecially, when we conſider, that in the third and fourth Centuries the Heathen-Philoſophers had the Education of the Chriſtian Youth, and that no man had any Reputation among the Chriſtian Doctors, who were not well Initiated in the Philoſophy, Rhetorick and Poetry of the Gentiles. Which made way for Impurity of Language, and laid a Foundation for great Feuds in the Church; Chriſt and his Doctrine muſt be prov'd by Ariſtotle and his Philoſophy. Yes, Ariſtotle muff explain Scripture, and by Degrees Methodize the looſe Parts of it, and reduce them to Formal Propoſitions, Axiomes; and by the Help of ſuch Philoſophers the poor Fiſher-men were taught to ſpeak Metaphyſically, and grew Polite in the Senſe of Athens, that (to ſay true) had been neither [Page] guilty of Uſing no [...] Underſtanding it. But as the Firſt Rules of Philoſophy were few and plain, and conſiſted in Virtuous Living; ſo the Chriſtian Religion was deliver'd with much Brevity, yet much Plainneſs, ſuited even to the Capacity of the Young, the Ignorant and the Poor, to inform their underſtandings, ſubdue their affections and convert their Souls to God, as well as Perſons of more Age, Knowledge and Ability.

And truly, when we conſider the Smalneſs of the Writings of the Evangeliſts, the Shortneſs of Chriſt's Sermons, the Fewneſs of the Epiſtles writ by the Apoſtles, and the Many and Great Volumns of Commentators and Criticks; we may juſtly ſay, The Text is almoſt Loſt in the Comment, and Truth hid rather than revealed in theſe heaps of fallible Apprehenſions. Where by the way let me ſay, that the Voluminouſneſs of the Books is no ſmall token of the Unclearneſs of the Writers; the more Evident and better digeſted and Matter is, the more eaſie and ſhort it will be in expreſſing. But after the Chriſtians had declin'd the Simplicity of their own Religion, and grew Curious and Wanton; Loving God above all, Their Neighbours as themſelves and Keeping the plain Commandments of Chriſt, that relate to good Life, became but Ordinary and Homely things; their Eaſineſs rendred them Contemptible. They gave but little pleaſure to Speculative Minds; they had nothing in them above Ordinary Capacities: and it ſeemed hard, that men of Inquiſitive and Rais'd Spirits ſhould ſit down with the Leſſon of RUSTICKS and PEASANTS: Philoſophers did not do ſo; & they would be like other Nations: 'Twas not enough now to know, There was a God, and that he was but One, Juſt [Page] and Good, the Obſerver of their Actions and the Rewarder of their Deeds; and that therefore they ſhould ſerve him: But they muſt be diſtinctly inform'd of his Nature and all his Attributes, his Purpoſes and his Decrees, and the Suitableneſs of them all to the Line and Plumet of their Underſtandings: So that God was to be, what their Concluſions would allow him to be; that yet knew not themſelves, their own Beings and their Extents. Nor did it ſatisfie that there was a Chriſt, that this Chriſt was the Son of God, that God ſo loved Mankind, as beholding him in a way of Deſtruction, he ſent his Son to proclaim pardon upon true Repentance, and offer'd a General Reconciliation to as many as received and embrac'd his Teſtimony; and that to that End he laid down his Life a Ranſom, Riſe and Aſcended, and gave his good Spirit to lead his Followers in the Way of Truth and Holineſs. But they muſt ſearch into the Secret of this Relation, how and after what manner he is the Son of God? his Nature, Power and Perſon muſt be diſcus'd; they will be ſatisfied in this, before they can find in their Hearts to believe in him. Next Whether he be the Cauſe or the Effect of God's Love? What was that Prize he paid, that Ranſom he gave? and how he died for us? if Properly and ſtrictly or Tropically and elegantly to ſatisfie the Juſtice of God? and whether God could or could not have Saved man an other way? If this Mercy were offer'd to all, or but ſome? and whether Acceptance and Repentance be with the Conſent of the Creature, or by an Irreſiſtible Grace? what Body he Riſe & Aſcended with? and what Bodies we ſhall have in the Reſurrection, in Nature, Stature and Proportion? Laſtly, What this Spirit is, [Page]that comes from Chriſt? if it comes from God alſo? whether it be God, or an Inferior Miniſter? how it Exiſts? If a Perſon, in what Relation, Degree or Dignity it ſtands to the Father and Son? with abundance more of this Unreaſonable Strain, flowing from the Ungovern'd and Reſtleſs minds of men. No man would be uſed by his Servant, as they ſerve God: he muſt wait our Leaſure, before we will believe, receive and obey him; his Meſſage is Obſcure, we don't underſtand it; he muſt gratifie our Courioſity; we deſire to be better ſatisfied with it, before we believe or deliver it; It comes not preſently up to Mens's Underſtandings; 'tis too obſcurely expreſt, we will explain it and deliver it with more Caution, Clearneſs and Succeſs, then it is deliver'd to us. Thus God's Revelation hath been ſcan'd and his Precepts examin'd, before Licens'd: Men would be wiſer then God, more wary then the holy Ghoſt. Our Lord (it ſhould ſeem) underſtood not, what a kind of Creature Man was; he wanted his Wiſdom (belike) to admoniſh him of the Danger; or haply he thought not upon that Corruption, which ſhould befall Mankind in theſe Latter Ages of the World: which might require the Abilities of Men to ſupply the Wants and Defects left by the Holy Ghoſt in the Wording of the Scripture.—I wrong not this Practice, I render it not more Odious than it is; 'tis an Inexcuſable piece of Preſumption; that which debaſes the External Teſtimony of God and draws men off from that which is Eternal too. It introduces the Traditions of men in the Room of God's Records, and maketh their Judgment and Reſults the Rule of Chriſtian Faith and Canons of Chriſt's Church. This is one of thoſe Things, that made Rome ſo hateful [Page] and her Yoke Intolerable to our Predeceſſors: Pretended Deductions from Scripture put in the Room of Scripture, with a Superſedeas to all Diſſent upon never ſo Juſt a Ground of Diſſatisfaction.

I beſeech you Proteſtants by the Mercies of God and Love of Jeſus Chriſt ratified to you in his moſt-precious Blood, FLY ROME AT HOME: Look to the Enemies of your own Houſe. Have a care of this Preſumption, carry it not too high; lay not Streſs, where God has laid none, neither uſe his Royal Stamp to Authorize your Apprehenſions in the Name of his Inſtitutions.

I do not ſay, that men are never to Expreſs their Minds upon any place of Scripture to Edification; there is a Chriſtian Liberty not to be denyed; but never to Articles of Faith, that ever ought to be in the Very Language of Holy Writ. Ye ſee, how the Contrary hath been the great Make-bate in all Ages, and the Impoſitions of ſuch Opinions, the Priviledge of Hypocrites, but the Snare of many honeſt Minds; to be ſure, the ſad Occaſion of Feuds and miſerable Diviſions. It was plainly ſeen, that by the many Diſputes that riſe from hence, Mens Wits were confounded with their matters, Truth was loſt & Brotherhood deſtroyed: thus the Devil acted the Part both of Opponent and Defendant, and managed the Paſſions of both Parties to his End, which was DISCORD. And but too many were ready to perſwade themſelves from the Miſcarriages on both ſides, that nothing certain could be concluded about Religion: for it ſo fell out, that whilſt men were perpetually wrangling and brawling about ſome one Opinion of Religion, the moſt Important Points [Page] of Faith and Life were little regarded. So that a Godly Man was diſtinguiſh'd from an Ungodly by this one thing (let his Life have been almoſt, what it would) that he ſeem'd To maintain the Opinions in Vogue; and to abhor that Doctrine, which in ſome one or two Points might be reputed Heretical.

O! that we could but ſee how many and how great Defeats Satan hath given to the Work of God in the hearts of men! what Deſolations he hath made by this one Evil CONTROVERSIE, begot of Opinion and uſed for it! and how few have Contended for the Faith, as it was once deliver'd to the Saints! he muſt be a Man of Braſs, that could not chuſe to weep at theſe Calamities! And truly I muſt deſire to take leave ſometimes to bewail this broken Condition of Chriſtendom, and to beſtow my Tears in ſecret upon theſe Common Ruins: And I beſeech God Almighty with a Soul ſenſibly touch't with the Miſchiefs, that naturally flow from this Practice, to Awaken you to a moſt-Speedy and Serious Conſideration, your Preſent Standing and AMENDMENT of that Miſcarriage in this and all other points, that may concern your Good and his Glory. Put away Wrath! away with Clamors! away with Arrogance and Impatience! Let that Holy Spirit of God, which we in common profeſs to be the Chriſtians Guide, have the Ordering of our Underſtandings in Spiritual things, leſt Ignorance ſhould miſtake, Intereſt wreſt or Prejudice pervert the Senſe of God's Book. For as too many are Ignorant of the Divine Truth through their own Concupiſcence and vile Affections (that carry them away to the Deſire of other things, and therefore eaſily miſtake about Nice or Obſcure Matters;) ſo there are [Page] not a few, who come to ſearch the Scriptures as with Pre-poſſeſs'd Minds, that are ſorry to meet with a Contradiction to their own Judgment inſtead of being glad to find the Truth, and uſe their Wits to Rack out another Senſe, than that which is genuine: which ſort of men uſe the Scripture for its Authority not its Senſe or Truth.

All this while the Head is ſet at work not the Heart; that which Chriſt moſt inſiſted upon, is leaſt concerned in this ſort of Faith and Chriſ [...]tanity; and that is, KEEPING HIS COMMANDMENTS. For 'tis Opinion, not Obedience, Notion and not Regeneration, that ſuch men purſue: This Kind of Religion leaveth them as bad as it finds them, and worſe; for they have ſomething more to be proud of. Here is a Creed indeed, but of what? the Concluſions of men? and what to do? to prove they believe in Chriſt; that (it ſeems) never made them. It had been happy for the World that there had been no other Creeds, than what he and his Apoſtles made and left. And it is not the leaſt Argument againſt their being needful to Chriſtian Communion, that Chriſt and his Apoſtles did not think ſo; who was not wanting to declare the WHOLE COUNSEL of GOD to the Church.

To Conclude, if ye deſire Peace, love Truth, ſeek Piety and hate Hypocriſie, Diſcord, all thoſe things called Articles of Faith and Canons of the Church, that are not to be found in Expreſs Terms in Scripture, or ſo plainly Authorized by Scripture, as may with eaſe be diſcerned by every Honeſt and Conſcientious Perſon. And in the Room of thoſe Numerous and Diſputed Opinions [Page] (made the Bond of External Communion) let ſome Plain, General & Neceſſary Truths be laid down in Scripture Terms, and let them be few: which leads me to the Next point, and that is FAITH, generally miſtaken in the very Nature of it.

The Second Miſchief, that is amongſt us, is the Miſunderſtanding of the Nature of FAITH: Whence it comes to paſs, that men take that for Faith, which is not; and ſit down in a Security pernicious to their Eternal Happineſs. I ſhall briefly ſay ſomething, of What is not Faith, before I ſpeak of that, which appears to me to be Truly and Scripturally ſuch.

The Faith of our Lord Jeſus Chriſt is not only not believing mens Opinions and Determinations from the Sacred Text (of which I have ſo freely deliver'd my ſelf) but it is not meerly the Belief even of the things contain'd in Scripture to be True: For this the Devils & Hypocrites do, and yet very Bad Believers; they refuſe not the Authority of Scripture. The Devil made Uſe of it to Chriſt himſelf; but he would have the Explaining and Applying of it: and ſince he could not hinder the Divine Inſpiration, if he may but be allow'd the Expoſition, he hopes to ſecure his Kingdom. Since then the Verity & Authority of both Hiſtory and Doctrine may be believ'd by the Devil and Hypocrites, that are falſe to their own Faith and Knowledge; we cannot without great Injuſtice to the Faith of our Lord Jeſus Chriſt, (which is the Faith of all his Followers) allow, That a meer Belief of the Verity and Authority of the Hiſtory and Doctrine of Scripture is that true and precious Faith.

Faith then in the Senſe of the holy Ghost is by the holy Ghoſt thus defined: viz. The Evidence of things [Page]not ſeen and the Substance of things hoped for. Heb. 11. 1. This is General and runs through all Ages; but I ſhall expreſs it thus: True Faith in God, is entirely believing and truſting in God, confiding in his Eph. 2. 8. Goodneſs, reſigning up to his Will, obeying his Law and relying upon his Conduct d [...]an Mercies reſpecting this Life and that to come. This is in Scripture called the Gift of God: and well it may, for it is Supernatural; It croſſes the Pride, Confidence and Luſt of Gal. 5. 6. man: It grows out of the Seed of Love, ſown by God in the Heart; at leaſt, it works by Love: and this diſtinguiſhes it from the Faith of Ill Men and Devils; that though they do believe, they don't Love God above all, but ſomething elſe inſtead of God, and are full of Pride, Anger, Cruelty and all manner of Wickedneſs. But this Faith that works by Love, that Divine Love, which God plants in the Heart, it inclines Man, and gives him Power to forſake all that diſpleaſeth God: and every ſuch Believer becomes an Enoch Tranſlated, that is, Changed from the Faſhion of this World, the Earthly Image, the Corrupt Nature; and is renewed in the Likeneſs of the Son of God and walks with God. The Juſt ſhall live by Faith; they have Heb. 2. 4. in all Ages liv'd by this Faith; that is, been ſuſtain'd, ſupported, preſerved; the Devil within nor the World without could never conquer them. They walked not by Sight, but by Faith; they had regard to the Eternal Recompenſe: No Viſible things prevailed with them to depart from the Inviſible God, to quench their Love or ſlacken their Obedience to him, the Great Teſtimony of their Faith in him. This Holy Faith excludes no Age of the World; the Juſt Men, th [...] [Page] Cornelius's in every Generation have had ſome degree of it: 'twas more eſpecially the Faith of the Simpler Ages of the World, ſuch as thoſe, in whom the Patriarchs lived, who having not an Outward Law, became a Law to themſelves, and did the things contained in the Law; for they believed in God, and through Faith obtained a good Report. But becauſe that it hath pleaſed God (in Order to Man's Recovery from that grievous Laps, Diſobedience had caſt him into) Heb. 1. 1. at ſundry times and in divers manners to appear to the Sons of men, firſt, by his Prophets, and laſt of all by his Son; & that theſe ſeveral Manifeſtations have had ſomething peculiar to them & very remarkable in them, ſo that they claim a place in our Creed; It will not be amiſs, that we briefly conſider them.

The firſt was that of the Prophets, in which Moſes preceded, by whom the Law came to the Jews, but Grace and Truth to mankind by Jeſus Chriſt. The firſt brought Condemnation, the laſt Salvation; the one Judgment, the other Mercy: which was glad Tidings indeed. The one did fore-run the other, as in Order of Time, ſo in Nature of Diſpenſations: the Law was the Goſpel begun; the Goſpel the Law fulfilled or finiſht: They cannot be parted.

The Decalogue or Ten Commandments were little more, than what had been known and practiſed before; for it ſeem'd but an Epitome and Tranſcript of the Law writ in Man's heart by the Finger of God: This is confeſt on all hands and in all Ages ſince. This therefore muſt needs be a Part of our Creed; for it relates to that Righteouſneſs, which is Indiſpenſible and Immutable: The other part of their Conſtitution (that [Page] was peculiar to their Politic, Typical and Mutable, the Goſpel is either Unconcerned in it, or elſe ended it by the bringing in of a more Enduring Subſtance. But Grace and Truth came by Jeſus Chriſt: Grace is oppoſed to the Condemnation of the Law, and Truth to Shadows: This is the moſt-Excellent Diſpenſation; it is ours, and it becomes us to weigh well our Intereſt in it.

God, who at ſundry times and in divers manners ſpoke in times paſt unto the Fathers by the Prophets, hath Heb. 1. 1. John 3. 16, 17. in theſe laſt days ſpoken to us by his Son. For God ſo loved the World, that (after all the World's Provocations by Omiſſions and Commiſſions) he gave his Only Begotten Son into the World, that the World through him might be ſaved.

And here Two Things preſent themſelves to our Conſideration: Firſt, the Perſon, who he was? what his Authority? Secondly, his Meſſage, his Doctrine, what he Taught: which though never ſo Reaſonable in it ſelf, depended very much in its Entertainment among the People upon the Truth of his Miſſion and Authority, that he was no Impoſtor, but came from God, the Promiſed Meſſiah. This was done Two Ways; by Revelation and by Miracles. By Revelation, to ſuch, as were as well prepared and inclined as honeſt Peter, the Woman of Samaria, and thoſe that were mov'd to believe him from the Authority in which he ſpake ſo Unlike that of the Formal Scribes. By Miracles, to thoſe, that being blinded by Ignorance or Prejudice, needed to have their ſenſes ſtruckwith ſuch Supernatural Evidences: from many of whom this Witneſs came, that he was the MESSIAH, the Chriſt and SON of GOD.

[Page] In fine, all was done within the Compaſs of People, among whom he daily converſed, that was needful to prove, he was from God and had God's Meſſage to declare to the World. Inſomuch that when ſome of his Diſciples were not ſo firm in their Belief of his Authority, as he deſerved at their hands; he calls his own Works to prove his Commiſſion and convict them of Infidelity: If ye will not believe, that the Father is in me, that he doth theſe Works by me; believe me for the very Works ſake, Thus he argued John 14. 10, 11. John 10. 36, 37, 38. with the Jews: Say ye of him the Father hath ſanctified and ſent into the World, thou Blaſphèmeſt, becauſe I ſaid, I am the Son of God? if I do not the Works of my Father, believe me not (this is reaſonable; he that will Judge the World, offers to be Tryed himſelf; he goes on) But if I do, though ye believe not me, believe the Works, that ye may know and believe, that the Father is in me. And he laid the Sin of the Jews upon this Foot, viz. That they rejected him, after he John 15. 24. had made proof of his Divine Miſſion by ſuch Extraordinary Works, As no men among them all could do: which (to give them their Due) they do not deny; but ſhamefully pervert and fooliſhly abuſe by attributing them to the Power of the Devil. To which Malice and Slander he returned this Inconfutable Anſwer; A Kingdom divided againſt it ſelf, cannot ſtand: What! caſt out Devils by the Prince of Devils? 'tis a Contradition, very Madneſs it ſelf.

I have nothing to do now with Atheiſts, or thoſe that call themſelves Theiſts; but ſuch as own themſelves Chriſtians: and ſhall therefore keep to my Task, [Page] namely; What of the Chriſtian Diſpenſation is ſo Peculiar and Important, as to challenge of Right the Name of Articles of Faith? I ſay then, That the Belief of Jeſus of Nazareth to be the Promis'd Meſſiah, the Son and Chriſt of God, ſent to reſtore and ſave Mankind, is the firſt and was then the Only requiſite Article of Faith without any Large Confeſſions, or an Heap of Principles or Opinions reſolv'd upon after Curious and Tedious Debates by Councils or Synods: and this may be proved both by Example and Doctrine.

It is evident from Example, as in the Caſe of Peter, who for having believed in his heart and confeſt with his Mouth, That JESUS was the Chriſt Mat. 16 16, 17. John 1. 49. and SON of GOD, obtained that Signal Bleſſing, Mat. 16. This made Nathaniel a Diſciple; Rabbi (ſaid he, thou art the Son of God, thou art the King of Iſrael. It was the like Confeſſion, that made amends for Thomas's Incredulity, when he was ſenſibly aſſured of the Reſurrection of Jeſus, My Lord and my God. This was alſo the Subſtance of Martha's Confeſſion of Faith to Jeſus, when he ſaid to her; I am the Reſurrection and the Life; he that believeeth in me ſhall never dye: believeſt thou this? She anſwered; Yea, Lord, I believe, that thou art the Chriſt, the Son of God, which ſhould come into the World? She anſwered him not as to that Particular of the Reſurrection; but in General, that he was the Chriſt, the MESSIAH, that was to come into the World, and that ſuffiſed. 'Twas a Confeſſion not unlike to this, that the Blind Man made, to whom Chriſt gave John 9. 35, 38. Sight, when Jeſus ſaid but to him, Doſt thou believe on the Son of God? Lord, ſaid he, I do believe;[Page]and be worſhipped him. What ſhall we ſay of the rare Faith of the Centurion, preferred by Chriſt himſelf before any in Iſrael, Mat. 8. 10. John 4. Matth. 15, 23,—28. though a Gentile? the Faith of the Woman and Inhabitants of Samaria, that he was the Meſſiah? of that Importunate Woman that cryed to Jeſus, To caſt a Devil out of her poſſeſt Daughter, and would not be put off, to whom Chriſt ſaid: O Woman, great is thy Faith, be it unto thee even as thou wilt. To which let me add the Faith of the People, that brought the Man Sick of the Palſy to Chriſt, who uncover'd the Roof to let Mark 2. 4, 5. Ch. 5. 22. him down to be toucht: The Faith of Jairus the Ruler; and of that Good Woman, who preſſed through the Croud to Matth. 9. 20, 21, 22, 27. touch the Hem of Chriſt's Garment, to whom Jeſus ſaid, Be of good Comfort, Luke 18. 35, 42. Chap. 17. 15,—19. Chap. 7. 45,—50. Daughter, thy Faith has made Thee whole: Alſo the Two Blind Men, that followed him out of the Rulers Houſe, crying; Thou Son of David, have Mercy on us: To whom when Jeſus had ſaid, Believe ye, that I am Acts 2. 37,—47. able to do this? they Anſwered, YEA, LORD: then touch'd he their Eyes and ſaid, According to your Faith Acts 10. 24,—48. be it unto you. Alſo the Blind Man near Jericho: The Leprous Samaritan that Chriſt cleanſed: And that Notable Acts 8. 27,—37. Paſſage of the Woman, that kiſſed his Feet and anointed his Head, to [Page] whom he pronounced this Happy Sentence; Thy Faith hath ſaved thee, go in Peace.

I will conclude this with that Famous Inſtance of the Thief upon the Croſs, who neither knew Luke 23. 42, 43. nor had time to make a Large Confeſſion, like the Creeds of theſe dayes: but it ſeems he ſaid enough; Lord, remember me, when thou comeſt into thy Kingdom. And Jeſus ſaid unto him; Verily, I ſay unto thee, to day ſhalt thou be with me in Paradiſe. By which it is eaſie to learn, that 'twas the Heart not the Mouth, the Sincerity not the Words, that made the Confeſſion Valid.

Nor was this only in the Days of Chriſt the Effect of his Gracious Diſpenſation or peculiar Indulgence, Aftertimes afford us the like Inſtances. This was the main Bent of Peter's Sermon: and when the Three thouſand believed, that he, whom the Jews had crucified, was both Lord and Chriſt, and repented of their Sins, and gladly received his Word, they are ſaid to have Acts 2. 37,—47. Acts 10. 24,—48. Acts 8. 27,—37. been in a State of Salvation. Thus Cornelius and his Houſhold and Kindred, ſo ſoon as Peter declared Jeſus to be the Meſſiah, and that they had believed, the Holy Ghoſt fell upon them; and they were received into the Chriſtian Communion. But the Story of the Eunuch is very pat to our purpoſe: As he rid in his Charriot, he was reading theſe words out of the Prophet Iſaiah, viz. That he was led as a Sheep to the Slaughter, and like a Lamb dumb before the Shearers, ſo opened he not his Mouth. In his Humiliation his Judgment was taken away: and who ſhall declare his Generation? for his Life is taken from the Earth. Philip joyn'd to him [Page] and askt him, If he underſtood what he read? he deſired Philip to interpret the mind of the Prophet, if he ſpoke of him ſelf or another? Philip upon the place preached to him Jeſus: the Eunuch was ſo well perſwaded by the Apoſtle, that coming to a Water, he ſaid, What doth hinder me to be Baptized? Philip anſwered him; If thou believeſt with all thine heart, thou may'ſt: To this the Eunuch replyed; I believe, that Jeſus Chriſt is the Son of God. Upon which he was Baptized: and 'tis ſaid, He went away rejoycing: which indeed he might well do, that felt the Comfort of his Faith, the Remiſſion of Sin and the Joys of the holy Ghoſt.

I will conclude theſe Examples with a Paſſage in the Acts of Paul at Theſſalonica, 'tis this: Paul, as his manner was, went in unto them, Acts 17. 2, 3, 4. and Three Sabbath-dayes reaſoned with them out of the Scriptures, opening and alledging, that Chriſt muſt needs have ſuffered, and riſen again from the dead: and that this Jeſus (ſaid he) whom I preach unto you, is Chriſt. And ſome of them believed and conſorted with Paul and Silas: and of the devout Greeks a great multitude, and of the Chief Women not a few. Thus we may plainly ſee, that they were Baptiz'd into the Faith of Jeſus, and not into Numerous Opinions; and that this one Confeſſion from true Faith in the heart was the ground & Principle of their Church-fellowſhip: then God's Church was at Peace; ſhe thrive: there were then no Snares of Words made to catch Men of Conſcience in. Then not many Words, but much Integrity; now much Talk, and little Truth: Many Articles, but O ye of little Faith!

[Page] Nor was this only the Judgment and Practice of that Time out of Condeſcenſion to Weakneſs, and Charity to Ignorance; for both Chriſt Jeſus himſelf and his Apoſtles (thoſe bleſſed Meſſengers of holy Truth) have doctrinally laid it down, as the great Teſt to Chriſtians, that which ſhould diſtinguiſh them from Infidels, and juſtly entitle them to his Diſcipleſhip and Chriſtian Communion one with another. Then ſaid they to Jeſus, what ſhall we do, that we might work the Works of God? Jeſus anſwered and ſaid to them; This is the Work of God, that ye BELIEVE ON HIM, whom God hath ſent. Verily, Verily, I ſay unto you, he that believeth on me, hath Everlaſting Life. And John 6. 28, 29.—47. Ch. 8. 24. upon another Occaſion to the Jews he ſaid: For if ye believe not, that I am HE, ye ſhall die in your Sins: It muſt follow then, that if they did believe him to be the Meſſiah, the Anointed of God to Salvation, they ſhould be ſaved. Moſt plain is that Anſwer of the Apoſtles to Acts 16. 30, 31. the Goaler, when he came trembling to them and ſaid; Sirs, what muſt I do to be ſaved? Believe (ſaid they) on the Lord Jeſus Chriſt, Ro. 10. 8, 9, 10, 11, 12, 13. and thou ſhalt be ſaved. The Apoſtle Paul confirms this in his Epiſtle to the Romans, when he ſays: If thou ſhalt confeſs with thy mouth the Lord Jeſus, and ſhalt believe in thine heart, that God hath raiſed him from the Dead, thou ſhalt be ſaved. For with the heart man believeth unto Righteouſneſs, and with the mouth Confeſſion is made unto Salvation: For the Scripture ſaith, Whoſoever believeth on him, ſhall not be aſhamed. For there is no difference between the Jew and the Greek; for the ſame Lord over [Page]all is rich unto all, that call upon him. For whoſoever ſhall call upon the Name of the Lord, ſhall be ſaved. This was the Word of Faith which they preached; and he teſtified, that it was Deut. 30. 14. nigh in the heart, as Moſes had done before him. And ſaith the Apoſtle John on this Occaſion, Who is a Lyar, but he that denieth, 1 John 2. 22. that Jeſus is the Chriſt?—Hereby know ye the Spirit of God; every Spirit that confeſſeth, that Jeſus Chriſt is come in the Fleſh, is of God. Again ſays he, Whoſoever Chap. 4. 2,—15. ſhall confeſs, that Jeſus is the Son of God, God dwelleth in him, and he in God: Yet once more he affirms, Whoſoever believeth Chap. 5. 1. that Jeſus is the Chriſt, is born of God.

I will conclude theſe Doctrinal Teſtimonies out of Scripture with a Concluſive paſſage John uſeth towards the end of his Evangelical Hiſtory John [...]0. 30, 31. of Jeſus Chriſt: And many other Signs truly did Jeſus in the Preſence of his Diſciples, which are not written in this Book: But theſe are written, that ye might believe, that Jeſus is the Chriſt the Son of God, and that believing ye might have Life in his Name. In which place Two things are remarkable: Firſt, That whatever things are written of Jeſus, are written to this end, that we might believe, that Jeſus is the Chriſt. Secondly, That thoſe that ſincerely believe, ſhall through him obtain Eternal Life. Certainly then, if this be true, great muſt their Incharity and Preſumption be, who have taken other meaſures, and ſet another Rule of Chriſtianity, than Jeſus and his Apoſtles gave. This ſincere Confeſſion contented Chriſt and his Apoſtles; [Page] but it will not ſatisfy thoſe, that yet pretend to believe them: 'twas enough then for a Miracle and Salvation too, but it goes for little or nothing now. A man may ſincerely believe this, and be ſtigmatiz'd for a Schiſmatick, an Heretick, an Excommunicate: but I may ſay (as Chriſt did to the Jews in another Caſe) From the Beginning it was not ſo.

But I expect here to be Aſſaulted with this Objection; If this be all, that is neceſſary to be believed to Salvation, of what uſe is the reſt of Scripture?

I anſwer, Of great Uſe, as the Apoſtle himſelf teacheth us; All Scripture is given by Inſpiration 2 Tim. 3. 16, 17. of God, and is profitable for Doctrine, for Reproof, for Correction, for Inſtruction in Righteouſneſs, that the Man of God may be perfect, throughly furniſht unto all good Works. It concerns the whole Life and Converſation of a Man; but every paſſage in it is not therefore fit to be ſuch an Article of Faith, as upon which Chriſtian Communion ought or ought not to be maintained. For though it be all equally True, it is not all equally Important: There is a great Difference between the Truth and Weight of a thing. For Example: 'Tis as True, that Chriſt ſuffered under Pontius Pilate, as that he ſuffered; and that he was pierced, as that he died; and that he did eat after his Reſurrection, as that he riſe from the Dead at all; but no Perſon of common Underſtanding will conclude an Equal Weight or Concernment in theſe things, becauſe they are Equally True: The Death of Chriſt was of much greater Value than the Manner of it; his Reſurrection, than any Circumſtance of his Appearance, [Page] after he was riſen. The Queſtion is not, whether all the Truths contain'd in Scripture are not to be believed; but Whether thoſe Truths are Equally Important? and if the Belief with the heart and Confeſſion with the mouth, that Jeſus is the Chriſt and Son of God, be not as ſufficient now to entitle a man to Communion here and Salvation hereafter, as in thoſe times? againſt which nothing can be of Weight objected.

If it be ſaid, that this Contradicts the Judgment and Practice of many great and good Men.

I anſwer; I can't help that. If they have been tempted out of their own Curioſity or the Corruption of Times to depart from the Ancient Paths, the Foot-ſteps of pureſt Antiquity and beſt Examples; let their Pretences have been what they will, 'tis Preſumption: and it was Juſt with God, that Error and Confuſion ſhould be the Conſequence of thoſe Adventures; nor has it ever fail'd to follow them.

Laſtly if it be alledg'd, That this will take in all Parties, yea, that Schiſmaticks and Hereticks will creep in under this General Confeſſion, ſince few of them will refuſe to make it.

I do ſay, 'Twould be an Happy Day. What Man loves God and Chriſt, ſeeks Peace and Concord. that would not rejoice, if all our Animoſities and Vexations about Matters of Religion were buried in this one Confeſſion of Jeſus, the great Author and Lord of the Chriſtian Religion, (ſo often loſt in pretending to conteſt for it?) View the Parties on Foot in Chriſtendom [Page] among thoſe called Proteſtants, obſerve their Differences well, and how they are generally maintain'd; and you will tell me, that they are rent and divided about their own Comments, Conſequences and Concluſions: not the Text, but the Meaning; and that too, which perhaps is not in it ſelf Eſſential to Salvation (as the Diſpute betwixt the Lutherans and Calviniſts, the Arminians and Predeſtinarians and ſuch like.) Is it not lamentable to think, that thoſe, who pretend to be Chriſtians and Reformed ones too, ſhould divide with the Winds and fight as pro [...] Aris & Focis for ſuch things, as either are not Expreſly to be found in Scripture, or if there, yet never appointed or intended for ſuch Prime Articles of Faith by Chriſt or his Apoſtles. Should they then erect their Communion on another Bottom, or break it for deviating from any other Doctrines, than what they (in terminis) in ſo many words have deliver'd to us for neceſſary?

If we conſider the Matter well, I fear it will be found, that the Occaſion of D [...]ſturbance in the Church of Chriſt hath in moſt Ages been found to lie on the ſide of thoſe, who have had the Greateſt Sway in it. Very pertinent to our preſent Purpoſe is that Paſſage of J. Hales of Eaton in his Tract concerning Schiſm: ‘It hath (ſaith he) Tract of Schiſm, (printed with other things) pag. 212, 213. been the Common Diſeaſe of Chriſtians from the Beginning, not to content themſelves with that Meaſure of Faith, which God and Scriptures have expreſly afforded us; but out of a Vain Deſire to know more than is Revealed, they have attempted to DISCUSS THINGS, of which [Page] we can have no Light neither from Reaſon nor Revelation. Neither have they reſted here, but upon pretence of Church-Authority (which is NONE) or Tradition (which for the moſt part is but FIGMENT) they have peremptorily concluded and confidently impoſed upon others a Neceſſity of Entertaining Concluſions of that Nature; and to ſtrengthen themſelves have broken out into Diviſions and Factions, oppoſing Man to Man, Synod to Synod, till the Peace of the Church vaniſhed without all Poſſibility of Recall. Hence aroſe thoſe Ancient and many Separations amongſt Chriſtians, Arianiſm, Eutychianiſm, Neſtorianiſm, Photinianiſm, Sabellianiſm, and many more both Antient and in our Time.’

