Christ and his Church: or, Christianity explained, under seven evangelical and ecclesiastical heads; viz. Christ I. Welcomed in his nativity. II. Admired in his Passion. III. Adored in his Resurrection. IV. Glorified in his Ascension. V. Communicated in the coming of the Holy Ghost. VI. Received in the state of true Christianity. VII. Reteined in the true Christian communion. With a justification of the Church of England according to the true principles of Christian religion, and of Christian communion. By Ed. Hyde, Dr. of Divinity, sometimes fellow of Trinity Colledge in Cambridge, and late rector resident at Brightwell in Berks.

Christ and his Church: or, Christianity explained, under seven evangelical and ecclesiastical heads; viz. Christ I. Welcomed in his nativity. II. Admired in his Passion. III. Adored in his Resurrection. IV. Glorified in his Ascension. V. Communicated in the coming of the Holy Ghost. VI. Received in the state of true Christianity. VII. Reteined in the true Christian communion. With a justification of the Church of England according to the true principles of Christian religion, and of Christian communion. By Ed. Hyde, Dr. of Divinity, sometimes fellow of Trinity Colledge in Cambridge, and late rector resident at Brightwell in Berks.

Christ and his Church: or, Christianity explained, under seven evangelical and ecclesiastical heads; viz. Christ I. Welcomed in his nativity. II. Admired in his Passion. III. Adored in his Resurrection. IV. Glorified in his Ascension. V. Communicated in the coming of the Holy Ghost. VI. Received in the state of true Christianity. VII. Reteined in the true Christian communion. With a justification of the Church of England according to the true principles of Christian religion, and of Christian communion. By Ed. Hyde, Dr. of Divinity, sometimes fellow of Trinity Colledge in Cambridge, and late rector resident at Brightwell in Berks.

Table of contents

[1]

Title page

To the Christian Reader.

A Prayer in honour of Christs Nativity.

A short Scheme of the whole.

Errata.

Christ wellcomed in his Nativity.

CAP. I. The Motives of Christs welcome from God, and from his Church, both Triumphant and Militant.

SECT. I. Christs image repairs the loss of Gods image in man; The Churches desire that Christ should be formed in us; and that Christs humiliation, is the Christians exaltation.

SECT. II. Christs humiliation was in the fulness of time.

SECT. III. The fulness of time in which Christ came to humble himself was the Perfection of time.

SECT. IV. God observed the fulness of time for the sending of Christ, to fill our souls with Patience and with Piety: which two make up the true Christians fulness.

SECT. V. The Authority of God, and of his Church for a solemn Festival to celebrate the coming of Christ; and that the Church did not more then her duty in appointing that Festival, and an Advent Sunday to prepare for it; and that we cannot justly or safely gainsay that appointment.

SECT. VI. Christmas no superstitions word; And Christmas day observed, not for it self, but for its duty, takes off all controversies; and can fall under no just exceptions; and may not fall under any unjust cavils, much less calumnies.

SECT. VII. The difference betwixt a Jewish and a Christian observation of daies: This latter, a moral part of Gods service, and may not be neglected without scandal.

SECT. VIII. To oppose the celebration of Christs Nativity is a scandal to Christians, and a stumbling block to the Jews, keeping them from Christianity.

SECT. IX. The Jews equally scandalized by Idolatry and by Profaness, especially that Profaness or Irreligion which immediately dishonoureth our Saviour Christ.

SECT. X. That those Christians who oppose Christmas-Day, do give occasion to other Good Christians to suspect them as not well grounded in the Christian Religion.

SECT. XI. The first Christmas-day was kept by the Holy Angels; therefore no will-worship in keeping Christmas: but rather a necessity to keep it from Heb. 1. 6. The Kingdom of Christ as Creator and as Redeemer.

SECT. XII. We must embrace all opportunities of glorifying Christ, that we may not be thought to desert either our Saviour or our selves, whiles we are defective in our Devotions, either for want of Preparation before, (which hath hitherto made us so bad Christians in so good a Church) or of Affection in them, (which will keep us from being good Christians) or of Thankfulness after them, (which wil keep us from worthily magnifying the name of Christ).

SECT. XIII. A new song for the coming of Christ; God the Father, Son and Holy Ghost carefully observed the time of our Saviours coming into the world, therefore it can be no true piece of Reformation for men not to observe it.

SECT. XIV. Everlasting Thankfulness is due to God for this Everlasting Mercy.

SECT. XV. Time not perfect in Gods account from our Creation, but from our Redemption. The Jews not destroyed, and Time not Ʋntimed, meerly in relation to the coming of Christ: Time still continued, for the world to make a right use of his coming: No other Time perfect in Gods account, but that wherein he gives his Son; and no other Time should be perfect in our account, but that wherein we receive him.

CAP. II. Containing the Reasons of Christs welcome; the infinite love of God the Father, and of God the Son and Holy Ghost in our Redemption.

SECT. I. Gods first gift to man was his Love in Christ; His second gift was Christ in our nature. No gift can prove a blessing, unless God give it in love; not Government, not the Gospel, though the one be the best Temporal, the other the best Spiritual gift.

SECT. II. Gods love in Christ, though it be universal in the diffusion, yet is it particular in the obligation.

SECT. III. Gods love to man in Christ, was the ground of his consultation with himself, how to bring us to eternal life.

SECT. IV. Gods love to man in Christ was not in vain, or without success, though his Churches love to us in praying for us, and teaching us to pray for our selves, often proves unsuccessful: And yet our best proof that God hath loved us in Christ, is that we love him again, both in his Authority, and in his Ordinances, and in his Members.

SECT. V. Gods love to us in Christ was not vain or without a cause, for as much as Christ was the ground of our Election, as well as the Author of our reconciliation. More men reconciled by Christ to God then recommened by him, or more men reconciled potentially, then actually.

SECT. VI. Gods love in Christ is not a fond love: therefore he scourgeth whom he loveth. The Christian Church not taught in the New Testament to expostulate for being scourged; though she be crucified (as Christ was) between two thieves.

SECT. VII. Christs love to us, that he would come from his Father, to teach and redeem us: The title of the chief corner stone, blasphemously applyed to the Pope; Christ was not an Apostle, one sent from God, but an Exapostle, one sent out of God.

SECT. VIII. The Mother of Christ so a woman as still a Virgin; The Praise of the seventy Interpreters: Christs love to us, that he would be made the son of a woman, whereby he hath exalted men above Angels; a mercy not to be forgotten, till there be no man left to remember it: That the Jews corrupted not the Text, proved from the prophesies concerning Christ.

SECT. IX.▪ Christs love to us that he would be made under the Law. That man is a Son of Belial, not a member of Christ, that will not be under the Law: all good Christians follow Christ, both in active and in passive obedience.

CAP. III. The joyful manner of Christs welcom, as proceeding from joy in the Holy Ghost: witnessing to our consciences that through Christ we are not under the Law, but under Grace, and made the children of God by Adoption.

SECT. I. The Spiritual man more wants joy then the Carnal man, as being under greater labours both of sense and motion: God the Holy Ghosts love to man, in teaching him how to rejoyce for his Redemption: Hymns expressing that joy, may be only to the honour of God, and directed to him: The evil spirit silenced at the coming of Christ, but the mouth of the good Spirit was opened.

SECT. II. God the holy Ghosts love to man in giving him the assurance of his particular redemption, without which there can be no joy of his creation. It had been good for that man, if he had never been born, spoken of Judas, according to our Saviours own judgement, not our apprehension; that gloss an abusing of the Text: The joy of our Redemption is not to be lost.

SECT. III. That this redemption, whereof the Holy Ghost assureth us, is twofold: 1. Privative, because we are not under the Law: that is, not under it as condemning us, though we be under the Law as regulating and restraining us: 2. Positive, because we are under grace, and know that we are so: the right way to attain that knowledge.

SECT. IV. The great joy of Christians for being under grace, or for being adopted in Christ; and how that joy is to be moderated by the consideration of our own frailty, and of Gods impartial Justice in the judgement to come.

SECT. V. Our adoption in Christ, not spoken of by Saint John without a double Preface, one practical, another speculative, and is here according to the likeness of his grace, shall be hereafter according to the likeness of his glory: The threefold Image of God in man.

SECT. VI. Christians are more eminently the Children of God in Christ then were the Jews: The difference betwixt the Adoption and all other Spiritual blessings of the Jews and of the Christians; That though they were adopted to be heirs as we are, yet were they tutored as infants till the coming of Christ, by whom was wrought a true Reformation.

SECT. VII. A particular time appointed for rejoycing in Christ, not by way of restriction, but by way of Application: The Christians Joy far above the Jews, both for his Redemption and for his Adoption. The priviledge of true Faith. And how the Redemption by Christ is larger then the Adoption by him. And the Adoption greater in his giving, then in our receiving.

SECT. VIII. Christs most holy prayer a very comfortable Testimony and Assurance of our Adoption in him: How nearly it concerns us to say Our Father, not our Brother which art in heaven: The conclusion of the Lords Prayer, answerable to this beginning, and not to be questioned: It is ill quarrelling with that prayer, and much worse discountenancing and deserting it.

SECT. IX. Whether a man that is not assured of his adoption in Christ can truly and rightly by virtue of his Baptism only, (the outward seal of adoption,) say to God Our Father, or can lawfully and laudably use the Lords Prayer: That the assurance of our adoption, is according to the assurance of our conjunction with our Saviour Christ.

Christ admired in his Passion.

CAP. I. Christ admired in his Person.

SECT. I. That the eye of man cannot be fixed with comfort upon God in himself, but only upon God in Christ.

SECT. II. In what sense Saint Paul cared not to know Christ in the flesh; and yet Christ in the flesh only is comfortably known.

SECT. III. True knowledge of, and Faith in Christ, is not without true knowledge of, and Faith in the blessed Trinity: That the Protestants Faith; The great loveliness of Christ in the flesh, as 〈 in non-Latin alphabet 〉 as God and man, and the great mysteries of his two natures in one person.

CAP. II. Christ admired in his Propitiation.

SECT. I. The manner of knowing Divine truths, what it ought to be, and the great benefit of knowing Christ in his Propitiation; He that will read the Scripture to the benefit of his soul, must have Christ crucified in his thoughts.

SECT. II. Christ set down in the Scripture as our Propitiation, under the Title of our Passeover: And what that signifies to our souls.

SECT. III. Christ set down in the Scripture as our Propitiation, under the title of the Paschal Lamb; and how many excellent Doctrines and Comforts of Christianity are to be learned from that title.

SECT. IV. The great vertue of this Propitiation, and the great goodness, wisdom, justice and power of God, in finding it for us, and giving it to us.

CAP. III. Christ admired in his Satisfaction.

SECT. I. The necessity of Christs satisfaction, for that he was the only sacrifice to expiate sin.

SECT. II. The commemoration of Christs sacrifice enjoyned, not the repetition of it; and that the Ordination of Ministers for administring the Sacraments, not of Priests for the offering of Sacrifice, is most agreeable with the institution of Christ, and the constitution of a true Christian Church.

CAP. IV. Christ admired in his Application.

SECT. I. Christ in his Propitiation and Satisfaction doth not benefit us without a particular Application.

SECT. II. The ground of that application, i• Christs threefold conjunction with us: in his person, in his nature, and in his office; from which proceedeth the marriage of the soul with Christ.

Christ adored in his Resurrection.

CAP. I. That Christ is to be adored chiefly in his Resurrection.

SECT. I. The resurrection of Christ the grand cause of joy to Christiàns, but strongly opposed by the Jews; whose Commentaries are not to be followed on those texts which concern our Saviour Christ, though even those texts have not been corrupted by them.

SECT. II. The necessity of our Christian Festival, called Easter, as it is an Anniversary feast, to express the Christians joy for the resurrection of Christ; that thereby the Christians Jubile or joy in Christ is not confined but enlarged; and that by the same reason the Spirit of Prayer is not confined or hindred, but rather assisted and helped by a set form of words.

SECT. III. The memorials instituted by God, are chiefly of his justice and of his mercy; There is but one terrible memorial of Gods justice (against those who invaded the Priesthood,) but many memorials of his mercy; and that it is a vain fear which possesseth some men, as if the (anniversary) memorial of Christs Resurrection was not instituted, and cannot be observed without willworship or superstition; that the general equity of the Levitical Law (as far as it was not Typical) is still in force concerning the Solemnities of Religion; and that approves Anniversary as well as weekly Festivals.

SECT. IV. Of the antient contention about the observation of Easter. That the Apostles zeal more about Duties then about Daies, doth not overthrow the observing of particular daies in the service of God: And that those daies ought to be observed by Preaching, Praying, Administring of the Sacrament, and also by Almesdeeds: So that false administration, (sc. of the Holy Eucharist in one kind) and false Devotions and false Doctrine, and sordid illiberality in not relieving the poor, are all• alike Profanations of a Festival.

SECT. V. The practice of the Primitive Christians in observing the Feast of Easter; and that there was no superstition in that practice▪

SECT. VI. That the Lords day, which is observed weekly, is to be observed in memory of our Saviours Resurrection; and hath a double sanctification, one by relation to its du•y, which is publickly to serve God and to give him thanks for our Redemption by Christ, and is the principal; The other by institution as consecrated to this duty, and is the less principal: That the Antisabbatarian Doctrine, which advanceth duties above days, is not only of Christs, but also of Moses his own teaching, and makes most for the true observation of the Sabbath, which yet is more properly called the Lords Day then the Sabbath.

SECT. VII. That Sunday hath a better title to holiness and unchangeableness as the Lords day, then as the Sabbath: And that the Lords day, and the Lords Labourers or Ministers are both to continue to the worlds end by vertue of Gods command in general, and of Christs determination and institution in particular.

SECT. VIII. That Sunday, as the Lords day, is most truly a Christian Festival, and ought to be most Religiously observed; and so ought also other Festivals instituted in honour of Christ, as being likewise our Christian Sabbaths.

SECT. IX. The fourth commandment was not given to limit the first; and therefore excludes not other Festivals, shewing our true love of Christ, but rather commands them: The true manner of ob. serving any Christian festival, (particularly Easter) is to account and make it a day of Observations, by observing our selves, and our Saviour: our selves what we have been, what we are, what we desire to be: Our Saviour what he was in his humiliation, what he is in his exaltation, what he will in his retribution.

SECT. X. That the end of this and of all other Christian Festivals, is our spiritual communion with Christ, and therefore they ought to be celebrated more with spiritual, then with carnal joys: That though our carnal joyes are greater in their proportion, yet our spiritual joyes are greater in their foundation.

SECT. XI. A zealous observation of this Christian Festival, proceedeth from the true love of our Redeemer, and thankfulness for our Redemption: A set form of Praise fittest to express that thankfulness.

CAP. II. That God is to be adored only in Christ.

SECT. I. That no man whiles he is in the state of sin, cares to come near God; and that Adam after his sin, could not have adored God rightly, if Christ had not been revealed to him, as the propitiation for his sins.

SECT. II. That no religion adoreth God rightly, which adoreth him not in Christ; and of the excellencie of the Christian Religion; That no other Religion teacheth such conformable truths to right reason, declareth an expiation for sin, promiseth so great a reward, sheweth so pure a worship, or so innocent a conversation.

SECT. III. The reason why God cannot be rightly adored but only by Christians, is because he cannot be truly known and loved but only by those who know and love him in Christ; the true way to gain that knowledge, and to shew and keep that love, is universal obedience both to his affirmative and to his negative precepts, without which there can be no saving knowledge of God: That the Christians do know and worship God in Christ cleerly and substantially; and that the Jews did so know and worship him in types and figures; so that the Jewish and the Christian religion, differ not in substance, but only in degrees of perfection.

SECT. IV. That those Christians who adore God by any other Mediator then by Christ alone, do not rightly adore him; And that those who do rightly adore him, ought not to be discouraged in their Religion, and much less be deterred from it.

Christ glorified in his Ascention.

The Prooeme. That our blessed Saviours Ascention is not so truly observed by our commemoration, as by our imitation; and the manner how to consider the History of his Ascention.

CAP. I. Christ Considered before his Ascention.

SECT. I. Christ considered in his Apparitions before he ascended; as to Mary Magdalen, and to Saint Peter, &c. The wrong use that hath been made, the right use that may be made of those Apparitions.

