TWo things are required in a Preacher, to be able to exhort with wholesome Doctrine, and to con­fute Gainsayers; the one requires Rhetoric, the other Logic. We cannot have a better president for this than St. Paul; Acts 14. whom for his admirable Elocution the In­fidels took for Mercury, their God of Eloquence come down from Heaven; and for the profoundness of his matter he is stiled a chosen Vessel, Acts [...]0. to contain the Myste­ries of Gods Kingdom: for proof of this I will only in­stance to you from the 33d of the 8th to the Romans, to the end of that chapter, whereofDoctr. Christian. St. Austin andAnnot. in N. Tost. Eras mus say, that never Tully nor Demosthenes could speak any thing like him; there being nothing mean or low in the whole; for if we respect the persons, here we have God, Christ at the right hand of the Father, Principalities and Powers; if we respect the things; here we have life, heighth, depth, things present, and things to come: and if we respect the Rhetorical Ornaments, what Interroga­tions, [Page 2]what Gradations, what Antitheses, what contraries, and what repetitions? So that this might justly make up the 3d part of St. Austin's wish, that he had seen Christ in the flesh, Rome flourishing, and St. Paul preaching. But I need no further Arguments, this very conflict with Ter­tullus is a sufficient demonstration; whereof my Text is a part: for having clear'd himself from that most odious crime of Sedition, and evidently proved that the Orators Accusation was not only improbable, but impossible: he now descends to the other branch of his Calumny con­cerning his Religion; that as he was no turbulent Fel­low, nor raiser of Sedition in the Common-wealth; so he was no setter forth, nor maintainer of heretical Doctrines, or Novelties in the Church.

In the words we have these two parts.

• 1. His Concession, in these words, [but this I confess]
• 2. His Confession, in these words, [after the way which they call Heresy, &c.]

And in his Confession we have these particulars;

• 1. The Act, I worship.
• 2. The Object, The God of my Fathers.
• 3. The Manner, after that way which they call Heresy.
• 4. The Rule of it, believing all things that are written in the Law and the Prophets.
• 5. The principal ground of it, and have hope towards God, that there shall be a Resurrection of the dead.
• 6. And lastly, the Effect of it, and herein do I exercise my self, to have always a Conscience void of offence toward God, and toward Man.

So that if you would have a clear and perfect definition of St. Paul's Religion, it is briefly this; A worshiping of one true God by Jesus Christ according to the Scriptures, with a stedfast endeavour to keep the purity of the Conscience unspotted, in hopes of the future Resurrection of the dead. But to proceed.

1. Of his Concession, but I confess.

From which ingenuous Confession of his Faith before an Heathen, we may learn our own Duty;Matt. 10.32. whosoever will confess me before men, him will I confess before my Father which is in Heaven: Rom. 10.10. and with the heart man believeth unto righteousness, and with the mouth confession is made unto Sal­vation. Isaiah prophesied of the times of the Gospel,Ch. 44.5. that one should say, I am the Lords, and another should be called by the name of Jacob; and another should subscribe with his hand, and name himself by the name of Israel: and 'tis requi­red,Phil. 2.10. that not only every knee should bow; but also that every tongue should confess that Jesus Christ is Lord, to the glory of the Father. Psal. 137. The want of the means of this public confession made the Jews lament when they sate by the Rivers of Babylon; and made Jeremy cry out,Lament. 1.4. that the ways of Zion did lament, because no man cometh to the public Assemblies. And the Thief on the Cross, for confessing Christ, was that day with him in Paradise; for the inward frame of the heart is discovered by outward devotion; and he that does not confess his Religion when he is put to it, either has none at all, or does not much care for it. God says not, I have reserved 7000 that have not believed in Baal, but whose knees have not bowed to Baal; which shews, that he expects a public owning of him, as well as a secret believing in him; and the Devil himself did not tempt Christ to believe in him, but to fall down and worship him; and the three Children chose to be burned, rather than give adoration to Nebuchadnezzar's golden Image.

I know Naamans example [when I bow my self before the Idol Rimmon] is much objected against what I have said;2 King. 5. but for answer to this, consider first, that Naaman was then but a Novice in Religion, and had not yet learned to deny himself for God. 2. Naaman speaks not of any religious Worship to be performed to Rimmon: but of a civil Office to be done to his Prince. 3. Because Naa­man knew that this action could not but be scandalous to [Page 4]others, and polluted with the circumstance of time and place, he confessed it was a sin, and desires Gods mercy. Lastly, We do not find that Naaman ever did it; but on­ly feeling or fearing his own infirmity, he desires the Pro­phets Prayers, either that he might not fall, or if he did, that God would forgive him; to which the Prophet as­sents, and that only in such a form of speech, as is an usu­al valediction, as Go in peace, or Gods peace be with you.