And as he hath told us one great Occaſion of the Diſeaſe, ſo he offers what follows, for the Cure: ‘And were Liturgies (ſayes he) and Publick Forms of Service ſo framed, as that they admitted p. 215, 216, 217, 218. not of particular and private Fancies, but contained only ſuch things, as in which all Chriſtians do agree, Schiſms on Opinion were utterly vaniſhed. Whereas to load our Publick Forms with the Private Fancies upon which we differ, is the moſt-ſoveraign Way to perpetuate Schiſm unto the World's End.—Remove from them, whatſoever is ſcandalous to any Party; and leave nothing, but what all agree on: and the Event ſhall be, that the Publick Service and Honor of God ſhall no wayes ſuffer.—For to charge Churches and Liturgies with Things Unneceſſary, was the Firſt Beginning of all Superſtition.—If the ſpiritual Guides and Fathers of the Church would be a little ſparing of Incumbring Churches with Superfluities, and not over-rigid either [Page] in reviving Obſolete Cuſtoms, or impoſing New, there were far leſs Danger of Schiſm or Superſtition—Mean while whereſoever falſe or ſuſpected Opinions are made a piece of the Church Liturgy, he that ſeparates, is not a Schiſmatick: for it is alike Unlawful to make Profeſſion of known or ſuſpected Falſhoods, as to put in Practice Unlawful or Suſpect Actions.’ He further tells us in his Sermon of Dealing with Erring Chriſtians, ‘That it is the Unity of the J. Hales, Golden Remains, p. 49, 50. Spirit in the Bond of Peace, and not the Identity (or Oneneſs) of Conceit which the Holy Ghoſt requires at the Hands of Chriſtians—A better Way my Conceit cannot reach unto, then that we ſhould be willing to think, that theſe things, which with ſome Shew of Probability we deduce from Scripture, are at the beſt but Our Opinions. For this peremptory Manner of ſetting down our Concluſions under this High Commanding Form of Neceſſary Truths, is generally one of the greateſt Cauſes, which keeps the Churches this Day ſo f [...]r aſſunder; whenas a Gratious Receiving of each other by Mutual Forbearance in this kind might peradventure in time bring them nearer together.’

Thus much of this Great Man concerning Schiſm, the Cauſe and Cure of it: and for the Notion of Hereticks he will help us altogether as well. For though they are generally taken for ſuch as err in Judgment about Doctrines and Articles of Faith, yet if this Man may have any Credit (and perhaps none of his Profeſſion has deſerv'd more) he tells us, that ‘Hereſie is an Act of the Will, not of Reaſon, and is ind eeda Lye, not a Miſtake: elſe (ſayes he) how could that [Page] known Speech of Auſtin go for true, Errare poſſum, Haereticus eſſe nolo: I may err, but I am unwilling to be an Heretick.’ And indeed this is no other, than what Holy Scripture teacheth; A Man that is an Heretick, after the firſt and ſecond Admonition reject; knowing, that he that is ſuch, is Tit. 3. 10, 11. ſubverted and ſinneth, being CONDEMNED OF HIMSELF. Which is as much as to ſay, that no body is an Heretick, but he that gives the Lye to his own Conſcience and is Self-condemned: Which is not the Caſe of Men meerly Miſtaken, or who only err in Judgment. And therefore the Term of Heretick is as Untruly as Uncharitably flung upon thoſe, that Conſcientiouſly diſſent either in point of Diſcipline OF Doctrine from any Society of Chriſtians: and it is not hard to obſerve, that thoſe who have beſt merited it, have moſt liberally beſtow'd it.

But to ſhow you, that neither true Schiſmatick (who is One, that unneceſſarily and unwarrantably ſeparates from that part of the Viſible Church, of which he was once a Member) nor true Heretick (who is a Wilful Subverter of True or an Introducer of falſe Doctrines; a Self-condemned Perſon) can ever ſhelter himſelf under this Common Confeſſion of Chriſtianity ſincerely made, Let us conſider, that who-ever ſo declares Jeſus to be the Meſſiah and Anointed Saviour of God to Men, muſt be ſuppoſed to believe all that of him, with reſpect to which he is ſo called. Now that for which he is ſo denominated, is that which God ſent him to do: the Reaſon and End of his coming he could beſt tell, who hath told us thus; I am come, that ye may have Life, and that ye may have it more abundantly. The World was [Page] as dead in Treſpaſſes and Sins, the guilt and defilement of Tranſgreſſion had kill'd the Soul as to Spiritual Life and Motion; and from under this powerful Death he came to redeem the Soul unto Life: in ſhort, to reſtore Man from this Fearful Degeneracy, his Diſobedience to God had reduced him to.

The Way he took to accompliſh this Bleſſed Work was Firſt, To preach Repentance and the Approach of the Kingdom of God, which is his Rule and his Authority in the Hearts of men, which brings us to the Second thing to be believed, namely—

What he Taught?

1. Firſt, his Doctrine led Men to Repentance: Repent, for the Kingdom of God is at hand. No Man could receive the Kingdom of God, John 3. 20, 21. whilſt he lived under the Kingdom and Power of Satan: ſo that to Repent is not only to bring their Deeds to the Light (which Chriſt exhorteth Men to;) but to forſake that, which upon Examination appeared to be Evil. Wherefore I conclude, that ſuch as have not been acquainted with this Holy Repentance, do not ſincerely believe, neither can Rightly confeſs Jeſus to be the Chriſt the Son of God, the Saviour of the World. Therefore ſaith the Apoſtle, Let him that nameth the Name of the Lord, depart from Iniquity: plainly implying, that thoſe do rather Prophane than Confeſs the Name of the Lord, who do not Depart from their Iniquities. And (ſaith the Apoſtle in another place) No man can call Jeſus LORD, but by the Holy Ghoſt: Which opens to us the Nature of the True Confeſſion, to wit, That the True [Page] Confeſſion of Jeſus to be both Lord and Chriſt is from ſuch a Belief in the Heart, as is the work of the Holy Ghoſt; and thoſe that do not Confeſs him or call upon him by Virtue of the Overſhadowings of this Divine Spirit and Power, are not truly Chriſtians, true Worſhippers, Believers and Diſciples.

Furthermore, they that receive Chriſt, receive his Kingdom, his Power and Authority in their Souls; the ſtrong Man that kept the houſe, becomes boun [...], and his Goods ſpoil'd by this ſtronger man the LORD's CHRIST, who is come from Heaven to dwell in us and be the Hope of our Glory: for ſo he was preached to the Gentiles. This Kingdom (the Apoſtle tells us) ſtands in Righteouſneſs, Peace and Joy in the Holy Ghoſt: and Chriſt tells us, where it is to be ſet up? The Kingdom of God is within you, ſaith the King himſelf; and where ſhould the King be, but in his own Kingdom? they are bleſſed, that feel him to Rule and that live under the ſwaying of his Righteous Scepter: for when this Righteous One Rules the Earth, the Sons of Men rejoyce.

So that no Man can truly Confeſs and rightly Believe Jeſus to be the Chriſt and Son of God, that do's not receive him to be his King, to rule his Heart & Affections. For can a Man be ſaid to believe in one, that he will not receive? but To as many as received Chriſt of Old, gave he Power to become the Sons of God, which were born not of Blood, nor of the Will of the John 1. 12, 13. Fleſh, nor of the will of Man, but of God. What is this will of God? Paul anſwers the Queſtion: The Will of God is your Sanctification; for this Chriſt came [Page] into the World. So that thoſe that believe and receive Chriſt, he is made to them Righteouſneſs, Sanctification 1 Cor. 1. 30. and Redemption; that is, he has ſaved them from their Sins, Guilt and Defilement, and ſanctified them from their Corruptions: they live now by the Grace of God, that teaches them to be of a Sober, Righteous, Godlike Life. Ye ſhall know them by their Fruits, ſaith Chriſt of the Phariſees; ſo ſhall Men know them, that ſincerely believe & confeſs Chriſt by their ſanctified Manners and Blameleſs Converſations. And wo to them that make other Diſtinctions! for God has made no other; there will be but Goats and Sheep at the Laſt Day, Holy and Unholy, Juſt and Unjuſt. Therefore let that be our Diſtinction, which ever was and will be God's Diſtinction: for all other Meaſures are the Effects of the Paſſions and Preſumptions of Men.

But becauſe it may be expected, that I ſhould fix upon ſome few General Heads of Chriſtian Doctrine from the Mouth of Chriſt and his Apoſtles as requiſite to Chriſtian Communion; I ſhall proceed to mention, what Chriſt eminently taught. He that reads his Sermon upon the Mount, will find in the Entrance, how many States and Conditions Chriſt Mat. 5. Bleſſed; The Poor in Spirit, The Mourners, The Meek, They that hunger after Righteouſneſs, The Merciful, The Pure in Heart, and the Peace-makers; which indeed Comprehend the whole of Chriſtianity. By Mourners we underſtand true Penitents, Men of Unfeigned Repentance; which leads them not only to Confeſs but Forſake their Sins. This Godly Sorrow [Page] makes Men Poor in Spirit, Empty of themſelves, wanting the Light, Life and Power of Jeſus to ſupport and ſuſtain them; in which as they ſted faſtly walk, the Attonement of the Blood is felt, and it cleanſeth them from all Unrighteouſneſs: which makes them Pure in Heart. And in this Condition no Food will ſerve their Turn but Righteouſneſs; after this they Hunger and Thirſt more than for the Bread that periſheth. They are full of Meekneſs▪ and Mercy, Making Peace and Promoting Concord, where-ever they come: For being themſelves reconciled to God, they endeavour to reconcile all Men unto God and one unto another.

In ſhort, let us bring it home to our Conſciences and deal faithfully with our ſelves. Do we know this Holy Mourning? this Godly Sorrow? are we Poor in Spirit? not Self-conceited, but Humble, Meek and Lowly in Heart, like him that bid us be ſo? Do we Hunger after the Kingdom of God and Righteouſneſs of it? and are our Hearts purified by the Precious Faith of the Son of God? Infine, Are we Merciful? Tender-hearted? Lovers of Peace more than lovers of our ſelves? Perſecuted rather than Perſecutors? ſuch as receive Stripes for Chriſt's ſake, and not thoſe that beat our Fellow-Servants? No Man has true Faith in Chriſt Jeſus, that is not acquainted with theſe Bleſſed Qualifications: This is Chriſt's Doctrine; and to believe in him is to obey it and be like him.

The great Intendment of this Sermon is to preſs people to a more Excellent Righteouſneſs than that of the Scribes and Phariſees. For (ſaith Jeſus to the Multitude) [Page] Except your Righteouſneſs ſhall exceed the Righteouſneſs of the Scribes and Phariſees, Verſ. 20. ye ſhall in no Caſe enter into the Kingdom of Heaven.

(1.) He taught, not only that Killing but Anger without a very▪ Juſt Cauſe Verſ. 21, 22. is Unlawful to his Diſciples.

(2.) he prefers Concord above Devotion, Mercy before Sacrifice; He that Verſ. 23, 24, 25. will not uſe his Utmoſt Endeavour to be reconciled to his Brother, ſhall find no place for his Prayers: And Every Man is this Brother.

(3.) He not only forbids Adultery, which the Law forbids; but Luſt: the Verſ. 28, 29, 30. Ax of his Doctrine is laid to the Root of the Tree; it reaches to the Firſt Seeds of things, to the Innermoſt and moſt hidden Conceptions of the Mind.

(4.) From Keeping and Performing Legal Vows to not Swearing at all: and Verſ. 33, 34. indeed, what Uſe can there be of any Swearing, where Mens Yea is Yea, and their Nay, Nay.

(5.) He taught Not to reſiſt Evil, but to ſuffer Loſs rather than enter into Contention: his Divine Wiſdom did fore-ſee, how much Verſ. 39, 40. eaſier it would be, to Overcome the Violent Paſſions of Men by Patience than Controverſie. And he that conſiders the Unrulineſs of ſome Mens Diſpoſitions, their Heats and Prejudices, it will be found, that it is not alwayes a Real Injury or [Page] Loſs, but Paſſion, Revenge or Baſe Intereſt, that ſets them to Sutes and Clamours.

(6.) He taught us the Higheſt Compleſance and Charity: If any Man compel thee to go a Mile, go with him [...]wain. Be of an Eaſie and Ready Verſ. 41. Mind to Do Good, and to all Friendly Offices be eaſily perſwaded; and in which rather exceed than fall ſnort.

(7.) He taught as great Liberality and Charity; to give to him that asks, and from him that would borrow, not to turn away: in ſhort, to be Verſ. 42. Stewards of our External Subſtance for the Good of Mankind, according to our Reſpective Abilities.

(8.) He advances the Doctrine of Loving Friends to the Degree of Loving Enemies. Ye have heard (ſaid Jeſus) that it hath been ſaid, Verſ. 43, 44, 45. Thou ſhalt love thy Neighbour and ſhalt hate thine Enemy; but I ſay unto you, Love your Enemies, bleſs them that Curſe you, do good to them that hate you, and pray for them that deſpightfully uſe you and perſecute you. Surely then, where no Anger dwells, no Revenge can grow; and if we muſt love Enemies, there is no Man left to be hated. This is the Doctrine of that Jeſus, that laid down his Life for all: and this is the End for which he preached it, That (ſayes he) ye may be the Children of your Father, which is in Heaven; for he maketh his Sun to riſe on the Evil and on the Good, and ſendeth Rain on the Juſt and on the Unjuſt, It is as much as if Chriſt had ſaid; No Man can be like God, that does not Love his Enemies, and who cannot do good to all: Conſequently, he that does Love [Page]Enemies, and is ready to Do good unto all, he is like God the Father, that is in Heaven, who is Love.

(9.) Chriſt teaches us to avoid Oſtentation Mat. 6. 1. in our Charity: Take heed that ye do not your Alms before Men to be ſeen of them.

(10.) He teaches us the Duty of Prayer, where and what: not in the Corners of the Streets Verſ. 5, 6. nor in the Synagogues to be ſeen of Men; but in the Cloſet, in the ſecret of the Heart betwixt God and the Soul.

(11.) He forbids Hoarding and Laying up of Money in Bank; preſſes Treaſuring up of Wealth Verſ. 19, 20. in Heaven: and the Reaſon is this, that the one is Corruptible, and the other is Incorruptible.

(12.) He teaches Dependence upon the Providence of God; calling the Diſ-truſtful, O ye of little Faith. Which of you (ſays he) by taking Thought can add one Cubit to his Stature? therefore Ver. 25. to the end. take no Thought, ſaying, What ſhall we eat or what ſhall we drink, or wherewith ſhall we be clothed? for after all theſe things the Gentiles ſeek; for your Heavenly Father knoweth, that you have need of all theſe things. But ſeek ye firſt the Kingdom of God and his Righteouſneſs, and all theſe things ſhall be added unto you.

(13.) He ſets up a Diſcrimination or Diſtinction between falſe and true Prophets, thoſe that are his Diſciples, from Counterfeits. Ye ſhall know them (ſaid Chriſt) by their Fruits: Do men gather Grapes of Thorns or Figgs of Thiſtles? even Matth. 7. 15, 16, 17, 18, 19, 20. ſo every good Tree bringeth forth Good Fruit, but a Corrupt Tree bringeth forth [Page] Evil Fruit. A Good Tree cannot bring forth Evil Fruit, neither can a Corrupt Tree bring forth good Fruit: Wherefore by their Fruits ye ſhall know them. This was the Diſtinction given by Chriſt to his Followers; the Tree was not accounted Good or Bad by the Leaves, but the Fruits; not by the Opinions, but the Holy living. The Faith in that Day was an Entire Reſignation and Dependence upon God, and not a Subſcription to Verbal Propoſitions and Articles, though never ſo True: that was the Work of Aftertimes, more Corrupt and Superſtitious Ages. But—

(14.) Laſtly Chriſt preaches the General Judgment. Many will ſay to me in that Day [what Day? the Day of Account and Final Reckoning Ver. 21. to the end. with Mankind:] Lord, Lord, have we not propheſied in thy Name, and in thy Name caſt out Devils and done many wonderful works? And then (ſaid Chriſt) will I profeſs unto them, I never knew you, Depart from me, ye that work Iniquity. Not every one that ſaith, Lord, Lord, ſhall enter into the Kingdom of Heaven; but he that doth the Will of my Father, which is in Heaven. Therefore whoſoever heareth theſe Sayings of mine and doth them, I will liken him unto a Wiſe Man, which built his Houſe upon a Rock, and the Rain deſcended and the Floods came, and the Winds blew and beat upon that Houſe, and it fell not; for it was builded upon a Rock. And every one that beareth theſe Sayings of Mine, and doth them not, ſhall be likened unto a Fooliſh Man, which built his Houſe upon the Sand: and the Rain deſcended, and the Floods came and the Winds blew, and beat upon that Houſe, and it fell, and great was the Fall of it, And it came to paſs, when Jeſus had ended theſe Sayings, the [Page]People were aſtoniſhed at his Doctrine: for he taught them as one having Authority, and not as the Scribes.

By all which it is moſt plain, that as Chriſt is the Rock, on which true Chriſtians build; ſo none can be ſaid truly to build upon this Rock, but thoſe that keep his Sayings, that do his Commandments, that obey his Doctrine. Wherefore that Faith of JESUS to be the SON and CHRIST of GOD muſt be ſuch a Faith, as does the Will of the Heavenly Father, and keepeth THESE SAYINGS of Chriſt.

There are Two places, in which Chriſt ſeems to ſum up his bleſſed Doctrine: One is this, Therefore all things, whatſoever ye would, that Men Matth. 7. 12. ſhould do to you, do ye even ſo to them; for this is the Law and the Prophets; Which Chriſt came not to deſtroy, but to fulfill. But the other Paſſage ſeems to be more full, the firſt relating only to our Dealings with Men; this Second Paſſage comprehends our Duty both to God and Men, viz. Thou ſhalt love the Lord thy God with all Matth. 22. 37, 38, 39. thy Heart and with all thy Soul, and with all thy Mind; this is the firſt and great Commandment: and the ſecond is like unto it, Thou ſhalt love thy Neighbour as thy ſelf. In theſe two Commandments hang all the Law and the Prophets.

This is the Perfection of the Chriſtian Religion, the Great Commandment of Chriſt, the Certain Token of Diſcipleſhip. A new Commandment (ſaid Chriſt) I give unto you, that ye Love one John 13. 34, 35. another; as I have loved you, that ye alſo love one another: by this ſhall all men know, that ye are my Diſciples, if ye have love one to [Page] another. Again, Chriſt ſpeaks to his Diſciples; If ye keep my Commandments, ye ſhall abide in my Love, even as I have kept my Father's Commandments, and abide in his Love: and this is my Commandment, that ye Love one another, as I have loved you. Yet once more: Ye are my Friends, if ye John 15. 10, 12, 14, 17. do, whatſoever I command you; and theſe things I command you, that you Love one another. He that hath my Commandments and keepeth them, he it is that loveth me, and he that loveth me, ſhall be loved of my Father, and I will love him and will manifeſt my ſelf to him: but he John 14. 21. that loveth me not, keepeth not my Sayings. So that only thoſe are Friends, and Diſciples of Chriſt Jeſus that do his Sayings and keep his Commandments, and the Great Commandment of all is LOVE: for upon this One Commandment all the reſt depend.

For he that loves God above all, will leave all for God; not one of his Commandments ſhall be ſlighted: and he that loves his Neighbour, will much more love the Houſhold of Faith. Well may ſuch be True Chriſtians, when their Faith in Chriſt works by LOVE, by the Power of this Divine Love: he that dwells in this Love, dwell in God, 1 John 4. 16. (if John ſay true) for he is Love. And in this he recommended his Love unto us, that he ſent his only Begotten Son,—that whoſoever believeth in him, ſhould not periſh, but have Everlaſting Life: Alſo herein did Chriſt manifeſt his Love, in John 15. 12, 13, 14. laying down his Life for us. This is my Commandment (ſaid Chriſt) that ye Love [Page] one another, as I have loved you: and, Greater love hath no Man than this, that a Man lays down his Life for his Friends; ye are my Friends, if ye do whatſoever I command you. Indeed he gave his Life for the World, and offered up One Common Sacrifice for Mankind: Heb. 10. and by this One Offering up of himſelf once for all he hath forever perfected [that is, quitted and diſcharged and taken into Favour] them that are ſanctified; who have received the Spirit of Grace and Sanctification in their Hearts: for ſuch as reſiſt it, receive not the Benefit of that Sacrifice.

This Holy Offering up of himſelf by the Eternal Spirit, is a Great Part of his Meſſiahſhip; for therein he hath both confirmed his Bleſſed Meſſage of Remiſſion of Sins and Life Everlaſting to as many as truly believe in his Name, and given himſelf a Propitiation for all that have ſinned, and ſo came ſhort of the Glory of God: in ſo much that God is ſaid by the Apoſtle Paul to be Juſt, and the Juſtifier of him, which believeth in Jeſus, whom God hath ſet forth to be a Propitiation Rom. 3. 25, 26, 27. through Faith in his Blood to declare his Righteouſneſs for the Remiſſions of Sins that are paſt, through the forbearance of God.

Unto which I ſhall Join his Mediatorſhip or Advocacy, link'd together both by the Apoſtle Paul and the beloved Diſciple John: the firſt in theſe 1 Tim. 2. 5, 6. words; For there is One God and one Mediator between God and Man, the Man Chriſt Jeſus, who gave himſelf a Ranſom for all to be teſtified in due Time. The Apoſtle John expreſſeth it thus: My little Children, theſe things write I unto you, that 1 John 2. 1, 2. you Sin not; and if any Man ſinneth, we have [Page]an Advocate with the Father, Jeſus Chriſt the Righteous; he is the Propitiation for our Sins, and not for ours only, but alſo for the Sins of the whole World.

So that (to be Brief) the Chriſtian Creed ſo far as it is Declaratory, lies eminently in a Confeſſion of theſe Particulars. Of the Divine Authority of the New as well as of the Old Teſtament Writings; and therein of theſe Great, General and Neceſſary Truths expreſly, to wit, Of Chriſt, his Miracles, Doctrine, Death, Reſurrection, Advocacy or Mediation, the Gift of his Grace, Faith and Repentance unto Remiſſion of Sins, the Neceſſity of Keeping his Commandments, and laſtly of Eternal Recompence.—Leſs once than all this would have done; and it does not ſhew the Age more Chriſtian, but more Curious, indeed more Infidel, that there is this Stir made about External Creeds of Communion: for Diſtruſt of Brethren and Incredulity among Chriſtians is no ſmall Sign of their Decay of Faith towards God; From the Beginning 'twas not ſo.

But it may be here Objected, How ſhall we know, that ſuch a Declaration of Faith is ſincere? I Anſwer, By recurring to that Evidence, which God ſhall give us. They that can try Spirits under the moſt-Sheeplike Clothing, have the moſt-Immediate and Certain Proof; but let it ſuffiſe, that Chriſt hath told us, By their Fruits ye ſhall know them. If any Man, ſays Chriſt, will come after me, let him take up his Croſs and follow me: and in another place Matth. 16. 24. he tells us thus; My Sheep hear my Voice, and I knew them and they follow me; that is, They are led by my Spirit, they live my Life, they John 10. 27. obey my Doctrine. And the Apoſtle Peter aſſures us, [Page] that True Faith purifies the Heart: and no Acts 15. 9. Impurity can flow from a pure Heart. You may know this Faith by that Way, by which Abraham's Faith was known to be True, to wit, Obedience. He believed God, that is, He Obeyed God; he ſubmitted to the Will of God and relied upon his Goodneſs: He that gave me my Son by a Miracle, can Rom. 4. 2 Cor. 4. 13. work another to ſave him; To God all things are Poſſible. It is call'd by the Apoſtle Paul The Spirit of Faith; ſomething more near and inward, than any External Articles and Declaration of Faith, that from whence all True Confeſſions and good Works come; which made the Apoſtle Paul thus to ſay; We give thanks to God always for you all, making mention of you in our Prayers, remembring 1 Theſ. 1. 2, 3. without Ceaſing your Work of Faith.

'Twas this true Faith, that brings forth Works of Righteouſneſs, by which Abel Offered to God, Enoch was Tranſlated, Noah was ſaved: it is ſaid of him, that he became Heir of the Righteouſneſs, which is by Faith. By this Faith Abraham left his own Country, and obey'd the Voice of God. By Faith Moſes was preſerved from his Childhood; and when he came to years, refus'd to be called the Son of Pharaoh's Daughter: by Faith he forſook Egypt, and paſſed the Red Sea. By Faith the Walls of Jericho fell down, and Rahah was ſaved. By Faith Gideon, Barak, Sampſon, Jephtha, David, Samuel and the Prophets ſubdued Kingdoms, wrought Righteouſneſs, obtained Promiſes, Heb. 11. ſtopped the Mouthes of Lyons, quenched the Violence of Fire, eſcaped the Edge of the Sword; with much more too large to be utter'd.

[Page] This is that Faith, which the Apoſtle James magnifies againſt all falſe Faiths: Faith (ſays he) if it has not Works, is dead. A Man may ſay, Thou haſt Faith, and I have Works; Jam. 2. 17, 18, 19, 20, 21, 22, 23, 24. ſhew me thy Faith without thy Works, & I will ſhew thee my Faith by my Works. And as if he had fore-ſeen the Men of Creeds and Articles, he ſpeaks on this wiſe: Thou believeſt that there is One God, thou doſt well; the Devils alſo believe and Tremble. But wilt thou know, O Vain Man, that Faith without Works is dead. Was not Abraham our Father juſtified by Works, when he had offered Iſaac his Son upon the Altar? ſeeſt thou how Faith wrought with his Works? and by Works was Faith made perfect.—And he was called the Friend of God.

And the Exhortation of the Apoſtle Peter is a plain Diſcrimination of true Faith; And beſides this, giving all Diligence, add to your Faith 2 Pet. 1. 5, 6, 7, 8, 9. Virtue, and to Virtue Knowledge, and to Knowledge Temperance, and to Temperance Patience, and to Patience Godlineſs, and to Godlineſs Brotherly Kindneſs, and to Brotherly Kindneſs Charity. For if theſe things be in you and abound, they make you, that ye ſhall neither he barren nor unfruitful in the Knowledge of our Lord Jeſus Chriſt. But he that lacketh theſe things, is blind, and cannot ſee far off, and hath forgotten that he was purged from his old Sins.

I will ſeal up theſe Scripture. Teſtimonies of Faith with that Account which is given us by the Apoſtle John; For whatſoever is born of God, overcometh the World: and this is the Victory, that overcometh 1 John 5. 4. the World, even our Faith. Who is he [Page]that overcometh the World, but he that believed, that Jeſus is the Son of God? So that the Belief in the Son of God muſt have this Evidence to prove it true, that by it Men are born of God and overcome the World: ſo that their Faith is falſe, whom the World Overcomes. I am not of this World, ſaith Chriſt Jeſus; neither can that Faith be, that is called the Faith of the Son of God.

There are Three Paſſages left us upon Record by this Beloved Diſciple of Jeſus of Great Weight and Importance to us; when he had diſcourſed of the Propitiation and Advocacy of Chriſt, he does immediately add; And hereby do we know that we know him, if we keep his Commandments. He 1 John 2. 3, 4, 5, 6. that ſaith, I know him, and keepeth not his Commandments, is a Lyar, and the Truth is not in him. But whoſo keepeth his Word, in him verily is the Love of God perfected: hereby know we, that we are in him. He that ſaith, he abideth in him, OUGHT HIMSELF ALSO SO TO WALK, EVEN AS HE WALKED.

The Second Paſſage very pertinent to this preſent matter is in the next Chapter; My little Chap. 3. 18, 19, 20, 21, 22, 23. Children, let us not love in word neither in tongue, but in deed and in truth. And h [...]reby we know, that we are of the Truth, and ſhall aſſure our Hearts before him: For if our Heart condemn us, God is greater than our Heart, and knoweth all things. Beloved; if our Heart condemn us not, then have we Confidence towards God: and whatſoever we ask, we receive of him, becauſe we keep his Commandments, and do thoſe things that are pleaſing in his ſight. And this [...][Page] [...][Page] [Page]is his Commandment, that we ſhould believe on the Name of his Son JESUS Chriſt, and love one another, as he gave us Commandment.

The Third and laſt Paſſage, which I ſhall mention on this Account is in his fourth Chapter of the ſame Epiſtle, viz. And we have ſeen and do teſtifie, that the Father ſent the Son to be the Saviour of Chap. 4. 14, 15, 16, 17. the World. Whoſoever ſhall confeſs, that Jeſus is the Son of God, God dwelleth in him and he in God. And we have known and believed the Love, that God hath to us: God is Love; and he that dwelleth in Love dwelleth in God, and God in him. Herein our love is made perfect, that we may have Boldneſs in the Day of Judgment, becauſe AS HE IS, SO ARE WE IN THIS WORLD.

Theſe are the Holy Fruits of all that love God and believe in Chriſt, that are the Family of the Faithful, regenerated and redeemed from the Earth; Whereever two or three of them are met together, Chriſt is in the midſt of them; they neither Ask nor Hope in vain. With this Character let us take a View of all Perſons and Societies of Chriſtians throughout the World, not forgetting our ſelves: let us hereby try their Faith and Religion and our own; if it be of God the Father, it is Pure and Undefiled, Jam. 1. 27. it leads them that have it, to Viſit the Fatherleſs and Widow in their Affliction, and to keep themſelves Unſpotted from the World: Is this our Caſe?

If it be Objected, Which way ſhall we obtain this like Precious Faith? I anſwer: They muſt take diligent Heed to the Light and Grace, that comes by Jeſus, that Candle of the Lord, which he has ſet up [Page] in our Souls: we muſt bring our Deeds to this Light, ſee, if they be wrought in God or no? For this gives us to diſcern betwixt the Precious and the Vile; the one gives Joy, the other brings a load of Guilt upon the Soul: do we not know, that we Do the things we ought not? and that we Leave undone the thin [...]s we ought to do? this will be our Judgment: For therefore Men are Condemnable, becauſe they knon.

Theſe therefore, that would obtain this precious Faith, that overcomes the World, muſt embrace the Grace of our Lord Jeſus Chriſt, by which this Faith is begotten: and they, who believe not in this Grace, nor receive it in the love of it, nor give themſelves up to be taught and led by it, can never be ſaid truly to believe in him, from whom it comes, any more then the Jews may be ſaid to believe in God, when they rejected him that came from God, his Beloved Son. He that denyes the Meaſure, can never own or receive the Fulneſs. John bears Record, John 1. 14, 16, 17. that he was Full of Grace and Truth, and that of his Fulneſs they received, and Grace for Grace: for the Law was given by Moſes, but Grace and Truth came by Jeſus Chriſt: So that 'tis utterly Impoſſible for a Man to believe in Chriſt, and not to be taught by the Grace that comes from him and by him.

'Tis a Common ſaying of People in theſe dayes, We are not under the Law, but under Grace; who are in Truth under Sin and the Law of Death, Subjects to the Prince of the Power of the Air, who reigns in the hearts of the Children of Diſobedience; and their Lives ſhow it: No; thoſe are under Grace, that live the holy Life of it. For the Grace of God, that bringeth Salvation (ſaith the Apoſtle Paul, Tit. 2. ii. 12.) hath Appeared to [Page]All Men, teaching us, that denying Ungodlineſs and Worldly Luſts we ſhould live Soberly, Righteouſly and Godly in this preſent World: Theſe are the People that believe in Chriſt unto the ſaving of the Soul. This is that Bleſſed Light, which ſhines in the hearts of thoſe that believe, and gives them the Knowledge of the Glory of God in the face of Jeſus Chriſt: the Ancients walk'd in it, and found Eternal Life by it. I am the Light of the World, ſaid Chriſt, he that John 8. 12. follows me, ſhall not walk in Darkneſs, but have the Light of Life. The Saints Armed themſelves with it againſt the fiery Darts of Satan, and by the Vertue and Power that is in it, were enabled Rom. 13. 12, 13, 14. to overcome Temptation. And this will be the Condemnation of Diſobedient Men, that they ſee, but ſhut their Eyes; know the Light, but rebel againſt it. Chriſt by his holy Light in the Conſcience ſhews Men their Danger, warns them of it before it comes upon them: no Man on Earth can plead either Ignorance or Surpriſe.

'Tis true, the Candle of the Wicked is often put out; But that it implies, 'tis often lighted, and that men Sin againſt Conviction, againſt Sight and Knowledge: 'tis wilfull, and that's dangerous. No Faith in Diſobedience will do, no Faith without holy Fruits, holy Works, will ſave. Men muſt be born again, if ever they will enter into the Kingdom of God: there is no Fellowſhip between Chriſt and Belial; People muſt part with their Vile Affections and Inordinate Deſires, or they are no Company for Chriſt, they have no Share in him. What part can Pride have in Humility? Wrath in Meekneſs? Luſt in Self-denial? Revenge [Page] in Forgiveneſs? To pretend, to believe in Chriſt, and not to be like him, is a Contradiction. 1 Joh. 1. 5. 6, 7, 8, 9. This is the Meſſage (ſaid the Beloved Diſciple) which we have heard of him, and declare unto you, that God is Light, and in him is no Darkneſs at all: If we ſay, that we have Fellowſhip with him and walk in Darkneſs, we lye and do not the Truth. The Truth is, all ſuch Faith and Profeſſion, are a Lye in the Right Hand, a Cheat upon a Man's Self. But (ſays he) if we walk in the Light as God is in the Light, we have Fellowſhip one with another, and the Blood of Jeſus Chriſt his Son cleanſeth us from ALL SIN. If we ſay, that we have no Sin [to be cleanſed from] we deceive our ſelves, and the Truth is not in us: But if we confeſsour Sins, he is Faithful and Juſt to forgive us our Sins, and to CLEANSE us from ALL UNRIGHTEOUSNESS.

To Conclude, Chriſt Jeſus the Son of God and Saviour of the World is Holy, Harmleſs and Undefiled, and ſo muſt his Followers be; he is no Head of a Corrupt Body, nor Maſter of Rebellious Servants: he that has not the Wedding Garment, muſt be caſt out; the Branch that brings not forth Fruit, will be cut off. But thoſe that truly believe in his Name, walk in his Light, and are taught by his Grace to renounce the Luſts of the Eye, the Luſts of the Fleſh and Mark 3. 32, 33, 34, 35. Pride of Life; the Unjuſt Profits, Pleaſures and Pomps of this World, and chuſe to follow him in his own Holy Way of Regeneration: the ſame is his Brother, his Siſter and his Mother. And whatever Loſſes they may ſuſtain for his Mat. 19. 28, 29. Names ſake, they have the Promiſe of [Page] an Hundred fold here, and the Inheritance of Everlaſting Life.