SECT. II. The Apparition to above five hundered at once, cleared: And Christ considered in his Instructions before he ascended; That these Instructions are more particularly to be observed, as more directly conducing to the Constitution, and the Conservation of his Church; Those Instructions briefly explained, as they are set down, Mat. 28. 19, 20.

SECT. III. That the words which our Saviour Christ spake to his Apostles before he ascended, may be reduced to these three heads; words of instruction, consolation, benediction: That the effect of them all is registred in the Text, not left to unwritten tradition: That the Apostles though thus instructed, comforted and blessed, yet preached not the Gospel till the comming of the Holy Ghost upon them, whereby they had not only ability, but also authority, or mission and commission in a ful degree.

CAP. II. Christ considered, whiles he was Ascending.

SECT. I. That the words used to express Christs Ascension, did manifest his twofold claim or title to heaven; the one by Inheritance as God, the other by merit or purchase as man: And that Christ in his Ascension wrought a twofold Miracle; one in the conquest of earth, the other in the conquest of heaven: And what comfort and benefit redounds to us Christians from these titles, and these miracles.

SECT. II. The time of Christs ascention is particularly named in the Text: and the observation of that day is founded upon the practice of the Apostles, which in the exercise of Religion is to be embraced as Precept: And why the Apostles left not many precepts concerning the circumstances of worship to the Christian Church: The place of the Ascention was Bethany in Mount Olivet, and what considerations arise from thence.

SECT. III. The persons before whom our Saviour Christ ascended, were, 1. Angels, 2. Men; yet men only, not Angels, appointed by him as witnesses of his ascension; though not all men: And that the disturbers of these witnesses, (that is, of the orders of Christs Ministers in his Church,) do sin against this article of Christs ascension, which however is it self, and puts all true believers above all disturbances.

CAP. III. Christ considered after he was ascended, as sitting on the hand of God.

SECT. I. What is meant by the right hand of God, and by Christs sitting there.

SECT. II. That Christ as man sitteth on the right hand of God.

SECT. III. That to sit at the right hand of God is proper only to Christ, and therefore invocation of, or adoration to the blessed Virgin is not agreeable with this Article of our Christian Faith; And that the Author of no Religion, but only the Christian, is said to be at the right hand of God; and to administer his Kingdom, and therefore no Religion to be compared with it, and no power to prevail against it.

Christ communicated in the coming of the Holy Ghost.

CAP. I. Of the Communication of Christ to his Members.

SECT. I. That we being born in sin, our condition is very miserable till Christ be communicated to us; but after that, very comfortable: for the time of sin is a time of warfare, captivity, banishment; The time of Grace, a time of Peace, of Restitution, of Liberty; The admirable liberty of Gods servants, the woful slavery of those who serve themselves.

SECT. II. That Christ is generally communicated to all Christians by Baptisme, wherein the Holy Ghost is given to regenerate and sanctifie them, by taking away the imputation or guilt of original sin, and making them the members of Christ; How the Apostles Baptized in the name of Christ: and their infidelity and uncharitableness who deny Baptism to Infants.

SECT. III. That Christ is more peculiarly communicated to some Christians by the Spirit of Adoption, whereby they cry Abba Father; calling upon God with greater earnestness, confidence and comfort then did the Jews, and yet they also had the Spirit of Adoption, (though not in the same degree) as well as Christians.

CAP. II. Of the coming of the Holy Ghost where Christ is communicated.

SECT. I. That the Holy Ghost is the Spirit of Christ: that is, the Spirit of the Son as well as of the Father; And that the Greeks were unjustly and uncharitably rejected by some of the Latines as Hereticks, concerning the Procession of the Holy Ghost; Of the Addition of Filioque to the Constantinopolitan Creed, and that the Pope hath no Authority to change any article of faith; The Greek Church agreed with the Latine about this controversie in sense, though not in words: therefore not anathematized by the Western Churches which use the Athanasian Creed. Bellarmines heavy doom concerning the Greek Church, fitter for a Souldier then a Divine.

SECT. II. That the coming of the Holy Ghost for the communicating of Christ after an extraordinary manner, is not now to be expected: That preaching and praying with the Spirit come not by infusi•ns: Enthusiasts are the worst separatists; and the greatest blasphemers, guilty of the worst kind of sacriledge and Idolatry, in robbing God of his publike worship after such a manner as he hath commanded, and idolizing their own pretended gifts.

SECT. III. Hypocritical Christians, who make prayers for pretences, worse Atheists, then the heathen; Pretenders to the spirit are the greatest enemies to the spirit, and shew the least fruits of the spirit; Therefore must be silenced by the Ministers of Christ, and shunned by his people, who have no excuse if they are misled by themselves, because they are to be known by their works, whereof the weakest and the meanest men are competent Judges.

SECT. IV. Ʋnsetledness in Religion, shews we have not learned it from our heavenly Master, or from Gods Exapostole; The Holy Ghost being given us from the Father by the Son, sheweth there is no salvation to them who believe not the Trinity: The mixture of Praises with Prayers in the Psalms, was the Abba Father of the Old Testament, and proceeded from joy in the Holy Ghost; which is a Joy both unsequestrable, and unspeakable: The Sacrifices and Hymns answerable to that joy.

SECT. V. F•lly and Filiation are together in Gods best adopted children, whiles they are in this world: The three priviledges of the Saints (of Gods, not of their own making) because of the Spirit of Adoption; First, That of enemies they are made servants, and of servants they are made sons. Secondly, That being made sons, they have the Spirit of his Son. Thirdly, That having the Spirit of his Son, they have also the mind and language of his Son, crying Abba Father: Having their hearts true to God by inward affection, and their mouths true to their hearts by outward profession.

SECT. VI. The having the Spirit and language of the Son further explained, by three questions. 1. How Abba father is called the language of the Son, and whether Saint Mark borrowed not that expression from Saint Paul? 2. Who it is that cryes Abba Father, or prayes by the Spirit; whether he that hath most cordial affections, or he that hath most voluble effusions? 3. Whether the spirit may be in the heart believing, whilst tis not in the mouth crying Abba Father? or whether the Spirit of adoption once truly had, be not retained to the end?

Christ received in the state of true Christianity.

CAP. I. Of the state of true Christianity.

SECT. I. The happiness of Christians who have their conversation with Christ; That lovers of themselves, or of the world, have not this happiness; For though Christ speaks to all, yet he answers only to good Christians, that is, to Sheep, not to Wolves; to Christians, not to Heathens; for such he accounteth all Persecutors; teaching the one to their instruction and contentation, the other only to their conviction and condemnation, the reason why so many Christians come not to the state of true Christianity.

SECT. II. Many Christians not so careful of their spiritual, as of their temporal estate or condition. The State of true Christianity is not external in the profession; but internal in the love of Christ, which will make us hate all sin, No malicious man can be in the state of true Christianity: The ground of true Christian charity, generally abused to most unchristian uncharitableness; charity is more safely mistaken, then not maintained.

SECT. III. That the state of true Christianity is best taught by our Saviour Christ, and best learned of him; how far the Jews may be said to have known Christ and Christianity: That Christ teacheth us by his voice in the holy Scriptures, more certainly then by his voice in holy Church; the Scripture is to teach the Church, as the Church is to teach the people.

SECT. IV. That the state of true Christianity is to be learned only in the Church of Christ, for there only doth Christ teach by his word (which the Church is bound to translate, that the People may understand it:) and by his spirit, which teacheth both infallibly and irresistibly: That the state of true Christianity is not confined to any one particular Church, for that Christ teacheth more or less in all Christian Churches; and yet this is no ground for Sectaries to run from the Church.

SECT. V. That the certainty in true Christianity, or the state thereof, is from the Word and Spirit of Christ; The uncertainty from our selves: and of doubtings in good Christians concerning their state, that some are by way of admiration, others by way of infirmity, but none by way of infidelity.

CAP. II. Of the knowledge of the state of true Christianity.

SECT. I. The knowledge of our being in the state of true Christianity, is from our keeping the words of Christ; And that Antinomians cannot truly be (and much less know they be,) in the state of true Christianity.

SECT. II. Three practical Principles necessary to be maintained by all those who desire to be good Christians, and to know themselves to be in the state of true Christianity: the first, That Christ hath words to be kept as well as to be believed; The second, that true love of Christ will make us labour to keep his words; The third, That true faith in Christ, was never yet without this love.

CAP. III. Of the Comforts that arise from the knowledge of our being in the state of true Christianity.

SECT. I. The first comfort arising from the knowledge of our being in the state of true Christianity, is, That we are thereby assured of the love of God.

SECT. II. The second comfort arising from the knowledge of our being in the state of true Christianity, is, that we are thereby assured of communion with God; the cause, the work, and the effects of that communion. The cause of it is God; The work of it is contemplation of God, and consultation with God; The effects of it, that it makes a man live for, to, with, and in God.

SECT. III. The third comfort arising from the knowledge of our being in the state of true Christianity is, that we are thereby assured of the continuance of our communion with God: For his Desertion will be only for tryal, not for punishment, unless we become unfaithful and unfruitful.

Christ reteined in the true Christian Communion.

The Prooem. Christian Communion is to be considered in its Authority, in its Excellency, and in its Sincerity.

CAP. I. Of Christian Communion in its Authority.

SECT. I. Christ requires our Communion by his own authority, as our Head: which hath the most noble and most powerfull influence upon the members. The nature, the reasons, the cause, the proofs of our communion with Christ.

SECT. II. That our communion with Christ is as our participation of Christ; exteral or internal; The one may be the communion of hypocrites, the other only of good Christians: The way to be a good Christian in a bad Church.

SECT. III. That our internal communion with Christ is through his Spirit and our faith; which may not be a phansie or fiction, much less a faction, but a faith knowing by evidence, approving by adherence, applying by affection, and working by practice: That such a faith will make our communion with Christ real and substantial in the thing it self, though in the manner it be only spiritual and mystical.

SECT. IV. Christian communion beginneth with the Church, but endeth with Christ both in the word, and Sacraments, and Prayers; and that the Church is bound in all these to advance, not to hinder our Communion with Christ, either by denying the people the use of the Scriptures, or by teaching them superstitious prayers, as to Saints and Angels, wherein Christ neither can nor will communicate with men: The ready way to have communion with Christ, is by peace and holiness, and wherein that communion chiefly consisteth.

SECT. V. That the Catholick Church requires our communion by the authority of Christ, as his body: That the whole Christian Church is this Catholick Church, and that it is known to be so by the word of Christ: and how a particular Church may be sure to keep communion with the Catholick Church▪

SECT. VI. The Catholick Church properly so called, hath in it neither Herereticks, Schismaticks nor Hypocrites; but commonly so called comprizeth all those Christians, who outwardly embrace the truth and worship of Christ: That our own particular Church (keeping communion with the Catholick) requires our communion by the authority of the Catholick Church; The authority and Trust of particular National Churches from Scripture and Councils: A sober and a pious resolution not to sin against the authority of the Church by willfull Schism, and the reasons of that resolution.

CAP. II. Christian Communion in its excellency.

SECT. I. The excellency of Christian Communion, because of its large extent, as reaching to all Christians, though of different perswasions, and professions.

SECT. II. The excellency of Christian communion as holding of Christ, and fom him having Immortality, piety, verity, and charity; and of the proper place, company, and author of this communion.

CAP. III. Of Christian Communion in its sincerity.

SECT. I. The sincerity of Christian Communion consists in this, that it gives all to Christ: Those Christians justified that do so in their Festivals; the Sabbatarians questioned for not so doing. The Apostles new method of teaching Christian Divinity by interlining of prayers and praises, that Christ might be the more glorified, and the Christian Religion the less adulterated.

SECT. 11. The sincerity of Christian communion is the bullwark of its authority, and first to be regarded by every Christian Church, as being the glory of her prosperity, and comfort of her adversity; such a sincere communion never to be deserted, when once happily attained.

SECT. III. The sincerity of Christian communion comprehendeth both the purity and the solemnity of Religion; And is the whole duty of the first table: The purity and substance of Religion being enjoynd in the three first commandments: The solemnity and publick exercise of it with the adjuncts thereto belonging, being enjoyned in the Fourth, the one from the end, the other from the letter of the Law: The Sabbatarian the greatest opposer of the fourth Commandment who cryes up the day, but beats down the other adjuncts, and also the very duty of the Sabbath; That duty being to glorifie God in Christ, (by publick worship) for the Redemption of the world, whereas they discountenance Liturgie and Festivals, though both instituted in honour of our Redeemer.

SECT. IV. The sincerity of Christian communion may be broken either causally by a false Religion; or formally by an unjust separation; Both breaches are abominable: The care which the Primitive Christians used to avoid both by cleaving to the ancient Creeds, and the Gloria Patri, and also by their communicatory letters; The reason of that care was, that both Priest and People laboured only to serve Christ, not to serve themselves of him: The Touchstone to try all Churches, is from advancing the glory of Christ, both in their Religion and in their communion.

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Title page

The Preface to the Iudicious and unprejudicate Reader.

The Justification of the Church of England according to the true principles of Christian Religion and Communion, consisting of three Chapters.

CAP. I. That the Church of England is Gods Trustee for the Christian Religion, as to the people of this Nation.

SECT. I. Christ delivered the trust of his Word and Sacraments to his Apostles; they delivered the same to Bishops and Presbyters their Successors; but the Apostles had an illimited, their Successors have a limited trust. The necessity of the succession of these Trustees to the worlds end; yet is the succession of Doctrine more necessary then the succession of Persons.

SECT. II. The trust and nature of the Catholick Church, best gathered from particular Churches; the first part of their Trust is concerning the Word of God.

SECT. III. The second part of the Trust of Particular Churches, is concerning the people of God; What that Trust is, and how it comes to be derived to them, is shewed from Saint Pauls speech, Acts 20. to the particular Church of Ephesus; and from Saint Pauls Epistles to Timothy and Titus, and from other several Epistles (of his) to particular Churches.

SECT. IV. The third part of the Trust of particular Churches is concerning the worship of God; the written word of God is the Rule whereby they are to manage that trust; the readiest way to beget a Christian communion among all Churches, and a Christian peace in each particular Church.

SECT. V. The Prince, as the supream governour of the particular Church in his own Dominions, is Gods Trustee concerning the outward exercise of Religion, not to manage or perform, but to propagate and to protect it; The antient Divines acknowledged this Trust, and the antient Princes discharged it; and Princes were bound so to do, because it is their right by the Law of nature, and because without the discharge of this Trust there can neither be the face nor the order of Religion among any People.

SECT. VI. The Limitation both of the Princes and of the Priests Trust in matters of Religion; that neither may deviate from the Law of God; and that the authority of the Churches laws is most enfeebled by them who make least esteem of the Law of God, casting the aspersions of Obscurity and Ʋncertainty upon the Holy Scriptures.

SECT. VII. The trust of each particular Church is sufficient for the peoples salvation, if she take heed to her self, and to the Doctrine God hath given her in his written word, and in the antient Creeds of the Catholick Church.

SECT. VIII. The Trust of particular Churches is immediately from God himself both in regard of the Magistrate, and of the Minister: That Trust much stood upon in the Primitive times, and ought to be so still, because it is founded on the holy Scriptures; And that this Doctrine concerning the Trust of particular Churches, doth not canton or disjoynt the Catholick Church.

SECT. IX. What Trust is given to other particular Churches in the Holy Scriptures, is also given to our particular Church of England, from God the Father, Son and Holy-Ghost; That our Church is accordingly bound to magnifie her Trust, and therefore we bound not to vilifie it; And that it is both Rational and Religious to maintain the Trust and Authority of our own particular Church.

CAP. II. That the Church of England hath most carefully discharged her Trust concerning Religion, as a most Christian or most Catholick Church.

SECT. I. Gods intent in trusting his Church with Religion, was her honour and happiness, which should cause our thankfulness to God, and our reverend esteem of his Church.

SECT. II. The Churches Trust concerning Religion, is to see there be right Preaching, Praying, and Administring the holy Sacraments: That preaching belongs rather to the knowledge then to the worship of God, and ought not to thrust out Praying, which is the chiefest act of Gods worship, and most regarded by him, especially when many pray in one communion.