There are two main impediments of this public Con­session of Christ, Shame and Fear. They that are asham­ed, are such as love the Praise of Men more then the Praise of God. When Ʋlysses taught young Neoptolomy the Art of Lying; the Youth being of an ingenuous na­ture, ask'd him, how it was possible to tell a Lye without blushing; he answered, him, that a man ought never to be ashamed of any thing, whereby Profit may be had. And if we seriously consider it, 'tis strange, that any Christian should be ashamed of his Profession, which brings him so great Gain as an eternal weight of Glory. We have a common proverb; that he that is ashamed of his Trade shall never thrive by it; and 'tis altogether as true, that he shall never save his Soul by Religion, who is ashamed to profess it. 'Tis confess'd, the time was, when Nicodemus came by night to Jesus; and when Joseph of Arimathea was a secret Disciple; but it was when they were punies in Christianity; but when Religion was firmly rooted in them, they joyned openly in the honou­rable Interment of our Saviour;Rom. 1.16. and thus St. Paul confest he was not ashamed of the Gospel of Christ.

The second impediment is Fear. This caused Moses to stagger at the Commands of God; this made Elisha fly from the womanish threats of Jezabel, and St. Peter de­ny his Master. Fear is so bad a Counsellor in the Ser­vice of God,Judg. 7.3. that Gideon, when he was ready to joyn bat­tel with the Enemy, proclaimed, that whosoever was fear­ful [Page 5]should depart: and so timorous Christians are not fit to fight the Lord's Battels: therefore 'tis said, the fearful, Rev. 21.8. and the unbelievers, and the abominable, shall have their portion in the Lake that burns with Fire and Brimstone.

I never heard nor read of a more resolute Band of Sol­diers then those seditious Followers of Cataline, Salust. Bello Ca­talini. their Souls flitted from their Bodies before they moved from their stations; and the place they fought on when alive, they covered with their Bodies when dead: and the Hi­storian tells you, the reason was, because they carried theirDiviti [...] Decus, Glo­riam pre­terea liber­tatem, at (que) Patrium, in dextris ve­stris port [...] ­re. Riches, their Glory, their Life, their Liberty, their Country, and all their hopes in their right hand. Change but the Persons and the Story is ours: for in our Chri­stian Warfare we bear a Crown of Glory, Eternal Life, Spiritual Liberty, and our Heavenly Country in our right hand, and to him only that overcomes, shall all this be given: for be thou faithful to the end, and I will give thee the Crown of Life. Rev. 2.10.

Yet neither St. Paul's practice, nor my Discourse does encourage any to run into unnecessary dangers: for he that loves danger shall perish in it. To precipitate a mans self into needless peril is senseless folly; and to do it out of ostentation, is meer vanity: But when a Man's Profession obliges him to give Evidence for the Truth, to be then neither ashamed of Christ, nor of his Gospel, nor fearful to suffer for it, is necessary true Christian Courage.

The ancient Law of governing the Roman Army was reduced to two heads: nec sequi, nec fugere; not too ven­tersomly to make a rash pursuit without need; and when there was occasion, nor by too timorously running away to betray the Cause to the common Enemy and thus a Christian ought not to seek danger when he is free, nor to shun it when it is offered. Behold, says Christ, I send you forth as Lambs in the midst of Wolves, be ye therefore wise as Serpents, and innocent as Doves.

There is a time when the Advice of Gellius takes place [Page 6]even in Religion; that when the City labours with Sedi­tion, 'tis not the part of a good Citizen to profess himself a Newter, but to join with the party that has right on its side, and so help to suppress the other; and again there is a time, when the Example of Leontius Bishop of Antioch is more imitable: that is, to give offence to neither party; for Wisdom is justified of her Children. And thus much of the first thing, viz. the Concession, in these words, [but this I confess]

Before I speak of the Confession, which is the next thing, I will only remark this to you; that St. Paul first clears himself from being a Rebel against the State, be­fore he attempts to prove the Orthodoxy of his Faith, or the Purity of his Religion: From whence I desire you to observe, that those men that profess never so much of Religion with never so much of Zeal, are to be lookt up­on as false Teachers, so long as they continue their rebel­lious and seditious practices against the State: and there­fore let our dissenting Brethren take notice, that while they in contempt of Authority oppose the establish'd and known Laws, by their riotous, unlawful Assemblies, that their Religion and Profession of Faith is false and errone­ous, and quite contrary to St. Paul's here in my Text: which is the next thing I am to handle, in these words, [I worship the God of my Fathers, &c.]