And I do fervently beſeech Almighty God, the Giver of all Saving Faith, mercifully to Vouchſafe more and more to beget a Serious Enquiry in us, What that Eaith is, which we have? who is the Author of it? and what Fruits it hath brought forth? that we may not prophane the Name of God by a Vain Profeſſion of it, nor abuſe our ſelves unto Eternal Perdition; But that we may endeavour (by God's Aſſiſtance) to approve our ſelves ſuch Believers, as ſincerely fear God, love Righteouſneſs and hate every Eyil Way, as becomes the Redeemed of God by the pretious Blood of his Son. Since therefore we are not our own, but the Lord's, who hath bought us with that Great Price, let us glorifie him in our Bodies, in our Souls and in our Spirits, which are his. Then ſhall we be Children of Abraham indeed, Heirs of the Promiſes, partakers of that Reſurrection and Life, that Immortality and Glory, which God the Righteous Judge will one Day plentifully diſtribute to them that abide in this pretious Faith unto the End.

This naturally brings me to my Third Head, and an Unhappineſs we have long labour'd under, to wit;

A Debaſing of the true Value of MORALITY under pretence of Higher Things, miſtaking the very End of Chriſt's Coming.

By MORALITY I underſtand Vertuous Living, Purity of Manners, that Juſtice, Temperance, Truth, Charity and Blameleſneſs in Converſation, which [Page] may well Denominate the Man that lives that Life, a MAN JUST; in ſhort, one that does unto all men, as he would have all Men do unto him, this is the Moral Man. It is Notorious, how ſmall an Eſtimate Two ſorts of people have put upon him, the Prophane and the Profeſſors (the Publican and the Phariſee:) The Firſt deſpiſe him as too Squeamiſh, Nice and Formal, they deride his Regularity and make a Jeſt of his Preciſeneſs. And thinking No Man can be good, becauſe they are Nought; and that all muſt needs fall by thoſe Temptations they will not reſiſt; they conſtrue Sobriety to be a Trick to decoy Mankind, and put a Cheat upon the World. If they hear any one ſay, Such a Man is a Sober and Juſt Perſon, They have learned by themſelves to call him Knave; that he has a Deſign upon ſome body by being Juſt in little things, to Cheat in things of more Moment. This Man is very Unfaſhionable among Men of Immoral Principles, for his very Looks and Life carry a Reproof with them upon Vitious Men, who, as if Virtue were their Common Enemy, are in Combination againſt the Lovers and Entertainers of her. Becauſe ſuch true Virtuoſ [...] will neither do the Ill things, they would have them, nor flatter them in the Ills they do; and therefore where Ill Men have the Power, Good Men are ſure to be made the Common Enemy.

But the Reproaches that Men of Morality receive at the Hands of Lewd Men, are more their Honour than their Suffering. But that which is moſt of all Anxious, is that Morality is denyed to be Chriſtianity; that Virtue has any Claim to Grace, and that thoſe, who glory to be called Chriſtians, can be ſo Partial [Page] and Cruel, as to renounce a meer Juſt Man their Society, and ſend him preaching among the Heathen for Damnation. And pray, what's the Matter? Why! though this Perſon be a ſober Liver, yet he is but a General Believer; his Faith is at large: 'Tis true, he believes in God. but I hear little of his Faith in Chriſt. Very well: Does he not therefore believe in Chriſt? or muſt he therefore be without the Pale of Salvation? Is it poſſible that a Man can truly believe in God and be damned? But as he that believes in Chriſt, believes in God, ſo he that believes in God, believes in Chriſt: For he that believes on him, that raiſed up Jeſus from the Dead, his Faith ſhall be imputed to Rom. 4. 22, 23, 24. him for Righteouſneſs. And ſays Chriſt himſelf; He that believeth my Word, and believeth on him that ſent me, hath Everlaſting John 5. 24. Life: Has he that believes in God, no Intereſt in this Expreſſion? But more particular is that place of the Apoſtle to the Hebrews, viz. For he that cometh to God, muſt believe that he is, Heb. 11. 6. and that he is a Diligent Rewarder of them that ſeek him. Now. if thoſe who ſo belie [...]e, can come to God, the Moral Man's Condition is not Dangerous even in the ſtricteſt ſenſe of the Word, not only ſuch as have a General Faith of Chriſtianity, and never adhered to any particular Party (a Senſe, we ſhall anon conſider) but even thoſe, who never heard the Hiſtory of Chriſt, nor had a diſtinct Knowledge of him, as we profeſs him.

For it ſeems a moſt-unreaſonable thing, that Faith in God and keeping his Commandments ſhould be no Part of the Chriſtian Religion: but if a Part it be (as [Page] upon ſerious Reflection who dare deny it?) then thoſe before and ſince Chriſt's time, who never had the External Law nor Hiſtory, yet have done the things contained in the Law, their Conſciences not Accuſing nor Hearts Condemning, but excuſing them before God, are in ſome degree concern'd in the Character of a true Chriſtian. For Chriſt himſelf preach'd and kept his Father's Commandments; he came to fulfil and not to deſtroy the Law; and that not only in his Rom. 8. 4. own Perſon, but that the Righteouſneſs of the Law might be alſo fulfilled in us.

Let us but ſoberly conſider, What Chriſt is? and we ſhall the better know, whether Moral Men are to be reckoned Chriſtians? What is Chriſt but Meekneſs, Juſtice, Mercy, Patience, Charity and Virtue in Perfection? can we then deny a Meek Man to be a Chriſtian? a Juſt, a Merciful, a Patient, a Charitable and a Virtuous Man to be like Chriſt? By me Kings reign, and Princes decree Juſtice, ſaith Wiſdom, yea, the Wiſdom that is from above (ſee Prov. 8. 15.) ſo may I ſay here; By Chriſt men are Meek, Juſt, Merciful, Patient, Charitable and Virtuous. And Chriſtians ought to be diſtinguiſhed by their likeneſs to Chriſt and not their Notions of Chriſt, by his Holy Qualifications, rather than their own Lofty Profeſſions and Invented Formalities. What ſhall we ſay then of that Extravagancy, which thoſe Men are guilty of, who upon hearing a ſober Man commended, that is not of any great Viſible Profeſſion, will take upon them to caſt him off with this Sentence; Tuſh! he is but a Moral Man: he knows nothing of ſaving Grace; be may be damn'd for all his Morality. Nay, ſome have gone ſo far, as to ſay and [Page] preach (if not Print) That there are Thouſands of Moral Men in Hell.

But 'tis worth our while to conſider, that he that ſins, is not ſaved by Grace in that ſtate, and that the Virtuous Man is the Gracious Man: for 'tis the Nature and End of true Grace, to make Men ſo. Unanſwerable is that Paſſage of the Apoſtle, (to the Romans) Therefore if the Uncircumciſion keep the Righteouſneſs of the Law, ſhall not his Uncircumciſion Rom. 2. 26, 27, 28, 29. be counted for Circumciſion? and ſhall not Uncircumciſion which is by Nature, if it fulfill the Law, judge thee, who by the Letter and Circumciſion doſt tranſgreſs the Law? For he is not a Jew, who is one outwardly, neither is that Circum [...]iſion, which is outward in the Fleſh; but he is a Jew, which is one inwardly, and Circumciſion is that of the Heart, in the Spirit, and not in the Letter, whoſe praiſe is not of Men, but of God. So that he that keeps the Law of God and abſtains from the Impurity of the World, that is the good Man, the Juſt Liver; he is the Apoſtle's true Jew and Circumciſion.

Wherefore it is not Ill expreſt by that extraordinary Man J. Hales of Eton: ‘The Moral Man (ſays he) is a Chriſtian by the ſurer Side, that is, Speculations may fail, Notions be miſtaken, Forms wither; but Truth and Righteouſneſs will ſtand the Teſt: the Man that loves them, will not be moved.’ He tells us, That the Fathers had that Opinion of the Sincerity of the Life of ſome Heathens, that they believed, God had in Store for ſuch his (even Saving) Grace, and that he would make them Poſſeſſors of his Everlaſting Kingdom. And meaſuring their Satisfaction by the Pleaſure I took in reading, [Page] what the Author both quotes and Comments upon this Subject, I will venture to tranſcribe him at large, Viz.

‘Let it not trouble you, (ſaith he) that I intitle them to ſome part of our Chriſtian J. Hales of Eton, Golden Remains, Of dealing with Erring Chriſtians, pag. 36, 37. Faith, & therefore without Scruple to be received as Weak, and not to be caſt forth as Dead. Salvianus diſputing What Faith is; Quid eſt igitur Credulit as vel Fides? (ſaith he) Opinor fideliter hominem Chriſto credere, id eſt, Fidelem Deo eſſe, hoc eſt, Fideliter Dei mandata ſervare. What might this Faith be? (ſaith he) I ſuppoſe, it is nothing elſe, but Faithfully to believe Chriſt; and this is to be Faithful unto God; which is nothing elſe, but Faithfully to keep the Commandments of God. Not therefore only a bare Belief, but the Fidelity and Truſtineſs of God's Servants faithfully accompliſhing the Will of our Maſter, is required as a part of our Chriſtian Faith.’

‘Now, all thoſe good things, which Moral Men by the Light of Nature do, are a part of God's Will written in their Hearts: wherefore ſo far as they were Conſcientious in performing them (if Salvianus his Reaſon be good;) ſo far have they Title and Intereſt in our Faith. And therefore Regulus that Famous Roman, when he endured infinite Torments, rather than he would break his Oath, may thus far be counted a Martyr and Witneſs for the Truth. For the Crown of Martyrdom ſits not only on the Heads of thoſe, who have loſt their Lives, [Page] rather than they would ceaſe to profeſs the Name of Chriſt; but on the Head of every one that ſuffers for the Teſtimony of a good Conſcience and for Righteouſneſs ſake.’

‘And here I cannot paſs by one very General groſs Miſtaking of our Age. For in our Diſcourſes concerning the Notes of a Chriſtian Man, by what Signs we may know a Man to be one of the Viſible Company of Chriſt; we have ſo tied our ſelves tothis outward Profeſſion, that if we know no other Virtue in a Man, but that he hath Cond his Creed by heart, let his Life be never ſo prophane, we think it Argument enough for us to account him within the Pale and Circuit of the Church. On the Contrary ſide, let his Life be never ſo Upright, if either he be little ſeen in, or peradventure quite ignorant of the Myſtery of Chriſt, we eſteem of him but as dead. And thoſe, who conceive well of thoſe Moral good things, as of ſome Tokens giving Hope of Life, we account but as a kind of Man [...]ohees, who thought, the very Earth had Life in it. I muſt confeſs, that I have not yet made that Proficiency in the Schools of our Age, as that I could ſee, why the Second Table and the Acts of it are not as properly the parts of Religion and Chriſtianity, as the Acts and Obſervations of the Firſt? If I miſtake, than it is St. James that hath abus'd me: for he deſcribing Religion by its proper Acts, tells us, that True Religion and undefiled before God and the Father, is, to viſit the Fatherleſs and the Widow in their Affliction, and to keep himſelf unſpotted of the World. So that the thing which in an Eſpecial refine Dialect of the New Chriſtian [Page]Language ſignifies nothing but Morality and Civility, that in the Language of the holy Ghoſt imports True Religion. Thus far J. Hales.’

He hath ſaid ſo much on this Account, that there is little need, I ſhould ſay any more; yet give me leave to add: Did Men mind the Language of the Holy Ghoſt more than their own Conceits, they would not Stile thoſe Moral Men in a way of Diſgrace, that are not of their Forms; it would ſuffice, That thoſe, that fear God and work Acts 11. 34, 35. Righteouſneſs, in all Nations are accepted of him; That Chriſt himſelf hath ſaid, He that doth the Will of my Father, which is in Heaven, ſhall enter into the Kingdom of Heaven; and of them that work Iniquity, Depart from me, I know you not.

My Friends, let us not deceive our ſelves, God will not be mocked; Such as we ſow, we ſhall certainly reap. The Tree is known by its Fruits, and will be Judg'd according to its Fruits: The Wages of Sin is Rom. 6. 23. Death, Men will find it ſo: and every Man ſhall receive his Reward ſutable to his Wor [...]k. For People to talk of Special Grace, and yet be carried away by Common Temptations, it is Provoking to God: but to conceit, that the Righteous God will Indulge his people in that Latitude, which he condemns in other Men, is Abominable. 'Tis Sanctification, that makes the Saint; and Self-Denyal, that conſtitutes the Chriſtian; and not filling our Heads and Elevating our Fancies by applying thoſe Promiſes to our ſelves, which as yet we have no Intereſt in, though we may think they belong to no body elſe: this Spiritual Flattery of our ſelves is moſt pernicious. I cannot but ſay with [Page] the Apoſtle, 'Tis neither Circumciſion nor Uncircumciſion, Jew nor Gentile (this nor Rom. 2. 29. Gal. 6. 15. Heb. 12. 14. t'other thing) but the New Creature created after Chriſt Jeſus in Holineſs: for without Holineſs no Man ſhall ever ſee the Lord. And what is Holineſs, but Abſtaining from Wickedneſs? and what's that, but keeping the Law of God? Great Peace have they, that love thy Law, ſaid Pſal. 119. 165. David, that had known the Trouble of Breaking it; Therefore it is, that Grace and Truth is come by Jeſus Chriſt, to help us to fulfill the Law, not to Excuſe our Diſobedience of the Law: And John 1. 16, 17. what before we were Unable, this gives us Force to do. So that Chriſtianity is not an Indulgence of people under Weakneſs and Diſobedience, but the Compleating and Perfection of that Righteouſneſs, which without him was but Short and Imperfect, through that Grace and Power that came by Jeſus Chriſt.

Give me leave, I beſeech you, for I have a Godly Jealouſy upon me; I fear, leſt the very End of Chriſts Coming is Miſtaken: And of how Dreadful a Conſequence ſuch a Miſtake would be, you cannot poſſibly be Ignorant that believe, there is No Salvation in another Name. Let us hear the Teſtimony of Scripture: They are the Words of Chriſt himſelf; I muſt Luke 4. 43. peach the Kingdom of God, for therefore am I ſent. Now, what is this Kingdom of God, but God's Government? and where is this Kingdom and Government to be ſet up, Chriſt alſo tells us; Behold the Kingdom of God is within you. ch. 17. 20. So that the Reaſon of this being ſent, is to deſtroy the [Page]Kingdom and Government of the Devil, the Strong Man, that kept the Houſe, the Heart, and to erect and eſtabliſh the Kingdom and Government of God in the Soul. Thy Kingdom come, thy Will be done: Luk. 11. 2. Would to God, people would but conſider what they Pray for! For they are ſcandal'd at the thing they ask, and both neglect and revile the Subſtance of their own Prayers, Thy Kingdom come, and thy Will be done; but believe neither. It was the Office God deſigned his Son to. The Thief John 10. [...]1. (ſays Chriſt) does not come, but to kill, to ſteal and to deſtroy: That is; To ſteal away the Heart from God, and to kill and to deſtroy all Good Deſires and Inclinations in the Soul: for the Devil is this Thief and Deſtroyer. But I am come, ſays Chriſt, that they might have Life, and that they might have it more abundantly. O Death, [...] will be thy Death; as if he had ſaid, I will kill that, which kill'd the Soul. I will breath the Breath of Life into it again; and by my Spirit and Grace I will beget Holy Motions and kindle Heavenly Deſires in it after God, after the Kingdom of God, and the Righteouſneſs thereof: This is the Newneſs of Life. And I will not only reſtore that Life the Soul has loſt; but I will encreaſe it: I will add to it, that it may have Life more abundantly.

Indeed he was Anointed of God for this Purpoſe, and is therefore called the Reſtorer of Paths, the Repairer of Breaches and the Builder up of Waſte Places; that is, he is ordained of God for the Recovery of Man from his Fallen and Diſobedient State. This is the Reaſon of his Name: Thou ſhalt call his Name Matth. 1. 21. Jeſus (ſaid the Angel) for he ſhall ſave his [Page]People from their Sins: Not from Wrath only, but from Sin, which is the Cauſe of Wrath. That is; Of Bad Men he will make them really good Men, and of Sinful and Unholy he will make them Holy and Righteous Men, who truly believe in him. This is the Burden of John's Teſtimony: There is one (ſays he) that cometh after me, is mightier than I, Matth. 3. 11, 12. he ſhall baptize you with the Holy Ghoſt and with Fire; whoſe Fan is in his hand, & he will THROUGHLY PURGE his Floor. And ſeeing Jeſus coming to him, ſaid, Behold the Lamb of John 1. 29. God, which TAKETH AWAY the SIN of the World.

I know the Uſe, that too many make of theſe Scriptures, as if they were an Hebraiſm borrow'd from the Old Sacrifices: which may be ſaid, To take away Sin by taking away the Guilt; and not, that the Natures of Men are reſtored and perfected. And indeed, this is that Senſe, which I dread above all others; becauſe it perverts the End of Chriſts Coming, and lodges Men in a Security pernitious to their own Souls. For though it is moſt true, that Remiſſion of Sins was and is preached in his Name and Acts 10. 43. Epheſ. 1. 7. Blood, and that Sin in a Senſe may be ſaid to be Taken away, when the Guilt of the Sins is removed by Remiſſion; yet this is only of Si [...]s paſt, that upon Repentance are forgiven: But this is not the Whole, Full and Evangelical Senſe, as Chriſt's own words do plainly import. For (ſays he) the Son of Man is come to ſave that which was Loſt: Matth. 18. 11. Luke 1 [...]. 10. And upon another Occaſion he expreſſeth himſelf to the ſame purpoſe, and almoſt in the ſame words, For the Son of Man is come to ſeek and to ſave that [Page]which was Loſt. Now, who is this that is Loſt, but Man? and in what Senſe can Man be ſaid to be Loſt, but by Sin and Diſobedience? that which caſt him out of the Preſence and Garden of God, and put him in a Condition of Eternal Miſery. If Chriſt then came to Save Loſt Man, he muſt be underſtood to Save him from that, which puts him into a Loſt Condition, that is Sin; for The Wages of Sin is Death, and the Servant of Sin is a Son of Perdition.

Chriſt has determin'd this Point beyond all Exception in his Diſcourſe with the Jews (John 8. 31, 32, 33, 34.) Then ſaid Jeſus to thoſe Jews, which believed vn him, if ye continue in my Word, then are ye my Diſciples indeed; and ye ſhall know the Truth, and the Truth ſhall make you Free. What Freedom was this? Certainly from Sin; ſutable to that paſſage in ch. 17. 17. his Prayer: Sanctify them through thy Truth, thy Word is Truth. But ſome Jews preſent, proud of their Priviledges, apprehended not the Liberty Chriſt ſpoke of; and therefore anſwer'd him thus: We are Abraham's Seed, and were never in Bondage to any Man; how ſayeſt thou, Ye ſhall be made Free? Jeſus anſwered them; Verily, verily, I ſay unto you, whoſoever committeth Sin, is the Servant of Sin. In which place it is very remarkable that Men are only to be diſtinguiſh'd by their Works, that no Claims, Priviledges, Succeſſions or Diſſents are available; but He that commits Sin, is the Servant of Sin. So that Chriſt's Free Man is he that is Freed from Sin; this is his Follower and Diſciple. And as Chriſt oppos'd the Works of the Jews, (who unjuſtly ſought to kill him) to their Pretenſions they made to Abraham's Seed; ſo [Page] muſt we oppoſe the Actions of Ill Men to their better Profeſſions: we muſt faithfully tell them; He that commits Sin, is the Servant of Sin. From which Servitude Chriſt came to Save his people, and is therefore called The SAVIOUR and the REDEEMER.

This Doctrine is cloſely followed by the Apoſtle Paul in his ſixth Chapter to the Romans. Therefore we are buried with him by Baptiſm into Death, that like as Chriſt was raiſed up from the Dead by the Rom. 6. 4, 6, 11. Glory of the Father, even ſo we alſo ſhould walk in Newneſs of Life—Kn [...]wing this, that our Old Man is crucified with him, that the Body of Sin might be deſtroyed: that henceforth we ſhould not ſerve Sin.—Likewiſe reckon ye alſo your ſelves to be Dead indeed unto Sin, but alive unto God through Jeſus Chriſt our Lord. As if he had ſaid; The End of Chriſts Coming is to turn People from their Sins; and that thoſe, who perſiſt in their Diſobedience, reſiſt the Benefits, that come by him.

Let not Sin therefore reign in your mortal Body, that ye ſhould obey it in the Luſts thereof. Neither yield ye your Members as Inſtruments of Unrighteouſneſs unto Sin; but yield your ſelves unto God, as thoſe that are Alive from the Dead, and your Members Rom. 6. 12, 13, 16, 20, 21, 22, 23. as Inſtruments of Righteouſneſs unto God.—Know ye not, that to whom ye yield your ſelves Servants to obey his Servants ye are to whom ye obey; whether of Sin unto Death, or of Obedience unto Righteouſneſs.—For when ye were the Servants of Sin, ye were free from Righteouſneſs. What Fruit had ye then in thoſe things, whereof ye are now aſhamed? for the End of thoſe things is Death. But now being made Free [Page] from Sin, and become Servants to God, ye have your FRUIT UNTO HOLINESS, and the End Everlaſting Life. For the Wages of Sin is Death; but the Gift of God is Eternal Life through Jeſus Chriſt our Lord.

To Conclude, nothing can be more apparent, then that Freedom from Actual Sinning, and giving Newneſs of Life to the Souls of Men, was the great Reaſon of Chriſts Coming, and the End for which he hath given us out of his fulneſs of Grace and Truth, and Grace for Grace, and that to be under Grace and not under the Law, is not to have Liberty to do that now, which ought not to have been done before (as the Ranters interpret it;) but to be Freed from the Condemnation of the Law, Firſt through Remiſſion of the Sins that are paſt upon Faith and Repentance, and next, by Fulfilling the Righteouſneſs of the Law, in receiving and obeying the Light and Grace that comes by Jeſus Chriſt.

Very pertinent is that Paſſage of the Apoſtle Paul (to Titus) to our preſent purpoſe, for it ſeems to comprehend the End of Chriſt's Coming, the Faith and Duty of his people; which our Great Selden after all his Painful Readings and Curious Inquiſitions ſaid but a little before his Death, was the Moſt-Weighty Paſſage of the whole Bible to him, as the Bible was the beſt of Books in the World, viz: For the Grace of Tit. 2. 11, 12, 13, 14. God, that bringeth Salvation, hath appeared to all Men, teaching us, that denying Ungodlineſs and Worldly Luſts we ſhould live Soberly, Righteouſly and Godly in this preſent World, loo [...]ing for that Bleſſed Hope, and the Glorious Appearing of the Great God and our Saviour Jeſus Chriſt, who gave himſelf for us, that [Page]he might redeem us from ALL INIQUITY, and purify unto himſelf a peculiar people Zealous of Good Works.

In which Comprehenſive Paſſage we find the End of Chriſt's Coming to be Our Redemption from all Iniquiquity, both to blot out our Sins that are paſt, & to purify our Hearts from the Sin that remains. We have the means that works and brings this Salvation into our Souls, which is the Grace, and the Way, by which this Grace doth accompliſh it, is by Teaching us to deny Ungodlineſs and Worldly Luſts, and to live Soberly, Righteouſly and Godly in this preſent World. Which has this great Encouragement joyned to it, that thoſe who ſo live, have only right to look for that bleſſed Hope and the glorious Appearing of the great God and our Saviour Jeſus Chriſt.

I will add the Teſtimony of his Beloved Diſciple John, who has defined to us the End of Chriſt's Coming thus: Whoſoever committeth Sin, Tranſgreſſeth alſo the Law; and ye Know, that 1 John. 3 4, 5, 6, 7, 8, 9, 10. he was manifeſted to take away our Sins. And to ſhew that this is underſtood not only of the Guilt of Sins paſt, but of the Nature and preſent Power of Sin in Man, obſerve what follows; Whoſoever abideth in him (Chriſt) SINNETH NOT. As if this Apoſtle had foreſeen the preſent Miſchief Chriſtianity labours under both on the ſide of Evil Men and but too many Miſtaken Profeſſors, he adds; Little Children, let no Man deceive you: he that doth Righteouſneſs is Righteous, even as he is Righteous; he that committeth Sin is of the Devil, for the Devil ſinned from the Beginning [Now comes his moſt expreſs Paſſage to the Matter in hand] For this purpoſe the Son of [Page] God was manifeſted, that he might DESTROY the Works of the Devil: Which is more than the Remiſſion of Sins that are paſt; here is the DESTRUCTION of the Power and Kingdom of Satan. They that know not this, know not Chriſt: for as we, ſo our Lord is known by his Fruits, by the Works which he works in us; therefore it is ſaid, that His own Works praiſe him.

He therefore that lives in Sin, denyes Chriſt by denying the End of his Coming: The Fool did not ſay with his Mouth, but in his Heart, There is no God; yet but too many now adays plead with their Tongues and Pens, for Sin Term of Life by endeavouring to ſhew the Impoſſibility of overcoming Sin. But what ſaith this Apoſtle further of the Buſineſs? Whoſoever is born of God, doth not commit Sin: In this the Children of God are manifeſt and the Children of the Devil, whoſoever doth not Righteouſneſs, is not of God; neither he that loveth not his Brother. But if Chap. 1. 7. you walk in the Light, as God is in the Light, we have fellowſhip one with another, and the Blood of Jeſus Chriſt his Son cleanſeth us from all Sin. Again: He that ſaith, he abideth in Chriſt, ought Chap. 2. 6, 14. himſelf alſo ſo to walk, even as Chriſt walked. A little lower in the ſame Chapter he ſays: I have written unto you Young Men, becauſe ye are ſtrong, and the Word of God abideth in you, and ye have OVERCOME the Wicked One.

I will add one Scripture-Teſtimony more in the preſent Caſe, and it is this: Herein (ſaith Chap. 4. 17. John) is our Love made perfect, that we may [Page]have Boldneſs in the Day of Judgment, becauſe as he is, ſo are we in this World.

Behold now the true End of Chriſt's Coming, viz. To SAVE FROM SIN and to purge us from all Iniquity; that he might preſent us to God without Spot or Blemiſh. Let us not then Flatter our ſelves, for we ſhall be the Looſers: neither let us make the Impoſſibility through our Infidelity, which a Grain of Sincere Faith can make not only Poſſible but Eaſie: What has been, may be again, nay, in this Caſe muſt be: Did the Firſt Chriſtians overcome the VVicked one? ſo muſt the Laſt Chriſtians too: were thoſe Ages led by the Holy Spirit and taught by the Grace of God to live God-like, or like God in the World? ſo muſt we of theſe Latter Ages too, if we will be bleſſed forever; that having put off the Old Man, the Devil and his Works; we may put on Chriſt the new and heavenly Man, the ſecond Adam, with his Holy Life and Works, ſo ſhall the Fruits of his Spirit ſhine through us, which are Love, Joy, Peace, Long-ſuffering, Patience, Gentleneſs, Gal. 5. 22, 23. Faith, Meekneſs, Temperance; for they that are Chriſt's have Crucified the Fleſh, with the Affections and Luſts: They hear his Voice that leads them out of the Concupiſcencies John 10. 4, 5, 27. of this Vile World, and they follow him, and he gives unto them Eternal Life, and a Stranger they will not follow: The World, the Fleſh and the Devil make up this Stranger, and thoſe that are carried away by this Stranger are in an Unreconciled State to God, and ſo dying muſt inevitably periſh. VVell, then [Page] will be true Chriſtians? Have we Faith, then let us take the Advice of that good man 2 Pet. 1. 5, 7, 8, 9, 10, 11. Peter; Let us add to our Faith Virtue, and to Virtue Knowledge, and to Knowledge Temperance, and to Temperance Patience, and to Patience Godlineſs, and to Godlineſs Brotherly-Kindneſs, and to Brotherly-Kindneſs Charity: For ſays he, if theſe things be in you and abound, they make you, that ye ſhall neither be barren nor unfruitful in the Knowledge of our Lord Jeſus Chriſt. But he that lacketh theſe things is blind, and cannot ſee far off, and hath forgotten that he was purged from his Old Sins. Wherefore the rather Brethren, give Diligence, to make your Calling and Election ſure; for if ye do theſe things, ye ſhall never fall. For ſo an Entrance ſhall be miniſtred unto you abundantly into the Everlaſting Kingdom of our Lord and Saviour Jeſus Chriſt.

The Fourth Great Eccleſiaſtical Evil, is Preferring HUMANE AUTHORITY above Reaſon and Truth.

This & the next Evil (which is the Laſt now to be conſidered, to wit, Propagation of Faith by Force, Religion by Arms) are the Two Legs, upon which the falſe Church hath in all Ages, under this degeneracy we find the Jewiſh Church at Chriſt's coming, and he complains of it, Ye teach for Doctrines the Traditions of men, ye ſeek to kill me, a man that has told you the Truth: But I challenge the whole Account of Time and Records of the World, which are come to the hands of this Age, to tell me, When, where and by whom theſe [Page] Principles have been receiv'd, improv'd and us'd with any ſort of Proportion or Compariſon, with the Practice of that Church, which has long prided her ſelf with the Name of Catholick and Chriſtian. And yet I could wiſh nothing of theſe Two Ill Principles had found any place amongſt us, that call our ſelves Proteſtants; for to them are properly owing moſt of that Ignorance Superſtition, Idolatry, Animoſity, Perſecution and Blood-ſhed that have been among Chriſtians, ſince the Chriſtian Profeſſion hath grown to any Power in the World. I ſhall conſider them ſeverally (reſpecting us) and in their due Order, with as much Brevity, as well I can.

That Humane Authority hath been preferred above Reaſon and Truth, that is, That the Apprehenſions, Interpretations, Concluſions and Injunctions of Men have been reputed the great Neceſſaries or Eſſentials to Salvation and Chriſtian. Comm [...]ion, inſomuch as a Sober and Reaſonable Diſſent hath been too often over-rul'd not by VVeight of Argument or Evidence of Truth, but by the Power and Numbers of Men in Eccleſiaſtical Office and Dignity, is (that I may ſay Modeſtly) in ſome Degree true among us. The Firſt Church Evil reprehended in this Diſcourſe, may begin the Proof, and give the firſt Witneſs upon this part of the Charge, viz. That OPINIONS have been ma [...] ARTICLES of Faith, that is, the CONSTRUCTIONS and CONCLUSIONS of MEN from Sacred VVrit, and not the TEXT it ſelf have been injoyn'd & impos'd as ESSENTIAL to Eternal Salvation and External Chriſtian Communion. Inſomuch as no Reaſon, Scripture or pureſt Antiquity have ſuffer'd to [Page] prevail againſt ſuch Determinations, and too often not enough to excuſe thoſe, that have pleaded for a Conſcientious Diſſent from them; the Authors of them either reſting upon the Authority of their own Judgments, or conforming themſelves to the Example of Ages leſs pure and clear.

I Conſcientiouſly refuſe to name Parties, becauſe I am tender of giving the leaſt Offence; but upon a Juſt Obſervance of thoſe Revolutions of Proteſtancy, that have been amongſt us, we may ſee, with what Stiffneſs (not to ſay Obſtinacy) ſeveral Models of Religion and Draughts of Creeds have been contended for. I would beſeech every Party in Chriſt's Name to look into it ſelf, for I don't, becauſe ſuch are beſt able (if they will be Impartial and put no Cheat upon themſelves) to make the Application. However I will name thoſe Points, about which the Authority of Man as it ſeems to me has been ſo Poſitive of God, as to his Preſcience and Predetermination; Of Chriſt, as to his Natures and Perſonality, and the Extent of his Death and Interceſſion; Of Free Will and Grace; Of Faith and Works; Of Perſeverance and Falling away; Of the Nature of the Church; And Laſtly, of the Dignity and Power of the Clergy.

And if men pleaſe but to lay their Hands upon their Hearts, and caſt their Eyes upon the Scriptures, if they will but uſe the Light that God has afforded them, and bring ſuch Debates and Reſults to the Teſt of that Light and the Sound Form of Words, the Holy Ghost hath preſerv'd amongſt us; I need not take the Employment upon me of pointing to Humane Authority among the ſeveral Parties of Protestants as to theſe [Page] points; nothing will be clearer. For it is about the Meaning of this and the Intention of that place of Scripture the Conteſt hath been and is; and how to maintain and propagate thoſe Conceits; So that the falling out is in the Wood of our own Opinions, and there the Contention is kindled, that conſumes all about our Ears. O that we would be but impartial and ſee our over-plus to the Scriptures, and retrench that redancy or keep it modeſtly! for 'tis an horrid thing that we Protestants ſhould aſſume a Power of ranging our apprehenſions with the Text, and injoining our Imaginations for Indiſpenſible Articles of Faith and Chriſtian Communion.

But the next proof of the prevalency of Humane Authority amongſt us Proteſtants is The great Power and Sway of the Clergy, and the Peoples Reliance upon them for the Knowledge of Religion, and the Way of Life and Salvation. This is ſuch plain Fact, that almoſt every Pariſh proves it. Is not Prophecy (once the Church's) now engroſt by them and wholly in their hands? Who dare publickly preach or pray, that is not of that Claſs or Order? Have not they only the Keys in keeping? May any body elſe pretend to the Power of Abſolution or Excommunication? muchleſs to conſtitute Miniſters? Are not all Church Rites and Priviledges in their Cuſtody? don't they make it their proper Inheritance? Nay, ſo much larger is their Empire then Caeſars, that only they begin with Births and end with Burials: Men muſt pay them for Coming in and Going out of the World. To pay for dying is hard! Thus their Profits run to the Grave, and that which is [Page] the Loſs of others, is their Gain, and a part of their Revenue.

'Tis of this great Order and Sept of Men only, that all Synods and Convocations are (of modern Ages) compounded; and what they determin, is called the Canons or Decrees of the Church; though Alas! they be only to Obey, what they Ordain; giving us thereby to underſtand, that they want the Authority of her Name, where they deny her to have a part, or to be preſent.