SECT. III. Preaching is twofold, either by Translating and Reading, or by Expounding the Holy Scriptures: The great excellency and necessity of both; and that our Church is entrusted with both, and cannot justly be charged as defective in either.

SECT. IV. Praying a greater part of the Churches Trust, then preaching. The Church hath God the Fathers Precedent, and Precept for making set forms of prayer; and shall answer for all the blemishes that may be in publick prayers for want of a set form.

SECT. V. The Church hath God the Sons precedent and precept for making set forms of prayer; and is accordingly obliged both to make and to use them.

SECT. VI. The Church hath God the Holy-Ghosts Precedent and Pre•ept for making and using set forms of Prayer.

SECT. VII. The Church hath Gods promise for his blessing upon set forms of prayer.

SECT. VIII. The Church is obliged to make set forms of prayer, according to the pattern of the Lords most holy prayer, that there be no peccancy neither concerning the object, nor the matter, nor the manner of publick prayer; that our Church hath exactly followed that pattern in Hers, and that other Churches ought to follow the same in their Liturgies: A short historical narration concerning our Common prayer Book, and the Anti-prayer Book set up against it.

SECT. IX. Reformation not to be pretended against Religion: The abolishing of Liturgy no part of a true Reformation: And that God hath not given any Church power to abolish Liturgy, and that no Church ought to assume that Power, because Liturgy directly tends to the keeping of the third and of the fourth Commandments.

SECT. X. Certainty is more to be regarded in the publick exercise of Religion, then Variety: Hence the Creed, the Lords Prayer, and the Decalogue righteously taken into our Liturgie, but unrighteously omitted by Innovators, who vainly obtrude Variety to mens consciences instead of Certainty.

SECT. XI. That Prayer as a Duty, is above Prayer as a Gift. The Gift of Prayer examined. That it is not a Gift of Sanctifying Grace. That the Spirit of Prayer is often without the Gift of Prayer; and yet the Gift of Prayer is not perfect without the Spirit of it. Those Christians who have obtained the Gift of Prayer most compleatly, (that is, jointly with the Spirit of it) are not thereby qualified to be the mouths of the Congregation. Those Ministers who have not attained that Gift, are not for that reason to be despised, as not sufficiently qualified for the Ministry. And those Ministers who have attained it, may not for the exercising thereof be allowed to reject set forms of Prayer in their Congregations; because set forms in publick are more for the Ministers and the peoples good, more for Gods glory, and more agreeable with Gods command.

SECT. XII. Set forms and conceived prayers compared together; That set forms do better remedy all inconv•niences, and more establish the conscience: are not guilty of wil-worship, nor of quenching the spirit; nor of superstitious fromalities; and that it is less dangerous if not more Christian, to discountenance the gift, then the spirit of prayer.

SECT. XIII. That forms of publick Prayer are not to be disliked, because they cannot, or at least do not, particularly provide either Deprecations against private mens occasional miseries, or Thanksgivings for their occasional mercies: yet our Church not defective in Occasionals, though chiefly furnished with Eternals: The danger of contemning religious forms of Prayer, and gadding after conceived Prayers.

SECT. XIV. The third and last part of the Churches trust concerning Religion is touching the holy Sacraments, wherein our Church is not faulty either in the number, or in the administration of them, as exactly following our Saviours institution; nor in the manner of administring, as following it with reverence.

CAP. III. That the Communion of the Church of England, is conscionably embraced and retained, by All the people of this Nation, and not rejected, much less renounced by any of them, but against the Rules of Conscience.

SECT. I. Every particular man ought to labour to be of such a Communion, as he is sure is truly Christian, both in Doctrine, and in Devotion. The Rule whereby to choose such a Christian Communion, the Proofs whereby to maintain it.

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SECT. II. That the Communion of the Church of England is truly Christian, in Doctrine free from Heresie, and from the necessary cause thereof, a false ground or foundation of Faith; that is, Believing upon the Authority of man instead of God.

SECT. III. That the communion of the Church of England is truly Christian in devotion, free from impiety, either by corrupt Invocation, or Adoration.

SECT. IV. That the Communion of the Church of England obligeth those in conscience, who are members of that Church, to retain it; and not to reject it, much less to renounce it: by no less then five Commandments of the Decalogue.

Christ and his Church: or, Christianity explained, under seven evangelical and ecclesiastical heads; viz. Christ I. Welcomed in his nativity. II. Admired in his Passion. III. Adored in his Resurrection. IV. Glorified in his Ascension. V. Communicated in the coming of the Holy Ghost. VI. Received in the state of true Christianity. VII. Reteined in the true Christian communion. With a justification of the Church of England according to the true principles of Christian religion, and of Christian communion. By Ed. Hyde, Dr. of Divinity, sometimes fellow of Trinity Colledge in Cambridge, and late rector resident at Brightwell in Berks.[1]

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Christ and his Church: OR, Christianity Explained, Vnder seven Evangelical and Ecclesiastical Heads; VIZ. CHRIST I. Welcomed in his Nativity. II. Admired in his Passion. III. Adored in his Resurrection. IV. Glorified in his Ascension. V. Communicated in the coming of the Holy Ghost. VI. Received in the state of true Christianity. VII. Reteined in the true Christian Communion.

WITH A Justification of the Church of England according to the true Principles of Christian Religion, and of Christian Communion.

Put ye on the Lord Jesus Christ,

Rom. 13. 14.

For to me to live is Christ, and to die is gain,

Phil. 1. 21.

[...];

S. Cyril. in Ep. ad. Coelest. Papam, in act. Concil. Ephes. par. 1.

If Christ be evil spoken of, how shall we (that are his Ministers) hold our Peace? And if we hold our Peace now, what shall we say in the day of Judgement?

By Ed. Hyde, Dr. of Divinity, sometimes fellow of Trinity Colledge in Cambridge, and late Rector Resident at Brightwell in Berks.

Printed by R. W. for Rich. Davis in Oxford 1658.

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To the Christian Reader.

WHen conscientious Ministers cannot officiate in the Church, and conscientious Christians cannot go to Church; and customary Christians go thither, either to little purpose, because to no true worship, or to great shame, because to no true Ministers, tis fit the Church should come to private houses, thats reason enough for this Treatise of Christianity to see the Press; But tis in vain for the Church to come to any man till he come to himself, and desire to come to his Saviour, thats caution enough for them who shall see this Treatise of Christianity: For unless they have Christ in their hearts, they cannot have him in their eyes; They will scarce find him in the writings of his own infallible Apostles, and much less of his unworthy [Page] Ministers; Do not then complain of these Vnchristian times, (though there was never greater reason for that complaint) but take heed your own heart be not Vnchristian, Then will God in worse times then these, (if worse can be) never let you be destitute of those means, which will be able to root and build you up in your Saviour; If as you have received Christ Iesus the Lord, so you do also walk in him, Col. 2. 6, 7. For this is the only way to have true faith in Christ, even to have stedfastness in that faith, since that Faith cannot be true, which cares not to be stedfast: Without doubt there is nothing more sure in it self then the Truth of Christian Religion, and therefore there should be nothing more sure to us: Domine si error est a Te decepti sumus, Scot. Prol. in sent. If our Christian Religion be a device or a deceit, (as too many men now make it, or use it) tis Thou O Lord hast deceived us, said that acute Divine most boldly, and yet more truly: And we must be as ready to say, Because Thou Lord canst not deceive us▪ we are sure in what we have from Thee, we are not, we cannot be deceived; As the certainty of the object is, so the certainty of the subject should be the greatest, in matters of Religion; Since it is undenyable on all hands, That man is much [Page] more bound by the obligations both of Nature and of Grace, to look to the certainty, and to compass the assurance of his internal then of his external tenure, of his eternal then of his temporal, of his spiritual then o [...] his corporal good estate and condition: For if Christ be indeed our author for what we do and suffer, then will he also be our Advocate in all our doings, and all our sufferings: And so will our cause be certainly justifiable, both in this world and in the next, as having a twofold goodness, one from it self, the other from its Advocate; The first goodness of our cause will justifie us before men, but the latter will also justifie us before God; The first will keep men, that though they may oppress us, yet they shall not be able to condemn us; The latter will keep us from the sentence of Gods eternal condemnation. So happy is it with that man who knows he serves Christ, and will not for any fear or love whatsoever, start aside from his service.

Yet now a daies we take a quite contrary course, (which cannot be observed without bitterness of soul, and ought to be reproved with bitterness of words, for when there is dead flesh on the heart, the stile ought to be very sharp, at least to pierce it, if not to cut it off) [Page] most men making sure of their salvation, before they have made sure of their Religion, and not at all desiring to make sure of their Repentance, that they may have either Religion or Salvation: They will needs be walking upon the Battlements of Heaven, before they have found out the true Iacobs ladder to climb up thither: I speak to and of those men especially, who are so ready not only to forsake, but also to contemn their poor Mother, This distressed Church of England, once flourishing to the envy of her friends, now seemingly withered (for extirpated she cannot be) to the joy and scorn of her enemies: And I ask them seriously, Were they sure of their Religion heretofore, or no? (For not the perswasion and knowledge, but the profession and practise of Religion is Religion, according to that of Saint Iames, Be ye doers of the Word, and not hearers only, deceiving your own souls, Iam. 1. 22.) If they were not sure of their Religion, why did they then serve God without their consciences, as Hypocrites? If they were, why are they since fallen from that service against their consciences, as Apostates? Here seems yet to be a very bad certainty of their Religion, and how can there be a better certainty of their salvation? unless (that we may gratifie [Page] their singularity more then our own Veracity) we will say, There may be a company of good Christians out of the Communion of Saints, or a Communion of Saints out of Christs Catholick Church. Whereas in truth a man that goes alone in a perswasion by himself, ( [...], like Ajax in the Tragedian) is, in the Poets sense, One out of his wits; in the Casuists sense, One out of his Conscience; and must be in the good Christians sense, One out of his Religion; Pude [...] haec opprobria nobis, & dici potuisse, & non potuisse refelli. The intent of this Treatise of Christianity (which labours for such a Zeal as may enflame devotion, and for such a simplicity as may satisfie it) is, To bring these men back again to their Saviour Christ, and to the ordinary way of their salvation, His Church; To Christ their Saviour, whiles it sets out the Christians knowledge of, and joy in Christ: To Christs Church, the ordinary way of their salvation, whiles it keeps in memory the antient festivals of the Church, not only professing that knowledge, but also embracing and expressing that Christian joy: The first part is Christ Preached; The second part is, Christ Practised: The third part must be your own, that is, Christ Purchased, which from the bottom [Page] of his heart, and in the bowels of Christian Charity he wisheth unto you, who is

Your Brother and Servant in Christ, E. H.

A Prayer in honour of Christs Nativity.

OBlessed Jesus, thou Lover and Redeemer of souls, God manifest in the flesh, who camest unto men, and didst become man, to bring true light into the world from the Father of Lights, grant we beseech thee unto us miserable sinners, so to glorifie thee for thy coming to us, and being in us, and reigning over us, that though of our selves we are in darkness, and in the shadow of death, yet in thee we may come to see the true light of Grace, and by thee may come to enjoy the true light of Glory, to glorifie thee eternally who livest and reignest with the Father and the Holy Ghost, one God eternal, world without end, Amen.

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A short Scheme of the whole.

Christ welcomed in his Nativity: Hath three Chapters.

The first sheweth the Motives of that welcome.

The second sheweth the Reasons of that welcome.

The third sheweth the joyful manner of that welcome.

CAP. 1. Shewing the Motives of Christs welcome from God and from Gods Church, both Triumphant and Militant: Hath fifteen Sections.

Sect. 1.

CHrists image repairs the loss of Gods image in man. The Churches desire t [...] Christ should be formed in us. Christs humiliation is the Christians exaltation.

Sect. 2.

Christs humiliation was in the fulness of time.

Sect. 3.

The fulness of time in which Christ came to humble himself, was the perfection of time.

Sect. 4.

God observed the fulness of time for the sending of Christ, to fill our souls with Patience and with Piety, which two make up the true Christians fulness.

[Page]Sect. 5.

The authority of God and of his Church for a solemn Festival to celebrate the coming of Christ, and that the Church did no more then her Duty in appointing that Festival, and an Advent Sunday to prepare for it; and that we cannot justly or safely gainsay that Appointment.

Sect. 6.

Christmass no superstitious word; and Christmass-day, observed not for it self but for its duty, takes off all controversies, and can fall under no just exceptions, and may not fall under any unjust cavils, much less calumnies.

Sect. 7.

The difference betwixt a Iewish and a Christian observation of daies; This latter is a moral part of Gods service, and may not be neglected without scandal

Sect 8.

To oppose the celebration of Christs Nativity, is a scandal to Christians, and a stumbling block to Iews, keeping them from Christianity.

Sect. 9.

The Iews equally scandalized by Idolatry and by Profaneness; especially that profaneness or irreligion which immediately dishonoureth our Saviour Christ.

Sect. 10.

That those Christians who oppose Christmass-day, do give occasion to other good Christians, to suspect them as not well grounded in the Christian Religion.

Sect. 11.

The first Christmass-day was kept by the holy Angels, therefore no will-worship in keeping Christmass, but rather a necessity to keep it, from Heb. 1. 6. The Kingdom of Christ as Creator, and as Redeemer.

Sect. 12.

We must embrace all opportunities of glorifying Christ, that we may not be thought to desert either our Saviour or our selves, whiles we are defective in our Devotions, either for want of Preparation before them, which hath hitherto made us so bad Christians in so good a Chur [...] or of Affection in them, which will keep us from being good Christians; or of Thankfulness after them, which will keep us from worthily magnifying the name of Christ.

Sect. 13.

A new song for the coming of Christ: God the Father, Son and Holy Ghost carefully observed the time of our Saviours coming into the world, therefore it can be no true piece of Reformation for men not to observe it.

Sect. 14.

Everlasting thankfulness is due to God for this everlasting mercy.

[Page]Sect. 15.

Time not perfect in Gods account from our Creation, but from our Redemption. The Iews not destroyed, and Time not untimed meerly in relation to the coming of Christ: Time still continued for the world to make a right use of his coming: No other time perfect in Gods account, but that wherein he gives his Son; And no other should be perfect in our account, but that wherein we receive him.

CAP. 2. Shewing the Reasons of Christs welcome, because of the infinite love of God the Father, Son and Holy Ghost, bestowed on man in his Redemption: Hath nine Sections.

Sect. 1.

GOds first gift to man was his love in Christ; his second Gift was Christ in our nature; No Gift can prove a blessing unless God give it in love; Not Government, not the Gospel, though the one be the best temporal, the other the best Spiritual Gift.

Sect. 2.

Gods love in Christ, though it be Universal in the diffusion, yet is it particular in the Obligation.

Sect. 3.

Gods love to man in Christ, was the ground of his Consultation with himself, how to bring us to eternal life.

Sect. 4.

Gods love to man in Christ was not in vain, or without Success; though his Churches love to us, in daily Praying for us, and teaching us to pray for our selves, often proves unsuccessful: And yet our best proof that God hath loved us in Christ, is, That we love him again both in his Authority, and in his Ordinances, and in his Members.

Sect. 5.

Gods love to us in Christ was not in vain, or without a cause, for as much as Christ was the ground of our Election, as well as the Author of our Reconciliation: More men Reconciled by Christ to God, then Recommended to Him: Or more men reconciled Potentially then Actually.

Sect. 6.

Gods love in Christ is not a fond love, therefore he scourgeth whom he loveth; The Christian Church not taught [Page] in the New Testament to expostulate for being scourged, though she be crucified, as Christ was, between two thieves.

Sect. 7.

Christs love to us, that he would come from the bosom of his Father to teach and to redeem us: The title of the chief corner-stone blasphemously applyed to his pretended Vicar: Christ was not an Apostle, one sent from God; but an Ex-apostle, one sent out of God.

Sect. 8.

Tht mother of Christ so a Woman, as still a Virgin: The Prayer of the seventy Interpreters. Christs love to us that he would be made the Son of a woman, whereby he hath exalted men above Angels; A mercy not to be forgotten till there be no man to remember it; That the Iews corrupted not the Text, proved from the Prophecies concerning Christ.

Sect. 9.