And in this I shall first speak of the Act Worship, and in doing thereof, I will not spend time in consulting that frivolous distinction of the Papists, of Latria, Dulia, and Hyperdulia; the first they say, is that Worship which is proper to God; the second, which is due to the Creature; and the third of a middle nature, less than what is due to God, and more than is due to the Creature, and this (they say) is only due to the Virgin Mary. I know they have borrowed this distinction from St. Austin; but have much wrested it from his sense: For as they have added a third member to the distinction, (to wit) Hyperdulia: [Page 7]so it is certain, that St. Austin by Dulia did not under­stand any religious or spiritual Worship, which is only due to God; but an external civil Worship, such as men give to Princes, Masters, and Pastors:Servitus corporis non anim [...] de vera Re­lig. c. 55. ibidem. a service of the Body, but not of the Mind, as he speaks.

The Saints indeed are to be honoured for Imitation: but not to be adored for Religion. Neither does that Father say, that Saints are to be worshipt with an inferior kind of religious Worship, called Dulia; but they express con­trary; for we honor them, Honoramus eos Chari­tate, non Servitute. ibid. (says he) with the honor of Love and Fellowship, as our Brethren and Friends: but not with Service, as our Masters and Commanders.

We do not deny that there are degrees of Honor: but to attribute the least degree of the Service of the Spirit to any Creature, we abhor; because that is solely due, and proper to God, who only, in all times, places, and things sees, guides and disposes of all, us, and ours. God is not mocked; and therefore will not suffer his own express Word to be eluded with such frivolous distinctions.

But as one complained, that the Law were like Spi­ders Webbs, wherein the little Flies are taken; but the great ones break through; so we may say of these Popish Subtilties, because, that though they cannot cast a mist be­fore the eyes of God, and rational considering men: yet they may deceive the poor simple Lay Papist; who goes on roundly to work in his blind Devotion, he, poor man, must needs remain intangled in gross Idolatry. And there­fore these Popish Ringleaders are not unfitly compared to Bawds, (it is King James his expression in the like case) who though they do not actually pollute their own Bodies; yet are a means of prostituting others to all fil­thiness. But I leave them and return to our Apostles [I worship the God of my Fathers.] This Worship is twofold. 1. External. 2. Internal. The external Worship is prin­cipally threefold.

• 1. The preaching and hearing of Gods Word.
• [Page 8]2. The invocating of his Name.
• 3. The reverend use of the holy Sacraments.

1. As to the preaching and hearing of Gods Word, he requires nothing more earnestly; than that the People be taught the knowledg of themselves, of God, and of Religion,Isa. 58.1. Son of man, saith God, cry aloud and spare not, lift up thy voice like a Trumpet; and Go and teach all Nati­ons, saith Christ;Matt. 28. 1 Cor. 1.16. 2 Tim. 4.1, 2. and Wo is me, saith the Apostle, if I preach not the Gospel, and he charges Timothy before God, and before the Lord Jesus Christ, who shall judg both the quick and the dead, that he preach the Word, and be instant in season, and out of season.

And as preaching is the Ministers Duty, so it is the Peoples to hear:Rom. 10.14. Prov. 29.18. for how can they believe in him, of whom they have not heard: and where there is no Vision the people perish. Faith is like the Lamp, and the preaching of the Word like Oil; and as the Lamp without a fresh supply of Oil does go out; so Faith does decay without preach­ing: wherefore it is written of our Saviour, that when he found a multitude without a Pastor, he was moved with compassion towards them. Mark 6.34.

The second part of this external Worship is Invocation of his Name, and this is so natural to us, that we usually lift up our eyes to Heaven in any suddain exigence, even before we consider the danger, or consult our reason; and God commands us to call upon him in the day of trouble, and he will hear us. P [...]. 50.15. This is so prevalent that it binds up the hands of the Almighty; [...]od. 32.10. Let me alone, saith God to Moses, that my wrath may wax hot against them. No mar­vel then that St.James 5.16. James says the Prayer of the Faithful a­vaileth much, if it be fervent. In a word, he that does not pray,Ps. 53.2. is an Atheist; for David saith, that only the Fool, who saith in his heart, there is no God, doth not call upon the name of the Lord.

I sear, if measures were taken of our being or not being Atheists, by the frequency of our Prayers, there are too [Page 9]many amongst us, that could scarcely free themselves from that imputation; unless to come to this place once or twice upon a Sunday, and that too, more out of custom, than Devotion, and never to think more of their Duty till Sunday come again, does acquit them from that charge. But remember, God will be called upon; or he will not deliver.