But they have not only been the Uſual Starters of new Opinions, and the great Creed-Makers among Chriſtians, but the Sway they have with the People, makes them ſo Conſiderable an Intereſt in the Eyes of the Civil Magiſtrate, that he often finds it not for his Ends to diſobliege them. Upon this it is, we ſee them ſo Succeſsful in their Solicitations of Publick Authority to give its Sanction to their Opinions and Forms; and not only recommend them (which goes certainly a great way with the People) but impoſe the Reception of them, and that on ſevere Penalties; in ſo much, that either men muſt offer up their underſtandings to their Fears, and diſſemble Conviction to be ſafe, or periſh; there is no medium. Something of this lies near us: God Almighty open our Eyes to ſee both the Truth and Miſchief of this thing.

But what ſhall I ſay of that Implicit Reverence the people have for the Clergy and dependence upon them about Religion and Salvation, as if they were the only Truſtees of Truth, and high Treaſurers of Divine Knowledge to the Laity: and we daily ſee, that the blind Opinion they have of their Office (as that which [Page] is peculiar to that order and not common to Chriſtians, be their Gifts as they will) diſpoſes them to rely entirely upon their Performances. The Miniſter is Chooſer and Taſter and every thing for them: They ſeem to have deliver'd up their Spiritual SELVES, and made over the buſineſs of Religion, the Rights of their Souls to their Paſtor, and that ſcarcely with any Limitation of Truſt too: and as if he were, or could be their Garante in t'other World, they become very inſolicitous of any further Search. So that if we would examine the reſpective Pariſhes of Proteſtant as well as Popiſh Countries, we ſhall find (and it is come to that ſad paſs) that very few have any other Religion then the Tradition of their Prieſt: They have given up their Judgment to him, and ſeem greatly at their Eaſe, that they have diſcharged themſelves of the Trouble of Working out their own Salvation and Proving all things, that they might hold faſt that which is good. And in the room of that care bequeath'd the charge of thoſe Affairs to a Standing Penſioner for the purpoſe.

Thus the Clergy are become a ſort of Mediators betwixt Chriſt and us, that as we muſt go to God by Chriſt, ſo muſt we come to Chriſt by them; they muſt be, it ſeems, like the high Prieſts under the Law, that only enter'd into the Holy of Holies; whoſe Lips preſerved Knowledge: and by whom we muſt underſtand a Divine Oracle. As if the Myſteries of Salvation are not to be intruſted with the Vulgar; or that it were a kind of Prophanation to expoſe them to their View: and the only way to make them cheap and contemptible to ſuffer Every Chriſtian to have the keeping of them: [Page] (though they belong to every Chriſtian.) But this Language (thanks be to God) is that of humane Authority, that would magnify the Myſteries of Salvation by the Ignor [...]nce of thoſe, that ſhould know them, as if the Goſpel-diſpenſation were not that of a full Age, but Infancy or Minority.

'Tis true, the State of people under the Law and the Levitical Prieſt-hood is called a Bondage, Childhood and Minority, and the Law thereof is term'd a Gal. 3. School maſter to bring to Chriſt; but it is as true, that the State of Chriſtianity is reputed the Age of grace, freedom, manhood and Inheritance by the ſame Apoſtle. And that we ſhould have external Guardians of our Faith and Religion upon us after we are come to Years of Diſcretion, that might be very allowable under the [...]mbroil Age of our Minority, is not to obtain greater Freedom, but to make our Caſe worſe. For it is more tolerable to be uſed as Children when we are Children, and know nothing above that Condition, then when riper Years have brought us to the Underſtanding and Reſentment of Men. But it is almoſt as unpardonable as it is unſufferable, to make that Infancy the Perfution of the Chriſtian-Religion, as if there were nothing beyond wearing a Bib and being fed, carried and govern'd as Nurſes pleaſe; that is, as the Prieſts will. It is a Knowing and Reaſonable, and not a blind Obedience, that commends a Man; Children ſhould be ruled, becauſe they have no Underſtanding or Choice; but becauſe 'tis not ſo with Men, Reaſon ought to conduct them in their Duty, that the Service they perform to God may be ſuch, as the Apoſtle calls, a Reaſonable one: The Will is no longer Will if [Page] not Free, nor Conſcience to be reputed Conſcience, where compell'd. The Goſpel is not the time of Ceremonial Works but Faith, therefore not Coercive, becauſe out of our own power; it is the Gift of God.

But though this be very unhappy, that ſo excellent a Reformation, founded upon the freeſt Principles of Inquiry, common to all-that had Souls to ſave, ſhould ſo miſerably degenerate into Formality and Ignorance, Implicit Faith and blind Obedience; yet that part of our Hiſtory is moſt lamentable to me, where we find the Noble Bereans, the diligent Inquirers, People that deſire to prove all things, that they may hold faſt that which is good, ſuch as would ſee with their own Eyes, and that dare not transfer the right of Examination to any mortal man, but who deſire to make their Faith and Religion, the Faith and Religion of their Conſcience and Judgment, that on which they dare depend and reſt their eternal Happineſs in the Day of Judgment, that, theſe I ſay, ſhould inſtead of being cheriſht, be therefore expoſed to the Diſpleaſure of the Clergy, the Scorn of the Rude Multitude, and the Proſecution of the Civil Magiſtrate: this I confeſs is very anxious to remember, and I only do it for this purpoſe, that it may put us in mind of our great Declenſion from Primitive Proteſtancy, and how much Humane Authority has crept into the Affairs of Religion ſince that time of the day, when we made it a prime Article of our Proteſtant Creed to eject and renounce it. And that you may yet ſee your ſelves ſhort of your own Pretences, if not contrary to your expreſs Principles, and how much you have narrow [...] your ſelves from the uſe of your Firſt Principles.

[Page] Suppoſe a Turk be convinced, that Chriſt is that, which he believed Mahomet to be, the Greateſt of all Prophets, That Mahomet was an Impoſtor, That Jeſus is the only Saviour and Mediator; but being Catechiſtically taught the Two Natures in one Perſon (the Hypoſtatical Union) in fine, the Athanaſian Creed and other Articles of Faith, or Rites of your Church not ſo clearly expreſs'd in Scriptures, and not eaſie to be apprehended or aſſented to, will not this poor Creature be look'd upon either as Infidel or Heretick? renounced all ſhare in Chriſt and Chriſtian Fellowſhip, becauſe his Weakneſs or Underſtanding will not allow him to come up to the full Inventory of Articles believed and impoſed by you? Certainly you muſt either be partial, and give him that Liberty you deny to Perſons of equ [...]l Tenderneſs, or elſe you muſtafter your preſent ſtreightneſs conclude him Infidel or Heretick. But I would beſeech you that we may conſider if this bears any Proportion with the Wiſdom and Love of God, in ſending Chriſt into the World to ſave you and me?

The Apoſtle became All unto all to win ſome; but this is becoming All unto none, to force all: he thereby recommends the Utmoſt Condeſcention that can be lawful; but this uſe of Humane Authority about Faith ſeems to make it unlawful to Condeſcend: As if Force were better than Love, and Conformity (how ever it become at it) than Chriſtian Condeſcention.

The Bleſſed Apoſtle had his Eye to the Good Intention and Sober Life of the Weak; and uſed an holy ſort of Guile to catch them: he ſeems, as if he [...]ſſembled the Knowledge of thoſe Averſe Opinions [Page] which they held, or the neceſſity of their embracing thoſe Doctrines, which as yet they might not believe. He fell not to Debate and Canvaſs Points in Difference between them, which inſtead of Union would have enflam'd the Difference and rais'd Contention; No, no: He became all unto all, that is, He ſtoop'd to all Capacities, and humbled himſelf to thoſe Degrees of Knowledge that men had, and valued that which was good in all; and with this Sweetneſs he practiſed upon them to their further proficiency in the School of Chriſt. Theſe Allurements were all his Injunctions, nay, in this Caſe he makes it an Injunction to uſe no other: Let us therefore (ſays he) as many as be perfect be thus minded; Phil. 3. 15. and if in any thing ye be OTHERWISE minded, God ſhall reveal even this unto you. You ſhall not be impos'd upon, ſtigmatiz'd or excommunicated for Want of Full Satisfaction, or becauſe you do not Conſent before Conviction; for God ſhall REVEAL it to you; you ſhall ſee and know what you do, and to God you ſhall owe your Knowledge and Conformity, and not to Humane Authority and Impoſition: your Faith ſhall not be implicit, nor your Obedience blind, the Reaſon of your Hope ſhall be in you.

Pray let us compare this with the Language of our own Times; where People cannot come up to the Preſcriptions of men, but plead the Liberty of Diſſent (though with never ſo much Sobriety and true Tenderneſs of Conſcience) they are upbraided after this manner, Are you Wiſer than your Superiours? Were our Fore-Fathers out of the Way? Did no body know the Truth till you came? Are you Wiſer than all our Miniſters and [Page] Biſhops and your Mother the Church? Can't it content you to believe as ſhe believes? Is not this Pride and Preſumption in you, a Deſign to make and head Sects and Parties? with the like Entertainment.

Now this is that which you your ſelves, at leaſt in the Perſons of your Anceſtors have ſtiled POPERY; yea, POPERY in the abſtract, the Sum-Total of that Myſtery its great Maſter piece, to wit, IMPLICIT FAITH and BLIND OBEDIENCE: If ſo? then ſay I, let us alſo have a care of Pop [...]ry in Proteſtant guiſe, for that Popery is likely to do us moſt Injury that is leaſt ſuſpected. I beg you by the Love of God and Truth, and as you would lay a ſure Foundation Piece here, and eternal Comfort to your own Souls, that you would conſider the Tendency of upbraiding and violently over ruling the Diſſent of Conſcientious and Peaceable People: For if you will Rob me once of the Liberty of my Choice, the Uſe of my Underſtanding, the Diſtinction of my Judgment, no Religion comes amiſs; inde [...]d it leads to No Religion. 'Twas the Saying of the Old King to the then Prince of Wales and our preſent King; Make the Religion of your Education the Religion of your Judgment: which to me is of the Nature of an Appeal from his Education to his Judgment about the Truth of his Religion: And that Religion, which is too tender to be examin'd is unſound. Prove all things, and hold faſt that which is good, lies an Impeachment againſt Impoſition, deliver'd upon Record by the Apoſtle Paul in the Name of the Holy Gh [...]ſt. 'Twas the ſame Apoſtle, that commended the Bereans of Old, for that they diligently ſearched the Scriptures, wheth [...]r [Page] thoſe things delivered by the Apoſtles concerning the Meſſiah, were true.

Nay, Chriſt himſelf to whom all power was given in Heaven and in Earth, ſubmitted himſelf to the Teſt: he did not require them to believe him, becauſe he would be believed; he refers them to the Witneſs, that God bore to him: If I bear Witneſs of my ſelf▪ my Witneſs is not true. John 5. 31, 32, 37, 39. He alſo ſends them to the Scriptures, pleads the Truth of his Authority from that of his Doctrine and Miracles: If I had not done among them the Works which none other Man Ch. 15. 24. did. And finally challenges them to convince him but of one Sin: Which of you convinceth me of Sin? and if I ſay the Truth, why do ye Ch. 8. 46. not believe me? He offers to reaſon the Matter, and ſubmit himſelf to Truth; and well he might, who was Truth it ſelf.

But an IMPOSING CHURCH bears Witneſs of her ſelf, and will be both Party and Judge: it requires Aſſent without Evidence and Faith without Proof, therefore falſe; Chriſtian Religion ought to be carried on only by that way by which it was introduced, which was PERSWAS [...]ON; If any man will be my Diſciple, let him take up his Croſs and follow me: and this is the Glory of it, that it does not deſtroy, but fairly conquer the Underſtanding.

I am not unacquainted with the Pretences of Romaniſts to Ab [...]egation to a Mortified and Self denying Life; and I do freely acknowledge, that the Author of the German Theology, Taulerus and Thomas a Kempis, and others of that ſort of Men in their [Page] Communion, have written Excellent Practical Things, but there is ſcarcely any thing of this Violent Popery in thoſe Tracts: On the contrary, the very Nature and Tendency of them is Diametrically Oppoſit to the preſent Conſtitution of that Church, and all others that practiſe Impoſition in Religion.

And as it is one great Mark of the Falſe Church to pervert the right End of True Doctrine, ſo hath ſhe excelled in the Abuſe of that Excellent Word SELF-DENYAL: For ſhe hath tranſlated it from Life to Underſtanding, from Morals to Faith, Subjugare intellectum in Obſequium fidei (to ſubject the Underſtanding to the Obedience of Faith) is the perpetual Burden of their Song, and Concluſion of their Conferences. But what is this Faith? that which conquers the World and purifies the Heart? by no means. But 'tis to believe that the Church of Rome is the True Church, and the Pope Chriſt's Vicar, and the Viſible Head of that Church.

So as that Self denyal, which relates to our Wills and Affections in a corrupt State, they apply to the Uſe of our Underſtanding about Religion; as if it were the ſame thing to deny that which we underſtand and know to be Evil (which is the Chriſtian Self denyal) and to deny that very Knowledge and Underſtanding, which is God's Gift and our Honour. Whereas Religion and Reaſon are ſo Conſiſtent, as that Religion can neither be underſtood nor maintain'd without Reaſon. For if this muſt be laid aſide, I am ſo far from being Infallibly aſſured of my Salvation, that I am not capable of any Meaſure of Good from Evil, Truth from Falſhood. Why? I have [Page] no underſtanding or uſe of any, which is the ſame. All the Diſadvantage the Proteſtant is under in this is that, of his greater Modeſty, and that be ſubmits his Belief to be tryed, which the other refuſes, under the Pretence of unaccountable Infallibility to that Authority Reaſon decides.

So that whereas ſome people excuſe their embracing of that Religion by urging the Certainty that is in it, I do ſay, 'Tis nothing but Preſumption. For a man can never be Certain of that, about which he has not the Liberty of Examining, Underſtanding or Judging: Confident (I confeſs) he may be; but that's quite another thing than being Certain.

Yet I muſt never deny, but that every Chriſtian ought to believe as the Church believes, provided the Church be true; but the Queſtion is, Which is that true Church? And when that is anſwered; as a Man may Unlawfully Execute a Lawful Sentence, ſo he may falſly believe as the True Church believes; for if I believe, what ſhe believes, only becauſe ſhe believes it, and not becauſe I am convinced in my Underſtanding and Conſcience of the Truth of what ſhe believeth, my Faith is falſe, though hers be true: I ſay, it is not true to me, I have no Evidence of it.

What is this Church, or Congregation rather (as worthy Tindal every where tranſlates it) but a Company of People agreed together in the ſincere Profeſſion and Obedience of the Goſpel of Chriſt. Now look what Inducement they ſeverally had to believe and embrace the Goſpel, that we muſt have to joyn with them: for as they made not one another an infallible Authority [Page] to one another, upon which they firſt embrac'd the Goſpel; neither are we to ground our Belief thereof upon their Authority joyntly; but as they had a Rule to believe and commune, ſo muſt we have the ſame Rule to embrace their Communion. So that that Church cannot be the Rule of my Faith, that have the ſame Faith and Object for my Faith that ſhe has. I argue thus,

I muſt believe as the Church believes, that is, I muſt have the ſame Faith the Church has; then I muſt have the ſame Rule, becauſe the Church can be no more the Rule of that Faith, then ſhe can be that Faith of which ſome would make her the Rule. If then the Church has Faith, and that Faith a Rule; and that ſhe can no more be the Rule of her own Faith, then ſhe can be that Faith it ſelf; it follows, ſhe cannot be the Rule of the Faith of her Members, becauſe thoſe Members have the ſame Faith, and that they in Society are this Church. For that which is the Rule of the Congregation's Faith in general, muſt reaſonably be the Rule of every Member's Faith that makes up that Congregation; and conſequently of every Member that may hereafter adhere to it. So that to talk of believing as the Church believes; to flowriſh upon that Self-denyal and Humility, which takes all upon Truſt, and revile thoſe with the bittereſt Invectives that are modeſtly ſcrupulous, and act the BEREANS; for their Souls (who think that Eaſineſs of Nature and Condeſcention might be better beſtowed, and in this occaſion ill-tim'd and dangerous) is to put the Knife to the Throat of Proteſtancy; and what in them lies to ſocrifice it to implicit Faith and blind Obedience. For it [Page] cannot be denyed but that the great Foundation of our Proteſtant Religion is the Divine Authority of the Scriptures from without us, and the Teſtimony and Illumination of the Holy Spirit within us. Upon this foot the firſt Reformers ſtood, and made and maintain'd their Separation from Rome, and freely offered up their innocent Lives in Confirmation. With good Cauſe therefore it is the general Conſent of all found Proteſtant Writers, That neither Traditions, Councils nor Canons of any viſible Church, much leſs the Edicts of any Civil Seſſion or Juriſdiction, but the Scriptures only, interpeted by the Holy Spirit in us, give the final Determination in Matters of Religion, and that only in the Conſcience of every Chriſtian TO HIMSELF. Which Proteſtation made by the firſt publick Reformers againſt the Imperial Edicts of Charles the fifth impoſing Church Traditions without Scripture Authority, gave firſt beginning to the Name of Proteſtant, and with that Name hath ever been received this Doctrine, which prefers the divine Authority of the Scripture and Spirit to that of the Church and her Traditions. And if the Church is not ſufficient implicitly to be believed, as we hold it is not, what can there elſe be named of more force with us, but the Divine Illumination in the Conſcience, or Conſcience in the beſt Senſe of the Word, then 1 John 3. 20. which God only is greater. But if any man ſhall pretend that the Scripture judges according to his Conceptions or Conſcience for other men, and that they muſt take their Religious Meaſures by the Line of his Direction; ſuch a perſon makes himſelf greater then either Church, Scripture or Conſcience.

[Page] And, pray, let us conſider if in any thing the Pope is by our Proteſtant Divinity ſo juſtly reſembled to Antichriſt, as in aſſuming Infallibility over Conſcience and Scripture to determine as he thinks fit; and ſo in effect to give God, Scripture, Magiſtrates and Conſcience the Law. To this they have 2 Theſſ. 2. 4. without ſcruple applyed that to the Theſſalonians; Sitting in the Temple of God, exalting himſelf above all that is caled God.

To check this exorbitancy, the Apoſtle Paul demands, Who art thou that judgeſt anothers Servant? to his own Lord he ſtands or falls; which ſheweth with great Evidence that Chriſtians of all ſizes, great and ſmall, are but Brethren, and conſequently all ſuperiority, Lordſhip and Impoſition are excluded; But if there be a Difference 'tis in this, that as Chriſt taught, He that is greateſt, is to be Servant to the reſt; but what is more oppoſite to a Servant then a Lord, and to Service then Injunction and Impoſition, and that on Penalties too? Here it is that Chriſt is only Lord and Lawgiver, who is only King of this inward Kingdom of the Soul: And 'tis to be noted that the Apoſtle did not write this to a private Brother, or in ſome ſpecial Caſe, but to the Church, as a General and ſtanding Truth, and therefore now as Authentick and proper as then: And if this be true, I cannot ſee how any, or even the moſt part of the Church, that are ſtill but Brethren to the reſt, of one voluntary Communion and Profeſſion, can with any ſhew of Reaſon impoſe upon them and eſcape the Reproof of this Scripture; for all Societies are to govern themſelves according to their Inſtitution and firſt Principles[Page]of Union. Where there is Violence upon this part, Tyranny and not Order is introduced. Now ſince Perſwaſion and Conviction began all true Chriſtian Society, all Chriſtian Societies muſt uphold themſelves upon the ſame free Bottom, or they turn Antichriſtian. I beſeech you here, let us examine our ſelves faithfully, and I am of belief that ſomething of this will yet appear amongſt us, that ſhew great Reverence to that free Name.

But to make good their unreaſonable conceit of Church Authority, they object Chriſt's Words, GO TELL THE CHURCH, that is, ſay they, The Church is the Rule and guide of Faith, whatever the Church agrees upon and requires your aſſent to and Faith in, that you muſt neceſſarily believe. But though, as before, 'tis confeſt in a ſenſe we muſt believe as the true Church believes, yet not becauſe ſhe ſo believes, but for the ſame Reaſons that ſhe her ſelf does ſo believe, becauſe none can truly believe as ſhe believes, but muſt ſo do upon the ſame principles and motives, for which they believ'd that firſt made up that Chriſtian Church: To talk of being the Rule and Guide in point of Faith, is to contradict Scripture, and juſtle Chriſt out of the Office which is peculiar to him and his Spirit; he is given to his Church an Head, that is, a Counſellor, a Ruler, a Judge, Iſaiah 6. Rom. 8. 14. and is called a Lawgiver; and ſays the Apoſtle, The Children of God are led by the Spirit of God. And he was Wiſdom and Righteouſneſs to the Church Apoſtolick, and is ſo to his own Church all the World over. Beſides, 'tis abſurd that the Church can be the Rule and Guide of Faith, for as ſuch, ſhe muſt be [Page]her own Rule and Guide, the Faith of the Members being that of the Church, which cannot be.

But what then can be the meaning of Chriſts words, Go tell the Church? Very well. I anſwer, 'tis not about Faith, but Injury? that Chriſt ſpeaks, and the place explains it ſelf, which is this: Matth. 18. 15, 16, 17, 18. Moreover, if thy Brother ſhall TRESPASS againſt thee, go and tell him his fault, between thee and him alone (here is Wrong, not Religion; Injuſtice, not Faith or Conſcience concerned, as ſome would have it, to maintain their Church power) if he ſhall hear thee, thou haſt gain'd thy Brother; but if he will not hear thee, then take with thee one or two more, that in the mouth of two or three Witneſſes every word may be eſtabliſhed; and if he ſhall neglect to hear them, TELL IT UNTO THE CHURCH; but if he neglect to hear the Church, let him be unto thee as an Heathen man and a Publican. Verily I ſay unto you▪ whatever ye ſhall bind on Earth, ſhall be bound in Heaven, and whatſoever ye ſhall looſe on Earth, ſhall be looſed in Heaven, &c. The matter & manner of which paſſaged eliver'd by Chriſt ſhews that he intended not to ſet up Church power about Faith and Worſhip; unto which all muſt bow, even without, if not againſt conviction. The word TRESPASS and FAULT, prove abundantly that he only means private and perſonal Injuries, and that not only from the undeniable ſignification and uſe of the word TRESPASS and FAULT, but from the way Chriſt commands for accommodation, viz. that the perſon wrong'd do ſpeak to him that commits the Injury alone, if that will not do, that he take one or two with him; but no man can think that if it related to Faith & [Page] Worſhip, I ought to receive the Judgment of one, or two or three againſt mine own. This has not been the practice, at leaſt not the principle of the moſt degenerated Church ſince the Primitive times; for moſt, if not all agree, that nothing below the Church can detemine about matters of Faith, and even many with reaſon cannot go ſo far: yet Chriſt ſeems to fix a blame upon him that complies not with the Perſon he has offended, but more if he refuſe to give ſatisfaction, after one or two have alſo intreated him; therefore it cannot relate to matters of Faith and ſcruples of Conſcience, but perſonal and private Injuries: Which is yet clearer from this part of Chriſt's ſaying, viz. That in the Mouth of two or three Witneſſes every Word may be eſtabliſhed. Which Implies a Tryal and Judicial proceeding as is cuſtomary in civil caſes, about perſonal and private Treſpaſſes; for it were not ſo proper to ſpeak of Witneſſes on any other account. This is interpreted beyond exception by the Apoſtle to the Corinthians, where he reproves and 1 Cor. 6. 1, 2. forbids them, to go to Law one with another before Unbelievers, arguing thus, Do you not know that the Saints ſhall Judge the World, and if the World ſhall be judged by you, are ye unworthy to judge the ſmalleſt matters? This ſhews the meaning of Church Authority is thoſe dayes, and is a natural Expoſition upon Chriſt's words (in caſe of Treſpaſs and Refractorineſs) Tell the Church. And 'tis yet the Practice of all ſober, juſt and quiet People, raher to refer their Controverſies to approved men, than to tare one another to pieces at Law.

But it is worth our notice that as any Deciſion up [Page] on an arbitration oblieges only the Parties to ſit down content with the awardment of ſuch loſs or gain as they the Arbitrators think equal (as the next beſt way to accommodate differences, and not that ſuch awardment ſhould alter their firſt Thoughts and Opinion they had of their right, or force them to declare they are of the Arbitrators mind.) So is it moſt unreaſonable, where the Church is only an Arbitrator about Perſonal treſpaſſes or umpire at moſt, to imagine a Power to determine and impoſe Faith, and that upon ſevere Penalties as well of this (unto which Chriſt's Church has no relation) as of the other World; I ſay, this very thing well weigh'd breaks all their Fallacies to pieces, and decides the buſineſs beyond all contradiction between thoſe that ſtand upon the Spirit within and the Scripture without on the one hand, and ſuch as meerly reſt upon the Traditions of Men and Authority of the Church on the other hand. For if in an Arbitration I am not bound to be of the Arbitrators mind, though for Peace ſake I ſubmit to their Award, and that the Church Power in this place controverted relates only to external and perſonal Treſpaſſes, Injuries or Injuſtices, as the place it ſelf plainly proves, there can be no ſenſe, reaſon or modeſty in the Earth, on the part of thoſe high Church men, who would from hence wring and extort the Power of defining, reſolving and impoſing upon all people, under temporal and eternal puniſhment, Articles of Faith and Bonds of Chriſtian Communion.

I Conclude this of the Church with ſaying, that 'tis not Identity of Opinion, but Juſtice, not Religious Uniformity, but Perſonal Satisfaction that concerns the text, [...] [Page] [...] [Page] [Page] and therefore Reaſon, ſober Conſcienc [...] and good Senſe may at any time lawful inſiſt upon their claim to be heard in all their Scruples or Exceptions without diſreſpect to that excellent Doctrine (when rightly underſtood) Go tell the Church.

To this let me add ſomthing about this great Word CHURCH. Some men think they are ſure enough if they can but get within the pale of the Church that have not yet conſider'd what it is. The Word CHURCH, ſignifies any Aſſembly, ſo the Greeks uſed it; and it is by Worthy Tindal every where tranſlated Congregation. It has a two fold ſenſe in Scripture. The firſt and moſt excellent Senſe is that, in which ſhe is called the Body and Bride of Chriſt. In this reſpect ſhe takes in all Generations, and is made up of the Regenerated, be they in Heaven or on Earth, thus Epheſ. 1. 22. 5. 23, to 33. Col. 1. 16, 17. 18. Heb. 12. 22, 23. Rev. 21. 2. Chap. 22. 17. Here Chriſt only can be Head; this Church is waſhed from all Sin, not a Spot nor a Wrinkle left; ill men have nothing to do with this Church, within whoſe pale only is Salvation; nor is this Univerſal and truly Catholick Church capable of being conveen'd to be told of Wrongs or Treſpaſſes. The other uſe of that Word in Scripture is alwayes referred to Particular Aſſemblies and Places, that is the Church which by Chriſt's Doctrine is to be told of Perſonal Injuries and whoſe determination for Peace ſake is to be adhear'd to muſt of neceſſity be the adiacent or moſt contiguous company of Chriſtian Believers, thoſe to whom the Perſons in difference are by external Society and Communion related; and that ſuch private and diſtinct Aſſemblies [Page] are ſo called the Church, is apparent from the acts and writings of the Apoſtles the Church of Jeruſalem, Antioch, Corinth, Epheſus, Galatia, Theſſalonica, Crete, &c. peruſe theſe places, Acts 5. 11. & 9. 31. & 11. 22, 26. & 14 23, 27. Rom. 16. 5. 1 Cor. 1. 2. & 4. 17. & 14. 4. Rev. 2. & 3. Chap. By which it plainly appears that the Univerſal viſible Church, ſo much bragg'd of for the Rule and Judge of Faith, &c. is an upſtart thing, and like mean Families or ill got Goods, it uſes falſe Heraldry to give it a Title.

For the Apoſtoilick times, to which all others muſt vail and by whom they muſt be tryed, know no ſuch conceit; and the Truth is, it was then firſt ſtarted, when the Pride of one man made him ambitious, and his Power able to bid for Headſhip, Empire and Soveraignity; 'twas then needful to his being Univerſal head, that he ſhould firſt have an Univerſal body. But ſuppoſe ſuch a Church there were, 'tis utterly Impoſſible that ſuch a Church could be called together in anyone place, or at any one time to be told or to determine of any thing; ſo that yielding the thing by them deſired, it is uſeleſs and impracticable to the ends they deſire it for. But alas! who knows not, that loves not to be blind, that the Church among them is the Prieſthood, the few cunning men govern the Majority, and intitle their conceits, the Canons of Chriſt's Church; and humane Power and Force, the Policy and Weapons of this world, muſt back their decrees. And all this comes from the Ignorance and Idleneſs of the People, that give the Pride and Induſtry of the Clergy an opportunity to effect their crafts upon them. For ſo mean ſpirited are the People as to [Page] take all upon truſt for their Souls, that would not truſt an Arch-Biſhop about a ſlit Groat.

'Tis prodigious to think what Veneration the Prieſt-hood have raiſed to themſelves by their uſurpt Commiſſion of Apoſtleſhip, their pretended Succeſſions, and their CLINK CLANK of extraordinary Ordination. A Prieſt, a God on Earth, a Man that has the Keys of Heaven and Hell; do as he ſays, or be damn'd; what power like to this? The Ignorance of the People of their Title and Pretences, have prepared them to deliver up themſelves into their hands, like a Crafty Uſurer, that hedges in the Eſtate on which he has a Mortgage; and thus they make themſelves ever in Fee to the Clergy, and become their proper Patrimony. So that believing as the Church believes, is neither more nor leſs then Rooking men of their Underſtandings, or doing as ill Gameſters are wont to do, get by uſing falſe Dice. Come, come, 'tis believing as the Prieſthood believes, which made way for that offence wiſe and good men have taken againſt the Clergy in every Age: And did the People examine their bottom, the ground of their Religion and Faith, it would not be in the Power of their Leaders to cauſe them to Err; an implicit Veneration to the Clergy begun the Miſery! What! Doubt my Miniſter! arraign his Doctrine, put him to the Proof! by no means; but the Conſequence of not doing it has been the Introduction of much falſe Doctrine Superſtition and Formality, which gave juſt occaſion for Schiſm (for the Word has no hurt in it, and implies only a Separation, which may as well be right as wrong.)

[Page] But that I may not be taxed with partiallity or upbraided with ſigularity, there are two Men, whoſe Worth, Good Senſe and True Learning I will at any time engage againſt an entire Convocation of another Judgment, viz. Jacobus Acontius and John Hales of Eaton, that are of the ſame mind; who, though they have not writ much, have writ well and much to the purpoſe. I will begin with Jacobus Acontius at large, and do heartily beſeech my Readers to be more then ordinarily intent in reading what I cite of him, their Care and Patience will be requited by his Chriſtian and very acute Senſe.

‘It remains, that we ſpeak of ſuch Cauſes of the not perceiving, that a Change of Doctrine is introduced, as conſiſt in the Perſons that are taught. Now they are cheifly two, Careleſneſs and Ignorance. Carleſneſs for the moſt [...]part ariſeth hence, In that the people truſt too much to their Paſtors; and per ſwade themſelves, that they will not ſlip into any Error, and that therefore they have ſmall need to have an Eye over them, but that they are bound rather to embrace whatſoever they ſhall hold forth, without any curious Examination. Hereunto may be added many other buſineſſes, whereunto men addict themſelves: For that Saying is of large extent, Where mens Treaſure is, there is their Heart, and that other, No man can ſerve two Maſters. Now, how it may come to paſs that after a people hath once had a great Knowledge of Divine Truths, the ſaid Knowledge may as it were vaniſh away, beſides that Cauſe which hath been even now alleadged, [Page] we ſhall in another place make diſcovery of ſome other Reaſons. We ſhall for the preſent add only this one; That the people themſelves are in a perpetual kind of Mutation, ſome daily dying and departing, others ſucceeding and growing up in their ſtead. Whence it comes to paſs, That ſince the Change which is made in every Age, is ſmall, either the people cannot perceive it; or if they do obſerve it, yet they eſteem it not of ſuch moment, as to think fit to move any Difference thereabout. This thing alſo is of very great force, to keep the people from taking notice of a Change in Doctrine; when men ſhall perſwade themſelves, that they are not able to judge of matters of Religion, as though it is, it is not, and other words uſed in Scripture, do not ſignifie the ſame which they do in common diſcourſe, or as if nothing could be underſtood without ſome great Knowledge in the Tongues and Arts or Sciences, and as if the Power of the Spirit were of no efficacy without theſe Helps. Whereby it cometh to paſs, that whilſt they think they underſtand not even thoſe things which in ſome ſort they do underſtand, being expreſſed in moſt clear and evident words; they do at length arrive to that Blockiſhneſs that they cannot underſtand them indeed; ſo that, though they have before their Eyes a Sentence of Scripture ſo clear, that nothing can be more evident; yet if they to whoſe Authority they in all things ſubject themſelves, ſhall ſay any thing point-blank oppoſite thereunto, they will give credit unto them, and imagine themſelves not to ſee that which they ſee as clear as the Light. [Page] And by theſe means verily it comes to paſs, That when the Doctrine of Religion is corrupted, the Mutation is not diſcovered: Furthermore, when the Doctrine is once begun to be changed, it muſt needs be, that out of one Error another ſhould ſpring and propagate infinitely; and God, for Juſt Reaſons of his own, blinding them, men bring upon themſelves ſo great Darkneſs, and ſlip into ſuch ſoul Errors; That if God out of Mercy open a mans Eyes, and let him ſee thoſe Errors he lives in, he can ſcarcely believe himſelf, or be perſwaded that he was ever enveloped with ſuch blind Errors. Which thing is as true, and as well to be ſeen in Men of greateſt Learning & Experience. If thou ſhalt thorowly peruſe the writings of ſome of the School-men (as they call them) thou ſhalt in ſome places meet with ſo much Accuteneſs, as will make thee admire. Thou ſhalt ſee them oftentimes cleave a fine Thred into many parts, and accurately Anotomiſe a Flea, and a little after fall ſo foully, and avouch ſuch Abſurdities, That thou ca [...]ſt not ſufficiently ſtand amaz'd; wherefore we muſt obey that Advice of the Poet;’

Principijs obſta, ſero medicina paratur,

Cum mala per longas invaluere moras.