Christs love to us, that he would be made under the Law: That man is a Son of Belial, not a Member of Christ, who will not be under the Law. All good Christians follow Christ both in Active and in Passive obedience.

CAP. 3. Shewing the joyful manner of Christs welcome, as proceeding from joy in the Holy-Ghost, witnessing to our Consciences that through Christ, we are not under the Law, but under Grace, and made the children of God by Adoption: Hath nine Sections.

Sect. 1.

THE spiritual man more wants joy then the carnal man, as being under greater labours both of sense and motion. God the Holy Ghosts love to man in teaching him how to rejoyce for his Redemption. Hymns expressing that joy, may be only to the honour of God, and directed to him: The evil spirit silenced at the coming of Christ, but the mouth of the good Spirit was opened.

Sect. 2.

God the Holy Ghosts love to man in giving him the assurance of his particular redemption, without which there can be no joy for his Creation: It had been good for that man if he had never been born, spoken of Judas according to our Saviours [Page] own judgement, not our Apprehensions; that Gloss an abusing of the Text: The joy of our Redemption is not to be lost.

Sect. 3.

That this redemption whereof the Holy Ghost assureth us, is twofold: First privative, because we are not under the Law, that is, not under it as condemning us, though we be under the Law as regulating and restraining us. Secondly Positive, because we are under Grace, and know that we are so. The right way to attain that knowledge.

Sect. 4.

The great joy of Christians for being under Grace, or for being Adopted in Christ: And how that joy is to be moderated by the consideration of our own frailty, and of Gods impartial Justice in the Judgement to come.

Sect. 5.

Our Adoption in Christ not spoken of by Saint John without a double Preface, One Practical, Another Speculative; and is here according to the likeness of his Grace, shall be hereafter according to the likeness of his Glory. The threefold image of God in man.

Sect. 6.

Christians are more eminently the children of God, then were the Jews. The difference betwixt the Adoption and other spiritual blessings of the Jews and of Christians; That though they were Adopted to be Heirs as we are, yet were they tutoured as Infants till the coming of Christ, by whom was wrought a true Reformation.

Sect. 7.

A Particular time appointed to rejoyce in Christ, not by way of Restriction, but by way of Application: The Christians joy far above the Iews, both for his Redemption and for his Adoption. The priviledge of true Faith. And how the Redemption by Christ is larger then the Adoption by him, and the Adoption greater in his Giving then in our Receiving.

Sect. 8.

Christs most holy Prayer a very comfortable testimony and assurance of our Adoption in him: How nearly it concerns us in our Prayers, to say, Our Father, not Our Brother which art in heaven: The conclusion of the Lords Prayer answerable to this beginning, and not to be questioned; 'Tis ill quarreling with that Prayer, and much worse discountenancing and deserting it.

Sect. 9.

Whether a man that is not assured of his Adoption in Christ, can truly and rightly, by vertue of his Baptism only, [Page] (the outward seal of his Adoption) say to God, Our Father, or lawfully and laudibly use the Lords Prayer? And that the assurance of our-Adoption is according to the assurance of our conjunction with our Saviour Christ.

Christ admired in his Passion: Hath four Chapters.

The first Chapter is, Christ admired in his Person.

The second Chapter is, Christ admired in his Propitiation.

The third Chapter is, Christ admired in his Satisfaction.

The fourth Chapter is, Christ admired in his Application.

CAP. 1. Christ admired in his Person: Hath three Sections.

Sect. 1.

THat the eye of man cannot be fixed with comfort upon God in himself, but only upon God in Christ.

Sect. 2.

In what sense Saint Paul cared not to know Christ in the flesh, and yet Christ in the flesh only, is comfortably known.

Sect. 3.

True knowledge of, and faith in Christ, not without true knowledge of, and faith in the blessed Trinity: That the Protestants Faith: The great loveliness of Christ in the flesh, as [...], as God and man, and the great mysteries of his two natures in one Person.

CAP. 2. Christ admired in his Propitiation: Hath four Sections.

Sect. 1.

THE manner of knowing divine Truths what it ought to be, and the great benefit of knowing Christ in his Propitiation. He that will read the Scripture to the benefit of his Soul, must have Christ crucified in his thoughts.

Sect. 2.

Christ set down in the Scripture as our Propitiation, under the Title of the Pass-over, and what that signifies to our souls.

Sect. 3.

Christ set down in the Scripture as our Propitiation, under the title of the Paschal Lamb, and how many excellent Doctrines and Comforts of Christianity are to be learned from that Title.

Sect. 4.

The great vertue of this Propitiation, and the great goodness, wisdom, justice and power of God in finding it for us, and giving it to us.

CAP. 3. Christ admired in his Satisfaction: Hath two Sections.

Sect. 1.

THE necessity if Christs satisfaction, for that he was the only Sacrifice to expiate sin.

Sect. 2.

The commemoration of Christs sacrifice enjoyned, not the Repetition of it: And that the ordination of Ministers for administring the Sacraments, not of Priests for the offering of Sacrifice, is most agreeable with the institution of Christ, and the constitution of a true Christian Church.

CAP. 4. Christ admired in his Application: Hath two Sections.

Sect. 1.

CHrist in his propitiation and satisfaction, doth not benefit us without a particular Application.

Sect. 2.

The ground of that Application is, Christs threefold conjunction with us, in his Person, in his Nature, and in his Office; from which proceedeth the Marriage of the soul with Christ.

Christ adored in his Resurrection: Hath two Chapters.

The first Chapter sheweth, That Christ is to be adored chiefly in his Resurrection.

The second Chapter sheweth, That God is to be adored only in Christ.

CAP. 1. That Christ is to be adored chiefly in his Resurrection: Hath eleven Sections.

Sect. 1.

THE Resurrection of Christ the grand cause of joy to Christians, but strongly opposed by the Jews, whose Commentaries are not to be followed on those Texts which concern our Saviour Christ, though even those Texts have not been corrupted by them.

Sect. 2.

The necessity of our Christian Festival called Easter, as it is an Anniversary Feast, to express the Christians joy for the Resurrection of Christ: That thereby the Christians Jubilee, or joy in Christ, is not confined but enlarged; and that, by the same reason, the Spirit of Prayer is not confined or hindred, but rather assisted and helped by set forms of words.

Sect. 3.

The memorials instituted by God, are chiefly of his [Page] Justice and of his mercy: There is one terrible memorial of Gods Justice against those who invaded the Priest-hood, but many memorials of his mercy: It is a vain fear which possesseth some men, as if the Anniversary memorial of Christs Resurrection were not instituted, and could not be observed without wil-worship and superstition: That the general equity of the Levtical Law, as far as it was not Typical, is still in force concerning the solemnities of Religion, and that approves Anniversary as well as weekly Festivals.

Sect. 4.

Of the antient contention about the observation of Easter; That the Apostles zeal more about duties then about days, doth not overthrow the observing of particular days in the service of God: And that those days ought to be observed, by Preaching, Praying, Administring the Sacraments, and also by Almsdeeds, so that false administration, sc. of the Holy Eucharist in one kind; and false devotions, and false doctrine, and sordid illiberality in not relieving the poor, are all alike profanations of a Festival.

Sect. 5.

The practice of the Primitive Christians in observing the Feast of Easter; and that there was no superstition in that practice.

Sect. 6.

That the Lords day, (which is observed weekly,) is to be observed in memory of our Saviours Resurrection; And hath a double sanctification, one by relation to its duty, which is publickly to serve God, and to give him thanks for our redemption by Christ, and is the Principal; The other by institution, as consecrated to this duty, and is the less principal: That the Antisabbatarian Doctrine, which advanceth duties above days, is not only of Christs, but also of Moses his own teaching, and makes most for the true observation of the Sabbath, which yet is more properly called the Lords day, then the Sabbath.

Sect. 7.

That Sunday hath a better Title to holiness and unchangeableness as the Lords Day, then as the Sabbath: And that the Lords Day and the Lords labourers or Ministers are both to continue to the worlds end, by virtue of Gods command in general, and of Christs determination, and institution in particular.

Sect. 8.

That Sunday as the Lords Day is most truly a Christian [Page] Festival, and ought to be most religiously observed; and so ought also other Festivals instituted in honour of Christ, as being likewise our Christian Sabbaths.

Sect. 9.

The fourth Commandment was not given to limit the First, and therefore excludes not other Festivals shewing our true love of Christ, but rather commands them: The true manner of observing any Christian Festival, particularly Easter, is to account and make it a day of observations, by observing our selves and our Saviour; Our selves, what we have been, what we are, what we desire to be; Our Saviour, what he was in his humiliation, what he is in his exaltation, what he will be in his Retribution.

Sect. 10.

That the end of this and of all other Christian Festivals, is our spiritual Communion with Christ, and therefore they ought to be celebrated more with spiritual then with carnal joys: that though our carnal joys are greater in their proportion, yet our spiritual joys are greater in their foundation.

Sect. 11.

A zealous observation of this Christian Festival proceedeth from the true love of our Redeemer, and thankfulness for our redemption: A set form of praise fittest to express that thankfulness

CAA. 2. That God is to be adored only in Christ: Hath four Sections.

Sect. 1.

THat no man, whilst he is in the state of sin, cares to come neer God, and that Adam after his sin, could not have adored God rightly, if Christ had not been revealed to him, as the propitiation for his sins.

Sect. 2.

That no Religion adoreth God rightly, which adoreth him not in Christ; and of the excellencies of the Christian Religion; That no other Religion teacheth such conformable truths to right reason, declareth an expiation for sin, promiseth so great a reward, sheweth so pure a worship, or so innocent a conversation.

Sect. 3.

The reason why God cannot be rightly adored, but only by Christians, is because he cannot be truly known and loved, but [Page] only by those who know and love him in Christ: The true way to gain that knowledge, and to shew and keep that love, is universal obedience both to his affirmative and negative precepts, without which there can be no saving knowledge of God: That the Christians do know and worship God in Christ cleerly and substantially, and that the Jews did so know and worship him in Types and Figures; so that the Jewish and the Christian Religion differ not in substance, but only in degrees of perfection.

Sect. 4.

That those Christians who adore God by any other Mediator then by Christ alone, do not rightly adore him: And that those who do rightly adore him, ought not to be discouraged in their Religion, and much less be deterred from it.

Christ glorified in his Ascension: Hath a Prooem, and three Chapters.

The Proeem: That our blessed Saviours Ascension is not so truly observed by our Commemoration, as by our imitation; and the manner how to consider the history of his Ascension.

The first Chapter is, Christ considered before his Ascension.

The second Chapter is, Christ considered whilst he was Ascending.

The third Chapter is, Christ considered after he was Ascended.

CAP. 1. Christ considered before his Ascension: Hath three Sections.

Sect. 1.

Christ considered in his Apparitions before he ascended, as to Mary Magdalen, and to Saint Peter, &c. The wrong use that hath been made, the right use that may be made of those Apparitions.

Sect. 2.

The Apparition to above five hundred at once cleared; [Page] And Christ considered in his instructions before he Ascended; That those instructions are more particularly to be observed, as more directly conducing to the Constitution and the conservation of his Church: Those instructions briefly explained as they are set down, Mat. 28. 19, 20.

Sect. 3.

That the words which our Saviour Christ spake to his Apostles before he ascended may be reduced to these three heads, Words of instruction, consolation, benediction; That the effect of them all is registred in the Text, not left to unwritten Tradition: That the Apostles, though thus instructed, comforted and blessed, yet preached not the Gospel till the coming of the Holy Ghost upon them, whereby they had not only ability, but also authority, or Mission and Commission in a full degree.

CAP. 2. Christ considered whilst he was ascending: Hath three Sections:

Sect. 1.

THat the words used to express Christs ascension, did manifest his twofold claim or title to heaven, the one by inheritance, as God; the other by merit or purchase, as man: And that Christ in his ascension wrought a twofold miracle, one in the conquest of Earth, the other in the conquest of Heaven; and what comfort and benefit redounds to us Christians from these Titles, and these Miracles.

Sect. 2.

The time of Christs ascension particularly named in the Text, and the observation of that Day is founded upon the practise of the Apostles, which in the exercise of Religion is to be embraced as precept; why the Apostles left not many precepts concerning circumstances of worship to the Christian Church; The place of the ascension was Bethany in Mount Olivet, and what considerations arise from thence.

Sect. 3.

The persons before whom our Saviour Christ ascended, were first Angels, secondly men; yet men only, not Angels, appointed by him as witnesses of his Ascension; though not All men: And that the disturbers of these witnesses, (that is, of the Orders of Christs Ministers in his Church) [Page] do sin against this Article of Christs Ascension, which however, is it self, and puts all true believers above all disturbancet.

CAP. 3. Christ considered after he was Ascended; Hath three Sections.

Sect. 1.

WHat is meant by the right hand of God, and by Christs sitting there.

Sect. 2.

That Christ as man, sitteth on the right hand of God.

Sect. 3.

That to sit at the right hand of God is proper only to Christ; and therefore invocation of, or adoration to the blessed Virgin, is not agreeable with this article of our Christian Faith: That the Author of no Religion but only the Christian, is said to be at the right hand of God, and to administer his Kingdom; and therefore no Religion to be compared with it, and no power to prevail against it.

Christ Communicated in the coming of the Holy Ghost: Hath two Chapters.

The first Chapter is, of the Communication of Christ unto his members.

The second Chapter is, of the coming of the Holy Ghost where Christ is Communicated.

CAP. 1. Of the Communication of Christ to his members: Hath three Sections.

Sect. 1.

THat we being born in sin, our condition is very miserable, till Christ be Communicated to us, [Page] but after that, very comfortable; for the time of sin is a time of warfare, captivity, banishment; the time of Grace a time of peace, of restitution, of liberty; the admirable liberty of Gods servants, the woful slavery of those who serve themselves.

Sect. 2.

That Christ is generally Communicated to all Christians by Baptism, wherein the Holy Ghost is given to regenerate and sanctifie them, by taking away the imputation or guilt of Original sin, and making them the members of Christ: How the Apostles baptized in the name of Christ, and their infidelity and uncharitableness who deny Baptism to Infants.

Sect. 3.

That Christ is more peculiarly communicated to some Christians by the Spirit of adoption, whereby they cry Abba Father, calling upon God with greater earnestness confidence and comfort then did the Jews, and yet they also had the Spirit of adoption (though not in the same degree) as well as Christians.

CAP. 2. Of the coming of the Holy Ghost where Christ is Communicated: Hath six Sections.

Sect. 1.

THat the Holy Ghost is the Spirit of Christ, that is, the spirit of the Son as well as of the Father; and that the Greeks were unjustly and uncharitably rejected by some of the Latines, as Hereticks, concerning the procession of the Holy Ghost: Of the addition of Filioque to the Constantinopolitan Creed, and that the Pope hath no authority to change any Article of Faith: The Greek Church agreed with the Latine about this controversie insense, though not in words; Therefore not anathematized by the Western Churches which use the Athanasian Creed; Bellarmines heavy doom concerning the Greek Church, fitter for a souldier then a Divine.

Sect. 2.

That the coming of the Holy Ghost for the communicating of Christ, after an extraordinary manner, is not now to be expected; That preaching and praying with the spirit come not by infusions; Enthusiasts are the worst separatists, and the greatest blasphemers, guilty of the worst kinds of sacriledge [Page] and idolatry, in robbing God of his publick worship after such a manner as he hath commanded, and idolizing their own pretended gifts.

Sect. 3.

Hypocritical Christians, who make Prayers for pretences, worse Atheists then the Heathen; pretenders to the spirit, are the greatest enemies to the spirit, and shew the least fruits of the spirit; Therefore must be silenced by the Ministers of Christ, and shunned by his people, who have no excuse if they are misled by them, because they are to be known by their works, whereof the weakest and the meanest men are competent Judges.

Sect. 4.

Ʋnsetledness in Religion, shews we have not learned it from our heavenly Master, or from Gods Exapostle: The Holy Ghost being given us from the Father by the Son, sheweth there is no salvation to them who believe not the Trinity: The mixture of praises with prayers in the Psalms, was the Abba Father of the Old Testament, and proceeded from joy in the Holy Ghost; which is a joy both unsequestrable and unspeakable; The sacrifices and Hymns answerable to that Joy.

Sect. 5.