The third part of this external Worship is the reverend use of the Sacraments; and let me tell you, they are not indifferent things, which we may use, or not use, at our pleasure; as Esther said, If I perish, I perish. There is a more Christian [If] in the case, that is,Matt. 28. If we obey the Commands of Christ, we must use them; for he says, Go teach all Nations, baptising them, and take ye, eat ye, Matt. 26.2.27. drink ye.

Licurgus the Lacedomonian Lawgiver (to oblige them to a more strict observance of his Laws) made the Lacedemo­nians take an Oath to observe them till his return, and then took a journey, with a resolution never to go back again: and caused his Ashes to be thrown into the Sea, least his People, finding them, should think themselves absolv'd from their Oath.

And thus, our Saviour Jesus Christ being to leave his Disciples, obliges them to the use of his Sacraments, till his return, never intending to return again in humility, but in glory: If a dying Friend should give you a Ring as a token of his Love, and charge you to keep it for his sake, would you despise an instance of so great Kindness? How comes it then to pass, that we so little value so inesti­mable a Jewel, as the blessed Sacraments, which are the Badges of our Christianity, whose Value and Dignity does not flow from the outward Elements? For what is the sprinkling of a little Water, the eating of a bit of Bread, or the drinking of a sup of Wine? But from the Ordi­nance and Institution of Christ, just as a piece of Wax with the Kings Broad Seal stampt upon it, is of more va­lue, [Page 10]than a thousand times so much in the Merchants Shop.

And truely if we would be taken for Christ's Souldiers we ought not to be ashamed of his mark, the Holy Sa­crament of his Body and Blood.

There are two things generally objected by many that are called Christians, against receiving of it; the one is, that if they partake of it unworthily, it will prejudice them: Such would do well to consider; that until they put themselves into a condition of Receiving it Worthily, they cannot be in a condition of dying; and how dange­rous it is not to be always so, the uncertainty of this life does shew.

The other Objection is, That they are not yet willing to part with their Sins, to which the Receiving of the Sacrament obliges them, and therefore they will defer Communicating until they are Old, and have a mind to repent and part with their Sins. Such would do well to consider that they may fall short of the time, they design for that work; or if they should not, that God may not give them then Grace to Repent. And thus much of Ex­ternal Worship, which I told you consists in Preaching, and Hearing, in Invocation, and the reverent use of the Sacraments.

The other part of his Service, is, Internal; that is, the worship of the Spirit, without which all our Preaching, Hearing, Praying, Christning, and Communicating, are but like a Sepulcher outwardly, beautiful; but inwardly, full of corruption: for though the outward Form is that which approves us to Man; yet it is the inward frame that justifies us to God. Who does not like such Profes­sors asCap. 7.8. Cap. 24.6. Joh. 4.24. Hosea compares to a half baked Cake; and Ezekiel to a Pot, whose scum is therein: For God is a Spirit, and he will, nay, he must be worshipt in Spirit and Truth.

Some there are, who with Esop's Dog snatch at the shadow and lose the substance, that is, place the whole worship of God in bodily Exercise, and external Adora­tion; [Page 11]as bowing before a Crucifix, in creeping to a Cross, in running a bare-leg'd Pilgrimage, in visiting the Reliques of the Saints, in hearing of so many Masses, in macerat­ing the Flesh, in hanging down the head for a day like a Bulrush, in Crosses, and Candles, in Holy Waters, and Holy Oyls, in Pixes, and Paxes, and such like fripperies.

And there are others, who (like Lapwings, make the greatest noise when they are farthest from their young ones) though they pretend the greatest distance from the Papists, yet come very near them in many things, and place their whole Religion in running through thick and thin, three or four Miles on a Sunday to hear a Man preach, or rather prate nonsence; in carrying a Bible un­der their Arms, though they neither understand it, nor draw any Inferences from it, for the amendment of their lives and practices: in condemning all as Reprobates, that are not of their own Communion, and in applying the intricate and misterious places of Scripture, especially such as denounce Gods Judgments, to those that are not of their own persuasion. And if they can but prate like Par­rots in the Scripture phrase, and sing three or four Psalms upon a Lords Day, and repeat at night the nonsence they heard the morning; nay if they commend the Preacher for bawling lowd, and making wry faces, and thumping the Pul­pit, and holding forth for two or three hours, and preach­ing off Book such stuff as is impossible for a considering person to write; they conclude they have worship'd God sufficiently, and that no more is required of them. And truly though this is very far from being acceptable to God, yet I wish we had not too just cause, on the other hand, to complain, that internal Worship is too much slighted by us, and Prayers and Sacraments too much neglected; and that as in times of Popery all Religion and Worship was in a manner reduced to a Mass, so now amongst us to a Sermon, they seeing without understanding, and we hearing without practising.