Reſiſt betimes; that Med'cine ſtayes too long,

Which comes when Age has made the Grief too ſtrong.

‘Now there is need of a double Caution: viz. That there be no Change made in the Doctrine, [Page] when it is pure: And if any Change be made, that there be notice taken of it. Now look what Change is made in this kind, all the Blame is laid upon thoſe whoſe Office it is to inſtruct the People; for though themſelves are the Authors of the Change, yet will the people impute it to the Miniſters Sleepineſs and want of Care at leaſt. It concerns therefore the Paſtors and Teachers to be Eagle eyed, and to be very well acquainted with thoſe Cauſes whereby the Change of Doctrine becomes undiſcovered, and to have them at their Fingers ends, and to be wary, that on no hand they may miſcarry. Now it will be an excellent Caution for the keeping of Doctrine pure, if they ſhall avoid all curious and vain Controverſies: If they ſhall ſet before their Eyes the ſcope and end of all Religious Doctrine, and likewiſe a Series or Catalogue of all ſuch things as make to the attainment of that End (of which we formerly ſpake;) if they ſhall affect not only, the matter it ſelf, but alſo the words and phraſes which the Holy Ghoſt in Scripture makes uſe of, and exceedingly ſuſpect all different Forms of ſpeaking. Not that I would have them ſpeak nothing but Hebraiſms; for ſo their Language would not be plain nor intelligible: but I wiſh that they will ſhun all ſuch Expreſſions, as have been invented by overnice Diſputants, beyond what was neceſſary to expreſs the ſence of the Hebrew and Greek, and all thoſe Tenets which men by their own Wits do collect and infer from the Scriptures. Now of what Concernment this will be, we may gather by this Inſtance: The Papiſts think it one and the ſame thing to ſay, [Page] The Church cannot err; and to ſay in the words of our Lord, Whereſoever two or three ſhall be gathered together in my Name, there will I be in the midſt of them. Yet is the Difference very great, which may thus appear; foraſmuch as in caſe any one ſhall conceive the Church to be the Pope, Cardinals, and Biſhops anointed by the Pope: he hearing the aforeſaid Sentence, will judge, that whatſoever they ſhall decree, ought to be of Force. But if he ſhall rather mind the words of our Lord, and ſhall conſider that thoſe kind of men, do regard nothing but their own Commodity, Wealth and Dominion; he will be ſo far from ſo underſtanding them, that peradventure not being able to allow the Deeds and Practices of theſe Men, he will come to hope from thoſe words, That if himſelf with ſome other good Men loving God with their whole Heart, ſhall come together, and unanimouſly implore the Aſſiſtance of God, ſhall be better able to determi [...] What it is that ought to be believed and practiſed for the attainment of Salvation, then if they ſhould perſiſt to put their Confidence in ſuch Paſtors. Now this Rule, that the words of the Scripture ought to be uſed rather than any other, is then eſpecially to be obſerved, when any thing is delivered as a certain and tryed Truth, or as a Rule of Faith or Life, or out of which any other thing is to be inferred. For in Expoſitions and Explanations, as there is need happily of greater Liberty, ſo is there leſs Danger if it be taken. For, whenas the Word of God, and the expoſition thereof, are at [Page] one and the ſame time both together in view, as it were; there no man can be ignorant, that the Expoſition is the word of Man, ſo that he may reject it, in caſe it ſeem impertinent. And look by what means a man may hinder the Doctrine of Religion from being changed, by the ſelf-ſame he may find whether it be chang'd or no. Now every man ought to compare the Doctrine of that Age wherein he lives, with no other Doctrine then that which was out of queſtion ſpotleſs, which is the Doctrine of the Apoſtles. Wherefore, notwithſtanding that in our Age the Goſpel is as it were revived, yet ought not any man thus to think, That he ought to examin whether the Goſpel hath loſt any of that Purity whereunto it had at this time arrived; he ought rather to look again and again, whether ſome Corruption do not yet remain, whether it be not in ſome part, as yet not ſufficiently reſtored to its ancient Purity and Luſtre: and confidently perſwade himſelf, That he cannot be (that I may ſo ſpeak) ſufficiently ſuperſtitious, in rejecting every word which is not in the Scriptures. Foraſmuch as man will ever [...] more Wiſe and Wary than the holy Spirit, and can very hardly forbear to mingle ſomewhat from his own head: ſo that whatever comes from man, can never be ſufficiently ſuſpected. And becauſe a thing will be ſo much the better preſerved, by how much the greater is the number of thoſe that keep it: the people ought often to be put in mind, That both the reading of the Scriptures, and the Care of Religion belongs not to the Paſtors of the Church only; but [Page] that every one that would be ſaved ought to make diligent ſearch, whether any Corruption be already, or is for the future like to be introduced; and this to do no leſs carefully, then if he were perſwaded that all beſide himſelf were aſleep: and whatſoever is wont to take the common people off from ſuch ſtudies, Care muſt be taken that that thing be wholly taken away. Concerning which matter, we ſhall more conveniently diſcourſe anon.’

‘Now, foraſmuch as the profit will be ſmall, if ſome private man ſhall obſerve that an Error is introduced, unleſs he diſcover the ſaid Error, and lay it open: there muſt of neceſſity be ſome way how this may conveniently be done. Now there cannot be a more fitting way, then that which the Apoſtle propounds to the Corinthians. Let two or three Prophets ſpeak, and let the reſt judge; and if any thing 1 Cor. 14. be revealed to him that ſits by, let the former be ſilent. For ye way all prophecy one by one, that all may learn, and all may be exhorted. If ſome one perſon ſhall alwayes ſpeak in the Church, and no man at any time may contradict him; it will be a very ſtrange thing, if that one man be not puffed up, if he do not fall into ſuch a Conceit of himſelf, as to think that he is the only man, that he only hath underſtanding, he alone is wiſe: that all the reſt are a company of brute Animals as it were, who ought to depend only upon him, and to do nothing but learn of him. And if any man ſhall think, that himſelf likewiſe hath ſome ability to teach, he will account that man an hainous offender. But what [Page] ſays the Apoſtle to this? Did the Word of God come from you? or came it unto you only? If any ſeem to be a Prophet, or Spiritual; let him acknowledge what I write unto you to be the commands of the Lord. But if any one be ignorant, let him be ignorant. Wherefore Brethren, labour that ye may Propheſie, and forbid not to ſpeak with Tongues, let all things be done decently, and in order. It is exceedingly to be lamented, That this cuſtom, and the practice of this command of the Lord, is not again reſtored into the Churches, and brought into uſe. But ſome men may ſay; Such is the raſtneſs of this Age of ours, ſuch the boldneſs, ſuch the impudence, That if it were allowed to every one to ſpeak in the Congregation, there will be no end of Brawls and Contention. Why ſo? Is a man another kind of Creature now, then what he was of Old? Thou wilt ſay, he is. For mankind hath continually degenerated, grown worſe and worſe, and ſeems now to have attained the top of Corruption. Is it ſo indeed? But, ſuppoſe it to be ſo; Thou that art the Teacher of the people, art not thou alſo thy ſelf made of the ſame Mold? Art not thou born in the ſame Age? Inaſmuch as this ordinance principally was intended to keep Paſtors within the bounds of modeſty: that they may underſtand, That they are not the authors of the Word of God, that they have not alone received the Spirit: by how much the more mankind hath degenerated, by ſo much the greater need is there thereof; for that there is now more raſhneſs, Arrogance, Pride, then of Old; this is true, as well of the Paſtors and Teachers, [Page] as of the reſt of the people, Art thou a Prophet, haſt thou any portion of the Spirit? If thou haſt not, ſo unfitting it is, that thou alone ſhouldſt ſpeak in the Congregation, that there will hardly be found any that deſires rather to be ſilenc't, then thy ſelf. But if thou art a Prophet, if thou haſt the Spirit, mark what the Apoſtle ſayes, Acknowledge (quoth he) that thoſe things which I write, are the Commandments of the Lord. Go to then, On the one ſide we have the judgment of our Lord, willing that Prophecy (for this is a Word that we are oblieged to uſe) ſhould be common to all, and that not for the Deſtruction, but the Salvation of the Church. On the other ſide, we have thy Judgment who feareſt leſt that may breed Contentions and Confuſion; whoſe Judgment now ought we rather ſtand to? If thou ſhalt conceive we muſt ſtand to thine: conſider what thou aſſumeſt unto thy ſelf, and what will become of thy modeſty. Our Lord, it ſhould ſeem, underſtood not what a kind of Creature man was; he wanted thy wiſdom belike to admoniſh him of the danger; or haply he thought not upon that Corruption which ſhould befall mankind, whereby ſuch a Liberty might prove unprofitable. But Paul anſwers thee, That God is not the author of Contention, but of Peace: Who well knowing what might move Contentions, what beget Peace, and not loving nor willing to have Contention, but Peace, willed that this liberty of Prophecying ſhould be in the Church. What canſt thou ſay to the contrary? what haſt thou to object againſt God [Page] himſelf, wilt thou accuſe him of indiſcretion? No man hath ſo wicked a Tongue, as to dare to do it. Yet if thou ſhalt diligently ſearch thine Heart, thou ſhalt find there a certain diſpoſition ready to contend even with God himſelf: Which motion of thy Heart muſt by no means be hearkned unto, but ſharply repreſſed, and wholely ſubjected to the Spirit of God. It may ſeem peradventure an abſurd thing, That after ſome very learned perſon hath ſpoken, ſome contemptible perſon ſhall be allowed to contradict him. Can ſuch a perſon ſo do without great raſhneſs and temerity? Were I to ſpeak according to the judgment of man, verily I could not deny it. But if we be really perſwaded, That the knowledge of matters Divine, ought not to be attributed to our Watching, Studies, Wits, but to God, and to his Spirit, wherewith he can in a moment endue the ſimpleſt perſon in the World, and that with no more labour or difficulty, then if he were to give him to one that had ſpent Neſtor's Age in ſtudy: What reaſon is there for me to judge that this man does raſhly and unadviſedly, if he ſhall ariſe and contradict? Is not the Spirit able to reveal ſomewhat to him, which he hath hidden from thee? Now, if the Spirit have revealed ſomewhat to him, and to that end revealed it that he might contradict, that by his means the thing may be revealed to the Church: ſhall I ſay that he hath done raſhly in obeying the holy Ghoſt? And if thou think otherwiſe, verily thou art not perſwaded that the Spirit is the Author and Teacher of this Knowledge, but that [Page] all the praiſe thereof is due to Studies, Watchings, and the Wits of men. And if this be thy judgment, I tell thee again, That thou art not only unworthy to be the ſole Speaker, but worthy rather to be the only perſon not permitted to ſpeak in the Congregation.’

‘And that thou mayſt the better underſtand, that the moſt Unlearned ought to be allowed to ſpeak, conſider, God will have himſelf to be acknowledged the Author of his own gifts: he will not have his praiſe attributed unto our Studies or Wits, but unto himſelf. But if the man that hath ſpent all his Life in Study, ſpeak wiſely, it is not attributed to God, but to ſtudy: In word, perhaps it may be attributed to God, yet not without a vehement Reluctancy of our Judgment: and this is that which (I ſay) God will not abide. But if ſo be thou ſhalt hear a wiſe word come out of the Mouth of ſome unlearned Perſon, thou muſt needs, whether thou wilt or no, acknowledge God to be the Author thereof. So, when God was minded to give unto [...]ſrael a Victory againſt the Midianites, under the Conduct of Gideon; and Gideon had gathered together Thirty Thouſand Men, leſt the Iſraelites ſhould boaſt that they had gotten the Victory by their own Strength, and not by the Aſſiſtance of God, (which might have been conceived, if Gidean had fought with ſo numerous an Army) he would not ſuffer him to have above Three hundred, that it might appear that he was [Page] the Cauſe of the Victory, and not the Number or Valour of thoſe that fought. Now, beſides the Glory of God, hereby great Profit does accrue to the Church. For if the People ſhall ſee now one man, now another, endued with the Spirit, beyond all Expectation; many will thereby be encouraged to hope for the ſame Gift, if they ſhall ask it; many will learn and profit; and it will thereby come to paſs, that when Occaſion ſhall be to chooſe a Miniſter, the Church ſhall not need to call ſtrange and unknown Perſons to that Office, but ſhe may have of her own ſuch as are fit to be choſen, Men whoſe Converſation and Manners are ſufficiently known. And when the number of ſuch as are able to propheſie, ſhall be great, the Church will not be forced to uſe ſuch Paſtors as from their very Childhood have propoſed to themſelves ſuch Offices as the reward of their Studies; and addicted themſelves to the ſtudy of Scripture and Religion, no otherwiſe then they would have done to ſome Trade, whereby they meant in time to get their Living: So that a Man can expect but very few of them to prove other then Mercenary or Hireling Paſtors.’

‘Now, that it was the Cuſtom of the Jewiſh Church, that all might thus Propheſie; we may hence conjecture, in that it is upon Luke 4. Record, Luke 4. how our Lord, upon the Sabbath day decording to the Cuſtom, came into the Synagoguge, took a Book and expounded a place of Eſay; and how, [Page] being twelve years of Age he ſate at Jeruſalem in the Temple among the Doctors, and did aiſpute. For he could not ſo do by vertue of any ordinary office, foraſmuch as his Age was uncapable, neither did the Doctors know who he was. Yea rather, our Lord in ſo doing muſt needs make uſe of the power which was granted to every one to ſpeak. It remained in the Chriſtians Congregations until the times of Conſtantine at the leaſt. Foraſmuch as we have theſe words of Euſebius, the Writer of Church Eccl. Hiſt. lib. 9. affairs, to that effect: If any man inſpired by the Grace of God, ſhould ſpeak unto the People, they all with great ſilence fixing their Eyes upon him gave ſuch attention, as if he had brought them ſome Errand from Heaven. So great was the reverence of the hearers, ſuch order was ſeen among the Miniſters. One after another, another after him. Neither was there only two or three that Propheſied, according to what the Apoſtle ſaid, but to all was given to ſpeak; ſo that the wiſh of Moſes ſeems rather to have been fulfilled in them, when he ſaid, Would God all the People might Propheſie. There was no Spleen, no Envy, the gifts of God were diſpenſed, every one, according to his ability, contributing his aſſiſtance for the confirmation of the Church: And all was done with love, in ſuch ſort, That they ſtrove mutually to [...]honour each other, and every one to prefer another before himſelf. But to the end this common prophecying may be profitable to the Church, we muſt diligently mark what the Apoſtle adviſes, For a ſure thing it is, that the Pride of Man is ſo great, that whatever hath once fallen from him, he [Page] will by any means have it ſtand for a Truth, neither can he ſuffer that any man ſhould infringe the ſame. So that if he might be permitted to judge, that laſt ſpake, it will be a Miracle, if a man in his Life time ſhould ſee any one give way to him that contradicts him: What is Paul's advice therefore in this caſe? Let two or three Prophets ſpeak, and let the reſt judge. He will not therefore have the ſame Perſons to be Parties and Judges. And he adds a little after, And the Spirit of the Prophets, is ſubject to the Prophets; for God is not the Author of diſſention, but of Peace. So that as ſoon as any man hath ſpoken his own mind, he ought to reſt himſelf ſatisfied with the judgment of the reſt, and not obſtinately to make no End of contending: if this be not done, a ſure thing it is, there will be no end of ſtrife. But what if any man will not be content to ſubmit to the Judgment of the reſt: Verily I would avouch, that being ſharply admoniſhed, that he diſturb not the Congregation, and that he go not againſt the command of the Apoſtle, or rather of our Lord, commanding the Spirits of the Prophets to be ſubject to the Prophets; he ought to be caſt out of the Society, though he ſhould hold the prime place in the Congregation. The people likewiſe muſt frequently be admoniſhed; that liberty for any one to ſpeak in the Congregation, is not therefore granted by the Apoſtle, to the end every one ſhould ſpeak what comes to his Tongues end, as if he were in a Market; but whereas he gives liberty to him to ſpeak to whom any thing is revealed, he would have all Raſhneſs and Impudence to be laid aſide. He that reverences not the [Page] Church of God, let that man know, he deſpiſeth the Spirit of God, who is Preſident there; and ſhall be ſure not to eſcape unpuniſhed. Before a man propounds any thing to the Church, he ought to conſider again and again, how ſure a manifeſtation he hath of that thing, and whatever the matter be, let him be ſure not to forget a ſober, modeſt, baſhful behaviour, without which vertues, doubtleſs no good can be effected. But here we muſt attentively conſider, both how far a man [...]ught to ſubmit to the judgment of the Congregation, and who may deſervedly be accounted a Troubler of the Church. Verily, I conceive a man ought ſo far to give way, as that after I have alledged what I had to ſay for my Opinion, if yet the reſt ſhall not allow of my Judgment, I ought to give over defending of it, and ceaſe to be troubleſome to the Congregation concerning the ſame: But I ought not to be compelled to confeſs that I have erred, or to deprecate any fault, whiles I do not yet underſtand that I have erred, for ſo I ſhould ſin againſt God. He therefore is a Troubler of the Church, that will not, ſo far as we have expreſſed, ſubmit to the judgment of the Church, but goeth on to be troubleſome; but eſpecially that man who would exact of another that which he ought not to do; viz. to recant, being not perſwaded that he is in an Error. But thoſe men are commonly reputed troublers of the Church who refuſe to ratifie whatever ſhall any ways fall out of the Paſtors Mouthes. Again, in this place it may reaſonably be demanded, whether, when that a matter hath been once or twice debated, and ſome [Page] man knowing the judgment of the Congregation, would again reduce it into Controverſie, he ought to be heard, or enjoyned ſilence, and take the matter for determined. But of this we ſhall in another place more conveniently diſpute. That which remains therefore, is, that we wreſtle with God, by daily Prayers, to grant that we may have the uſe of this ſo ſoveraign and ſaving liberty, ſo profitable to the Church, and that thereby we may reap abundance of Fruit. And that he would, to that end, tame and break our Spirits with his Spirit, and render them milde and gentle: and not ſuffer what he hath ordain'd for the confirmation and eſtabliſhment of his Church, to be by the ſtubbornneſs and perverſneſs of our Wits and Minds, turned to the miſchief and deſtruction thereof.’ With much more to the ſame purpoſe, too large to be here inſerted.

What I have cited, makes an Apology for doing ſo, needleſs: his whole Book is a moſt accurate account of Satans Stratagems, to cauſe & keep up diviſions among Chriſtians, deſerving a firſt place with the moſt Chriſtian Writers ſince the Apoſtolical times. He was an Italian, of excellent Natural and Supernatural endowments, Baniſht about Luther's times for the Goſpel.

Let us now inform our ſelves of the Judgment of that great Man J. Hales upon the matter in hand, viz ‘To your ſecond J. Hales, Of the Keys, pag. 170, 171, 172, 173. Query, Whether the Keys were confined to the Apoſtles only? The Anſwer is in no caſe hard to give, it may perchance in ſome caſe be dangerous; for there is a Generation [Page]of men in the World (the CLERGY they call them) who impropriate the Keyes unto themſelves, and would be very angry to underſtand, that others from themſelves ſhould claim a right unto them. To your Queſtion then, no doubt but originally none received the Keyes from the Mouth of our Saviour, but the Apoſtles only; none did nor ever could manage them with that Authority and Splendor, as the Apoſtles did, who were above all moſt amply furniſhed with all things fitting ſo great a Work. For whereas you ſeem to intimate, that the preaching Miſſion was communicated to others, as the ſeventy two Diſciples, as well as the Apoſtles; you do but miſtake your ſelf, if you conceive that the Keyes of the Goſpel were any way committed to them; for concerning the Myſteries of Jeſus Chriſt, and him crucified for the Sins of the World (wherein indeed the opening of the Kingdom of Heaven did conſiſt) they received it not, they knew it not. To be the prime Reporters of this, was an honour imparted only to the Apoſtles: Yet were they not ſo imparted, as that they ſhould be confin'd to them. Every one that heard and received the Light of the ſaving Doctrine from them, ſo far forth as he had underſtanding in the wayes of Life, had now the Keys of the Kingdom of Heaven committed to his Power, both for his own and others uſe. Every one, of what State or Condition ſoever, that hath any occaſion offered him, to ſerve another in the wayes of Life, CLERGY, or LAY, MALE or FEMALE, whatever he be, hath theſe Keys not only for himſelf, but for the b [...]nefit of others. For if Natural goodneſs teach every man, Lumen de Lumine,[Page]Erranti comiter monſtrare viam, &c. Then how much more doth Chriſtian Goodneſs require of every one, to his ability, to be a Light to thoſe who ſit in Darkneſs, and direct their ſteps, who moſt dangerouſly miſtake their way? To ſave a Soul, every man is a Prieſt. To whom I pray you, is that ſaid in Leviticus, Thou ſhalt not ſee thy Brother Sin, but thou ſhalt reprove, and ſave thy Brother? And if the Law binds a Man, when he ſaw his Enemies Cattel to ſtray, to put them in their way; How much more doth it obliege him to do the like for the Man himſelf? See you not how the whole World conſpires with me in the ſame Opinion? Doth not every Father teach his Son, every Maſter his Servant, every Man his Friend? How many of the Laity in this Age, and from time to time in all Ages, have by writing for the publick good, propagated the Goſpel of Chriſt, as if ſome ſecret inſtinct of Nature had put into mens minds thus to do, &c.’

To this let me add his Senſe of the force of the Fathers Authority in the deciſion of Controverſies, and how far the Antients, whether Fathers or Councils ought to be interreſted in the debates of theſe times, which may not be improper to the preſent ſubject, becauſe not a few build upon their bottome.

‘You ſhall find (ſays he) that all Schiſms have crept into the Church by one of theſe three wayes; either upon matter J Hales, Tract of Schiſm, p. 201, 202, 203, 204. of Fact, or matter of Opinion, or point of Ambition. For the firſt; I call that matter of Fact, when ſomething is required to be done by us, which either we know, or [Page] ſtrongly ſuſpect to be unlawful; ſo the firſt notable Schiſm, of which we read in the Church contained in it matter of Fact; For it being, upon Error taken for neceſſary, that an Eaſter muſt be kept; and upon worſe then Error, if I may ſo ſpeak, (for it was no leſs than a point of Judaiſm forced upon the Church) upon worſe than Error, I ſay, thought further neceſſary, that the ground for the time of our keeping that Feaſt, muſt be the Rule left by Moſes to the Jews; there aroſe a ſtout Queſtion, whether we were to Celebrate with the Jews, on the fourteenth Moon, or the Sunday following? This matter, though moſt unneceſſary, moſt vain, yet cauſed as great a Combuſtion. as ever was in the Church; The Weſt ſeparating and refuſing Communion with the Eaſt, for many Years together. In this Fantaſtical Hurry, I cannot ſee, but all the World were Schiſmaticks: neither can any thing excuſe them from that Imputation; excepting only this, that we charitably ſuppoſe that all Parties out of Conſcience did what they did.’

‘A thing which befell them through the Ignorance of their Guides, (for I will not ſay their malice) and that through the juſt Judgment of God, becauſe through ſloath and BLIND OBEDIENCE Men examined not the things, which they were taught, but like Beaſts of Burthen patiently couched down, and ☞ indifferently underwent whatſoever their Superiors laid upon them. By the way, by this you may plainly ſee the danger of our appeal unto Antiquity, for reſolution in Controverted points of Faith, and how ſmall Relief we are to expect from thence. For if [Page] the diſcretion of the chiefeſt Guides and Directors of the Church, did in a Point ſo trivial, ſo inconſiderable, ſo mainly fail them, as not to ſee the Truth in a Subject, wherein it is the greateſt Marvel how they could avoid the ſight of it; can we without imputation of extream groſneſs and folly, think ſo POOR SPIRITED perſons competent Judges of the Queſtions now on Foot betwixt the Churches? Pardon me, I know not what Temptation drew that Note from me.’

How theſe men will come off I can't tell; they have ventured fairly, and yet I think their caſe not hazard us at all; you have them in three points plain. Firſt, That relying upon the Clergy as Guardians of Truth to the People, and the Peoples not examining the truth of things from them, is not Apoſtolical, but Apoſtatical. Secondly, That no Councils or Fathers ought to be the Rule or Judge of our Faith. Thirdly, That to ſave Souls every Man is a Prieſt; that is, the people are interreſſed in the Chriſtian Miniſtry, which is not tyed to Times, Places, Perſons and Orders, as under the Law; but free to all that have obtained Mercy and Grace from God; and therefore Peter calls the believers a Royal Prieſthood. So that every one is Prieſt to himſelf under the Goſpel. But all this I have mentioned with deſign, if it be poſſible, to beat men off that ſuperſtitious and dangerous Veneration they carry to the Names of Church, Prieſthood and Fathers; as if they were to be ſayed by them, and not by Chriſt, who is only Head and Saviour of the true Church. And truly, when I conſider the wilde dependance ſome people have upon the Church, whilſt they know not what ſhe is, and make it a Principle not to Inquire, I am [Page] amazed with what Confidence, they expoſe their Souls. This Principle it is, and not Inquiry, that makes men careleſs and unactive about their own Salvation. But let none deceive themſelves, as they Sow they muſt Reap. 'Tis not to be ſaved, to be within the Pale of any viſible Church in the World. That is putting an eternal Cheat upon our ſelves. Ill things are Ill things, within or without the pale; that matters not; and as Sin can't be Chriſtened, nor impiety reconciled to Chriſtianity by no Arts of men, ſo the Wages will be Death; eternal Death. To be therefore of the Church, of which Chriſt is Head, the redeemed, regenerated Church of Chriſt, is quite another thing, then to be of any viſible Society whatever; for in all ſuch Communions there are but too many that have no true Title to Chriſtianity. If then that Immaculate Church of which Chriſt is head, be made up only of holy and regenerated Souls throughout the Societies of Chriſtians; this will adminſter but little Comfort to thoſe that preſume upon their being within the Pale of the Viſible Church.

But to proceed to thoſe Scriptures that oppoſe themſelves to humane Authority in matters of Faith, &c.

There is one place of Scripture, that is irreconcilable to Implicit Faith and Blind Obedience; He that believeth, hath the Witneſs In HIMSELF: 1 John 1. 10. This general Rule reſpects no Perſons, 'tis the Reſult of the Holy Ghoſt to all Believers. Such have no need to go to Rome, nor Winefried's Well, to the Shrines of Saints, the Prieſts nor the Church, for a Proof of their Faith; they have an [Page] Evidence nearer home: they have the witneſs of their Faith and the Reaſon of their Hope IN THEMSELVES.

'Tis true, this is a Private Judge; but (as it happens) 'tis one of the Holy Ghoſt's ſetting up, of all things I confeſs moſt deſtructive to Papacy no doubt; for here is a Judge in every man, that ſincerely believes, to whom he muſt ſtand and fall in this and the other World. For (ſaith the ſame Apoſtle) If our Heart condemn us, God is greater then our Heart, and knoweth all things: Beloved, if our 1 John 3. 20, 21. Heart condemn us not, then have we Confidence towards God; The Witneſs in our ſelves diſcharges us. The Spirit beareth Witneſs with our Spirits, that weare the Ch [...]ldren of God and Sons Rom. 8. 16. of the true Church; not ſhe, that hath fatted her ſelf with the Fleſh of Saints, and died her Garments in the Blood of Martyrs; who hath Merchandized in the Souls of men: but of that Church who is Crowned with Stars, and Cloathed with the Sun, and has the Moon under her Feet: a Church of Light and Knowledge, of Underſtanding and Truth, and not of Implicite Faith and Blind Obedience: one that tramples upon all Sublunary Glory; and not ſhe that makes her Pretences to Religion a Decoy to catch the World.

Of like Tendency is that notable Paſſage of the Apoſtle Paul to the Corinthians; Examine your ſelves, whether ye be in the Faith; prove your 1 Cor. 13. 5. own ſelves: Know ye not your own ſelves, how that Jeſus Chriſt is in you, except ye be Reprobates? Here is not a Word of the Pope nor an External [Page] Judge, no humane Inquiſition or Authority. Examine your ſelves, whether ye be in the Faith? prove your own ſelves: but which way ſhall we do this? by Chriſt, who is the great Light that ſhines in our Hearts to give us the Knowledge of God and our ſelves: He that believes in him, has the Witneſs in himſelf, he is no Reprobate; his Heart condemns him not.

To which I will add another Paſſage to the ſame Purpoſe (in his Epiſtle to the Galatians) But let Gal. 6. 4, 5. every Man prove his own work, then ſhall he have Rejoycing in himſelf alone, and not in another: FOR EVERY MAN SHALL BEAR HIS OWN BURDEN. Here every man is enjoyned to turn Inquiſitor upon himſelf; and the Reaſon rendred ſhews the Juſtice of the thing; becauſe my Rejoycing muſt be in my ſelf alone, and not in another: I ſtand and Fall to no man: ſuch as I ſow, I muſt reap at the Hand of God, if Paul ſay true. Mens Pardons are Vain, and their Indulgences Fictions; For every man ſhall bear his own Burden in that great Day of the Lord. It cannot therefore be Reaſonable that another man ſhould have the Keeping of my Underſtanding at my Eternal Coſt and Charges, or that I muſt entirely depend upon the Judgment of a Man or Men, who erring, (and thereby cauſing me to err) cannot be damned for me, but I muſt pay their Reckoning at the hazard of my own Damnation.

I am not unacquainted with the great Objection that is made by Roman Catholicks and ſome Proteſtants too, High Church-men perhaps, that Love the Treaſon, [Page]but hate the Traytor; that love this part of Popery, but hate the Pope, viz. There are doubts in Scripture, even about the moſt important Points of Faith; ſome body muſt guide the Weak, there muſt be ſome one ultimate, External and Viſible Judge to appeal to, who muſt Determine and Conclude all Perſons as to their Doubts and Apprehenſions concerning the Interpretation of Scripture, otherwiſe So many Men, ſo many Minds; the Church would be filled with Controverſie and Confuſsion.

I anſwer, That the Scriptures are made more doubtful than they are by ſuch as would fain preſerve to themſelves the Umpiridge & Judgſhip of their Meaning. I deny it in point of Fact, that Man's Duty is not moſt plainly expreſt in all that concerns Eternal Salvation; but 'tis very ſtrange, that when God intends nothing more by the Scriptures, than to reach the Capacities of Men as to things on which their Eternal Salvation depends; yet that no Book, if ſuch men ſay true, ſhould be ſo obſcure, nor ſubject to ſo many Various, nay Contradictory Conſtructions. Name me one Author, Heathen, Jew or Chriſtian, that ever wrote with that Obſcurity and ſeeming Inconſiſtency, which ſome gladly pretend to find in the holy Scripture, that they might have the Uſe and Keeping of them from the Vulgar, and make their own Ends by it. Is then every Body's Book to be underſtood but God's? Was that writ not to be underſtood? In ſhort, one of theſe two things muſt be true. Either that God intended Not to be underſtood, or To be underſtood, in what he commanded to be written. If he reſolved Not to be underſtood, it had [Page] been better there had been nothing writ; but if it was his purpoſe To be underſtood of Men, it muſt be ſuppoſed, that what he cauſed to be written, was plain enough for men to underſtand, or he miſt his own Aim and End, and writ it to no purpoſe, which is abſurd.

If it ſhould be told me, That it is not denyed, but that the Scriptures may be underſtood by ſome body, but not by every body; for that the Great, Viſible Judge muſt needs underſtand them, becauſe it belongs to his Office, to reſolve thoſe Doubts, and determine thoſe Controverſies that may ariſe about underſtanding them.

Anſw. I muſt alſo ſay, that this is falſe in Fact. For its ridiculous to imagine, that Luke did not make Theophilus his own Judge in the reading of what he writ to him, or that the Apoſtles in writing to the ſeveral Churches, as Rome, Corinth, Epheſus, &c. to whom they directed their Epiſtles, did not intend that they ſhould underſtand what they writ, or that they erected any ſuch Officer in the Church, as an Expounder of their Epiſtles to the Aſſembly to be neceſſarily believed. For we know in thoſe days The People made the Church, they were the [...], the CLERGY, however it came about that it be now engroſſed into fewer hands; as you may ſee in 1 Pet 5. 3. the Greek of Peter: [...]; which [...] is tranſlated Heritage in all our Bibles. But this is as if the Prieſt's only were the Lord's Heritage, which can't be, for a Reaſon obvious to all, namely, that they reign as Lords over [Page] God's Heritage or Clergy (forbid expreſly by Peter) therefore not the Heritage and Clergy over which they ſo rule like Lords: by no means. I will ſay no more but this, 'tis no convincing Proof to me of their Humility. But to ſhut up this Agument about the Difficulty of Underſtanding the Scripture and pretended a neceſſity of a Viſible Judge, I ſay, Whatſoever may be ſpoken, may be written; or thus, Whatſoever a Viſible Judge can now ſay, the holy Pen men by God's Direction might have written; and what an Omniſcient and Omnipotent God did know and could do for Man's Salvation, an OMNIBENEVOLENT God, that tells us, he delights not in the Death of one Soul, but rather that he ſhould be ſaved, would have done. And becauſe God is as Omnibenevolent as Omniſcient and Omnipotent, we muſt conclude he has done it; and 'tis great Preſumption and a mean Shelter to Ignorance to raiſe a credit to Humane Devices, by beating down the true Value of the Scriptures.

They are dark; what follows? they muſt not be read? what follows then? Why then ſuch Teachers may do as they liſt with the People. But did the Phariſees with their broad Philacteries know God's mind better then the Prophets? or could they deliver it clearer? no ſuch matter; 'tis by the ſame ſtrange Figure that the School-men know the mind of Chriſt better then the Apoſtles, and that the Council of TRENT can decl [...]re Faith more clearly then the holy Ghoſt in the Scripture hath don [...]; and yet this is the Engliſh of their Doctrine that hold to us thoſe Lights to read Scripture by, and that would have us ſeach their Canons [Page] and Decrees, to find out the Mind of the holy Ghoſt in Scripture.