Folly and Filiation are together in Gods best adopted children, whilst they are in this world; The three priviledges of the Saints (of Gods, not of their own making,) because of the spirit of adoption; 1. That of enemies they are made servants of God; of servants they are made sons. 2. That being made Sons of God, they have the spirit of his Son. 3. That having the Spirit of his Son, they have also the mind and language of his Son, crying Abba Father, having their hearts true to God by inward affection, and their mouths true to their hearts by outward profession.

Sect. 6.

The having the spirit and language of the Son farther explained by three questions; 1. How Abba Father is called the language of the Son, and whether Saint Mark borrowed not that expression from Saint Paul. 2. Who it is that cryeth Abba Father, or that prays by the spirit, whether he that hath most cordial affections, or he that hath most voluble effusions? 3. Whether the spirit may be in the heart Believing, whiles tis not in the mouth crying Abba Father, or, whether the spirit of Adoption once truly had, be not retained to the end.

Christ received in the State of true Christianity: Hath three Chapters.

[Page]The first Chapter is, of the state of true Christianity.

The second Chapter is, of the knowledge of that state.

The third Chapter is, of the comfort of that knowledge.

CAP. 1. Of the state of true Christianity: Hath five Sections.

Sect. 1.

THE happiness of Christians who have their conversation with Christ; that lovers of themselves or of the world have not this happiness; for though Christ spaek to all, yet he answers only to good Christians, that is, to sheep, not to Wolves, or to Christians not to Heathen, for such he accounteth all persecuters; teaching the one to their instruction and contentation, the other only to their conviction and condemnation; The reason why so many Christians come not to the state of true Christianity.

Sect. 2.

Many Christians, not so careful of their spiritual as of their temporal estate or condition: The state of true Christianity is not external in the profession, but inetrnal in the love of Christ, which will make us hate all sin: No malitious man can be in the state of true Christianity: The ground of true Christian charity generally abused to most unchristian uncharitableness; charity is more safely mistaken, then not maintained.

Sect. 3.

That the state of true Christianity is best taught by our Saviour Christ, and best learned of him; and how far the Jews may be said to have known Christ and Christianity: That Christ teacheth us by his voice in holy Scripture, more certainly then by his voice in holy Church, and that the Scripture is to teach the Church, as the Church is to teach the people.

[Page]Sect. 4.

That the state of true Christianity is to be learned only in the Church of Christ. For there only doth Christ teach by his word, which the Church is bound to translate, that the people may understand it: And by his Spirit, accompanying his word, which teacheth both infallibly and irresistibly, by taking away our resistance: That the state of true Christianity, is not confined to any one particular Church, for that Christ teacheth more or less in all Christian Churches, and yet this is no ground for Sectaries to run from the Church.

Sect. 5.

That the certainty in true Christianity or the state thereof, is from the Word and Spirit of Christ; the uncertainty from our selves; Of doubtings in good Christians concerning their state; That some are by way of admiration, others by way of Infirmity, but none by way of Infidelity.

CAP. 2. Of the knowledge of the state of true Christianity: Hath two Sections.

Sect. 1.

THE knowledge of our being in the state of true Christianity, is from our keeping the words of Christ. That Antinomians cannot be, much less know they be in the state of true Christianity.

Sect. 2.

Three Practical principles necessary to be maintained by all those who desire to be good Christians, and to know themselves to be in the state of true Christianity. 1. That Christ hath words to be kept as well as to be believed. 2. That true love of Christ will make us labour to keep his words. 3. That true faith in Christ was never yet without this Love.

CAP. 3. Of the comforts that arise from the knowledge of our being in the state of true Christianity; Hath three Sections.

Sect. 1.

THE first comfort arising from the knowledge of our being in the state of true Christianity, is, That we are thereby assured of the Love of God.

Sect. 2.

The second comfort arising from the knowledge of our being in the state of true Christianity, is, That we are thereby assured of Communion with God; The cause, the work, and the effects of that Communion: The cause of Communion with God, is God; The work of it, contemplation of God, and consultation with God; The effects of it, That it makes a man live for, to, with, and in God.

Sect. 3.

The third comfort arising from the knowledge of our being in the state of true Christianity, is, That we are thereby assured of the continuance of our Communion with God; For his Desertion will be only for Tryal, not for Punishment, unless we become unfaithful and unfruitful.

Christ Reteined in the true Christian Communion: Hath a Prooem and three Chapters.

[Page]The Prooem. Christian Communion is to be considered in its Authority, in its Excellency, in its Sincerity.

The first Chapter is, of Christian Communion in its Authority.

The second Chapter is, of Christian Communion in its Excellency.

The third Chapter is, of Christian Communion in its Sincerity.

CAP. 1. Of Christian Communion in its Authority; Hath six Sections.

Sect. 1.

CHrist requires our Communion by his own Authority, as our Head, which hath the most noble and most powerful influence upon the members: The nature, the reasons, the cause, the proofs of our Communion with Christ.

Sect. 2.

That our Communion with Christ is as our Participation of Christ, External, or Internal: The one may be the Communion of Hypocrites, the other only of good Christians: The way to be a good Christian in a bad Church.

Sect. 3.

That our internal Communion with Christ is through his Spirit and our Faith, which may not be a phansie or fiction, much less a faction, but a faith Knowing by Evidence, Approving by Adherence, Applying by Affection, and Working by Practise; That such a faith will make our Communion with Christ real and substantial in the thing it self, though in the manner it be only spiritual and mystical.

Sect. 4.

Christian Communion beginneth with the Church, but [Page] endeth with Christ; both in the Word, and Sacraments, and Prayers: And that the Church is bound in all these to advance not to hinder our Communion with Christ, either by denying the People the use of the Scriptures, or by teaching them superstitious prayers, as to Saints and Angels, wherein Christ neither can nor will communicate with men: The ready way to have Communion with Christ, is by Peace and Holiness, and wherein that Communion chiefly consisteth.

Sect. 5.

That the Catholick Church requires our Communion by the authority of Christ, as his Body: That the whole Christian Church is this Catholick Church, and that it is known to be so, by the undoubted Word of Christ: And how a particular Church may be sure to keep Communion with the Catholick Church.

Sect. 6.

The Catholick Church, properly so called, hath in it neither Hereticks, Schismaticks, nor Hypocrites; but commonly so called, comprizeth all those Christians who outwardly embrace the truth and worship of Christ: That our own particular Church, keeping Communion with the Catholick, requireth our Communion by the authority of the Catholick Church: The Authority and Trust of particular National Churches from Scripture and Councils: A sober and pious resolution not to sin against the Authority of the Church, by wilful Schism, and the reasons of that resolution.

CAP. 2. Of Christian Communion in its excellency: Hath two Sections.

Sect. 1.

THE excellency of Christian Communion, because of its large extent, as reaching to all Christians, though of different perswasions and professions.

Sect. 2.

The excellency of Christian Communion as holding of Christ, and from him, having Immortality, Piety, Verity, and Charity; And that the Church is the proper Place, Angels and men the Company, and God the Author of this Communion.

CAP. 3. Of Christian Communion in its Sincerity: Hath four Sections.

Sect. 1.

THE sincerity of Christian Communion consists in this, That it gives all to Christ: Hence those Christians justified who do so in their Festivals: The Sabbatarians questioned for not so doing: The Apostles new method of teaching Christian Divinity, by interlining of prayers and praises, that Christ might be the more glorified, and the Christian Religion the less adulterated.

Sect. 2.

The sincerity of Christian Communion is the Bullwark of its authority, and first to be regarded by every Christian Church, as being the glory of her Prosperity, and the comfort of her Adversity: Such a sincere Communion never to be deserted, when once happily attained.

Sect. 3.

The sincerity of Christian Communion comprehendeth both the Purity. and the Solemnity of Religion, and is the whole Duty of the first Table: The Purity or Substance of Religion being enjoyned in the three first Commandments; The solemnity or publick exercise of it, with the adjuncts thereto belonging, being enjoyned in the Fourth; The Exercise of Religion from the End, the adjuncts from the Letter of the Law. The Sabbatarian the greatest opposer of the fourth Commandment, who cryes up the Day, but beats down the other adjuncts, and also the very Duty of the Sabbath: That Duty being to glorifie God in Christ by Publick worship for the Redemption of the world, whereas they discountenance Liturgie and Festivals, though both instituted in honour of our Redeemer.

Sect. 4.

The sincerity of Christian Communion may be violated, either Causally by a false Religion, or Formally by an unjust separation: Both violations are abominable: The care which the primitive Christians used to avoid both, by cleaving to the antient Creeds, and Gloria Patri, and also by their Communicatory Letters: The reason of that care was, that both Priest and People laboured only to serve Christ, not to serve themselves of him; The Touchstone to try all Churches, is the Advancing Christ both in their Religion, and in their Communion.

The Iustification of the Church of England: Consisteth of three Chapters.

[Page]The first Chapter sheweth, That the Church of England is Gods Trustee for the Christian Religion, as to the people of this Nation.

The secend Chapter sheweth, That the same Church of England hath carefully discharged her Trust concerning Religion, as a most Christian or most Catholick Church.

The third Chapter sheweth, That the Communion of the said Church of England, is conscionably embraced and reteined, by All the people of this Nation, and not rejected, much less renounced by any of them, but against the Rules of Conscience.

CAP. 1. That the Church of England is Gods Trustee for the Christian Religion, as to the People of this Nation.

Sect. 1.

CHrist delivered the Trust of his Word and Sacraments to his Apostles; They delivered the same to Bishops and Presbyters their successors: But the Apostles had an illimited, their successors have a limited Trust; The necessity of the succession of these Trustees to the worlds end, yet is the succession of Doctrine more necessary then the succession of Persons.

[Page]Sect. 2.

The Trust and nature of the Catholick Church best gathered from particular Churches; The first part of their Trust is concerning the word of God.

Sect. 3.

The second part of the Trust of particular Churches is concerning the people of God; What that Trust is, and how it comes to be derived to them; is shewed from Saint Pauls speech, Acts 20. to the particular Church of Ephesus, and from Saint Pauls Epistles to Timothy and Titus, and from other several Epistles of his to particular Churches.

Sect. 4.

The third part of the Trust of particular Churches, is concerning the worship of God: The written Word of God is the Rule whereby they are to manage that Trust, the readyest way to beget a Christian Communion among all Churches, and a Christian Peace in each particular Church.

Sect. 5.

The Prince, as the Supreme Governor of the particular Church in his own dominions, is Gods Trustee concerning; the outward exercise of Religion, not to manage or perform, but to propagate and to protect it. The antient Divines acknowledged this Trust, and the antient Princes discharged it, and Princes now are bound so to do, because it is their right by the Law of nature, and because without the discharge of this Trust, there can neither be the face nor the due order of Religion among, any People.

Sect. 6.

The limitation both of the Princes and of the Priests Trust in matters of Religion; That neither may deviate from the Law of God; And that the Authority of the Churches Laws is most enfeebled by them, who make least esteem of the Law of God, casting the aspersions of obscurity and of uncertainty upon the Holy Scriptures.

Sect. 7.

The Trust of each particular Church is sufficient for the Peoples salvation, if she take heed to her self and to the Doctrine God hath given her in his written Word, and in the antient Creeds of the Catholick Church.

Sect. 8.

The Trust of particular Churches is immediately from God himself, both in regard of the Magistrate and of the Minister: That trust much stood upon in the Primitive times, and ought to be so still, because it is founded in the Holy Scriptures; And that this Doctrine concerning the trust of particular Churches, doth not Canton or dis-joynt, the Catholick Church.

[Page]Sect. 9.

What Trust is given to other particular Churches in the Holy Scriptures, is also given to our particular Church of England, from God the Father, Son and Holy Ghost; That our Church is accordingly bound to magnifie her Trust, and therefore we bound not to vilifie it: And that it is both rational and religious to maintain the Trust and Authority of our own particular Church.

CAP. 2. That the Church of England hath most carefully discharged her Trust concerning Religion, as a most Christian or most Catholick Church.

Sect. 1.

GODS intent in Trusting the Church with Religion, was her Honour and Happiness; which should cause our thankfulness to God, and our reverent esteem of his Church.

Sect. 2.

The Churches Trust concerning Religion, is to see there be right Preaching, Praying, and Administring the Holy Sacraments: Preaching belongs rather to the knowledge then to the worship of God, and ought not to thrust out Praying, which is the chiefest act of Gods worship, and most regarded by him, especially when many Pray in one Communion.

Sect. 3.

Preaching is twofold, either by Translating or by Expounding the Holy Scriptures: The great excellency and necessity of both: And that our Church is entrusted with both, and cannot justly be charged as defective in either.

Sect. 4.

Praying a greater part of the Churches Trust then Preaching. The Church hath God the Fathers Precedent and Precept for making set forms of Prayer, and shall answer for all the blemishes that may be in publick Prayers, for want of a set form.

Sect. 5.

The Church hath God the Sons Precedent and Precept for making set forms of Prayer, and is accordingly obliged both to make and to use them.

Sect. 6.

The Church hath God the Holy Ghosts Precedent and Precept for making and using set forms of Prayer.

[Page]Sect. 7.

The Church hath Gods Promise for his blessing upon set forms of Prayer.

Sect. 8.

The Church is obliged to make set forms of Prayer according to the Pattern of the Lords most holy Prayer, that there be no Peccancy neither concerning the Object, nor the Matter, nor the Manner of publick Prayer, and that our Church hath exactly followed that Pattern in hers, and that other Churches ought to follow the same in their Liturgies: A short Historical Narration concerning our Common-Prayer Book, and the Anti-prayer book set up against it.

Sect. 9.

Reformation not to be pretended against Religion. The abolishing of Liturgie, no part of a true Reformation. That God hath not given any Church power to abolish Liturgie; And that no Church ought to assume that power, because Liturgie directly tends to the keeping of the third and of the fourth Commandments.

Sect. 10.

Certainty is more to be regarded in the publick exercise of Religion then Variety: Hence the Creed, the Lords Prayer, and the Decalogue righteously taken into our Liturgie, but unrighteously omitted by Innovators, who vainly obtrude Variety to mens consciences, instead of Certainty.

Sect. 11.

The Gift of Prayer examined; That it is not a Gift of sanctifying Grace: That Prayer as a Duty, is above Prayer as a Gift; That the Spirit of Prayer is often without the Gift of Prayer, and yet the Gift of Prayer is not perfect without the Spirit of it. Those Christians who have attained the Gift of Prayer most compleatly, (that is, joyntly with the Spirit of it) are not thereby qualified to be the mouths of the Congregations. Those Ministers who have not attained that Gift, are not for that reason to be despised, as not sufficiently qualified for the Ministry; And those Ministers who have attained it, may not for the exercising thereof be allowed to reject set forms of Prayer in their Congregations, because set forms in publick, are more for the Ministers and the Peoples good, more for Gods glory, and more agrecable with Gods command.

Sect. 12.

Set forms and conceived Prayers, compared together; That set forms do better remedy all inconveniences, and more establish the conscience; Are not guilty of will-worship, nor of quenching the Spirit, nor of superstitious formalities, and that [Page] it is less dangerous, if not more Christian, to discountenance the Gift then the Spirit of Prayer.

Sect. 13.

That forms of publick Prayer are not to be disliked, because they cannot, or at least do not particularly provide either Deprecations against private mens occasional miseries, or thanksgivings for their occasional mercies; yet our Church not defective in occasionals, though chiefly furnished with eternals. The danger of contemning Religious forms of Prayer, and gadding after conceived Prayers.

Sect. 14.

The third and last part of the Churches Trust concerning Religion is touching the holy Sacraments: wherein our Church is not faulty either in the number, or in the administration of Them, as exactly following our Saviours Institution; Nor in the manner of Administring, as following it with reverence.

CAP. 3. That the Communion of the Church of England is conscionably embraced and reteined by all the People of this Nation, and not rejected, much less renounced by any of them; but against the rules of conscience.

Sect. 1.

EVery particular man ought to labour to be of such a Communion as he is sure is truly Christian both in Doctrine and in Devotion; The Rule whereby to choose such a Communion, the Proofs whereby to maintain it.

Sect. 2.

That the Communion of the Church of England is truly Christian in Doctrine, free from Here [...]ie, and from the necessary cause thereof, a false ground or foundation of faith; That is, Believeing upon the Authority of men instead of God.