Thus much for the first particular, to wit, the Act, in which I have spoken of the external and internal Worship due to God. I now proceed to the second particular in the Confession; and that is the Object of his Worship, the God of my Fathers.

Observe no Saint, nor Angel, no Creature, nor Throne, no Dominion, nor Power, no Heathenish Diety, but the only true God in Jesus Christ. Thou shalt worship the Lord thy God, Exod. 20. and him only shalt thou serve. And, See thou do it not, Chap. 22.9. (saith the Angel in the Revelations to St. John;) I am thy fellow creature, worship God.

The Manichees worship'd two Gods, a God of Good, and a God of Evil, and the Tritheits three Gods, whence they had their Name; the Valentinians worship'd thirty couple of Gods, and the Gentiles, as St. Austin observes, thirty thousand Gods; thence they worship'd their adul­terous Jupiter, their beastly Apollo, their drunken Bac­chus, their bastardly Aesculapius, their theevish Mercury, their bloody Mars, their impudent Venus, and their spite­ful Juno; De Deo u­no & vero. as Zanchy observes. And the Papists have e­quall'd, if not exceeded, the Heathens in the number of their Gods, and their superstitious Ceremonies; as may appear by the practice of the common people in these particulars.

• 1. The Pagans had their several tutelar Gods for several places; for Delphos worship'd Apollo, Crete Jupiter, Athens Minerva, and Ephesus Diana: And so in Popery, England worship'd St. George, Scotland St. Andrew, Ireland St. Pa­trick, Venice St. Mark, and Millain St. Ambrose.
• 2. In Paganism they had several Gods for several Ele­ments; as Jupiter for the Fire, Juno for the Air, and Nep­tune for the Sea; And so in Popery, they have Agathus for the Fire, Theadulus for Tempests, St. Barbara for Thunder, and St. Nicholas for the Sea.
• 3. In Paganism, they had several Gods to pray to for their Cattel, and their Fruit; as Pan for the one, Ceres for [Page 13]the other, and Bacchus for their Wine: and so in Popery, they have Ʋrbanas for their Wine, Jodocus for their Fruit, Wandelinus for their Sheep, Eulogius for their Horses, and St. Anthony for their Pigs.
• 4. In Paganism several Prosessions had several Gods to pray to; as Scholars Apollo, Souldiers Mars, Smiths Vul­can, and Hunters Diana: So in Popery, Scholars have St. Gregory, Souldiers St. George, Smiths St. Loy, and Shoo­makers St. Crispin.
• 5. In Paganism they had several Gods to pray to in several Diseases; as Apollo for the Plague, Hercules for the Falling Sickness, and Lucina for Women in Childbirth; and so in Popery, St. Roch for the Plague, Petronella for the Ague, Apollonia for the Tooth-ach, Anastacis for the Head-ach.
• Lastly, To these both Pagans and Papists build Chur­ches, erect Altars, ordain Priests, appoint Festivals, set up Statutes, and burn Candles, as Musculus observes; they did not learn this from our Apostle,
  Comm. in Psal. 16.
  the sole Object of whose religious Worship was the God of his Fathers, that is, the God whom his Fathers worship'd.

There can be nothing more opprobriously objected in Religion than Novelty; there are a People who have made Laws of their own, said Haman of the Jews,Esth. 3.8. and the Areo pagites of St. Paul, let us hear what new Doctrine this is; Acts 17.19. for Innovation diminishes the venerable Authority of Re­ligion: and therefore it is the Politicians Rule, not to re­move an ill custom when well setled: the very Names of our Fathers and Predecessors sway much; for the Wo­man of Samaria, you know, alledged the example of her Fathers against Gods Commands; Our Fathers, says she,Joh. 4.20. worship'd in this Mountain; but our Saviour tells her, Sal­vation is of the Jews. And the Gentiles excepted against Christianity, because they would not condemn the ways of their Fathers; but keep to, and preserve those Rites which descended to them from age to age; and the Here­ticks [Page 14]themselves, to gain credit to their Tenents, were used to say, so I have received, so I have been taught by the Fathers.