The Confuſions that are pretended to follow ſuch an Inquiry are but the wretched Arts of ill men, as much as in them lies, to keep Light and Truth out of the World: When the Net was caſt into the Sea, there came ſome good ſome bad Fiſh, that was not the Fiſhers fault they were no better. Inquiry is not to be blam'd for the ill uſe weak or worſe men make of it: The Bereans might not all believe, though they might all ſearch; for men don't inquire with equal Wiſdom, Love and good Deſire, ſome ſeek and find not: Some ask and receive not; therefore James 4. 3. muſt none ask or ſeek after that which is good? or becauſe ſome ask or ſeek amiſs, will it follow that the thing it ſelf is naught? If Superſtition, Error, Idolatry and Spiritual Tyranny be detected, and Truth diſcover'd, will it more then make amends for all that Weakneſs and Folly ſome men have brought forth by the liberty of ſuch an Inquiry? The Enemies of Light may be as Rhetorical as they pleaſe upon the exceſs or Preſumption of ſome, bolder then wiſe, and more Zealous then Knowing; but if they had nothing to loſe by the diſcovery, they would never be the Enemies of a prudent Search. It is to be fear'd ſuch get that Obedience by a blind devotion; which no man could yield them upon better Information; and is it reaſonable that men of that Stamp ſhould ſecure their Empire by the Ignorance of the People? Ignorance ought to be the Mother of Devotion with none but thoſe that cannot be devout upon better terms; it is the glory of a man that he is Religious [Page] upon Reaſon, and that his Duty and Sacrifice are not blind or forc'd, but free and reaſonable; Truth upon Knowledge though vext with Schiſm, wiſe and good men will chuſe before Ignorant Religion with Uniformity. Enough of this.

But this Notion of an Infallible Viſible Judge is as falſe in Reaſon as in Fact. For firſt, it takes away the Uſe of every Man's Reaſon, and it is a Contradiction to have any, unleſs he were ſuch an Interpreter and ſuch a Judge, as would conclude us by Conviction, and not by Authority: that would be the moſt Wellcome perſon in the World. But to over-rule my own Sight, to give the Lye to my own Underſtanding, ſay Black is White, and that Two and Three make Ten▪ thus, Subjugare intellectum in Obſequium fidei, to yield my Underſtanding to ſuch an In-evident Way of Faith, nay, which is worſe, to believe a Lye: for ſo it is to them, to whom the thing to be believed appears Untrue▪ is moſt-Unreaſonable.

If we muſt be Led, it had been eaſier and better for us to have been born Blind, we might have follow'd then the Dog and the Bell, for we could not mend our ſelves; but to ſee, and to be Led, and that in ways we ſee to be foul or wrong, this is Anxious. Here lies the Diſpute: and truly here the Queſtion might fairly end. Either put out our Eyes, or let us uſe them: but if we have Eyes for our Minds as well as for our Bodies, I ſee no Reaſon, why we ſhould truſt any man or men againſt the Eyes of our Underſtanding, any more than we ought to confide in them againſt the Senſe and Certainty of the Eyes of our Bodies.

Where is the pooreſt Mechanick that would be paid [Page] his Labour in Braſs half Crowns for Silver by either Pope or Biſhop? and can we be ſo bruitiſh, as to think our Nobler part void of Diſtinction about that Treaſure which is of eternal Moment? For though Peter was to feed the Sheep, yet the Sheep were not to follow Peter but Chriſt: My Sheep hear my Voice and follow me, and a Stranger they will not John 10. 4, 5, 27. follow: Here is no Mediator betwixt Chriſt and his Sheep; nor does any body elſe hear his Voice for them: but they hear his Voice themſelves. And though the Shepherd may have many Servants, yet he only is their Shepherd, and they are only the Sheep of his Fold.

But there are three places of Scripture, that come freſh into my Remembrance, that are very pertinent to the preſent Occaſion. The firſt is this: That which may be known of God, is Manifeſt in Men, Rom. 1. 19. for God hath ſhewed it unto them: That is, The Spirit of man being the Candle of the Lord, God hath enlightned it to manifeſt unto Man, what is neceſſary for him to know both of God and himſelf. Here is no need of Wax-Candles or Tapers, or a Viſible Guide and Judge: for [...]e that believes, has the Witneſs in himſelf.

Another Paſſage is this: Be ye Followers 1 Cor. 11. 1. of me, even as I am alſo of Chriſt. In which the Apoſtle is ſo far from ſetting himſelf up a Judge over the Church of Corinth, that he makes his appeal to them concerning his Doctrine and Converſation bounding both with that of his Lord Jeſus Chriſt, and making them Judges of the Truth of his Conformity to that Example. Be ye Followers of me: How? after [Page] what manner? What! Abſolutely, without Examination? muſt we believe thee without any Tryal, and take what thou ſayeſt for granted without any more to do? no ſuch thing. Be ye Followers of me, even as I alſo am of CHRIST: I ſubmit my ſelf to be judg'd by you according to that Rule, and all Men and Churches are to be thus meaſur'd, that lay Claim to the Name of Chriſtian.

The Third Paſſage is in his Second Epiſtle to the ſame Church of Corinth, 'tis this: Therefore ſeeing we have this Miniſtry as we have received Mercy, we faint not: but have renounced the hidden 2 Cor. 4. 1, 2. things of Diſhoneſty, not walking in Craftineſſes, nor handling the Word of God deceitfully; but by manifeſtation of the Truth, commending our ſelves to every man's Conſcience in the ſight of God. Here is the Utmoſt Impoſition the Apoſtle makes uſe of: he requires not Men to receive him without Evidence, and refers himſelf to that of their own Conſciences in the Sight of God. This was the Way of making Chriſtians then, and this is the Way of making and keeping Chriſtians now.

Conſcience (in the beſt Senſe) has ever been allow'd to be a Bond upon Men in all Religions; But that Religion, which under Pretence of Authority would ſuperceed Conſcience, and inſtead of making Men better (the End of Religion) makes them worſe, by confounding all Diſtinction betwixt Good and Evil, and reſolving all into an Implicite Faith and blind Obedience unto the Commands of a Viſible Guide and Judge, is falſe, it cannot be otherwiſe. For to admire what Men don't know, and to make it a Principle not to [Page] inquire is the laſt mark of Folly in the Believer, and of Impoſture in the Impoſer. To be ſhort, a Chriſtian implies a Man, and a Man implies Conſcience and Underſtanding; but he that has no Conſcience not Underſtanding (as he has not, that has delivered them up to the Will of another Man) is no Man, and therefore no Chriſtian.

I do beſeech you Proteſtants of all Sorts, to conſider of the danger of this Principle with reſpect to Religion. Of old'tw is the Fool that ſaid in his Heart there is no God; But now upon this Principle Men muſt be made Fools in order to believe: Shall Folly, which is the Shame (if not the Curſe) of a Man, be the Perfection of a Chriſtian? Chriſt indeed has adviſed us to become Little Children, but never to become ſuch Fools; for (as the Proverb is) this is to be led by the Noſe, and not by our Wits. You know that God hates the Sacrifice of Fools: I will pray with the Spirit and with Underſtanding alſo, ſaith the Apoſtle. Let us commend that Teſtimony, which we believe to be true, to the Conſciences of Men, and let them have the Goſpel priviledge of Examination: Error only looſes upon Trial. For if this had been the Way to Chriſtianity, (with Reverence be it ſpoken) God had not made our Condition better, but worſe: For this tranſlates our Faith and Dependence upon God, to Man, and the Poſſibility, if not Probability of Man's erring expoſes us to greater inſecurity than before. For where I never truſted▪ I never could be deceived. But if I muſt abandon my own Senſe and Judgment, and yield my ſelf up to the Faith and Authority of another (to ſay no more of the Blindneſs and La neneſs of ſuch Belief [Page] and Devotion) what Security can I have, that the Man or Men, whom I truſt may not [...] and deceive me? and that Deceit is irrepairable.

Again, ſince Mankind is a reaſonable Creature, and that the more reaſonable he is in his Religion, the nearer to his own being he comes, and to the Wiſdom and Truth of his Creator, that did ſo make him, a Religion without Reaſon, Impoſed by an unaccountable Authority againſt Reaſon, Senſe and Conviction cannot be the Religion of the God of Truth and Reaſon; for it is not to be thought that he requires any thing that carries any violence upon the Nature of his Creature, or that gives the Lye to that Reaſon or Sence, which he firſt endow'd him with.

In ſhort; Either Convince my underſtanding by the Light of Truth and Power of Reaſon, or bear down my Infidelity with the force of Miracles: for not to give me Underſtanding or Faith, and to preſs a ſubmiſſion that requires both, is moſt unreaſonable.

But if there were no other Augument then this, it goes a great way with me, that as to ſuch as have their underſtanding at liberty, if they are miſtaken, there may be hopes of reclaiming by Informing them: but where the Underſtanding and Conſcience are enſlav'd to Authority, and where Men make it a Principal Doctrine to ſuſpect their own Senſe and ſtrive againſt their own Convictions, (to move only by other mens Breath and fall down to their Concluſions) nothing ſeems to be left for the ſoundeſt Arguments & cleareſt Truths to work upon. They had almoſt need to be re Created in order to be converted; for who can reaſonably endeavour to make him a Chriſtian that is [Page] not a Man, which he cannot be truly ſaid to be, who has no underſtanding, or reſolves not to uſe it, but reject it, which is yet worſe; for he that has no underſtanding has no prejudice againſt it, but he that purpoſely denys & abuſes it, is ſo much worſe, as that he turns Enemy to him that has and uſes his underſtanding. He therefore can never be convinced o [...] his Error, who is prejudiced againſt the neceſſary means of Conviction, which is the uſe of his Underſtanding, without which 'tis impoſſible he ſhould ever be Convinced.

To Conclude, I have reſerved till laſt one Argument, which is ad hominem unanſwerable by us Proteſtants, and without yielding to which we cannot be conſiſtent with our ſelves, or be thought to do unto others, what we would have others do unto us, and that is this: The Tranſlation of the Scripture was the painful work of our worthy Anceſtors. This I call their moſt ſolemn Appeal to the People againſt the Pope and Traditions of Rome in the buſineſs of their Separation. For when the queſtion roſe of the divine Authority of this or the other Practice in the Doctrine or Worſhip of the Roman Church, preſently they recur'd to the Scriptures, and therefore made them ſpeak Engliſh, that they might witneſs for them to the people. This appeal to the People in defence of their Separation, by making them Judges of their proceeding againſt the Church according to the Teſtimony of the holy Scriptures, puts every man in poſſeſſion of them. Search the Scriptures, ſay the firſt Proteſtants, Prove all things, ſee if what we ſay againſt Pope & Church of Rome be not true; and in caſe any difficulty did ariſe, they exhorted all to wait upon God, for the divine aid of his Spirit to illuminate [Page] their underſtandings, that one ſhould not impoſe upon the other, but commend them to God, be Brotherly, Patient, Long ſuffering, ready to help the Weak, inform the Ignorant, ſhew tenderneſs to the Miſtaken, and with reaſon and moderation to gain the Obſtinate. In ſhort, Proteſtancy is a reſtoring to every man his juſt right of Inquiry and Choice; and to its honour be it ever ſpoken, there is greater likelihood of finding Truth, where all have Liberty to ſeek after it, then where it is denyed to all, but a few Grandees, and thoſe too as ſhort ſighted as their Neighbours. But now let us Proteſtants examine, if we have not departed from this Sobriety, this Chriſtian Temperance? how comes it, that we who have been forgiven much, have our ſelves fallen upon our ſellow Servants, who yet owe us nothing? have not we refuſed them this reaſonable choice? have we not threatned, beaten and impriſoned them? Pray Conſider, have you not made Creeds, ſet Bounds to Faith, form'd and regulated a Worſhip and ſtrictly enjoyn'd all mens obedience by the help of the Civil Power upon pain of great Sufferings, which have not been ſpared to Diſſenters, though in Common, Renouncers and Proteſtors with you againſt the Pope & Church of Rome; for this the Land mourns, Heaven is diſpleas'd, and all is out of due courſe.

To give us the Scriptures, and knock our Fingers for taking them! to Tranſlate them that we may read them, and puniſh us for endeavouring to underſtand and uſe them as well as we can, both with reſpect to God, and our Neighbour; 'tis very unreaſonable upon our Proteſtant Principles. I wiſh we could ſee the miſchief [Page] we draw upon our ſelves, & which is worſe, our cauſe, for the Papiſt in this caſe acts according to his Principle, but we againſt our Principle, which ſhews indeed, that we have the better Religion, but that we alſo are more condemnable. For if we will conſider it ſeriouſly, we ſhall find it not much more injurious to Scripture, Truth and good Conſcience that we believe as the Church believes, then that we believe as the Church ſays the Scripture would have us believe. For where is the difference, ſince I am not allowed to uſe my underſtanding about the Senſe of Scripture any more then about the Faith of the Church: and if I muſt not receive any thing for Faith or Worſhip from Scripture, but what is handed to me by the Church, or her Clergy, I ſee my ſelf in as ill terms, as if I had ſat down with the old Doctrine of believing as the Church believes. And had the Controverſie been only for the Word Scripture, without the uſe and application of it, (for at this rate that is all that is left us) truly the enterpriſe of our Fathers had been weak and unadviſed; but becauſe nothing leſs was intended by them, and that the Tranſlation of the Scripture was both the Appeal and Legacy of thoſe Proteſtant Anceſtors, for the reaſons before mention'd, I muſt conclude we are much degenerated from the ſimplicity of Primitive Proteſtancy, and need to be admoniſht of our Backſlidings; and I heartily pray to Almighty God, that he would quicken us by his preſent Mercies and Providences to return to our firſt Love.

Let the Scripture be free Sober Opinion tolerated, Good [...]ife cheriſht, Vice puniſht: away with Impoſition Nick-Names, [Page]Animoſities, for the Lord's ſake; and let Holy Writ be our Common Creed, and Pious Living the Teſt of Chriſtianity, that God may pleaſe to perfect the good work he has begun, and deliver us from all our Enemies.

I am now come to the laſt point, and that is PROPAGATION of FAITH by FORCE. In which I ſhall, with the Eccleſiaſticks, conſider the Civil Magiſtrates ſhare herein; for though the Church-Men are principally guilty, that being profeſt Miniſters of a Religion which renounces and condemns Force, they incite the Magiſtrate to uſe it both to impoſe their own Belief, and ſuppreſs that of other mens; yet the Civil Magiſtrate in running upon their Errands, and turning Eexecutioner to their Cruelty upon ſuch as diſſent from them, involves himſelf in their Guilt.

That in this Proteſtant Country Laws have been made to proſecute men for their Difference and Diſſent from the National Worſhip, and that thoſe Laws have been executed, I preſume will not be denyed; for not only our own Hiſtories ſince the Reformation will furniſh us with Inſtances, but our own Age abounds with Proofs. Thouſands have been Excommunicated and Impriſoned, whole Familes Undone, not a Bed left in the Houſe, not a Cow in the Field, nor any Corn in the Barn: Widows and Orphants Uncommiſerated, no regard had to Age or Sex: and what for? only becauſe of their Meeting to Worſhip God after another (yet not a leſs Peaceable) Manner then according to the Way of the Church of England.

[Page] Nor have they only ſuffered this by Laws intended againſt them, but after an exceſſive rate by Laws known to have been never deſign'd againſt them, and only intended againſt the Papiſts; and in theſe Caſes four times the Vallue has not ſerved their turn; we can prove 60 l. taken for 13 l. and not one Penny returned, as we made appear before a Committee of the late Parliament, which is the Penalty of four Offences for one: to ſay nothing of the groſs Abuſes that have been committed againſt our Names and Perſons by men of ill Fame and Life, that have taken the Advantage of our Tenderneſs, and the preſent Poſture of the Law againſt us to have their Revengeful and Covetous Ends upon us. And though yet unredreſt, not a Seſſion of Parliament has paſt theſe Seventeen Years, in which we have not humbly remonſtrated our ſuffering condition: we have done our Part, which has been patiently to Suffer and modeſtly to Complain; 'tis yours now to hear our Groans, and if ever you expect Mercy from God, deliver us. The late Parliament juſt before its Diſſolution was preparing ſome Relief for us; if that Parliament could think of it, yea, begin it, we hope you will finiſh and ſecure it.

To remove all Scruples or Objections, that Politically or Eccleſiaſtically on the part of the State or the Church, may be advanced againſt us in this requeſt, I shall divide this Diſcourſe into theſe two Parts. Firſt, Caeſar's Authority; next, the Church's Authority about Force in things that relate to Faith and Conſcience, with my Reaſons briefly to both.

[Page] Our bleſſed Lord and Saviour Jeſus Chriſt did long ſince diſtinguiſh the Things of Caeſar from the Things of God, in his plain and notable Anſwer unto that enſnaring Queſtion of the Jews, about paying Tribute to Caeſar. Render (ſaith he) unto Cae [...]ar the things that are Caeſar's, and to God the Things that are God's; that is, Divine Worſhip, and all things relating to it belong unto God, Civil Obedience to Caeſar. God can only be the Author of right Acts of Worſhip in the Mind: this is granted by all: therefore it is not in the Power of any Man or Men in the World, to ſway or compel the Mind in Matters of Worſhip to God. Where this is attemped, God's Prerogative is invaded, and Caeſar (by which Word I underſtand the Civil Government) hath All. For he doth not only take his own Things, but the things appertaining to God alſo. Since if God hath not Conſcience he hath nothing. My Kingdom, ſays Chriſt, is not of this World, nor is the Magiſtrate's of the other World; Therefore he exceeds his Province and Commiſſion when ever he meddles with the Rites of it. Let Chriſt have his Kingdom, he is ſufficient for it, and let Caeſar have his, 'tis his Due. Give unto Caeſar the things that are Caeſar's, and to God the things that are God's. Then there are things that belong not to Caeſar, and we are not to give thoſe to him ſuch are Gods things, divine things; but thoſe that belong to Caeſar and his Earthly Kingdom, muſt be of Duty rendred to him.

If any ſhould ask me, What are the Things properly belonging to Caeſar? I anſwer in Scripture Language To love Juſtice, do Judgment, relieve the Oppreſſed, [Page]right the Fatherleſs, be a Terror unto Evil-doers, and a Praiſe to them that do well; for this is the great End of Magiſtracy.

But perhaps my Anſwer ſhall be reckoned too general and ambiguous, and a freſh Queſtion ſtarted, Who are the Evil-doers, to whom the Civil Authority ought to be terrible? But this ought in my Judgment to be no Queſtion with men that underſtand the Nature of Civil Authority; for thoſe are the Evil-doers, that violate thoſe Laws which are neceſſary to the Preſervation of Civil Society, as Thieves, Murderers, Adulterers, Traytors, Plotters, Drunkards, Cheats, Vagabonds, and the like miſchievous and diſſolute Perſons: Men void of Virtue, Truth and Sincerity, the Foundation of all good Government, and only firm Bond of human Society. Whoever denies me this, muſt at the ſame Time ſay, that Virtue is leſs neceſſary to Government than Opinion, and that the moſt Vitiated Men, profeſſing but Caeſar's Religion, are the beſt Subjects to Caeſar's Authority, conſequently, that other Men, living never ſo honeſtly and induſtriouſly, and having elſe as good a Claim to Civil Protection and Preferment, ſhall meerly for their Diſſent from that Religion (a Thing they can't help; for Faith is the Gift of God) be reputed the worſt of Evil-doers: which is followed with expoſing their Names to Obloquie, their Eſtates to Ruin, and their Perſons to Goals, Exiles, and Abundance of other Cruelties. What is this, but to confound the Things of Caeſar with the Things of God; Divine Worſhip with Civil Obedience; the Church with the State, and perplex human Societies with endleſs Debates about Religious Differences? [Page] Nay, is not this to erect new Meaſures to try the Members of Worldly Societies by, and give an Acceſſion to another Power, then that which is neceſſary to the Conſtitution of Civil Government? But that which ought to deter wiſe Rulers from aſſuming and exerciſing ſuch an Authority, is the Conſideration of the pernicious Conſequences of doing ſo.

For, Firſt, It makes PROPERTY, which is the firſt and moſt fixt Part of Engliſh Government floating and uncertain; for it ſeems no Conformity to the Church, no Property in the State; and doubtleſs, the Inſecurity of Property can be no Security to the Government: Pray think of that.

2dly, It makes me owe more to the Church then to the State; for in this Caſe, the Anchor I ride by, is not my Obedience to Laws, relating to the Preſervation of Civil Society, but Conformity to certain Things belonging to the Doctrine and Diſcipline of the Church; ſo that though I may be an honeſt, induſtrious Engliſh man, a great Lover of my Country, and an Admirer of the Government I live under: yet if I refuſe to profeſs the Religion that either now is, or hereafter may be impoſed, be it never ſo falſe that is all one, I muſt neither enjoy the Liberty of my Perſon, nor the quiet Poſſeſſion of my Eſtate.

3ly, This not only alters the Government, by ſacrificing Mens Properties; for that which cannot be called a Sin againſt Property, nor an Offence to the Nature [Page] of Civil Government, if any Tranſgreſſion at all; but it narrows the Intereſt and Power of the Governours: For proportionably, what Number they cut off from their Protection, they cut off from themſelves and the Government, not only rendring a great Body of People Uſeleſs, but provoaking them to be Dangerous; to be ſure it clogs the Civil Magiſtrate in his Adminiſtration of Government, making that neceſſary which is not at all neceſſary to him AS CAESAR.

It is a Sort of DUUMVIRATESHIP in Power, by which the Civil Monarchy is broken; for as that was a Plurality of Men, ſo this is a Plurality of Powers; and to ſpeak treely, the Civil Power is made to act the Lackey, to run of all the unpleaſant Errands the froward Zeal of the other ſends it upon: and the beſt Preferment it receives for its Pains, is to be Informer. Conſtable or Goaler to ſome of the beſt Livers, and therefore the beſt Subjects in the Kingdom.

Oh what greater Injuſtice to Caeſar! then to make his Government vary by ſuch Modes of Religion, and him to hold his Obedience from his People, not ſo much by their Conformity to Him, as to the Church.

4thly, This is ſo far from reſembling the Univerſal Goodneſs of God, who diſpenſes his Light, Air, Showres, and comfortable Seaſons to all (and whom Caeſar ought alwaves to imitate) and remote from increaſing the Trade, Populacy and Wealth of this Kingdom, that it evidently tends to the utter Ruin of Thouſands of Traders, Artificers and Husband men and their Families, thereby increaſing the Charges, by increaſing the Poor of the N [...]tion.

[Page] 5thly, This muſt needs be a great Diſcouragement to Strangers, from coming in, and ſetling themſelves amongſt us, when they have Reaſon to apprehend, that they, and their Children after them can be no longer ſecured in the Enjoyment of their Properties, then they ſhall be able to prevail with their Conſciences, to believe that the Religion which our Laws do now, or ſhall at any time approve and impoſe, is undoubtedly true; and the Way of worſhipping of God, which ſhall at any time be by our Laws enjoyned, is, and ſhall be more agreeable to the Will of God then any other Way in which God is worſhipped in the World.

6thly, That way of Worſhip we are commanded Conformity to, doth not make better Livers (that's a Demonſtration) nor better Artiſts; for it cannot be thought, that going to Church, hearing Common-Prayer, or believing in the preſent Epiſcopacy, learns Men to build Ships or Houſes, to make Clothes, Shoes, Dials or Watches, Buy, Sell, Trade or Commerce, better then any that are of another Perſwaſion. And ſince theſe things are Uſeful, if not Requiſite in Civil Society, is not prohibiting, nay, ruining ſuch Men, becauſe they will not come to hear Common-Prayer, &c. deſtructive of Civil Society; pray ſhew me better Subjects. If any object, Diſſenters have not alwayes been ſo; the Anſwer is ready, do not expoſe them, protect them in their Lives, Liberties and Eſtates; for in this preſent Poſture they think they can call nothing [Page] their own, and that all the Comforts they have in this World are hourly liable to Forfeiture for their Faith, Hope and Practice concerning the other World: Is not this to deſtroy Nature and Civil Government, when People are ruined in their Natural and Civil Capacity, not for Things relating to either, but what are of a Supernatural Import.

7thly, This deprives them of Protection that protect the Government. Diſſenters have a great Share in the Trade, which is the Greatneſs of this Kingdom; and they make a large Proportion of the Taxes that maintain the Government. And is it reaſonable, or can it be Chriſtian, when they pay Tribute to Caeſar, to be preſerved in an Undiſturbed Poſſ [...]ſſion of the Reſt: that the Reſt ſhould be continually expoſed for the peaceable Exerciſe of their Conſciences to God?

8thly, Neither is it a Conformity to True and Solid Religion, ſuch as is neceſſary to Eternal Salvation, wherein moſt parties verbally agree, but for a Modification of Religion, ſome peculiar Way of Worſhip and Diſcipline: All confeſs One God, One Chriſt, One Holy Ghoſt, and that it is indiſpenſably requiſite to live Soberly, Righteouſly and Godlikely in this preſent evil World; yet is one proſecuting the other for his Conſcience, ſeizing Corn, driving away Cattel, breaking open Doors, taking away and ſpoilng of Goods, in ſome places not leaving a Cow to give poor Orphants Milk, nor a Bed to lie on: in other Places Houſes have been [...]ept ſo clean, that a Stool hath not been left to ſit on, nor ſo much as working Tools to labour for Bread. To ſay [Page] nothing of the Oppr [...]brious Speeches, Bloody [...]lows and Tedious Impriſonments, even to Death it ſel [...], through Naſtineſs of Dungeons, that many Innocent People have ſuffered for their peaceable Conſcience only.

9thly, But this Way of proceeding for Maintenance of the National Religion, is of an ill Conſequence upon this account, Heaven is barred from all further Illuminations. Let God ſend what Light he pleaſes, it muſt not be received by Caeſar's People, without Caeſar's Licence; and if it happen that Caeſar be not preſently convinced it is of God, at this rate I muſt either renounce my Convictions, and loſe my Soul to pleaſe Caeſar, or profeſs and perſevere in my Perſwaſion, and loſe my Life, Liberty or Eſtate to pleaſe God. This hath frequently occur'd, and may again. Therefore I would entreat Caeſar to conſider the ſad Conſequence of Impoſition, and remember, both that God did never ask Man Leave to introduce Truth, or make further Diſcoveries of his Mind to the World, and that it hath been a Woful Snare to thoſe Governments that have been drawn to employ their Power againſt his Work and People.

10thly, This Way of Proceedure endeavours to ſtifle, or elſe to puniſh Sincerity; for Fear or Hopes, Frowns or Favour prevail only with baſe Minds, Souls degenerated from true Nobleneſs. Every Spark of Integrity muſt be extinguiſht, where Conſcience is ſacrificed to Worldly Safety and Preferment; ſo that this Net holds no Temporizers: Honeſt Men are all the Fiſh it catches: but one would think they ſhould make [Page] but an ill Treat to ſuch as reckon themſelves generous Men, and what is more, Chriſtians too: but that which renders the Matter more unjuſtifiable, is, the Temptation ſuch Severity puts upon men, not hardy enough to ſuffer for Conſcience, yet ſtrongly perſwaded they have Truth on their Side, to deſert their Principles, and ſmother their Convictions, which in plain Terms is to make of Sincere Men Hypocrites, whereas it is one great End of Government, by all laudable Means to preſerve Sincerity; for without it there can be no Faith or Truth in Civil Society. Nor is this all; for its a Maxim worthy of Caeſar's Notice, NEVER TO THINK HIM TRUE TO CAESAR THAT IS FALSE TO HIS OWN CONSCIENCE; beſides, raped Conſciences treaſure up Revenge, and ſuch Perſons are not likely to be longer Friends to Caeſar, than he hath Preferments to allure them, or Power to deter them from being his moſt implacable Enemies.

11thly, There is not ſo ready a Way to Atheiſm, as this of extinguiſhing the Senſe of Conſcience for Worldly Ends; deſtroy that Internal Rule of Faith, Worſhip and Practice towards God, and the Reaſon of my Religion will be Civil Injunctions, and not Divine Convictions; conſequently, I am to be of as many Religions as the Civil Authority ſhall impoſe, however untrue or contradictory. This Sacred Tye of Conſcience, thus broken, farewel to all Heavenly Obligations in the Soul, Scripture, Authority, and ancient Proteſtant Principles, Chriſt may at this Rate become what the Jews would have had him, and his Apoſtles be reputed Turners of the World up-ſide [Page] down, as their Enemies repreſented them, and the godly Martyrs of all Ages ſo many Self-Murderers; for they might juſtly be eſteem'd Reſiſters of Worldly Authority, ſo far as that Authority concern it ſelf with the Impoſition of Religion, becauſe they refuſed the Conformity commanded, even to Death.

And it may not be unworthy of Caeſar's Conſideration, if from theſe Proceedings People are tempted to infer, there is nothing in Religion but Worldly Aims and Ends, becauſe ſo much Power is abus'd under the Name of Religion, to vex and deſtroy Men for being of another Religion, that he hazards the beſt Hold and Obligation he hath to Obedience, which is Conſcience: For where they are taught to Obey for Intereſt, Duty and Conviction are out of Doors. By all Means let Conſcience be ſacred, and Virtue and Integrity (though under diſſenting Principles) cheriſht; Charity is more powerful than Severity, Perſwaſion than Penal Laws.

Laſtly, To the Reproach of this Courſe with Wiſe Men, it hath never yet obtain'd the End deſir'd; for, inſtead of compliance, the Difference is widened, the Sufferers are pitied by Spectators, which only helps to increaſe the Number of Diſſenters; for whoever is in the Wrong, few think the Perſecutor in the Right. This in all Ages having been the Iſſue of ſevere Proſecution of Diſſenters for Matters of Religion; what a Cruel, Troubleſom, Thankleſs, Succeſles Office is it for Caeſar to be imployed in? May he take better Meaſures of his Authority and Intereſt, and uſe his Power to the Encouragement of all the Virtuous [Page] and Induſtrous, and Juſt Puniſhment of the Lazy and Vicious in all Perſwaſions; ſo ſhall the Kingdom Flouriſh, and the Government Proſper.

Church Power ſuppoſeth a Church firſt. It will not be improper therefore to examine; firſt, What a Scripture. New Teſtament Church is; and next, what is the Scripture-Power belonging to ſuch a Church: A Scripture-Church, as ſhe may be called Viſible, is a Company or Society of People, believing, profeſſing and practiſing according to the Doctrine and Example of Chriſt Jeſus and his Apoſtles, and not according to the Scribes and Phariſees, that taught for Doctrine the Traditions of men: They are ſuch as are Meek in Heart, Lowly in Spirit Mat, 11. 20. Chaſt in Life, 1 Pet. 3. 2. 2 Cor. 11. 2. Virtuous in all Converſation, Phil. 4. 8. 1 Pet. 1. 15. full of Self-denyal, Mat. 16. 24. Long-ſuffering and Patient, 2 Cor. 4. 6. not only forgiving, Luke 6. 37. but loving their very Enemies; which anſwers Chriſt's own Character of himſelf Religion and Kingdom, which is the moſt apt Diſtinction that ever can be given of the Nature of his Church and her Authority, viz. Joh. 18. 36. MY KINGDOM IS NOT OF THIS WORLD. Which well connects with Render unto Caeſar the things that are Mat. 22. 21. Caeſar's, and unto God the things that are God's.

It was an Anſwer to a very ſuſpitious Queſtion; for it was familiarly bruitd, that he was Luke 13. 2. a King, and came to poſſeſs his Kingdom, and was by ſome called the King of the Jews.

[Page] The Jews being then ſubjected to the Roman Empire, it concern'd Pilate, Caeſars Deputy, to underſtand his pretentions, which upon better information he found to center in this, My Kingdom is not of this World, elſe would my Subjects John 18. 36. fight for me. As if he had ſaid, theſe Reports are a meer perverſion of my Peaceable and Self denying Intentions, an Infamy invented by malicious Scribes and Phariſees, that they might the better prevail with Caeſar to Sacrifice me to their hatred and revenge.

I am Caeſar's Friend, I ſeek none of his Kingdoms from him, nor will I ſow Sedition, plot or conſpire his Ruin; no, Let all Men render unto Caeſar the Things that are Caeſar's; that's my Doctrine; for I am come to erect a Kingdom of another Nature then that of this World, to wit, a Spiritual Kingdom, to be ſet up in the Heart, and Conſcience Luke 17. 21. is my Throne, upon that will I ſit, and rule the Children of Men in Righteouſneſs; Titus 2. 12. and whoever lives Soberly, Righteouſly and Godlily in this World, ſhall be my good and loving Subjects, and they will certainly make no ill ones for Caeſar, ſince ſuch Virtue is the end of Government, and renders his Charge both more eaſie and ſafe then before. Had I any other Deſign then this, would I ſuffer my ſelf to be reproached, traduced and perſecuted by a conquered people? were it not more my Nature to ſuffer then revenge, would not their many provocations have drawn from me ſome Inſtance of another kind then the Forbearance and Forgiveneſs I teach? certainly were I animated by another principle then the perfection of Meekneſs and Divine [Page] Sweetneſs, I ſhould not have forbidden Mat. 26. 52. Peter fighting, ſaying, Put up thy Sword, or endoctrinated my Followers to bear Wrongs, but revenged all Affronts, and by Plots and other Stratagems have attempted Ruin to my Enemies, and the acqueſt of worldly Empire; and no doubt but they would have fought for me. Nay, I am not only patiently & with Pity to Enemies) ſenſible of their barbarous Carriage towards me for my Good Will to them (for their Eternal Happineſs I only ſeek) but I fore-ſee what they further intend againſt me, they deſign to crucifie me; And to do it, will rather free a Murderer then ſave their Saviour. They will perform that Cruelty with all the Aggravation Mat. 27. 20. and Contempt they can, deriding me themſelves, and expoſing me to the Ver. 27, &c. deriſion of others; for they will mock my Divine Kingſhip with a Crown of Thorns, Verſ. 29. and in my Agonies of Soul and Body for a Cordial, give me Gaul and Vinegar to Ver. 48. drink: But notwithſtanding all this, to ſatisfie the World that my Religion is above Wrath and Revenge, I can forgive them.