Sect. 3.

That the Communion of the Church of England is truly Christian in Devotion, free from impiety, either by corrupt Invocation, or Adoration.

Sect. 4.

That the Communion of the Church of England obligeth those in conscience who are members of that Church, to retein [...] and not to reject it, much less to renounce it; by no less then five Commandments of the Decalogue.

[Page]

Errata.

PAge 7. line 4. read Menologie; p. 26. l. 35. r. fatlest; p. 34. l. 19. r Tria; p. 39. l. 4. r. brightness; p. 47. l. 3. r. ut; p. 56. l. 28. r. They; p. 60. l. 20. r. It is; p. 61. l. 11. & 12. r. likeness; p. 66. l. 22. r. protension; p. 77. l. 26. r. This; p. 78. l. 28. dele not; p. 82. l. 17. r. as; p. 100. l. 23. r. He; p. 101. l. 16. r. greater; p. 105. l. 3. r. Turning; p. 106. l. r. r. their; p. 116. l. 32. dele that; p. 120. l. 14. r. without; p. 126. l. 36. r. Nor; p. 148. l. 14. r. bring; p. 150. l. 14. r. of; p. 169. l. 1. r. we; p. 178. l. 2. r. fully; p. 178. l. 15. r. take; p. 180 l. 1. r. iniquities; p. 182. l. 32. r. affective; p. 198. l. 22. r. before; p. 208. l. 17. 1. Quid; p. 208. l. 18. r. Nam; p. 292. in the Contents, l. 6. r. Them; p. 319. l. 5. r. comely; p. 345. l. 3. r. sound; p. 415. l. 31. r. Then; p. 449. l. 1. r. persection; ibid. l. 31. r. such a division; p. 549. l. 19. [...]. beats; p. 634. l. 14. r. certainty; p. 656. l. 30. r. unpremeditated; p. 674. l. 5. r. Obsecration; p. 680. l. 4. r. bind; ibid. l. 5. r. hands.

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Christ wellcomed in his Nativity.

CAP. I. The Motives of Christs welcome from God, and from his Church, both Triumphant and Militant.

SECT. I. Christs image repairs the loss of Gods image in man; The Churches desire that Christ should be formed in us; and that Christs humiliation, is the Christians exaltation.

IN the name of the Father, and of the Son, and of the Holy Ghost, one God everlasting. Blessed be the Holy and undivided Trinity world without end, Amen.

I had once the image of God the Father in my creation, and I soon lost it; wherefore I now desire to have the image of God the Son in my Redemption, which I may never lose. O thou eternal Spirit proceeding from the Father and the Son, vouchsafe to breath in my soul this breath of life, that I may live eternally; O thou who didst form the eternal Son of God in the womb of a pure Virgin, be pleased also to form him in my impure and [Page] sinful heart; That Christ being formed in me, I may not be an Abortive to the life and light of righteousness. Thy holy Apostle travelled as in birth till Christ was formed in the Galatians; so doth thy holy Church travail as in birth til Christ be formed in me; Oh then let the end of her travail be the beginning of my rest, that my Saviour being formed in me, I may be fitted and prepared for his salvation: He once condescended to be made man for me; Oh that he will now give me the benefit of that condescention, and be made man in me: That I may put on the Lord Jesus Christ, even as he hath put on me: That as he dwelleth in my flesh by a personal union, so he may also dwell in my Spirit by a powerful Communion: That as by dwelling in my flesh he emptied himself, so by dwelling in my Spirit he may fill me: For Christs emptiness is the Christians fulness: He that filled Heaven and Earth from the beginning of the Creation, did in the declining Age of Time Empty himself, that he might fill us: Them he filled with his Majesty, but us with his Mercy; And if his emptiness was our fulness, what is his fulness but our glory? If his fall was our rising, what is his resurrection but our salvation? If the humiliation of Christ was the riches of the world, how much more his exaltation? If he enriched us by his Poverty, how much more will he enrich us by his Glory? The Apostle can mention nothing but fulness, when he treats of Christ emptiness, Gal. 4. 4, 5.

SECT. II. Christs humiliation was in the fulness of time.

BƲT when the fulness of the time was come, God sent forth his Son made of a woman, made under the Law, To redeem them that were under the Law, that we might receive the adoption of sons. The words do plainly set forth our Saviour Christs emptiness, but they carry with them a threefold fulness. First a fulness of Time, when the fulness of the time was come. Secondly a fulness of Love, God sent forth his Son made of a woman, made under the Law. Thtrdly a fulness of joy, To redeem them that were under the Law, that we might receive the Adoption of sons. All [Page] which considerations are so fit to welcom Christ at his Nativity, That I will conform to them the three Chapters of my ensuing discourse. For though time be little or nothing in its continuance (an instant only) but is all in its succession; yet the fulness of time which the Apostle mentions, may be to us as a looking-glass wherein to behold and to contemplate, if not the nature and duration, yet sure the work and the consultation of eternity.

SECT. III. The fulness of time in which Christ came to humble himself was the Perfection of time.

THE Hebrews call the perfection of every thing its fulness; so Cant. 5. 12. The Church speaking of Christ saith, His eyes were fitly set, but it is in the Hebrew, [...] manentes juxta plenitudinum, sitting or set in fulness, that is, In all manner of perfection; [...] saith Aben Ezra, set so exactly as those precious stones that are inlayed and set by measure.

And Saint Matthews [...], is not only ut Impleretur, but also, ut Perficeretur, not only, That it might be fulfilled which was spoken by the Prophet, but also that it might be Perfected; To wit, That it might be perfected and consummated in the Anti-type, which had been only begun or initiated in the Type; All the former Prophesies of the Old Testament, receiving in Christ not only their fulness, but also their Perfection. So then, [...], in the Apostles meaning (Gal. 4. 4.) represents unto us two things, Plenitudo Temporis, and Perfectio Temporis, the fulness of Time, and the perfection of Time: And both these were joyned together in that particular Time which the eternal Son of God was pleased not only to honour, but also to sanctifie by his coming into the world; for it was a full Time, and it was a perfect Time.

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SECT. IV. God observed the fulness of time for the sending of Christ, to fill our souls with Patience and with Piety: which two make up the true Christians fulness.

AS God observes a time for every Gift, so he observes a fulness of time for a full Gift: To endue our souls with a fulness of Patience and with a fulness of Thankfulness; with a fulness of Patience whiles the full gift is yet coming; and with a fulness of thankfulness when it is at last come: This twofold fulness must be in every Christian soul to entertain our Saviour Christ, or it will have an emptiness of Christianity: They are both together in the Prophets Hymn of Thanksgiving, Isa. 25. 9. Lo this is our God, we have waited for him, and he will save us; This is the Lord, we have waited for him; we will be glad and rejoyce in his salvation: We have waited for him, there's the fulness of Patience; we will be glad and rejoyce in his salvation, there's the fulness of Thankfulness.

First, God requires in all Christian souls a fulness of Patience; Hence it was that though he promised Christ in the first beginning of the world, (Gen. 3. 15.) yet he did not send him till towards the latter end of it; surely to make us the more sensible of our own misery, and by it, the more capable of his mercy; And to endear his everlasting love unto our souls, whiles we profess by our waiting his leisure, That we cannot pretend Desert, where we are bound to Patience; and consequently what we cannot expect with too much Patience, we may not receive with too little thankfulness: But there is also another reason of our Patience, that as Christ was long expected in his first, so he may also be long expected in his second coming: For as we waited for the Saviour, so also must we wait for the salvation: God waits to give it; much more must man wait to receive it; so saith the Prophet, Isa, 30. 18. And therefore will the Lord wait that he maybe gracious unto you; there's the first, God waiting to give grace; Blessed are all they that wait for him, there's the second, man waiting to receive Grace: And he waits not in vain; for he is blessed in and for his waiting, and much more [Page] after it; So saith the Apostle, Rom, 8. 24. By hope ye are saved; Our salvation though it is unseen, for it is by hope, yet it is not unsure, for we are saved; we must seek it with diligence that we may find it, for it is unseen; and we must seek it with Patience; because we shall find it by seeking, for it is not unsure; If there be diligence in seeking, there will be joy in finding, according to that of the Psalmist, Psal. 71. 12. As for me, I will patiently abide alway and praise thee more and more; with the increase of Patience is the increase of Piety; the more Patiently he abides, the more Piously he praises; till at last from a fulness of Patience, he comes to a fulness of Piety, that is to say, a fulness of Devotion and of thankfulness.

SECT. V. The Authority of God, and of his Church for a solemn Festival to celebrate the coming of Christ; and that the Church did not more then her duty in appointing that Festival, and an Advent Sunday to prepare for it; and that we cannot justly or safely gainsay that appointment.

LEss then a fulness of time would not serve God to give his Son: Less then a fulness of time may not serve us to acknowledge that gift: So that we have a sufficient warrant for a long and a solemn Festival to celebrate the coming of Christ into the world. God himself observing a time and a fulness of time to send forth his Son to come to us, is warrant enough for us to observe a time and a fulness of time to give thanks and to rejoyce for his coming▪ Be ye followers of me, even as I also am of Christ, was the Apostles irresistible argument for the Corinthians obedience, 1 Cor. 11. 1. And it may still be the Argument of every National Church, (which is the Grand Apostle of its own Nation, and must be, till the worlds end) you are bound to be followers of me when and where I do follow Christ, though no further may you obey me, nor may I challenge your Obedience, then that we may both together follow our blessed Saviour. The Authority of the Apostle is under the Auhority of Christ; The Authority of the Church, under the Authority [Page] of Scripture, the word of Christ: But where the Apostle doth indeed follow Christ, there to run away from the Apostle, is in effect to run away from Christ; even as to follow him, is indeed to follow Christ: The like must be said of the Authority of the Church, which succeeds the Authority of the Apostles, unless we will suppose all the promises of Christ to his Apostles, and all the Precepts of the Apostles to the People, to have been meerly momentary and temporal, and not to have been written for our admonition, upon whom the ends of the world are come, 1 Cor. 10. 11. A supposition so far from true godliness, that you see it is directly against the express Word of God: Wherefore we may not doubt to follow the Church in those things wherein the Church follows Christ; And the Church follows Christ in all those things, for which she can alledge either Precept or Precedent from the Word of Christ, or can give a reason agreeable with his Word; And we cannot deny but that in this case the Church hath both Precedent, and Precept, and Reason, drawn from the Word of Christ; The Precedent is in general from the Jews appointing the Feast of Dedication without any peculiar command of the Old, yet not without the approbation of the New Testament, John 10. 22. In special from the Angels of God, who most zealously kept this Festival: The Precept is from the general equity of the Levitical Law, which still obligeth Christians, as it is subservient to Moral and Religious, though not to Typical and Ceremonious worship, and that plainly calls for Annual Festivals in honour of Christ, unless we will say that less honour is due to him since he is come in the flesh, then was due to him before his coming: The Reason is clearly from the very institution of the Church; for God gave Pastors and Teachers for the edifying of the body of Christ, Ephes. 4. 12. but the right way of edifying, is to lay the foundation upon the chief corner-stone: And doubtless this was the reason why the Church first appointed an Advent Sunday (which must needs be very antient, or else all the Order of the service could not depend upon it) because she observed that all the Documents of the Old Testament, did aim only at this, To fit and prepare men for the coming of Christ, and therefore was desirous That we might so prepare our selves to receive Christ at his first coming to save us, that we might not tremble at his second [Page] coming to Judge us: Accordingly the Greek Church began their preparatory Feast for the Nativity of Christ, on the 20. of December, (that is five compleat daies before the Feast it self) as appears by their Chronologie, where the 20. of Decem. is called [...]: the beginning of the Preparatory feasts of the Incarnation of our blessed Saviour. Lord, make me so to celebrate thy coming to us in our flesh, that I may daily find and feel thy coming to me in my soul: God observed a time; so may we, in that he teacheth us by his example: God observed a time for his Son; so will we, if he doth also teach us by his Communion. Saint Peter intimates both kinds of Gods teaching man, 1 Pet. 1. 15, 16. But as he which hath called you is holy, so be ye holy in all manner of conversation, because it is written, Be ye holy, for I am holy: As if he had said, ye ought to be holy not only for the example, but also from the Communion of my Holiness: It is not for Christians to be guilty of prophaness, when Christ by his communion calleth them to holiness.

SECT. VI. Christmas no superstitions word; And Christmas day observed, not for it self, but for its duty, takes off all controversies; and can fall under no just exceptions; and may not fall under any unjust cavils, much less calumnies.

GOD observed not time for it self, but for his Son; so must we observe no Festival for it self, but only for our Saviour; no day for it self, but for the Lord.

Were Christmas-Day (for that word is no more Popishly superstitious to me, then the spirit of Python, Acts 16. 16. or the signs of Castor and Pollux, Acts 28. 11. were Paganly superstitious to Saint Luke) I say, were Christmas-Day to be observed for it self, as the 25. Day of December, we had need to go not only to the Roman Archives for a moral assurance, but also to the Christian Archives, (the word of God) for a Theological assurance, That Christ was born on that very Day, or we could not Religiously observe it in the assurance of Faith; [Page] But since Christmas-Day is to be observed for its Duty, which is to give God thanks for the blessed Nativity of his eternal Son, who took our nature upon him and was born of a pure Virgin to Redeem us from Sin, Death and the Devil, a moral assurance is more then enough for the Day, (which indeed is the best assurance we can have of any day) since we have a full Theological assurance for the Duty. And here I cannot but say in zeal to my Saviour, and to the salvation of their souls, of whom Saint Peter prophesied when he said, That there shall come in the last daies scoffers, walking after their own lusts, 2 Pet. 3. 3. what Saint Paul once said to the Iews at Antioch, Acts 13. 40, 41. Beware therefore least that come upon you which is spoken of in the Prophets, Behold ye Despisers and wonder and perish: yea behold that ye may wonder, and wonder that ye may not perish in your despisings of God and of his Church; For whosoever shall scoff and mock at the keeping of Christmas-day, in relation to the 25. Day of December, is guilty of Ignorance, Immodesty, and Indiscretion, because he mocks at the Practice of millions of men much wiser then himself; But he that shall mock at keeping it in relation to the Duty, must also be guilty of Impiety, Infidelity and Irreligion, because he mocks at the profession of an Article of the Christian Faith, and of that Article which is indeed the Ground and Foundation of all the Rest; For if Christ had not been born, he could not have suffered, nor have risen again; So that upon this one Article of Christs Nativity, are indeed grounded all the other Articles of our Christian Faith; So nearly doth it concern us to maintain our publick profession of this Article, least we should be thought to have forgotten or to have forsaken all the rest.

And this is reason enough why amongst other daies we should still observe this day of Christs Nativity, not for it self (for so happily it may not be safe to observe any day) but for the Lord; so shall we not impeach our Christian liberty, and we shall improve our Christian Piety,

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SECT. VII. The difference betwixt a Jewish and a Christian observation of daies: This latter, a moral part of Gods service, and may not be neglected without scandal.

THE Apostle establishing our Christian liberty, doth much more establish our Christian Piety, Rom. 14.

He establisheth our liberty, ver. 6. placing daies and meats in the same rank of indifferency; neither of them in it self ought to be reputed a matter of Religion: But withal he doth much more establish our Christian Piety, ver. 7. & 8. That both daies and meats; daies wherein, and meats whereby we live, are to be observed or not observed, as shall most conduce to his Glory by whom we do, and to whom we should all live.

He overthrows a legal or Iewish observation of daies for themselves, because that was a typical worship; But he establisheth an evangelical or Christian observation of daies for duties, because that is a real and moral part of Gods service: For he that so regardeth a day, regardeth not it, but the Lord: And he that so regardeth it not, being thereunto called by that authority which God hath set over him, were best take heed lest it be thought that he regardeth not the Lord; He was best take heed, lest he give occasion of scandal or spiritual ruine to his brother, whilst he gives him occasion to think that God is not worth the regarding, or that those are given to superstition who do most zealously regard him: For he that doth this, may chance have the milstone in his heart to harden him, but sure he must have the milstone about his neck to drown him.

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SECT. VIII. To oppose the celebration of Christs Nativity is a scandal to Christians, and a stumbling block to the Jews, keeping them from Christianity.