And the Romanists do not object any thing more ma­liciously, and falsly, to the ignorant amongst us, then that we had our Religion only from Luther and Calvin, (which they themselves cannot but know in their Con­sciences to be otherwise) and that we swerve from the Judgment of the Primitive Fathers, and exclude our Pre­decessors from all hope of Salvation. But notwithstand­ing that they brag the Fathers are all theirs, like the Madman that challenged all the Ships that came into the Harbour for his own; yet it is evident to any one, that is but meanly conversant in reading their Authors; that they esteem the Fathers but as Counters, which at play are sometimes placed for Pounds, and sometimes for Pence; for where they seem to favour them, they commend and admire them; and where they are clear against them, they decry and despise them. Otherwise if the Fathers are theirs, and if they would have us believe they are their princi­pal Witnesses, why do they cut out their Tongues with their false glosses, and expurgations of what they do not like.

2. The Examples of our Progenitors, or Predecessors, are no infallible rules for us to follow; for we must not with the Pharisees transgress the Commands of God by the Tradition of our Fathers. Mat. 15.3.

We must not with the Jews offer Sacrifice to the Queen of Heaven, Jer. 44.17 because our Fathers did so, and it was well with them. Jer. 9.14. Why did the Land perish, and was burnt up like a Wilderness? But because the people walked after Baalim, which their Fathers taught them. Therefore the Prophet says,Ps. 49.19. walk not in the ways of your Fathers; and they follow the Generation of their Fathers, which shall not see the light.

3. We do not make the case of our Fore fathers, that liv­ed in Popery, so desperate as they represent it; for we do [Page 15]not question, but many of them held firm the Founda­tion, though much Hay and Stubble was built upon it: for though they might be forc'd by terror, or induced by sleight, to partake of the common errors of the Church of Rome; yet they might be free from its Heresy, and hold the Faith implicitly in preparatione animi, that is, be ready to embrace it, when God should reveal it to them.

4. God might illuminate whom he pleas'd by his Spirit in those times of darkness, when the means of Knowledg was wanting, (which is not now in this Sunshine of the Gospel, to be expected) as he enlightned the world by an expanded Light before he created the Sun, which is since the ordinary way of giving Light; and as he fed the Isra­elites with Manna in the Wilderness, which he withdrew assoon as they came into the Land of Promise. For when ordinary means are afforded, extraordinary must neither be expected, nor relied upon: So that you see there is a vast difference between the case of our Forefathers, and the case of the Papist now, who wilfully shut their eyes against the Light offered to them. When the ordinary means fail'd, God was able to save, and did save in the midst of that Blindness, those that belonged to the Election of his Grace: But it cannot be therefore safe for us to neglect so great Salvation as is now offered to us, upon pretence of our Forefathers being otherwise principled.

If my Predecessors, says St. Cyprian, have not taught, Cypriant Ep. 63. p. 156. Edit. Oxon. Si quis de An­tecessoribus nostris, vel ignoranter, vel simpli­citer, hoc non obser­vaverit, &c. or held, either through simplicity, or ignorance, that which our Lord has taught them, by his example, or Authority, the Mercy of God might pardon them; but we cannot rely upon the like Mercy, who have so clear a proposal of those Truths, which were concealed from them. It is indeed good man­ners, and charity, to think, hope, and speak well of our Fathers; but it is both Wisdom and Divinity to look well to our selves.

I wish the Dissenters from our Church would seriously apply this to themselves; if they did, they must find their case much worse than their Predecessors, because they at once tread out of their ways, and walk not in ours. I am sure this disorderly tumultuous way of serv­ing God, which the Separatists use, was never practised by any considerable party in the primitive times. And thô I will not deny but several National Churches might differ from one another in their Forms of Worship; yet I never read nor heard of any who had not a Form by which they did worship, until our modern Presbyterians. This one instance (I fancy) That they cannot pretend the custom of their Fathers, for what they do, (unless they will own none for such that lived above sixty years a­gon) might be sufficient to make them at the same in­stant to leave off, and forsake their folly. And I am per­swaded that there are not any considerable persons a­mongst them, but if they did seriously reflect, and calmly consider, how great a sin it is to make a schism in, and separate from that Church, with which they own they agree in Doctrine, and is established by Law, for they know not what reason, but because they will. I say, if they did think on this, and sadly reflect, that whatever the Church of England either has al­ready, or may hereafter suffer through Popery, is whol­ly due to themselves, for having murdered the best of Kings, and forc'd his Royal Issue to seek for safety under great necessities in Popish Countries, and thereby ex­posed them to the dangers and temptations of the Ro­mish Clergy, who never fail to improve all opportuni­ties for the advantage of the Church, or rather Court of Rome: I say, if they did think on this, they would now at least, being so very obnoxious, for their own preservation, close with us in our Communion, and not separate from that manner of Worship which we give to the God of our Fathers, with the Apostle here in the [Page 17]Text, which was the object, and the second thing I was to speak of, and leads me to the manner of his Worship, which is the third particular, in these words, after that way which they call Heresie.