And to ſecure Caeſar and his People Luke 23. 34. Mat. 26. 53. from all Fears of Impoſition, whatever Authority I have, and how many Legions of Angels ſoever I might Command both to my Deliverance and the Enforcement of my Meſſage upon Mankind; I reſolve to promote neither with worldly Power; for it is not of the Nature of my Religion and Kingdom. And as I neither aſſume nor practiſe any ſuch thing my ſelf, that am the great [Page] Author, Promoter and Example of this Holy Way; ſo have I not only never taught my Diſciples to live or act otherwiſe, or given them a Power I refuſe to uſe my Self; but expreſly forbad them, and warn'd them in my Inſtructions, of exerciſing any the leaſt Revenge, Impoſition or Coertion towards any. This is evident in my Sermon preached upon the Mount, where I freely, publickly and with much Plainneſs, not only prohibited Revenge, but injoyned Love to Enemies, making it to be a great Mat. 5. 44, 45, 46, 47. Token of true Diſcipleſhip to ſuffer Wrongs, and conquer Cruelty by Patience and Forgiveneſs, which is certainly a great Way off Impoſition or Compulſion upon other Men.

Furthermore, when I was ſtrongly bent for Jeruſalem, & ſent Meſſengers before to prepare ſome entertainment for me and my Company in a Village belonging to the Samaritans, and Luke 9. 53, 54, 55, 56. the People refuſed, becauſe they apprehended I was going to Jeruſalem; though ſome of my Diſciples, particularly James and John, were provok'd to that Degree, that they asked me, if I were willing that they ſhould command Fire from Heaven to deſtroy thoſe Samaritans, as Elias in another Caſe had done; I turned about, and rebuked them, ſaying, Ye know not what Manner of Spirit ye are of; for am not come into the World to deſtroy Mens Lives, but by my peaceable Doctrine, Example and Life to ſave them.

At another time one of my Diſciples, relating to me ſome Paſſages of their Travails, told me of a certain Man they ſaw, that caſt Luk. 9. 49, 50. out Devils in my Name, and becauſe he was not of [Page] their Company, nor followed them, ſaid he, we forbad him; as if they had thereby ſerved and pleaſed me; but I preſently teſtified my Diſlike of the Ignorance and Narrowneſs of their Zeal, and to inform them better told them, they ſhould not have forbid him; for he that is not againſt us is for us.

My Drift is not Opinion, but Piety; they that caſt out Devils, convert Sinners, and turn Men to Righteouſneſs, are not againſt me, nor the Nature and Religion of my Kingdom, & therefore ought to be cheriſht rather then forbid. That I might ſufficiently declare and inculcate my Mind in this Matter, I did at another Time, and upon a different Occaſion, preach againſt all Coertion and Perſecution for Matters of Faith and Practice towards God, in my Parable of the Sower, as my Words manifeſt, which were theſe; The Kingdom of Heaven is likened unto a Man which ſowed good Seed in his Field; but while Men ſlept, his Enemy came, and ſowed Tares among the Wheat, and went his Way; but when the Blade ſprung up, and brought forth Fruit, there appeared the Tares alſo; ſo the Servants of the Houſhoulder came and ſaid, didſt thou not ſow good Seed in thy Field? from whence then hath it Tares? he anſwered, an Enemy hath done Mat. 13. 24, 25, 26, 27, 28, 29, 30. this; the Servants ſaid unto him, wilt thou then that we go and gather them up? but he ſaid NAY, leſt while ye gather up the Tares, ye root up alſo the Wheat with them, let bo [...]h grow together till the Harveſt, and in the Time of Harveſt I will ſay to the Reapers, gather ye together firſt the Tares, and bind them in Bundles to burn them, but gather the Wheat into my Barn.

[Page] And that I might not leave ſo neceſſary a Truth miſapprehended of my dear Followers, or liable to any Miſ-conſtructions, my Diſciples, when together, deſiring an Explanation, I interpreted my words thus:

He that ſoweth the good Seed is the Son of Man; the Field is the World: the good Seed are the Children of the Kingdom; but the Tares are the Verſ. 36, 37, 38, 39. Children of the Wicked One; the Enemy that ſowed them is the Devil; the Harveſt is the End of the World; and the Reapers are the Angels.

This Patience, this Long Suffering and great Forbearance belong to my Kingdom and the Subjects of it, my Doctrine ſpeaks it, and my Example confirms it, and this can have no poſſible Agreement with Impoſition and Perſecution for Con [...]cience. 'Tis true, I once whipt out the Prophaners of my Father's Temple; but I never whipt any [...]. I call'd, I cry'd to every one that thirſted to come, and freely offer'd my Aſſiſtance to the Weary and Heavy Laden; but I never impos'd my Help, or forced any to receive me; for I take not my Kingdom by Violence, but by Suffering. And that I might ſufficiently deter my Followers from any ſuch Thing, as I profeſs my ſelf to be their Lord and Maſter, ſo have I commanded them to love one another in a more eſpecial Manner. But if inſtead thereof any ſhall John 15. 12. grow proud, high-minded, and beat or abuſe their Fellow-Servants in my Religious Family, when I come to take an account of my Houſhold, he ſhall be cut aſunder, and appointed his Portion among the Unbelievers. Behold the Recompence I appoint [Page] to Impoſing Lordly Perſons, ſuch as count others Infidels, and to make them ſuch Believers as themſelves, will exerciſe Violence towards them, and if they prevail not, will call for fire from Heaven to devour them, and if Heaven refuſe them, will fall a Beating and Killing (and think, it may be, they do God good Service) but their Lot ſhall be with Unbelievers forever.

Nay, I have ſo effectually provided againſt all Maſtery, that I expreſly charged them, not to be many Maſters; for one was their Maſter: I told them, that the greateſt amongſt them was to be Servant to the reſt, not to impoſe upon the reſt; nay, that to be great in my Kingdom, they muſt become as gentle and harmleſs as little Children, and ſuch cannot force and puniſh in Matters of Religion. In fine, I ſtrictly commanded them to love one another, as I have loved them, who am ready to lay down my Life for the Ungodly, inſtead of taking away Godly Men's Lives for Opinions; and this is the great Maxim of my holy Religion, He that would be my Diſciple, muſt not crucifie other Men, but take up his Croſs and follow me, who am meek and lowly, and ſuch ſo enduring ſhall find Eternal Reſt to their Souls; this is the Power I uſe, and this is the Power I give.

How much this agrees with the Language, Doctrine and Example of Jeſus Chriſt, I ſhall leave them to conſider, that read and believe Scripture; but ſome affected to preſent Church Power, and deſiring their Ruin that conform not to her Worſhip and Diſcipline, will object, That Chriſt did give his [Page]Church Power to bind and looſe, and bid any Perſon agrieved tell the Church.

I grant it; but what binding was that? with outward Chains and Fetters, in naſty Holes and Dungeons? nothing leſs: Or was it, that his Church had that true Diſcerning in her, and Power with him, that what ſhe bound, that is condemned, or looſed, that is remitted, ſhould ſtand ſo in God's Sight and Chriſt's Account.

But tell the Church; and what then? obſerve Chriſt's Extent in the Puniſhment of the Offender, If the Offender will neither receive private Admonition, nor hear the Church, then (ſays Chriſt) let him be to thee as an Heathen, &c. Here's not one word of Fines, Whips, Stocks, Pillories, Goals, and the like Inſtruments of Cruelty, to puniſh the Heretick; for the Purport of his Words ſeem to be no more than this; If any Member of the Church refuſe thy private Exhortation and the Church's Admonition, look upon ſuch a Perſon to be obſtinate, perverſe, no more of you; let him take his courſe, thou haſt done well, and the Church is clear of him.

Well, but ſay the Church Fighters of our Age, Did not St. Paul wiſh them cut off that troubled the Church in his time? Yes: But with what Sword think you? Such as Chriſt bid Peter put up, or the Sword of the Spirit, which is the Word of God? Give him leave to explain his own words; For though we walk in the Fleſh, WE DO NOT WAR AFTER THE FLESH; for the WEAPONS of our Warfare are NOT CARNAL, but mighty through God, to the pulling down of ſtrong Holds, caſting down [Page]Imaginations, and every high Thing that exalteth it ſelf againſt the Knowledge of God, and bringing every Thought into Obedience to Chriſt.

What think you of this? Here are Warfares, Weapons, Oppoſitions and Conformity, and not only no External Force about Matters of Religion uſed or countenanced, but the moſt expreſs and pathetical Excluſion and Rejection of any ſuch Thing that could be given.

It was this great Apoſtle that askt that Queſtion, Who art thou that judgeſt the Servant of another? Rom. 14. 4. to his own Lord he ſtandeth or falleth: but he ſhall ſtand; for God is able to make him ſtand. Can we think that Impoſition or Perſecution is able to Anſwer him this Queſtion in the Day of Judgment? Do we with Reaſon deny it to the Papacy? With what Reaſon then can we aſſume it to our ſelves? Let us remember who ſaid, Not that we have Dominion over your Faith, but are HELPERS of your Joy. HELPERS, then not IMPOSERS nor PERSECUTORS. What Joy can there be in that to the Perſecuted? but if Paul had no ſuch Commiſſion or Power over Conſcience, I would fain know by what Authority more inferiour Miniſters and Chriſtians do claim and uſe it.

The Apoſtle Peter is of the ſame mind; Feed (ſays he) the Flock of God, not by Conſtraint, &c. 1 Pet. 5. 2, 3 neither as being Lords over God's Heritage. The Heritage of God is free, they have but [...] Lord in and of their Religion, Chriſt Jeſus, and they [...] Brethren.

[Page] The Apoſtle Paul ſays, That where the Spirit of the Lord is there is Liberty but where Coertion, Fines and Goals are there is no Liberty. 2 Cor. 3. 7. Is it to be ſuppoſed that men in theſe days are inſtructed by the Spirit of the Lord to deſtroy People in this World for their Faith about the other World? it can't poſſibly be, ſuch mock at it? Again, ſays that Apoſtle to the Chriſtians of his time, You are called to Liberty, from what? Sin and Gal. 5. 13. the Ceremonies of the Law. And ſhall the end of that call be the enthraling Conſcience to human Edicts in Religion under the Goſpel? this would make our Caſe worſe than the Jews, for their Worſhip ſtood on divine Authority; and if to make men free from them Chriſt came, and that thoſe very Ordinances are by the Apoſtle call'd beggerly Elements, is it reaſonable that we muſt be ſubject to the Injunctions of men in the Worſhip of God, that are not of equal Authority?

The ſame Apoſtle yet informs us, For this end, ſays he, Chriſt both dyed and roſe again, that HE might be Lord both of the Dead and Living: But why doſt thou jud [...]e thy Brother? then which, nothing can more expreſly oppoſe the Impoſition, Excommunication and Perſecution, that are among us; 'tis as if he had ſaid, Chriſt is Lord of Chriſtians, by what Authority doſt thou pretend to judge his Servants? thou alſo art but one of them: A Brother at moſt. Thou haſt no Dominion over his Faith, nor haſt thou Commiſſion to be Lord over his Conſcience; 'tis Chriſt's right, his purchaſe, he has paid for it. For this end he both dyed and roſe again, that he might be Lord of Dead and Living; that he might reſcue them from the Jaws of Oppreſſion; [Page] from thoſe that uſurpt their Conſciences, and made a prey of their Souls. But why doſt thou judge thy Brother? If not Judge, then not Perſecute, Plunder, Beat, Impriſon to Death our Brethren, that muſt needs follow. Come, let us look at home, and view our Actions, and ſee if we are not the Men.

In ſhort, Let every man be fully Perſwaded in his own mind, and if any thing be ſhort, God will reveal Rom. 14. 5. it; let us be patient. It was not Fleſh and Blood that reveal'd Chriſt to Peter, they are Chriſt's words, therefore let us leave off the Conſultati [...]ns and Weapons of Fleſh and Blood, and truſt Chriſt with his own Kingdom; he hath ſaid, the Gates of Hell ſhall not prevail againſt it; and we cannot think that he would ſeek to Hell Gates to maintain it; and if it is not of this World, then not to be maintain'd by that Force and Pollicy, which are the Props of the Kingdoms of this World. God, the Apoſtle tells us, has choſen the weak things of the World to confound the mighty. Therefore he has not choſen the Strength and Power of this World to ſuppreſs Conſcientious People, that as to humane force, are juſtly accounted weakeſt and moſt deſtitute in all Ages of defence.

I will here conclude my Scripture Proofs with this Exhortation or Injunction rather of the Apoſtle. 1 Cor. 7. 23. Ye are bought with a Price, not to be made the Servants of men. The Subject here is not human, wherein human Ordinances are to be obeyed, that is not the Queſtion, but Divine, and thoſe that for fear or favour of men deſert their Principles and betray their Conſciences, they renounce their Lord, deny him that bought them, and tread his Blood, the [Page] Price, under Foot. Ye are bought with a Price, Chriſt has purchaſt you: you are not your own, but his that bought you, therefore be not the Servants of men about God's things or Chriſt's Kingdom, vail to no mans Judgment, neither make mans determinations your Rule. Stand faſt in the Liberty, wherewith he has made you free, & be not entangled again into Bondage, for we are not come to that Gal. 5. Heb. 12. Mountain that we cannot touch, to Sinai; we are not now to be kept under like School Boys or Minors; that Impoſition might be uſeful then, which is a bondage now. Moſes was God's Servant, and faithful, he ſaw, heard and went upon the Mount for the People; but Chriſtians are come to Mount Zion, to Jeruſalem, the Mother of Peace and Freedom. Much then depended upon the Integrity of Moſes; it pleaſed God then to appear by thoſe ways; but now the Law is brought home to every mans Heart, Heb. 8. and every one ſhall know God for himſelf, from the leaſt to the greateſt. My Sheep, ſays Chriſt, hear my Voice. And let us remember that there is no poſſibility of deception here, where there is no neceſſity of John 10. truſting. In fine, Ye are bought with a Price, be not made the Servants of men. One is your Lord even Chriſt, and ye are Brethren. Mat. 16.

But methinks I hear a ſtout Objection, and 'tis this: At this rate you will everthrow all Church Diſcipline, all Cenſure of Errors, if no man or men can determin. My Anſwer is ready and ſhort, No Scripture Church Diſcipline is hereby oppugn'd or weakned, Let not the Sentence end in Violence upon the Conſcience unconvinced. Let whoſo will expound or determin, ſo it be according [Page] to true Church diſcipline, which can be exerciſed on them only, who have willingly joyn'd themſelves in that Covenant of Union, and which proceeds only to a ſeparation from the reſt, a diſavowing or diſowning but never to any Corporal or Pecuniary Puniſhment; the two Arms of Anti chriſt, or rather that great Beaſt which carries the Whore.

But let us obſerve what ſort of Church Government the Apoſtle recommends; Avoid fooliſh Queſtions, and Genealogies, and Contentions, and Striving about the Law; for they are unprofitable and vain: A Man that is an Heretick, after the firſt and ſecond Admonition, reject, knowing that he that is ſuch is ſubverted and ſinneth, being CONDEMNED OF HIMSELF; or Self-condemned.

Its very remarkable; Firſt, That this great Apoſtle inſtead of exhorting Titus to ſtand upon Niceties, and ſacrifice mens Natur I Comforts and Enjoyments for Opinions of Religion, injoyns him to ſhun Diſputes about them, leaving People to their own Thoughts and Apprehenſions in thoſe Matters, as reputing the Loſs of Peace in ſtriving greater, than the Gain that could ariſe from ſuch an Unity and Conformity: w [...]ch excellently well coheres with another Paſſage of his; Let us therefore, as many as be perfect, be thus minded; and if in any thing Phil. 3. 15. ye be otherwiſe minded, God ſhall REVEAL even this unto you: He did not ſay. You ſhall be FINED, PILLAGED, EXCOMMUNICATED & FLUNG into Priſon, if ye be not of our Mind.

[Page] 2dly, That, in the Apoſtles Definition, an Heretick is a Self confounded Perſon, one conſcious to himſelf of Error, and Obſtinacy in it; but that are not Conſcientious Diſſenters; for many Ten Thouſands in this Nation act as they believe, and diſſent from the National Religion, purely upon a Principle of Conſcience to Almighty God. And with Men of any Tenderneſs or common Senſe, their continual great Sufferings in Priſon and Eſtate, and their Patience under them, are a Demonſtration, or there can he none in the World.

Nor can their Perſecutors diſprove them, unleſs they could ſearch Hearts, and that is a little too far for a Fallible Spirit to reach, and an Infallible One they deny. So that the Apoſtle makes not the Heretick to lie upon the ſide of Miſ-believing, or not coming up to his Degree of Faith and Knowledge, but upon the ſide of Wilfully, Turbulently, Obſtinately and Self condemnedly maintaining inconſiſting Things with the Faith, Peace and Proſperity of the Church.

Granting us then not to be Obſtinate and Self-condemned Diſſenters (and you cannot reaſonable refuſe it us) how do you prove us Erroneous in the other Part? All Parties plead Scripture, and that for the moſt oppoſite Principles; The Scripture, you ſay, cannot determine the Senſe of it ſelf; it muſt have an Interpreter: he muſt either be Fallible or Infallible; If the firſt, we are worſe then before; for men are apt to be more confident, and yet are ſtill upon as uncertain [Page] Grounds. If the laſt, this muſt either be an external or an internal Judge; if an external, you know where you are without pointing; for there ſtands nothing between you and Popery in that Principle. If an internal Judge, either it is our ſelves, or the Spirit of Chriſt dwelling in us; not our ſelves; for then the Rule is the Thing ruled, which cannot be; and if it be the Spirit of Chriſt Jeſus (and the Apoſtle tells us, That unleſs we have the Spirit we are none of Chriſt's) then is the Neck of Impoſition broken, and what haſt thou to do to judge me? let me ſtand or fall to my own Maſter; And upon this Foot went Luther, Calvin, Melan [...]on, Beza abroad; and Cranmer, Ridl [...]y, Hooper, Jewel, Bradford, Philpot, &c. at home, and as good Men, and conſtant Martyrs in Ages before them.

But ſuppoſe Conſcientious Diſſenters as ill Men as the Apoſtle deſcribes an Heretick to be; what is the Puniſhment? this is cloſe to the Point; ſtand it.

3dly, A Man that is an Heretick after the firſt and ſecond Admonition, reject; that is, deny his Communion, declare he is none of you, condemn his Proceedings by a publick cenſure among your ſelves. What more can be ſtrain'd by the fierceſt Proſecutors of Men for Religion out of theſe words?

But will we be govern'd by the Rules of Holy Writ? have we any true Veneration for the Exhortations and Injunctions therein? then let us ſoberly conſider, what the Apoſtle Paul adviſes and recommends to his beloved Timothy upon the preſent Occaſion, [Page] and I dare promiſe an End to Conteſt and Perſecution for Religion. Flee Youthful Luſts; but follow Righteouſneſs. Faith, 2 Tim. 2. 22, 23, 24, 25. Charity, Peace, with them that call on the Lord out of a pure Heart; but fooliſh and unlearned Queſtions avoid, knowing that they do gender STRIFES. And THE SERVANT OF THE LORD MUST NOT STRIVE, but BE GENTLE UNTO ALL MEN, APT TO TEACH, PATIENT, IN MEEKNESS INSTRUCTING THOSE THAT OPPOSE themſelves, if God peradventure will give them Repentance to the acknowledging of the Truth.

There is ſuch a depth of Wiſdom lodged in this one Paſſage, that I find difficulty to expreſs my ſelf upon it, and yet I ſhall with pleaſure endeavour it. Here is both Faith and Government, Religion and Duty, all that becomes us towards God, our Brethren, our Neighbours, yea, our Oppoſers and Enemies.

Flee Youthful Luſts: that is, avoid Sin turn away from every Appearance of Evil, flee the Temptation as ſoon as thou ſeeſt it, leſt it enſnare thee; but follow Righteouſneſs, Charity and Peace; ſeek and love Holineſs, and there will be Charity and Peace to thy ſelf, and in thee to all men. For the Kingdom of God ſtands in Righteouſneſs, and Peace, and Joy in the holy Ghoſt; not in Conteſt about Words, nor in maintaining fooliſh and unlearned Queſtions, ſuch as reach not the Soul, nor carry any force upon our Affections, that learn not men to be better, to have more piety, vertue, goodneſs, but are meer Notions and Speculations, [Page] that have no influence upon holy Living, or tendency to the Regiment of our Paſſions. Such Queſtions as the Curioſity or Wantonneſs of Men's Wit or reſtleſs Fancy are apt to ſtart under Pretence of Divine Truth, and Sublime Myſteries; theſe Niceties, Conceits and Imaginations of Men (not bottomed on the Revelation of the eternal Spirit, but humane Apprehenſion and Tradition) ſuch Queſtions avoid, meddle not with them; but next to Youthful Luſts, flee them by all means; for they draw to Strife, to Heats, Animoſities, Envy, Hatred and Perſecution, which unbecome the Man of God; for ſays the Apoſtle, He muſt not STRIVE, but be gentle unto all men, apt to teach, patient (be their Rank, Notion, Opinion or Faith what it will, he muſt not be fierce nor cenſorious, much leſs ſhould he perſecute or excite Caeſar to do it for him, no ſuch matter) he muſt be apt to teach and inform the Ignorant: and in caſe it ſucceed not, he ought not to be outragious, or go about to whip or club it into him; he muſt be patient, that is, he muſt not think to bend things to his own Will or Time, but commit his honeſt Edeavours to God's Bleſſing, that can raiſe of the Stones of the Street Children unto Abraham. The Want of this Patience has been the Undoing of all.

But ſome will object, O but it is not Ignorance, 'tis Obſtinacy and Oppoſition: Hardly judg'd, my Friend; but admit it were ſo, here's a Recipe for the Malady too, and that of the Apoſtle's preſcribing. Obſerve the following words; In MEEKNESS inſtructing thoſe that OPPOSE themſelves, if God peradventure[Page]will give them Repentance, to the acknowledging of the Truth. Then not Fining, Plundering, Beating, Stocking, Impriſoning, Baniſhing and Killing even OPPOSERS themſelves for Religion; unleſs there is a Way of doing theſe things with Gentleneſs. Patience and Meekneſs; which I confeſs I, and I think no Body elſe ever heard of.

But as the Apoſtle gives Timothy another Method then is now uſed by the Sons of Violence, for reclaiming Oppoſers, ſo the Reaſon of the Counſel makes all other Wayes unlawful; viz. If God peradventur [...] will give them Repentance to the acknowledgment of the Truth. I would hereupon enter the Liſt with a Perſ [...]cutor; Is Repentance in my own Power, or is it in thine to give me? the Apoſtle ſayes neither: 'tis God's Gift alone (If God peradventure will give them Repentance, &c.) ſince Repentance then is in the Caſe, and that God alone can give it, of what uſe are Violent Courſes, which never beget Repentance? on the contrary, they have rarely fail'd to raiſe Prejudice and beget Hardneſs.

But was this the Evangelical Rule and Practice? Yes, that it was; Oh then whence comes Impoſition, Force, Cruelty, Spoil of Goods, Impriſonments, Knockings, Beatings, Bruiſings, Stockings, Whippings, and Spilling of Blood for Religion? What Church is that, whoſe Officers are ſo far from clothing the Naked, as that they ſtrip the Clothed; from feeding the Hungry, that they take their Bread from them, and thoſe poor Widows and helpleſs Orphans too; and ſo remote from viſiting the Sick and Impriſoned, that they drag away their Beds from [Page] under them, and caſt their Perſons into Priſon for Conſcience ſake? Nay, they haled away an Honeſt Man from a Meeting to Goal at Reading, (a while ſince) not permitting him to TAKE LEAVE of his poor Wife, newly delivered, and in a DYING Condition, though ſhe much deſired it, and liv'd but juſt by the Meeting houſe whence they took him. In fine, what are they that for no other Cauſe paſs ſuch Dreadful Excommunications, as render the Excommunicants little better then Outlawed Perſons, ſubjecting their Civil & Natural Rights to their Pride, Paſſion, Intereſt or Revenge, unleſs they will purchaſe their Enjoyment at the dear rate of giving their own Conſciences the Lye? For what elſe can be the Conſequence of conforming to that I do not believe? Is not this to deſtroy ſincere Men, and make and ſave Hypocrites?

Oh, that ſuch as are concern'd would ſoberly conſider if any Thing is ſo Scandalous to True Religion as FORCE. Who can think that Evidence Good that is extorted? And what a Church is that, which is made up of ſuch Proſelytes, or that employes ſuch Means to make them? 'Tis baſe Coyn that needs Impoſition to make it current, but true Mettal paſſeth for its own intrinſick value O where is that Chriſtian Meekneſs, Patience and Forbearance? How many have been ruined, that were never exhorted, and Excommunicated before they were once admoniſhed? This is not to ſerve God, but Worldly Intereſt: its quite contrary to Chriſt's Counſel and Doctrine: He came to ſave, and not to deſtroy Nature [Page] to magnifie his Grace. You pretend to hate J. Calvin's unconditional Reprobation, yet practiſe it; If you ſay no, Conformity is your Condition: I anſwer, that its as unreaſonable to require an impoſſibility, as cruel to dam [...] Men for not doing it; For as you ſay, his Doctrine makes G [...]d to command them to repent, that cannot repent, and yet damn them if they repent not; So you injoyn Men to relinquiſh their preſent Faith and Worſhip, and conform to yours, which is not in their power to do, yet damn them in a temporal reſpect if they refuſe it; For you make ſuch an unavoidable Diſſent, puniſhable with the Deſtruction of Mens Liberties and Eſtates. You had better leave off valuing your ſelves upon the Mercy and Well-natur'dneſs of that Tenet of the Univerſal Love of God to Man kind, till you love more then your ſelves, and abom [...]nate that the Church of England ſhould be ſuch an Elect to the Civil Government as utterly reprobates the reſt, as you pretend to deteſt the like Injuſtice in J. Calvin's Notion of Election and Reprobation.

And the Truth of it is, this helps on Atheiſm as much as any Enormity in the Land: when Witty Men, not willing to take Pains to examine after the Truth and Excellency of Religion, behold Men that call themſelves Chriſt's Miniſters, and the Apoſtles Succeſſors and Followers, to affect and ſeek Government, and yet twice deny it, when they go to receive it: That ſome others grow Lordly, live Voluptuouſly, and watch after the biggeſt Preferments, not being excited by moſt Service for God, but Earthly Power and Wealth for themſelves; and at the ſame [Page] Time perſecuting Men of more Self-denyal, for Matsters of Opinion about Faith and Worſhip toward-God; ſo that No Conformity to this Church, No Protection from the State. Which among Proteſtants is ſo much the more unreaſonable. Firſt, Becauſe they by theſe Courſes implicitly own and aſſume the higheſt Infallibility and Perfection, and yet deny any ſuch Thing. For it ſuppoſes that nothing is Truer, nothing Perfecter, or elſe they both perſecute Men to embrace a Fallible, and Inperfect Religion, and with cruel Penalties provide againſt any thing more true or Infallible, and the greateſt Injury to the World that can be: for it is a plain Endeavour to fruſtrate all thoſe excellent Prophecies and gracious Promiſes God has given, and the holy Scriptures declare of the latter Days. But Secondly, It expoſes you to the laſh and ſcorn of the Papiſt unavoidably; for at this rate you, that with reaſon think it Ignorance and Irreligion in the Papiſt to imagin himſelf diſcharged in God's account, by believing only as the Church believes, conceive your ſelves at the ſame time juſtified by believeing only as a few of your own Doctors, or elſe as the State believes. But if the Church cannot uſe force in Religion, for this reaſon, becauſe ſhe cannot Infallibly determin to the Conſcience without convincement, much leſs can a few Doctors or the Civil Authority uſe force where they can much leſs judge. Unleſs you would make them the Civil Executioners of your diſpleaſure that have no Civil Power to give them ſuch Commiſſion; and to be ſure no Eccleſiaſtical to any Force or Violence about Religion. For the Papiſt by judging his Principles, puniſhes them that believes not as the Church believes, [Page] though againſt Scripture, but the Proteſtant, who teaches every one to believe the Scripture, though againſt the Church, perſecutes againſt his own Principles, even them that in any particular ſo believe, as he in General teaches them to believe. This is hard, but true upon the Proteſtant; for what is plainer then that he afflicts Thoſe that according to his own Doctrine believe and honour holy Scripture, but againſt it will receive no humane Interpretation though Univerſal? Them, I ſay, who interpret Scripture to themſelves, which by his Poſition none but they to themſelves can Inter-pret; Them, that uſe the Scripture no otherwiſe, by his own Doctrine, to their Edification, than he himſelf uſes it to their puniſhing, and ſo whom his Doctrine acknowledges true Believers, his Diſcipline perſecutes as Hereticks.

To ſum up all at this time; If we muſt believe as Caeſar appoints, why not then as the Church believes? But if not as either without Convincement, pray how can force be lawful? Let me recommend one Book to you, that of Right claims a place with you, and that is Biſhop Taylor's of L [...]erty of Prophecy, never anſwer'd that I have heard of, and I have reaſon to believe never will be attemp [...]ed; for indeed it is Unanſwerable. That was the Judgment of a Biſhop under Perſecution, I could be glad if it might be the practice of Biſhops in their power: I may ſay the ſame of J. Tillotſon's ſober and ſeaſonable diſcourſe before the Commons on the fifth of November. And the truth is, I am the more earneſt with you at this time, becauſe I find that God daily ſhows us he has great good will to poor England. O why ſhould we drive him [Page] from us by our diſobedience to him, and our Severities to one another. He has lately put a price into our hands, and continues to prove his Favours upon us; all depends upon a ſincere Reformation and our perſeverance therein.

To give Teſtimony of this; let us with our whole Hearts turn to Go [...], and keep his holy Law, and let us but be jealous of his Glory by puniſhing Vice and cheriſhing Virtue, and we may aſſure our ſelves he will intereſt himſelf in our ſafety. Of this we cannot doubt, for he who has begun to do it under our Diſobedience, will not deſert us in our ſincere Repentance. And as this is our Duty to God, without which we vainly hope for deliverance, ſo is there a duty we owe to one another, that is the next Requiſi [...]e to our Preſervation.

Let all Aſpe [...]ities be avoided, Nick-Names forbidden, and the oppreſſed Proteſtant deliver'd. Receive the noble Principle of Liberty of Conſcience, on which the Reformation riſe: For in vain do we hope to be deliver'd from Papiſts, till we deliver our ſelves from Popery. This Coertion upon Conſcience, and Perſecution for Religion are that part of Popery, which is moſt juſtly hated and fear'd: And if we either fear or hate Popery for its Cruelty▪ ſhall we practiſe the CRUELTY we fear or hate it for? God forbid: this were the way to be deſerted of God, and left to their Cruelty. The ſame Sins will ever fix the ſame Odium, and find the fame Puniſhment where-ever they are. If they burnt your Anceſtors, don't you ſtrip and ſtarve your Brethren. Remember the many Thouſands now perſe [...]uted in this Kingdom for the ſake of their tender and [Page] very peaceable Conſciences; Husbands are unnaturally ſeparated from their Wives, and Parents from their Children, their Corn, Cattel and Houſhould ſtuff ſwept away, perhaps at the Inſtigation of ſome lewd and indigent Informer, or to pleaſe the mali [...]e of an ill diſpos'd Neighbour. In the mean time many, once ſufficient, are expos'd to Charity, the fruits of their honeſt Labour and Bread of their Children being now made the Forfeiture of their Conſcience.

Friends and Country men, there is deep Doctrine in this preſent Providence, examine it well, that you may reap the benefit of it: And among the reſt, let me tell you, this is not the leaſt part of it, that God is ſhewing you Mercy, that you may ſhew Mercy, and has awaken'd you at the brink of the Pit, that you may help your Brethren out of it. Be wiſe and conſiderate, 'twill be much your own fault if you are not happy. And truly I have no manner of ſcruple, but God will preſerve us, if w [...] will not caſt away our ſelves. For our own Sins and Folly can only direct the hand that ſeeks to Stab us; and ſhall we make it ſuccesful to our own ruin? Let us therefore turn away from all Impiety; let the Magiſtracy diſcourage and puniſh it; and let us forhear, and love one another. If we begin with God, we ſhall end with God, that is, with Succeſs; Elſe be aſſured, we ſhall only inherit the Wind of our own Invention, and be deſerted of him, then, when we ſhall moſt want him.

In ſhort, reverence the preſent providence; though your Lives have not deſerv'd it, let your Lives now be grateful, and not abuſe it. Purſue your advantages throughly, but wiſely; be as temperate as zealous, [Page] and to your Enemies, as generous as juſt: Inſult not over ill men for the ſake of their ill Principles, but pity their unhappineſs, whilſt you abhor the cauſe of it; let them ſee that you had rather inform then deſtroy them, & take more pleaſure in their Converſion, then your own Revenge. This will be the greateſt coufutation upon them, that they be taught the Goodneſs of your Religion by the mildneſs of it, and by its mercy, the Cruelty of their own. The Indian Atabaliba rejected the Romiſh Baptiſm, becauſe of the Spaniſh Tyranny, whence it was uſual with thoſe poor Americans, to deſire they might not go to Heaven if the Spaniards went thither. I know there be little Arts uſed to prevent Proteſtant Union, and that in a Proteſtant Guiſe; and 'tis a Trick, not of yeſterday, to put one Party of Proteſtants upon devouring four or five, that both the Proteſtant Church may have the Odium of Eating or Devouring her own Children, & that another Intereſt behind the Hangings may find the more eaſie and creditable acceſs to the Chair: 'Tis the Men of this Strain, though under diſguiſe, that now ſeek to diſtract you, and to effect it the better, old Stories muſt be had up, Acts of Olivion violated, the dead diſturb'd, their Tombs rifl'd and they hal'd out of their Graves to receive a new Sentence; That Condemning the Living of that intereſt by the Dead, they might be deſerted of thoſe, that to ſay we cannot be ſafe without them.