PER scandalum laeditur proximus in mente, ut per homicidium in corpore, per furtum in possessione, saith the School-man, (Alensis par. 2. qu. ibi. m. 1.) Scandal wrongs my neighbour in his mind, as murder wrongs him in his body, and theft wrongs him in his possession▪ and therefore I have great reason to take heed of being scandalous, as to take heed of being a murderer, or a thief. And truly I cannot see, but that our Saviours determination concerning scandal reacheth this very case, Mat. 18. 6. Whoso shall offend one of these little ones, which believe in me, it were better a mill-stone were hanged about his neck, and that he were drowned in the depth of the Sea. For tell me, do they not believe in Christ who set apart a time of purpose to make Profession of their Belief in him? And if they do believe in him, how will you answer your scandalizing and offending them, whiles they are professing or rather indeed practising that their belief; or your scandalizing others, whiles you keep them from the same Christian Practice and Profession? Wherefore it can hardly be denyed but this is really a scandal or an offence to Christians, because it is a way to cause some of them to forget, or to forsake our Saviour Christ; But surely it is a down-right stumblingblock to the Jews, to keep them from embracing the Christian Religion: For the main thing needful to their conversion, is, to prove the Messiah is already come in the flesh, which the Jews will take for granted is denyed if not disproved by them, who will not allow themselves nor others to celebrate the memorial of his coming: for the whole course of their Religion taught them to acknowledge the receipt of far lesser blessings, with much more solemn memorials; as the receipt of the Law with the celebration of Pentecost: So that whatsoever may be urged for serving God in Spirit & in Truth, to make Christians become sincere worshippers, yet we had need keep up an outward solemn [Page] service and worship of Christ to make Jews become Christians; For it is not imaginable they should leave the outward decency and order that they are bound to use in their own Synagogues according to the whole purport of their own Law, to come to the slovenliness and Indecency that may be found in some Christian Churches, under the pretence of the purity of our Gospel.

SECT. IX. The Jews equally scandalized by Idolatry and by Profaness, especially that Profaness or Irreligion which immediately dishonoureth our Saviour Christ.

IT is much to be lamented that Christians who are bound to do what is in them to convert the Jews▪ should so far scandalize them, (either by Idolatry or by Profaness) as to hinder their conversion; [...], saith the Jew in his Disputation with the Christian; (in the second Nicen Council in the sift Action;) I am scandalized at you O ye Christians, that you worship Images: And is it not as great a scandal if they shall be able to say, I am scandalized at you O ye Christians, that you do not worship God, or at least do not worship him with fear and reverence, as God? Or, That you refuse to worship Christ, whom you would have me believe to be the Son of God? For is it not an act of Religious worship in Moses his Law, to dedicate daies to the worship of God? If then we deny the Dedication of daies to the worship of Christ, How shall we perswade the Jews that we do indeed worship him as our God? It is to be feared, if we shall do so, they will rather think us turning Jews, then that themselves will think of turning Christians.

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SECT. X. That those Christians who oppose Christmas-Day, do give occasion to other Good Christians to suspect them as not well grounded in the Christian Religion.

SInce it is the ground of our Christian Religion, That all Gods gifts and mercies to mankind do concenter together in Christ, it is scarce possible those Christians should be thought truly religious, who make it their work to oppose the publick worship of Christ on that very day, wherein, as Christ, he was first capable of being publickly worshipped: They that are Jews, may think well of this, for they denying him to be the Son of God, will easily deny that he is to be worshipped: But sure good Christians cannot think well of it, who are taught to glorifie God in Christ, and much more for Christ: To glorifie God in Christ is our Religion; To glorifie God for Christ, is our salvation. Religio est motus creaturae rationalis ad Deum, ut ad primum principium & ultimum finem; Christus autem ut Homo, est via per quam fit hic motus, saith Aquinas, (22 [...]. qu. 81.) Religion is a motion of the reasonable creature to God, as to its first beginning, and to its last end But Christ, as man, is the way whe [...]ein the reasonable creature thus moveth, so that once forget Christ as man, and you shall soon forget all religion; Saint Bernard tells us of a threefold coming of Christ; the first was in the infirmity of his flesh to redeem us: the second in the power of his spirit to sanctifie us: the third in the glory of his majesty to judge us: I will thankfully receive him as my Redeemer, that I may securely behold him as my Judge; For if I be ashamed of him in his infirmity, how shall he not be ashamed of me in his glory? Therefore I dare not be ashamed of this day, least I should seem to be ashamed of him also; no nor of his prayer, least I should seem to be ashamed of his words, since himself hath said, Whosoever shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him also shall the Son ef man be ashamed when [...]e cometh in the glory of his Father, with the Holy Angel., Mar. 8. 38.

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SECT. XI. The first Christmas-day was kept by the Holy Angels; therefore no will-worship in keeping Christmas: but rather a necessity to keep it from Heb. 1. 6. The Kingdom of Christ as Creator and as Redeemer.

IN keeping of Christmas the Church militant follows the example of the Church Triumphant; for the First Christmas-Day that was ever kept on Earth, was kept by the Holy Angels that came of purpose from Heaven to keep it; Luk. 2. 13, 14 And suddenly there was with the Angel A multitude of the Heavenly Host, Praising God and saying, Glory to God in the Highest, and on Earth Peace, good will towards men: Shall that be accounted Superstition in men, which was undoubted Religion in the Angels? or can we be called will-worshippers for doing no more then they did, unless you will first call them so? Let will-worship go in Epiphanius his language for [...], for wilful and for superfluous worship: for what it hath of mans will or wilfulness, it cannot but have of superfluity: But let us take heed of calling that will-worship for which there is a Precedent in the Text, and so great a reason for that Precedent; for it is most certain that the blessed Angels in Heaven had great reason to joy for the incarnation of Christ, since he was the Repairer of their ruine in their fellows, and the confirmer of their [...]ay or standing in themselves: whence Alensis tels us plainly, that the Angels joy and bliss was greater after the incarnation of Christ then it had been before. For though the substantial Joy of the Angels consist in the contemplation of the Divinity, yet their accidental joy consists in the contemplation of the Humanity of our blessed Saviour, as it is united to his Divinity; Accrevit igitur gaudium Angelorum, licet non quod substantiam, tamen quantum ad multitudinem, quia pluribus modis habent modò gaudium in beatitudine quàm ante Incarnationem; (Par. 3. q. 12.) Therefore the Joy of the Angels is increased by the Nativity of Christ, though not in its substance, yet in its Variety, for that now they rejoyce more several wayes then before; [Page] for whereas before the Incarnation they rejoyced to see God in God, now since it, They rejoyce to see God in man; And we find that they did sing and triumph that they might express their joy; surely not to teach us Christians (who in that we are men, have much greater cause of joy from thence, then the Angels could have) I say surely not to teach us men a lesson of silence and of fullenss; But if we will not regard Precedent, yet we must regard Precept; And the Angels seem to have a Precept, to worship our Saviour Christ at his Nativity; For the Apostles words seem to look towards a Precept, Heb. 1. 6. When he bringeth in the first begotten into the world, He saith, And let all the Angels of God worship him: I know this Text chiefly aims at the Proof of Christs Divinity: but if the Holy Spirit thought he had sufficiently proved the first-begotten of the Father though brought into the world in the form of a servant, to be no less then God, when he had said, And let all the Angels of God worship him; It is evident they do what is in them to invalidate this Proof, who at the very time that he was thus brought into the world, do cry out as loud as they can, let not the the sons of men worship him: But where doth the Holy Ghost say this? Epiphanius in his Ancorate plainly cites Moses's song for this Text, which is in Deut. 32. where v. 42. The Greek interpretation hath these words, [...], Let all the Angels of God worship him; but with some various lections, to make the Interpretation disputable at least, if not questionable. However, since no such thing is to be found in the Hebrew, and we are not assured that the Holy Ghost spake in Greek by the Septuagint, (supposing their Translation hath been preserved incorruptible) we may not ascribe this Greek Translation to the saying of the Holy Ghost; we must therefore appeal to the Hebrew Original, which we are sure came immediately from Gods holy Spirit, and then we shall find this Injunction, Worship him all ye Angels of God, in Psal. 97. 7. And indeed the whole Argument of that Psalm is nothing else but a Prophecy of the Kingdom of Christ, and an exhortation both to Angels and men Joyfully to celebrate the magnificence, and thankfully to acknowledge the power of his Kingdom; For the Kingdom of Christ may be considered, either as he is Creator, Eternal God with the Father and the Holy [Page] Ghost; and so the Jews themselves will not deny him to be their King▪ or As Redeemer, God and man in one Person, and and so the Jews do stiffly deny his Kingdom, and we Christians had need beware least we may seem to encourage or at least to confirm and Harden them in that Denial.

SECT. XII. We must embrace all opportunities of glorifying Christ, that we may not be thought to desert either our Saviour or our selves, whiles we are defective in our Devotions, either for want of Preparation before, (which hath hitherto made us so bad Christians in so good a Church) or of Affection in them, (which will keep us from being good Christians) or of Thankfulness after them, (which wil keep us from worthily magnifying the name of Christ).

THe best course I know to prevent the hardening either of our own or of others Hearts, is, to take all the opportunities that are offered us, of glorifying our blessed Saviour; for he that is willing to neglect an opportunity, can scarce be zealously inclined to lay hold of another time: he that will not Honour Christ on his own Day, will scarce pick out another Day to honour him, though he may pretend to keep Christmass all the year; or if he be indeed zealously inclined to honour Christ, yet other Christians cannot be easily inclined to think him so: and Jews must necessarily think him not so: And though we ought not to judge them also that are without, 1 Cor. 5. 12. yet we ought not to offend them, (and much less them that are within) for this is the way to cause God to judge us: we will therefore take that for granted, which cannot be denied, that we have all great need to imploy very much, (and cannot imploy too much) of our time in those Christian Duties and Devotions which tend immediatly to the Honour of our Saviour Christ, that so we may not be defective either in our preparation before them, or in our Affections in them, or in our Thanksgivings after them.

First, That we be not defective in our preparation before our Christian devotions, for this is a main cause of our great shame [Page] and greater sin, that we have been hitherto so bad Christians, in so good a state of Christianity: that whereas Christ hath been so long and so powerfully applyed unto us both in Prayers and Word and Sacraments. (yet we have been so little benefited by that Application, as scarce to perceive the loss of it, or at least scarce to grieve for that loss: A shrewd sign of Edomites rather then of Israelites, to be content to lose our Prayers, our true spiritual Birth-right, that we might keep our Pottage, our Temporal interests) of which we may now truly say, as he did, Gen. 25. 30. Feed me with that Red, with that Red, for the just vengeance of God hath lately made it so with our own Blood: or at least a shrewd sign of Ephraimites if not of Edomites; for they being armed and carrying bows, turned back in the day of battle, Psalm 78. 9. The reason is given in the verse before; they were a generation that prepared not their heart, and whose spirit was not stedfast with God: They did not set their heart right, by preparation, and therefore could not keep their spirit stedfast by perseverance; and it is to be feared this is our case: For it had scarce been possible for so admirable a form of publike Prayer and Administration of the Sacraments (which had in it the most pithy Devotions both of Greek and Latine Churches, and the superstitions of neither) to have been so long amongst us to so little advantage of our souls, had there been good things found in us, and had we prepared our hearts to seek our God, as that good King did, 2 Chron. 19. 3. and hath left his example as a mandate for us so to do, since no Scripture is of private Interpretation, and much less of private Jurisdiction: The old Testament in all precepts and precedents of morality no less commanding the Christian then it did the Jew: but if any be contentious touching the Old Testament, though we have no such custome nor the Churches of God; yet we have both a Precept and a Precedent in the New Testament, to reprove and to reproach his contention, and the fittest that can be alledged for this Argument, even that of Saint John Baptist the forerunner of Christ: For he came preaching, saith the Text, and his Sermon consisted so much of this doctrine of Preparation, that he was chiefly to be known by this character, The Voice of one crying in the wilderness, Prepare ye the way of the Lord, Mat. 3.

[Page]Secondly, We need imploy our time readily and carefully in those Christian duties which immediately concern the honour of Christ, that we be not defective in our Affections whiles we are at our Christian Devotions, actually conversing with our blessed Saviour; For our Affections have been so long standing on the lees and dregs of the earth, that they are not to be refined, and much less to be elevated and lifted up to Heaven, without multiplied Essays of most holy meditations: [...], saith the Priest to the people in the Greek Liturgie: And they answer him, [...]: Let us lift up our hearts; we lift them up unto the Lord: so we in our Liturgy, from theirs: But it is observable that neither Greek Church nor ours used these words, till after many prayers were past, in which the Communicants had poured out their souls before God, to be sanctified by his Grace; And so likewise the Apostle requiring us to seek those things which are above, doth as it were pass through all the Creed, to the Article of the Resurrection, before he hopes throughly to raise our Affections, Col. 3. 1, 2. If ye be then risen with Christ, seek those things which are above, where Christ sitteth on the right Hand of God: set your Affection on things above, &c. He doth not only say, Christ is risen, but also if ye be risen with Christ; he is fain to presuppose and as it were to antedate the day of the Resurrection of the bodies, that so he may perswade them to a Resurrection of their souls. O God work in us this great miracle of thy Grace to raise our souls, that we may all rejoyce in that great miracle of thy power which thou wilt at the last day work on us, in the raising of our bodies.

Thirdly and lastly, we need imploy our time readily and carefully in those Christian Duties which immediately concern the honour of Christ, that we be not defective in our thankfulness after our Devotions, after we have had the honour and the happiness to converse with our blessed Saviour. For if I may not give mine alms without a full purpose of my heart, 2 Cor. 9. 7. Shall I think that I may give my self without it? or doth God indeed love a cheerful giver of the hand, and not much rather a cheerful giver of the Heart? To what purpose is ihis wast? Mat. 26. 8, 9. seems in it self a question of Piety, and in its reason, For this ointment might have been sold for [Page]much, and given to the poor; a question of charity; yet St. John brands him that made it, That for his Piety, he was a Traytor ready to betray Christ; And for his Charity, he was a Thief, not ready to relieve, but to pillage his poor members, John 12. 4, 6. so dangerous a thing is it for men to begrutch any expence either of Time or of Pains, or of Patrimony, that is bestowed upon Christ, and much more to disturb the woman, the Church that bestoweth it; For wheresoever this Gospel (of the great condescention and greater goodness of the Son of God,) shall be Preached in the whole world, there also shall this be told for a memorial of her Duty that wrought the good work upon her Saviour, but of their undutifulness who opposed her in working it, Mat. 26. 10, 13. Gods mercies in our Saviour Christ are too many and great to come all Ex tempore to us; so should our Devotions be, to thank him for their coming, since it is every jot as good Divinity for our Prayers and Sermons, (which we offer up for the parts of Gods publick worship) as it was for Davids sacrifice, Neither will I offer burnt-offerings unto the Lord my God, of that which doth cost me nothing, 2 Sam. 24. 24. For what can I profess by the unworthiness of my offering, but either That I have a less worthy esteem of God, then David had, to whom I offer that which he would not offer, or that I have a more worthy esteem of my self then he had, as if forsooth God would at my hands accept of any offering?

SECT. XIII. A new song for the coming of Christ; God the Father, Son and Holy Ghost carefully observed the time of our Saviours coming into the world, therefore it can be no true piece of Reformation for men not to observe it.

THE Church had a new song put into her mouth meerly for the knowledge of the great mercy of her Saviours Nativity; How much more then for the enjoyment of it? He hath put a new song in my mouth, saith the Psalmist, even a Thanksgiving to our God, Psalm 40. 3. And Saint Paul tells us wherefore this new song was put into his mouth, in that he applyes [Page] this very Psalm to the coming of our Saviour Christ, Heb. 10. 5, &c. Wherefore when he cometh into the world he saith, Sacrifice and offering thou wouldst not, but a body hast thou prepared me: which words are quoted out of this same very Psalm, and point as directly at Christs coming into the flesh, as that finger of the Baptist did point at him after he was come, when he said, Behold the Lamb of God; which finger for that very cause (as some would perswade us) could not be burnt with the rest of his body. Gentiles ossa collegerant & cumbusserant: sed digitus ille quo Dominum ad Jordanum venientem monstravit, dicens, ecce agnus Dei—non potuit comburi. Durandus in rationali lib. 7. de decollatione S. Johannis.