Whence we may first observe, that it is no new thing for Religion, and the Professors thereof, to be traduced: for Christ was scoft at as a Carpenters Son; and Christi­anity is called Heresie, and Christians Gallileans; and this proceeds from the innate Malice and Ignorance that every Man has in him since the Fall; which, as the Spider extracts Poison out of the sweetest Flowers, makes the worst interpretations of the best things and actions;2 Sam. 6.14, 15, 16. so that if David dance zealously before the Ark; he shall not want a Michol to laugh at him: and if Ezekiah destroy Idolatry, some Rabshekah will not stick to say, Is not this the God whose Altars Ezekiah broke down. If Mary Magdalen pour a little Oil on the Head and Feet of our Saviour, some Judas will be rea­dy to say, what needs this waste? Constantine, Joh. 21.4. for his bounty to the Church shall be called Pupillus, one that needs a Guardian; and Theodosius for his Piety Imbellis, a Coward: But as the Moon goes on silently in her course, thô Dogs do bark at her, so let us go on in our Religi­ous Worship, without regarding the Calumniations of our Adversaries.

2. Observe, That if we be morally certain, that what we profess is true, and according to Gods Word, it mat­ters not that the Papists call us Hereticks, and the Se­paratists call us Papists; Truth will justifie it self. St. Paul you see is not offended that they call his Religion Heresie.

And this brings me to the fourth thing in the Text, namely, the Rule, in these words, believing all things that are written in the Law and the Prophets. God, who requires man to worship him, has prescribed a Rule for his Direction: and least this Rule might be forgotten [Page 18]or corrupted in tract of time by a bare oral Tradition of it from age to age, he committed it to Writing; for though the Word spoken be more efficacious, yet the Word writ­ten is more durable: therefore it was that Moses was com­manded to write the moral Law in two Tables; and that the Spirit in the Revelation says write; and here St. Paul makes the Rule of his Faith, all that is written in the Law and the Prophets.

It would not be proper now to dispute whether it be necessary to Salvation, for a man to believe all that is written in the Old and New Testaments; and therefore I shall only (for resolving this Doubt, and many other Objections, that may follow thereupon) offer these few particulars.

• 1. That every distinct Sentence of the holy Scriptures does command and require our Belief as much as the whole, or any part of them.
• 2. That though a man may be saved without knowing all that is conteined in the Scriptures; yet if he refuse to give credit to any part of them (when it is revealed to him as such) he cannot be saved.
• 3. That every man is not only obliged under pain of Damnation, to believe all that is Scripture, when revealed to him; but he is also bound to believe what is not re­vealed to him in preparation of mind.
• 4. That we may and ought to infer from St. Pauls words in the Text, that the Scriptures are a sufficient Rule of Faith, and that there is enough conteined in them, without any other additions, both for our Direction and Practice.

Yet I deny not, but that an undoubted Tradition, if we were so well assured of the Truth of it, by a general consent of all Ages, as we are of the Truth of the Scri­ptures, has the same Authority with Scripture; for un­til the means of Salvation was fully perfected, and the [Page 19]Scriptures committed to Writing, Tradition was the Rule: For St. Paul bids Timothy to take heed to all that he had received, either by Word or Writing. And though we do not, with the Romanists, allow Tradition to supplant the Scriptures, by giving it equal Authority with them; yet we allow much to an Apostolical Tradition: because it may be necessary, though not absolutely so, to the clearing and better understanding of some intricate and mysterious passages in Scripture. And this leads me to the fifth particular in my Text, to wit, the principal ground of his Confession, in these words, and have hope towards God, which they themselves also allow, that there shall be a Resurrection of the dead, both of the just and unjust.

From which we may first observe, That Prudence and Wisdom are consistent with true Religion; for you see St. Paul says, which they themselves also allow; that is, the Pharisees, who did believe a Resurrection; that by this means he might gain their favourable Opinion; and so divide them and the Sadduces, who did deny a Resur­rection. For God never gave a man Religion with de­sign to deprive him of the use of his Reason, and to make him a meer Natural: He that charges his Disciples to be as innocent as Doves, bids them be as wise as Serpents, Mat. 16.10.17. and bids them to beware of men that will bring them into their Councils; which shews, that we must not, with the Donatists of old, and the Quakers now, court the Lash and the Prison, and seek for occasions of Trouble: He only is the resolute Champion for Christ, that will neither for fear of suffering, weakly betray his Cause, nor out of an ignorant Zeal, run into needless dangers.