If any thing Sober and Judicious be propos'd for allaying Aſperities, accomodating Differences, and ſecuring to Prince and People a juſt and legal Union of Intereſt as our Government requires, we muſt preſently be told of 41. and 42. as if there were a ſort of [Page] Necromancy in the numbers, or that the naming of thoſe Figures (long ſince made Cyphers by an Act of Oblivion) hath power enough to lay the active and generous Spirits of our times; but they will find themſelves miſtaken in their black Art, and that things as well as times are chang'd; the Mask is off, and he that runs may read.

Men in their Pleas and Endeavours for Truth, Juſtice and Sincere Religion will not be over born or ſtagger'd by ſuch ſtale and trifling Reflections, rarely uſed of late but to palliate wretched Deſigns, or dilcredit good ones, with men of weak Judgments, though perhaps of loyal Principles.

I beſeech you, let us not be unskilful in theſe Tricks, that we may not be miſtaken or abuſed by them; I cannot tell a [...]ime in which the Minds of all ſorts of Proteſtants have been ſo powerfully and unanimouſly engag'd to endeavour a good Underſtanding between the King and People; And as I am ſure it was never more needed, ſo let me ſay no Age hath put a richer Price into the Hands of Men, or yielded a fairer Occaſion to fix an happy and laſting Union upon: in order to which let me prevail with you, that we may ſtudy to improve this great Principle as the neceſſary means to it, viz. That God's Providence and our own Conſtitution have made the Intereſt of Prince and People ONE; and that their Peace and Greatneſs lie in a moſt induſtrous and impartial Proſecution of it.

Thoſe that teach other Doctrine, as that the Prince hath an Intereſt apart from the Good and Safety of the People, are the ſole men that get by it, and therefore find themſelves oblig'd to ſtudy their miſ-underſtanding [Page] becauſe they only are diſappointed and inſecured by their Union.

Experience truly tells us, that ſuch Perſons have another Intereſt than that which leads to a common Good, and are often but too artificial in intereſting Princes in the ſucceſs of it; but prudent and generous Princes have ever ſeen that it is neither ſafe nor juſt; and that no Kingdom can be govern'd with true Glory and Succeſs, but there where the Intereſt of the Governour is one with that of the Governed, and where there is the ſtricteſt Care to ſteer all Tranſactions of State by the Fundamentals, or firſt and great Principles of their own Conſtitution, eſpecially ſince ſwerving from them hath alwayes made way for Confuſion and Miſery in Government. Our own Stories are almoſt every where vext by this Neglect.

To Conclude, and ſum up the whole Diſcourſe; If you will both cure preſent, and prevent future Grievances, it will greatly behove us to take a moſt deliberate and unbyaſs'd View of the preſent ſtate of Things, with their proper Cauſes and Tendencies. Let us confront our Eccleſiaſtical Matters with the plain Text and Letter of Holy Scripture; this is PROTESTANT: and let us compare our civil Tranſactions with the antient Laws and Statutes of the Realm; this is ENGLISH. And I do humbly and heartily beſeech Al mighty God, that he would ſo diſpoſe the Hearts of Prince and People, as that now Foundations may be laid for a Juſt and Laſting Tranquility to theſe Nations.

AN APPENDIX Of the CAUSES of PERSECUTION

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I Impute all Perſecution for Religion to theſe Seven inſuing Cauſes, though properly ſpeaking, there is but one Original Cauſe of this Evil, and that is the Devil, as there is but one Original Cauſe of Good, and that is God.

The firſt Cauſe of Perſecution is this, That the Authors and Uſers of it have little or no Religion at Heart, they art not ſubject to the ground and firſt Cauſe of true Religion in their own Souls: For it is the part of true Religion to humble the Mind, break the Heart, and ſoften the Affection: To him, O God! wilt thou have regard, ſaid one of Old, who is of a broken Heart, and a contrite Spirit, and that trembles at thy word; not one that breaks Pates and plunders Goods for Religion. Bleſſed are they that Mourn, ſaid Chriſt, they ſhall be comforted; not thoſe that ſell Joſeph, and make Merry. Bleſſed are the poor in Spirit, for theirs is the Kingdom of God; thoſe that are low in their own Eyes; not [Page]ſuch as devour and damn all but themſelves. Bleſſed are the meek, for they ſhall inherit the Earth; ſuch as are gentile and ready to help, and not Tyrannize over Neighbours. Bleſſed are the Merciful, for they ſhall obtain Mercy; what then ſhall become of thoſe that are Cruel, under pretence of doing it for Gods ſake. Bleſſed are the Peace-makers, for they ſhall be called the Children of God; then Diſturbers and Deſtroyers of their peaceable Neighbours ſhall not be called ſo. Bleſſed are they that hunger and thirſt after Righteouſneſs, for they ſhall be filled; but not thoſe that hunger and thirſt after our Corn and Cattel, Houſes and Land for Conſcience ſake. And Bleſſed are you, ſays Chriſt, when Men ſhall Revile and Perſecute you, &c. then not thoſe that Revile and Perſecute others, and thoſe Sober and Harmleſs: not one Bleſſing to this Conſcience-hunting Doctrine and Practice, that devour the Widow and Orphant for Religion. Were men inwardly and truly Religious, they would have that low Opinion of themſelves, that tender regard to mankind, that awe of Almighty God, that none of theſe froward Paſſions would have any ſway with them. But the miſchief is, unmortified Paſſions pretend to Religion, a Proud, Impatient, Arrogant mind would promote it, then which, nothing of Man is more remote from it, and miſtaking the Nature of Chriſt's peaceable Religion, which, if the Apoſtle James ſay true, is to viſit the Fatherleſs and widow, and keep our ſelves unſpotted of the World. They turn Widow and Fatherleſs out of Houſe and Home, and ſpot themſelves with the Cruelty and Injuſtice of uſurping their poor patremony, the Bread of their Lives, and Suſtenance of their Natures; ſuch men [Page] as theſe are devoid of natural Affection, their Religion has no Bowels, or they are without Mercy in the Profeſſion of it; which is the quite contrary to true Religion, that makes us love Enemies, do good to them that hate us, and kindly entreat thoſe that deſpightfully uſe us: and ſo much ſtronger, in Souls truly Religious, is the power of Love to Mankind then any Selfrevenging Paſſion, that from an humble and ſerious reflection upon the Mercies and Goodneſs of God to them, they do not only ſuppreſs any riſing of Heart againſt their Perſecutors (much more againſt peaceable Diſſenters) but with much ſoftneſs & charity commiſerate their Ignorance and Fury; offering to inform them, and praying that they may be forgiven. This is to be Religious, and therefore thoſe that Perſecute for Religion are Irreligious.

2dly, The next Cauſe of Perſecution, is the groſs but general Miſtake which People are under concerning the Nature of the Church & Kingdom of Chriſt, for the lamentable Worldlineſs of mens minds hath put them upon thoſe Carnal Conſtructions, which have made way for all the external Coertion and Violence uſed by bad, and ſuffer'd by good Men on the ſcore of Religion from the beginning. And no wonder if ordinary Perſons tumble upon this Conſtruction, when the Diſciples of Jeſus ſhew'd themſelves ſo ill read in the Myſteries of his Kingdom, that after all the Intimacy they had had with him, they reſrain'd not to ask, When ſhall the Kingdom be reſtored to Iſrael. They look't abroad, had a Worldly Idea in their minds; Jew like they waited for external Deliverance from [Page] the Power of the Romans, rather then an Internal Salvation from the Dominion of Satan, and interpreted that to Worldly loſs and freedom, which did relate to the loſs and Redemption of the Soul; but Jeſus taught them better things; yet ſo, as not to deny or flatly diſcourage and rebuke them; that (though true) might have been more then they could have bor [...] therefore he winds off with them upon the Time and the Seaſon of the thing, knowing that the Time was at hand, that they ſhould be better taught and ſatisfied of the nature of his Kingdom, unto which he referred them. When the Spirit John 16. of Truth comes, it ſhall lead you into all Truth, &c.

That the Kingdom of Chriſt is not of this World, has been before obſerved, and the Reaſon is ſo great, that all men of common Senſe muſt allow it upon Chriſt's Principle; for ſays he, then would my Servants fight for me; truly implying, that becauſe the Kingdoms of this World are evidently ſet up and maintained by Worldly Force, and that he will have no Worldly Force uſed in the Buſineſs of his Kingdom, therefore it is not of this World. Conſequently, thoſe that attempt to ſet up his Kingdom by Worldly Force, or make that their Pretence to uſe it, are none of his Servants; they are truly but Men of this World; ſuch as ſeek an Earthly, and not an Heavenly Kingdom; themſelves, and not Chriſt Jeſus. Where by the way let me obſerve, That though the Jews, to engage Pilate the more eaſily to their ſide, impeach't Chriſt of being an E [...]e my to Caſar, they were Enemies, and He a Friend to [Page] Caeſar: for he came to reform the Lives of Men, to make them better Subjects, to obey Caeſar, not for Fear, but for Conſcience ſake (ſo would Caeſar's Provinec have been eaſie and ſafe.) But the Jews would have had him Caeſar's Enemy, one that ſhould have forcibly reſcued them from Caeſar's Power; they waited for a Captain General to begin the Revolt, and with an high Hand to over bear and captive Caeſar, as he had done them: and 'tis more than probable, that his Appearance being to another End, they therefore rejected him, their Heart being ſet upon this.

But to return; Chriſt told his Diſciples, that he had choſen them out of the World; how? not to converſe or live bodily in it? no ſuch matter: but he had choſen or ſingled them from the Nature, Spirit, Glory, Policy and Pomp of this World. How Perſons ſo qualified can make a Worldly Church or Kingdom, unleſs they deſert Chriſt's Doctrine, is paſt my Skill to tell. So that the Capacity that Chriſtians ſtand in to Chriſt is Spiritual, and not Worldly or Carnal; and therefore not Carnal or Worldly, but Spiritual Methods and Weapons only are to be uſed to inform or reclaim ſuch as are Ignorant or Diſobedīent. And if we will give Antient Story credit, we ſhall find that Worldly Weapons were never employed by the Chriſtian Church till the became Worldly and ſo ceaſt to be truly Chriſtian.

But why ſhould I ſay the Church (the moſt abuſed word in the World) her Leaders have taught her to e [...], and that of believing as the Church believes is ſo far from being true in point of Faith as well as Reaſon, that the Church her ſelf his ever believed as [Page]the Clergy (that is, the Prieſts) believed, ſince that ſort of Men have practiſed Diſtinction from and Superiority upon the Laity. He that will peruſe the Eccleſiaſtical Story delivered us by Euſebius Pamphili, Secrates Scholaſticns, Evagrius, Ruffinus, Sozomen, &c. will find but too many and ſad Inſtances of the Truth of this.

In ſhort; Peoples apprehending the Church and Kingdom of Chriſt to be Viſible and Worldly, like other Societies and Government, have thought it not only to be Lawful but Neceſſary to uſe the Arts and Force of this World to ſupport that Church and Kingdom, eſpecially ſince this Intereſt of Religion hath been embodied with that of the Civil Magiſtrate; for from that time he hath been made Cuſtos utriuſ (que) tabulae, and ſuch as offend, though about Church Matters, have been reputed Tranſgreſſors againſt the State, and conſequently the State intereſted in puniſhing the Offence. Whereas had Chriſtians remain'd in their primitive Simplicity and Purity, in the Self-denying, Patient and Suffering Doctrine of Chriſt, Chriſtianity had ſtood in Holy Living, not in Worldly Regiment; and its Compulſion would have been Love; its Arms, Reaſon and Truth; and its utmoſt Rigour, even to obſtinate Enemies or Apoſtates, but Renouncing of their Communion, and that not till much Forbearance had been uſed to them.

To ſum up all; The Kingdoms of this World, ſtand in outward Bodily and Civil Matters, and here, the Laws and Power of Men reich and are effectual. But the Kingdom and Church of Chriſt, that is choſen out of the World, ſtands not in Bodily Exerciſe [Page] (which the Apoſtle ſays profits little) nor in Times nor Places, but in Faith and that Worſhip which Chriſt tells us is in Spirit and in Truth; to this no Worldly Compulſion can bring or force men, 'tis only the Power of that King of Righteouſneſs, whoſe Kingdom is in the Minds and Souls of the Juſt, and he rules by the Law of his own free Spirit, which like the Wind, Bloweth where it liſteth: And as without this Spirit of Regeneration no man can be made a Member of Chriſts Church or Kingdom, ſo neither is it in the Power of Man to command or give it, and conſequently all Worldly force employ'd to make men Members of Chriſts Church and Kingdom is unnatural and ineffectual. I could be very large upon this point, for 'tis very fruitful, and ſo much the cauſe of Perſecution, that if there were never another to be aſſign'd, this were enough; for upon due conſideration it muſt needs meet with every mans Judgment and Experience. I will here add the ſenſe of memorable Hales of Eaton upon this ſubject.

‘When our Saviour in the Acts after his Reſurrection was Diſcourſing to his Diſciples concerning the Kingdom of God, they preſently brake forth into this J. Hales Golden Eſſays, in his Sermon upon John 18. ver. 36. pag. 153, 154, 155. Queſtion, Wilt thou now reſtore the Kingdom unto Iſrael? Certainly this Queſtion betrays their Ignorance; their thoughts ſtill ran upon a Kingdom like unto the Kingdoms of the World, notwithſtanding they had ſo long and ſo often heard our Saviour to the contrary: Our Saviour therefore [Page] ſhortly takes them up, Non eſt veſtrum, your Queſtion is nothing to the purpoſe; the Kingdom that I have ſpoken of is another manner of Kingdom, then you conceive. Sixteen hundred Years, et quod excurrit, hath the Goſpel been preached unto the World, and is this ſtain ſpunged out yet? I doubt it. Whence ariſe thoſe novel and late Diſputes, do notis Eccleſiae, of the notes and viſibility of the Church. Is it not from hence they of Rome take the World and the Church to be like Mercury and Soſia in Plautus his Comedies, ſo like one another, that one of them muſt wear a Toy in his Cap, that ſo the Spectators may diſtinguiſh them; whence comes it that they ſtand ſo much upon State and Ceremony in the Church? Is it not from hence, that they think the Church muſt come in l [...]ke Agrippa and Bernice in the Acts [...], as St. Luke ſpeaks, with a great deal of Pomp, and Train, and Shew, and Vanity; and that the Service of God doth neceſſarily require this noiſe and tumult of outward State and Ceremony? Whence comes it, that we are at our Wits ends, when we ſee Perſecution, and Sword, and Fire to rage againſt the true Profeſſors of the Goſpel? Is it not becauſe, as theſe brings Ruin and Deſolation upon the Kingdoms of the World; ſo we ſuppoſe they work no other effect in the Kingdom of Chriſt? all theſe Conceits, and many more of the like Nature, ſpring out of no other Fountain then that old inveterate Error which is ſo hardly wiped out of our Hearts; That the State of the Church and Kingdom of Chriſt doth hold ſome proportion, ſome likeneſs with the ſtate and managing [Page] of temporal Kingdoms: Wherefore to pluck out of our Hearts, opinionem tam inſitam, tam vetuſtam, a Conceit ſo antient, ſo deeply rooted in us, our Saviour ſpake moſt excellently, moſt pertinently, and moſt fully, when he tells us, that his Church, that his Kingdom is not of this World.’

‘In which Word of his, there is contained the true art of diſcovering and knowing the true Nature and Eſſence of the Church. For as they which make Statues, cut and pare away all Suporfluities of the matter upon which they work; ſo our Saviour, to ſhw us the true proportion and feature of the Church, prunes away the World and all ſuperfluous Excreſcenties and ſends her to be ſeen, as he did our firſt Parents in Paradiſe, ſtark naked: As thoſe Elders in the Aprocryphl Story of Suſanna, when they would ſee her Beauty, commanded to take off her Mask: So he that longs to ſee the Beauty of the Church, muſt pull off that Mask of the World and outward ſhew. For as Juda in the Book of Geneſis, when Thamar ſat Vail'd by the Way-ſide knew not his Daughter from an Where: So whilſt the Church, the Daughter and Spouſe of Chriſt ſits vail'd with the World, and Pomp and Shew, it will be an hard matter to diſcern her from an Harlot. But yet further, to make the difference betwixt theſe Kingdoms the more plainly to appear, and ſo better to fix in your Memories, I will briefly touch ſome of theſe Heads, in which they are moſt notoriouſly differenced.’

‘The firſt Head wherein the Difference is ſeen, are the Perſons and Subjects of this Kingdom: For as the Kingdom of Chriſt is not of this World, ſo the Subjects [Page] of this Kingdom are Men of another World, and not of this. Every one of us bears a double Perſon, and accordingly is the Subject of a double Kingdom: The Holy Ghoſt by the Pſalmiſt divides Heaven and Earth betwixt God and Man, and tells us, as for God, He is in Heaven, but the Earth has he given to the Children of Men: So hath the ſame Spirit by the Apoſtle St. Paul divided every one of our Perſons into Heaven and Earth, into an outward and earthly Man, and into an inward and heavenly Man: This Earth, that is, this Body of Clay hath he given to the Sons of Men, to the Princes under whoſe Government we live; but Heaven, that is, the inward and ſpiritual Man, hath he reſerved unto himſelf: They can reſtrain the outward Man, and moderate our outward Actions by Edicts and Laws; they can tye our Hands and our Tongues;—Illa ſe jactat in aula Aeolus: Thus far they can go, and when they are gone thus far, they can go no farther: But to rule the inward Man in our Hearts and Souls, to ſet up an Imperial Throne in our Underſtandings and Wills, this part of our Government belongs to God and to Chriſt: Theſe are the Subjects, this the Government of his Kingdom; Men may be Kings of Earth and Bodies, but Chriſt alone is the King of Spirits and Souls. Yet this inward Government hath influence upon our outward Actions; For the Authority of Kings over our outward Man is not ſo abſolute, but that it ſuffers a great Reſtraint; it muſt ſtretch no farther then the Prince of our inward Man pleaſes: for if ſecular Princes ſtretch out [Page] the Skirts of their Authority to command ought by which our Souls are prejudiced the King of Souls hath in this caſe given us a greater Command, That we rather Obey God then Men.’

3dly, A third great Cauſe of Perſecution for Religion is this, that men make too many things neceſſary to be believed to Salvation and Communion. Perſecution entred with Creed making; for it ſo falls out, that thoſe who diſtinguiſh the Tree in the bulk, cannot with the like eaſe diſcern every Branch or Leaf that grows upon it; and to run out the neceſſary Articles of Faith to every good or true thing that the Wit of Man may deduce from the Text, and ſo too, as that I ought to have a diſtinct Idea, or Apprehenſion of every one of them, and muſt run them over in my mind as a Child would [...]on a Leſſon by Heart, and that as the Creed of which I muſt not miſs a tittle upon my Salvation; this I think to be a Temptation upon men to fall into Diſpute and Controverſie, and then we are taught, by long Experience, that he that has moſt Power, will oppreſs his Opinion that is weaker, whence comes Perſecution; this puts Unity & Peace too much upon the Hazard. Mary's Choice therefore was not of many things, but the one thing neceſſary, as Chriſt terms it, the Lord Luke 10. 42. of the true Divinity; and pray what was this one needful thing, but Chriſt Jeſus himſelf, and her Faith, Love and Obedience in and to him: here is no perplext Creed to ſubſcribe, no Syſthime of Divinity to charge the Head with, this One Needful thing was [Page] Mary's Choice & Bleſſing; may it be ours, and I ſhould hope a quick End to Controverſies, and conſequently to Perſecutions.

4thly, Another Cauſe of Perſecution, is The Prejudice of Education, and that Byaſs Tradition gives to thoſe men, who have not made their Religion the Religion of their Judgment: For ſuch will forbid all the Inquiry, which might queſtion the Weakneſs or Falſhood of their Religion, and had rather be deceiv'd in an honorable Decent, then be ſo uncivil to the memory of his Anceſtors, as to ſeek the Truth which ſound muſt reprove the Ignorance of their Ages; of this (the vaineſt of all Honours) they are extream careful, and at the very mention of any thing, to them new (though as old as Truth, and older then this World) are eaſily urg'd into a Tempeſt, and are not appeaſed but by a Sacrifice. This Ignorance and want of Inquiry helps on Perſecution.

5thly, Another Reaſon and that no ſmall one, is Self-love and Impatiency of Men under contradiction, be it out of Ignorance, that they are angry with what they cannot refuſe, or out of private Intereſt, it matters not; their Opinion muſt reign alone, they are tenacious of their own ſenſe and can't indure to have it queſtion'd, be there never ſo much reaſon for it; Men of theſe Paſſions are yet to learn they are Ignorant of Religion, by the want they have of Mortification, ſuch Perſons can eaſily let go their hold on Charity, to lay Violent hands upon their Oppoſers; if they have power, they rarely fail to uſe it ſo; not [Page] remembring, that when they abſolv'd themſelves from the tye of Love, Meekneſs and Patience, they have abandon'd true Religion, and contend not for the Faith once deliver'd to the Saints, (which ſtood therein) but for meer Words.

It is here proud Fleſh and a capricious Head that diſputes for Religion, and not an humble Heart, and a divine frame of Spirit. Men that are angry for God, Paſſionate for Chriſt, that call Names for Religion, and fling Stones and Perſecute for Faith, may tell us they are Chriſtians if they will, but no body would know them to be ſuch by their Fruits, to be ſure they are no Chriſtians of Chriſt's making.

I would to God that the Diſputants of our time did but coolly weigh the Irreligiouſneſs of their own Heats for Religion, and ſee if what they contend for will quit the Coſt, will countervail the Charge of departing from Charity and making a Sacrifice of Peace to gain their point; upon ſo ſeaſonable a reflection I am confident they would find that they rather ſhow their love to Opinion then Truth, and ſeek Victory more then Concord.

Could men be contented as he, whom they call their Lord, was, to declare their Meſſage, and not ſtrive for Proſelites, nor vex for Conqueſt, they would recommend all to the Conſcience, and if it muſt be ſo, patiently endure Contradiction too, and ſo lay their Religion, as he did his, not in Violence but Suffering; But I muſt freely profeſs, and in duty and Conſcience I do it, that I cannot call that Religion, which is introduced againſt the Laws of Love, Meekneſs & Friendſhip: Superſtition, Intereſt or Faction I may.

[Page] There is a Zeal without Knowledge, that is Superſtition; there is a Zeal againſt Knowledge, that is Intereſt or Faction (the true Hereſie;) there is a Zeal with Knowledge, that is Religion; therefore blind obedience may be ſuperſtition, it can't be Religion: and if you will view the Countries of Cruelty, you ſhall find them Superſtitious rather then Religious. Religion is gentile, it makes men better, more Friendly, Loving and Patient then before. And the ſucceſs, which followed Chriſtianity whilſt the antient Profeſſors of it betook themſelves to no other defence, plainly proves both the force of thoſe paſſive Arguments above all corporal Puniſhments, & that we muſt never hope for the ſame Proſperity till we fall into the ſame Methods. Are men impatient of having their conceits own'd? they are then moſt to be ſuſpected. Error and Superſtition, like crackt Titles, only fear to be toucht, and run for Authority and number. Truth is plain and ſtedfaſt, without Arts or Tricks, will you receive her, well: if not, there is no compulſion. But pray tell me, what is that deſired Uniformity that has not Unity? and that Unity, which has not Love, Meekneſs and Patience in it? I beſeech you hear me, for thoſe men depart from the Spirit of Chriſtianity, that ſeek with Anger and Frowardneſs to promote it. Let us not put ſo miſerable a Cheat upon our ſelves, nor affront upon Chriſtianity as to think, That a moſt gentle and patient Religion can be advanc'd by moſt ungentle and impatient Ways. I ſhould ſooner ſubmit to an humble oppoſition then to the greateſt Zealot in the World, and ſooner deliver my ſelf up to him that would modeſtly drop a controverted Truth, then to ſuch as ſeek [Page] tempeſtuouſly to carry it; for even Error, baſhfully and patiently defended endangers Truth in the management of impudent & haſty Zeal▪ and gives to it that Lnſtre which only good Eyes can ſee from Gold. Alas! 'tis for want of Conſidering, that men don't ſee, that to diſorder the mind in Controverſie is a greater miſchief then to carry the point can be a benefit; in that it is not to be Religious to apprehend rightly, but to do well; the latter can ſcarcely be without the former, but the former often is without the latter, which brings me to my ſixth Cauſe of Perſecution.

6 hly, Another, and that no ſmall cauſe of Perſecution is a miſapprehenſion of the word Religion. For when once the Ignorance or Prejudice of men has perſwaded them to lay more weight upon their own Opinion or D [...]ſſent of their Neighbours then in truth the thing will bear, to excuſe their Zeal or juſtifie their Spleen, they preſently heighten the difference to a new Religion; whence we ſo frequently hear of ſuch reflections as theſe, new Goſpels and Faiths, upſtart Religions and Lights, and with the like Scare-crows amuſe the Vulgar and render their own deſign of ruining honeſt men the more practicable. But I would obviate this miſchief; for a new Religion has a new Foundation, and Conſequently where there is the ſame Foundation, there cannot be a new Religion. Now the Foundation of the Chriſtian Religion is Chriſt, and that only is another Religion then the Chriſtian, which profeſſes another Foundation, or corruptly adds to that Foundation by adding other Mediators, and introducing a new way of Remiſſion of Sin: Which cannot be ſaid [Page] of the ſeveral ſorts of Proteſtants? therefore for Proteſtants to reproach each other with new Religions and Goſpels, and by their Indecent and Unchriſtian behaviour to enſlave their own Reckoning, and draw into more diſcord, is a Sin againſt God, an Injury to the common Cauſe of Proteſtancy, and to the Security of the Civil Intereſt of that Country where the Inhabitants are of that Religion, as well as a real Injuſtice to one another; for Proteſtants don't only agree in the ſame Fundamentals of Chriſtianity, but of Proteſtancy too, that is, in the reaſons of Separation from Rome, which indeed is Chriſtianity. Let not every circumſtantial difference or Variety of Cult be Nick-named a new Religion, neither ſuffer ſo ill an uſe to be made of ſuch Diſſents as to carry them beyond their true bounds; for the meaning of thoſe Arts of ill men, is to ſet the People further off from one another then they really are; and to aggrevate Differences in Judgment, to Contrariety in affection, and when they have once inflam'd them to Variance and Strife, nothing can hinder Perſecution but want of Power, which being never wanted by the ſtrongeſt ſide, the weakeſt though trueſt, is oppreſt, not by Argument, but Worldly Weapons.

The ſeventh and laſt Cauſe I ſhall now aſſign for Perſecution is this, That Holy living is become no teſt among us, unleſs againſt the liver. The Tree was once known by its Fruits, 'tis not ſo now; the better Liver, the more dangerous, if not a Conformiſt: this has made way for Perſecution. There was a time, [Page] when Virtue was Venerable and good Men admired, that's derided, and Opinion carries it.

He that can perſwade his Conſcience to comply with the times, be he Vitious, Knaviſh, Cowardly, any thing; he is protected, perhaps preferr'd. A Man of Wiſdom, Sobriety and Ability to ſerve his King and Country, if a Diſſenter, muſt be blown upon for a Phanatick, a man of Faction, of diſloyal Principles, and what not.

Rewards and Puniſhments are the Magiſtrates duty and the Governments intereſt and ſupport. Rewards are due to Virtue, Puniſhments to Vice. Let us not miſtake nor miſcall things; let Virtue be what it al. wayes was in Government, good Manners, ſober Living; and Vice, ill Manners and ill Living. Reduce all to this: let ſuch good Men have the [...]miles and Rewards, and ſuch ill Men the Frowns and Puniſhments of the Government; this ends Perſecution, and lays Opinion to ſleep. Ill men will make no more advantages by ſuch Conformity, nor good men no more ſuffer for want of it.

In ſhort, As that Religious Society deſerves not the Protection of the Civil, which is inconſiſtent with the Safety of it; ſo thoſe Societies of Chriſtians, that are not only not Deſtructive of the Civil Government, but Lovers of it, ought by the Civil Government to be ſecured from Ruin.

God Almighty open our Underſtandings, & pour out the Spirit of thorow Reformation upon us, that we may be all Conſcientiouſly Diſpos'd to ſeek and [Page] purſue thoſe things which make for Love, Peace and Godlineſs, that it may be well with us both here and forever.

‘For yet a little while, and the Wicked ſhall not be: yea, thou ſhalt diligently conſider his place, and it ſhall not be; but the Meek ſhall inherit the Earth, and ſhall delight themſelves in abundance of Peace. The Wicked PLOTTETH againſt the Juſt, and [...]naſheth upon him with his Teeth; the Lord ſhall laugh at him; for he ſeeth that his Day is coming,’Pſal. 37. 10, 11, 12, 13.

The Judgment of King James & King Charles the firſt about Perſecution for Religion.

VVE find it aſſerted by King James in his Speech to the Parliament in the year 1609. who ſaid, That it is a pure Rule in Divinity, That God never loves to plant his Church with Violence and Blood; and furthermore ſaid, It was uſually the Condition of Chriſtians to be Perſecuted, but not to Perſecute.

And we find the ſame things in ſubſtance aſſerted again by his Son, King Charles the firſt, in his Book known by the Name [...], printed for R. Royſton, as followeth.

Pag. 67. In his Prayer to God he ſaid, Thou ſeeſt how much Cruelty amongſt Chriſtians is acted under the colour of Religion; as if we could not be Chriſtians, unleſs we Crucifie one another.

Pag. 28. Make them at length ſeriouſly to conſider, that nothing Violent and Injurious, can be Religion.

Pag. 70. Nor is it ſo proper to h [...]w out Religious Reformations by the Sword, as to polliſh them by fair and equal Diſputations, among thoſe that are moſt concerned in the Differences, whom, not Force but Reaſon ought to convince.

Sure in Matters of Religion, thoſe Truths gain moſt upon [...]e [...]s Judgments and Conſciences, which are leaſt urged with ſecular Violence, which weakens Truth with Prejudices.

[Page] Pag. 115. It being an Office not only of Humanity, rather to uſe Reaſon than Force, but alſo of Chriſtianity to ſeek Peace and enſue it.

Some Words of Advice from King Charles the firſt, to the then Prince of Wales, now King of England, &c.

Pag. 165. My Counſel and Charge to you is, That you ſeriouſly conſider the former Real or Objected Miſcarriages, which might occaſion my Troubles, that you may avoid them, &c.

Beware of Exaſperating any Faction, by the Croſneſs and Aſperity of ſome mens Paſſions, Humours and private Opinions, imployed by you, grounded only upon Differences in leſſer matters, which are but the Skirts and Suburbs of Religion, wherein a charitable Connivance and Chriſtian Toleration, often diſſipates their Strength, when rougher Oppoſition fortifies, and puts the Deſpiſed and Oppreſſed Party into ſuch Combinations, as may moſt enable them to get a full Revenge on thoſe they count their Perſecutors.

Pag. 166. Take heed that Outward Circumſtances and Formalities of Religion devour not all.

Difficulties in printing have occaſion'd ſome Faults, which pray Excuſe and Amend.

Page 8. line 18. after Quality add in ſaying. p. 14 l. 10. was r. is. p. 16. l. 5. theſe r thoſe. l. 27. Law r. Laws. p 27. l 5 with r of. p 29 l 31 of dele. p. 33 l 1 hath r have. p 39 l 10 r Salamin p 32 l 9 r who. p 56 l 11 this r thy. p 63 l 22 the dele. l 31 and r if not. p 78 l 20 r of your. p 79 l 1 as dele. l 26 r diſcord all, &c. p 82 l 3 whom r which. p 83 l 1 r mutable ſtate. p 105 l 24 in r on. p 11 1 l 1 r believeth. p 118 l 2 preaching r packing. p 120 l. 32 their r your. p 132 l 8 r that impoſſible. p 133 l 24 r Ages ſtood. p 134 l 32 r have been. p 137 l 6 they r ſhe. p 138 l 27 [...]r the. p 139 l 9 r therefore. l 16 read imbecil. l 23 r Perfection. p 140 l 28 r reject. p 143 l 14 r for peace. p 153 l 32 ci [...]il 1 perſonal. p 156 l 13 ever r over. l 30 r hurt. p 178 l 7 Poper Judge. p 183. l 11 the dale. l 28 r and is it. p 184 l 26 r let us. p 185 l 14 thoſe r three. p [...] l 22 intruded r intended p 202 l 4. r concerned. p 208 l 17 r Pro [...] 16 r is it reaſonable. p 219 l 25 r undoing. p 225 l 18 recer [...] [...] p 227 l 26 we r true. p 229 l; 29 r laid p 231 l 25 [...] and dele. p 235 l 10 r Governments. l 13 this r the. p 241 l 11 his r their. l 22 refuſe [...] refuſe. p 244 l 3 r imprudent. p 245 l 4 enſlave r encreaſe.

THE END.

[Page]

Information about this book

Title statement

An address to Protestants upon the present conjuncture in II parts / by a Protestant, William Penn.

Penn, William, 1644-1718.

Edition statement

1679

Publication

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Text Creation Partnership,

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Date

2006-02 (EEBO-TCP Phase 1).

ID [DLPS]

A54098

ID [STC]

Wing P1248

ID [STC]

ESTC R15359

ID [EEBO-CITATION]

12006012

ID [OCLC]

ocm 12006012

ID [VID]

52323

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(EEBO-TCP ; phase 1, no. A54098)

Transcribed from: (Early English Books Online ; image set 52323)

Images scanned from microfilm: (Early English books, 1641-1700 ; 574:5)

Source

— An address to Protestants upon the present conjuncture in II parts / by a Protestant, William Penn., Penn, William, 1644-1718..

Extent

148 [i.e. 248] p.

s.n.],. [London :: 1679.. (First edition.) (Marginal notes.) (Errata: p. 148 [i.e. 248] at end.) (Published later, 1692, with title: An address to Protestants of all perswasions.) (Reproduction of original in Huntington Library.)

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