2. We may observe from hence that the Hope of the Resurrection of the dead is a most powerful Argument to persuade men to believe, and embrace, and practise the Christian Religion. For when a man seriously considers that he is not only to give an account here of what he [Page 20]has done, and that this life does not set a period to his sufferings, or rejoycings; but that he shall rise again and undergo a new and impartial tryal, and be for ever de­termined to live in eternal bliss or misery. This conside­ration (I say) as it will make every rational (not to mention pious) man to live holily; so it will be a great allay to his temporal sufferings, to consider that he shall have joy in the morning of his Resurrection, for the heaviness he endured in the night of this life: This was the ground of St. Paul's free and publick confession of his Faith: And thus I come to speak of the last particular in the Text, namely the effects, in these words, and herein do I exer­cise my self, to have a Conscience void of offence towards God, and towards man.

Whence we may observe, that the end of all Religious Knowledg is practice: for Christianity is an active life, it is not to make a wry Face, and to put on a serious look, and to talk piously, and to breath nothing but Scripture, that denominates a man a true Believer; but it is an ex­ercising of ones self so, as to keep a clear Conscience to­wards God and Man. And therefore it is that St. Paul elsewhere exhorts to press forwards, and so to run as to win, and not to beat the Air. And our Saviour bids bring forth works meet for repentance. Mat. 3.8. And that we may do this, we must live unblameably towards God, our Neighbours, and our selves. If we be defective in the last two, we must also be faulty in the first; because though there are some offences more directly and imme­diately committed against God, than other; yet all are against him; For as much as they are transgressions of his Laws: And therefore we must make it our chief bu­siness; First to give him his due, which is honouring and invocating his name, acknowledge all we have to pro­ceed from his free Grace; and make him as far as we are able suitable returns of Praise and Thanksgiving: And [Page 21]as we must behave our selves thus towards God, so we must deal uprightly with our Neighbours, we must carry Honey in our mouths, that is, not injure them with false reports, nor provoke them with bitter language, and we must carry Charity in our hands, that is, relieve them to our power, when their necessities require it, not wrong them by Violence or Fraud, not exact upon their neces­sities; and we must carry a good example in all our actions. And lastly, as to our selves, we must take heed that we abuse not those parts and indowments which God, gave us to be instrumental to his service, by any kind of excess, riot, or intemperance; we must keep our sences well governed in great equality. The Tongue under the rule of discretion, and the Heart in a firm peace; free from all sensual distracting thoughts; this is the true end of believing: Otherwise our assenting to a divine Truth, is no more than such a faith as the Devils have, who believe and tremble, and are never the nearer happiness: but our believing must include doing, and must carry along with it a conscience or knowledge void of offence both towards God and towards Man. And thus I have spoken what I de­signed at this time on this Subject, and shall conclude all with one word of application. You have heard St. Paul's Confession of Faith: I beseech you examine your selves, try whether you be of his Religion or not; if you be, I entreat you practise it.

2. If you have a clear Conscience, you need not re­gard the false reports of others; for though it be a mis­fortune to be undeservedly ill spoken of, yet it is a comfort that it is undeservedly. The Bird in the Breast makes sweeter Musick than the Praises of a thousand Flatterers. I am grieved (saith a Father) that they speak ill of me, and asperse me falsly; because they injure themselves, and not me, by their uncharitableness; for they cannot rob me of the plea­sure which a clear Conscience continually administers to me.

Lastly, That all of us may have this clear Conscience, let us be sure, with St. Paul, to walk by the Rule, the Word of God;Psal. 119.105. that will be a Lanthorn to thy feet, and a Light to thy paths: and therefore do not imagine, that the carrying of your Bible to Church, and turning over the leaves, and reading it carelesly, is all that is required of you; but be sure you practise what you read, and compare your actions with that Rule, and make them conformable to it: this will make you not only Profes­sors of St. Pauls Faith, but also partakers of his Happiness, where we shall see the Face of the living God clearly, and at the full, where the Beauties shall have no Veils to hide them from our eyes, our Beings shall have no end, our Knowledge shall not be subject to error, nor our Loves to displeasure. O! what an excess of Happiness will it be, to enjoy all, and to desire nothing, to be a King without an Enemy, to be rich without Covetousness, and to be ever living without fear of Death; all which God of his infinite Mercy vouchsafe unto us all, through the merits of Jesus Christ; to whom, with the Father, and the holy Ghost, be all Honour and Glory now and for ever. Amen.