This was indeed a sufficient cause why a New song should be put in the mouth even of the sweet singer of Israel, To shew that great was his Thanksgiving, yet greater his Thankfulness for this inestimable and undeserved mercy: as it appears, Psalm 40. 6, 7. O Lord my God, great are thy wonderous works which thou hast done, like as be also thy thoughts which are to us-ward: If I would declare them, and speak of them, they should be more then I am able to express: And all these wonderous works and thoughts are summed up together by the Apostle in this saying, when he cometh into the world, as indeed they were consummated and compleated by Christ himself in his coming, [when he cometh into the world, he saith:] And yet the words were said above five hundred years before he came: It seems God the Son was so long before observing the time of his own coming into the world; surely not that the sons of men should labour to forget, and resolve not to observe it.

And God the Father did the like. Heb. 1. 6. When he bringeth in the first begotten into the world, he saith, And let all the Angels of God worship him: Pointing as it were at the very day of Christs Nativity, or coming into the world; yet some men perswade themselves they do enough if they believe his going out of the world, and think only upon his Death and Passion: And God the Holy Ghost did the same, as being the Pen-man and Interpreter of these Texts, and the Applyer of them to our blessed Saviour: For he it was that spake both by the Prophets and by the Apostles. God the Father, God the Son, and God the Holy Ghost did look and point very punctually at Christs [Page] coming into the world, Telling the Angels of it, that they might worship him; and the Angels accordingly sing a most heavenly Hymn of Thanksgiving at his Birth, not only in heaven for their own Joy and Exultation, (for which they are alwaies singing to him there,) but also on the earth, (or at least very near it, so near as that the Shepherds did both hear and see them singing) for our comfort and imitation: And therefore it cannot justly be accounted a Piece of Reformation, to teach men to look away as far as they can from that time, wherein the Church doth celebrate the memorial of Christs coming, as if God who had bid the Angels worship him, had bid men not worship him; which is surely a strain of very bad Logick, and of far worse Divinity.

SECT. XIV. Everlasting Thankfulness is due to God for this Everlasting Mercy.

THE Psalmist teacheth us a Lesson of everlasting Thankfulness for this everlasting Mercy, as appears Psalm 72. The chief argument of the Psalm is Christ, as is proved in the 8. and 9. verses, from the extent of his Dominion, far beyond Solomons, even to the worlds end; and much more in the 10. and 11. verses from the excellency of his Person, That All Kings should fall down before him, And particularly, That the Kings of Arabia and Saba should bring him gifts (which was literally fulfilled in the Presents of the wise men, Mat. 2. who by the Antients were both called and reputed Kings;) And the Conclusion that is inferred from these Premises, is Thanksgiving. The argument of the Psalm is everlasting mercy, even the mercy of God to man in Christ; and the Conclusion of it is everlasting Thankfulness; for so it follows, ver. 18. & 19. Blessed be the Lord God, even the God of Israel, which only doth wonderous things, (and this wonderous thing above all the rest, That the Son of God was made the Son of man, that we who were by nature the children of wrath, might be made the Sons of God) there's the Thankfulness; And blessed be the [Page]name of his Majesty for ever, and all the earth shall be filled with his Majesty, Amen, Amen. There's the everlasting Thankfulness. Heaven was from the first instant of its creation filled with his Majesty; but now the earth was also filled with it; And if heaven and earth are both filled with his Majesty, what shall we say if our sinful souls be empty? For if we be not filled with his Majesty, How shall we come to be filled with his Mercy?

SECT. XV. Time not perfect in Gods account from our Creation, but from our Redemption. The Jews not destroyed, and Time not Ʋntimed, meerly in relation to the coming of Christ: Time still continued, for the world to make a right use of his coming: No other Time perfect in Gods account, but that wherein he gives his Son; and no other Time should be perfect in our account, but that wherein we receive him.

GOD accounted that only the Perfection of Time, wherein he wrought the work of our Redemption; as if all that had passed before that, from the beginning of the Creation, had been but an imperfect Time: He had no rest in the Creation, till he made man: He had no rest after it, till he Redeemed him: Divinely Saint Ambrose in his Hexameron, (and not the less Divinely because he took it out of Saint Basil, for the Latine Fathers borrowed of the Greek-Fathers, as later Divines have since borrowed from them,) Fecit Deus coelum, non lego quod requieverit: fecit solem, lunam stellas, nec ibi lego quod requieverit; sed lego quod fecerit Hominem, & tunc requieverit, habens c [...]i Peccata dimitteret: God made Heaven, and I do not read that he did rest: He made the Earth, and I do not read that he did rest: He made the Sun, Moon and Stars, nor do I read there that he did rest; But I read that when he had made man he did rest, because [...]e then had one to whom he could forgive sins: God was not at rest till he had made man, to whom he might forgive sins; And after he had made him, he was not at rest till he had forgiven him: O my soul, how canst thou be at rest till thou hast asked and obtained forgiveness?

[Page]God accounts the Perfection of Time not from his Power, whereby he created the world, but from his mercy, whereby he redeemed it; as if the creation of the whole world had been imperfect without man, and the creation of man had been imperfect without his Redemption; and all other Time not worth the notice, save only that which Christ honoured with his coming, for whose only sake Time it self deserved to be continued and not to be Untimed, after men had corrupted it; For as no satisfactory reason can be given why God destroyed not the whole people of the Jews in their so many Idolatries, Rebellions and Apostasies, but only that Christ was to come of their Nation; So neither, why Time it self should not have been destroyed long before Christs coming, for the outragious sins and villanies which were acted by men, but only that Christ was promised to come in it; And so likewise for the same reason is Time still continued, notwithstanding all the defections of wicked men from God, and their defiances against God, because Christ may not lose the end of his coming, which was to save Repentant sinners; so saith Saint Peter, The Lord is not slack concerning his Promise, but is long suffering to us-ward, not willing That any should perish, but that all should come to repentance, 2 Pet. 3. 9. His will is, That since his Son hath been pleased to take upon him the nature of man, both sinful man should come to Repentance, and Repentant sinners should come to salvation.

Thus, in Gods account, That is only the Perfection of Time wherein he gives Christ: and why not also in ours, that wherein we receive him? For in truth all the Time of our life is but an imperfect Time, till we have gained Christ; There may be the Perfection of the natural man before, but not of the spiritual man, till he come to the measure of the stature of the fulness of Christ, Eph. 4. 13. All the Time of our life, though we live to Methuselah's Age, is but imperfection of Time, till with good old Simeon, we come by the Spirit into the Temple, and there see and embrace the Lord Christ, Luke 2. 27, 28. And then our life, though never so short, will immediately be so compleat and perfect, that we may pray for a nunc dimittis, and say, Lord now, at this very instant, without any longer stay, Lord new lettest thou thy servant depart in peace.

Saint Paul tells the Galathians plainly, that though never so [Page] aged in themselves, yet they were but meer children in his account till Christ was formed in them. Gal. 4. 19. My little children of whom I travail in birth again, until Christ be formed in you. Did we truly believe this, and seriously reflect upon our own belief, we would look much less after the man, and much more after the Christian; Less after our selves, more after our Saviour; Less after our Interests, more after our Devotions: Since that only is to be accounted a perfect Time, which Christ by his presence did once make so in the world, and still is pleased to make so in our hearts. Nor is it any disparagement to those heavenly Spheres, by whose revolution Philosophy hath taught us to measure the duration of earthly things, to say, That though Time do borrow its continuance from heaven, yet it borrows its Perfection only from the God of Heaven: The continuance of Time leads to death, but the perfection of Time leads to everlasting life: This moment in it self is not a part of fleeting Time, but in its good employment, it is no less then a blessed eternity: The motion of the first mover is exceeding glorious in the heavens, but it is much more glorious in our hearts; I will admire that motion because it produceth Time, but I will rejoyce and acquiesce in this motion, because it produceth eternity: For this is the motion which alone affords rest unto my soul, whiles I consider my blessed Saviour humbling himself, but exalting and raising me. O thou blessed moneth of December, wherein the earth gives us nothing, but heaven hath given us all things, having given us him who is All in All!

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CAP. II. Containing the Reasons of Christs welcome; the infinite love of God the Father, and of God the Son and Holy Ghost in our Redemption.

SECT. I. Gods first gift to man was his Love in Christ; His second gift was Christ in our nature. No gift can prove a blessing, unless God give it in love; not Government, not the Gospel, though the one be the best Temporal, the other the best Spiritual gift.

WE have passed through the Porch called Beautiful (Acts 3. 2.) wherein all mankind lame from their mothers womb had a long time laid expecting alms of the Son of God, when he should please to enter into the Temple of his body; Let us now go into the Sanctuary, and there contemplate and consider the infinite Love of God which caused him to send his only Son for our Redemption, and we shall never want Thankful hearts to bid him welcome, nor Pious Hearts to make a right and conscionable use of his coming: That as he came at first for our Redemption, so he may come at last for our salvation.

And this Part of Christian Divinity hath been taught us by Christ himself, not only by his Spirit (as all the rest) but also with his own mouth, Saint John 3. 16. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish but have everlasting life; Where it is evident, That the cause why Christ was given to man, was no other but only the love of God: And consequently, the grand [Page] Reason of our joyfully receiving this gift, must be this, That it proceeded from Gods infinite and undeserved love towards us: For Gods first gift to man was his love in his Son; His second gift, was his Son in our nature; So saith Saint Paul, 2 Tim. 1. 9. According to his own purpose and grace which was given us in Christ Jesus before the world began. Gods first gift was grace given us in Christ; his second gift, was Christ given us in our flesh: And the Master of Scholastical subtilties makes this a rule of sound Reason, as well as of sound Religion, Inter omnia dona dantis, primum donum quod dat, & quisquis dare potest, est Amor ejus quem primo dat amato, quia est ratio cujuscunque alterius doni; nihil enim habet rationem doni, nisi in quantum cadit sub actu Amoris. Scotus in 1. lib. sent. dist. 18. The first gift which every one gives to him whom he loves, is his love; which is indeed the only reason of all his other gifts; for nothing can have the nature of a gift, but as it proceeds from love. And therefore God first gives us his love, before he gives us any thing else: and he gives nothing as a blessing, but what he gives in love; as for example, Government is the best temporal gift to any Nation, yet given in anger, is no blessing, and consequently no gift: so saith the Prophet, Dedi Regem iratus eis, Hos. 13. 11. I gave them a King in mine anger; This was [...], A gift that was no gift, because not given in love: And as it is in Regal, so also in Popular Government; as appears from the 94. Psalm, the 20. ver. For whether we read, [...], with the Septuagint, A Throne of wickedness, when Kings and Princes sit thereon; or sedes iniquitatis, with the Vulgar Latine, a seat or stool of wickedness, when mean People are got up to it, it is still a curse, not a blessing, if the Government be not given in love: For then whosoever be the Governors, They will imagine mischief as a Law, and gather them together against the soul of the righteous, and condemn innocent blood. So Musculus, (an excellent Protestant Divine,) glosseth those words of the Psalmist, That they do note unto us judiciary meetings of wicked men, to oppress the Righteous, and to Condemn innocent blood, by vertue of some unjust Laws or Constitutions, not at consensus Judiciarios Hominum iniqu [...]rum, qui ad hoc conglobantur, ut Just [...]s opprimerent, & sanguinem innocentem vigore Legum injustarum condemnarent. Thus that Author glosseth upon the place, [Page] and we cannot gainsay his gloss, since it is undeniable, that truth and righteousness doth hold only of Christ, not of mans Government, whether it be by one or by many.

Again, the Gospel of Christ is the best spiritual gift that can be given to any People, yet given not in love, oft-times proves no Blessing, and consequently no gift. Like Manna to the Israelites, in Psal. 78. Manna was a type of Christ, so owned by Christ himself. Joh. 6. 32. That was the Typical, this is the real Bread from Heaven which nourisheth our souls to eternal Life: And it, is with this as it was with that bread; with the Gospel of Christ as it was with the Manna; If given not in love but in anger, it will scarce turn to our spiritual nourishment: And we may justly fear it is now with the Gospel as it was then with that Manna. God gives it without his love, to those that either tempt him in their hearts, as the Jews did, ver. 18. asking meat for their lusts, looking after the Word more for curiosity then for conscience: or that tempt him with their mouths, as the Jews did, ver. 19, 20. They spake against God, and said, Can God furnish a Table in the wilderness? can he give bread also? can he provide flesh for his people? A sin that contentious men are too much guilty of, who in the midst of Eden cry out as if they were in in a wilderdess: in the midst of plenty repine as if they were in want: they do in effect say, that God cannot prepare them a table good enough, unless their own hands help to make it; or will not prepare them a table soon enough, unless they overhasten his preparation. To complain against God instead of rendring humble & hearty thanks unto him to complain against him out of meer wantonness, not out of any want, save only of a thankful heart within our selves, is to do as the Jews did in this place, and then we must look to fare as they did; for a fire was kindled amongst them, and anger came up against them, ver. 21. And if we make God angry as they did, we cannot but expect to feel the same sad effects of his Anger, as it is said ver. 30, 31. But while the meat was yet in their mouths, the wrath of God came upon them, and slew the fastest of them, and smote down the chosen men of Israel. Just so is it with those that are of a quarrelsom religion, that will not receive Christ in the way that God offers him; they commonly have Christ not in love, but in anger: not to make them the more happy, but the more inexcusable: not [Page] to make them the better Christians, but to bring them under a stricter account for their defiance of Christ, and their abuse of Christianity: they know more of their Masters will, but it is to do the less of it, that so they may be beaten with many stripes: Luke 12. 47. Nay indeed they know less of their Masters will, though they would be thought to know more of it. For those know least of Christ, who seek to know most of him by contention and by faction: since he that said, learn of me, for I am meek and lowly in heart, Mat. 11. 29. will never take contention for meekness, nor faction for lowliness (and therefore will not teach such as love to be contentious and factions.) Saint Paul indeed tell us of some who preached Christ out of Envy, Phil. 1. 15, 16. but he doth not tell us of any that ever learned him so: he said to the Galatians, Christ shall profit you nothing, and Christ is become of none effect to you, Gal. 5. 24. but he had given the reason of that saying before he said it, in the first chapter, and sixth and seventh ver. I marvail that you are so soon removed from him that called you into the grace of Christ, unto another Gospel; which is not another, but there be some that trouble you, and would pervert the Gospel of Christ: wherefore let those that make nothing of removing from the Church by which they have been called to the Grace of Christ, take heed lest they cause Christ to remove himself and his Gospel from them; let those that surfet of one Christ, take heed they have not many Christs for one; for there are many false Christs spoken of Mat. 24. 24. who though they shall not deceive the elect, who are constant to themselves, and to their Saviour, yet may not onely deceive and delude, but also destroy the wicked, that love to gad after their own Inventions, and please themselves in their own imaginations: For Christ himself, if he be indeed given to such men, is not given in love; and that is the reason that he profits them nothing, and becomes of none effect to them, though to others he be all in all, working with great power to the establishment of their hearts here, and with greater mercy to the salvation of their souls hereafter.

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SECT. II. Gods love in Christ, though it be universal in the diffusion, yet is it particular in the obligation.

IT is observable that Saint Paul first rejoyceth in the love, and then in the gift of Christ. Gal. 2. 20. I live by the faith of the son of God, who loved me, and gave himself for me. First he gave me his love, then he gave me himself; for even himself had been no gift to me without his love.

[...], saith Saint Chrysostom, What dost thou say blessed Apostle? did he love thee only? did he give himself only for thee? no, he loved the whole nature of man, all the world besides: [...]; But I think my self as much bound to my Saviour, as if he had only loved me and given himself only for me: I think my self as much bound to live to him, as if he had died▪ only for me: and to give my self as entirely to him, as if he had given himself onely for me. A large soul which can readily comprehend, much more which doth willingly embrace and entertain the obligation of the whole world: and yet there is no Christians soul but must be thus enlarged: For Gods love in Christ, though universal in the diffusion, yet is it particular in the obligation: obliging every particular man to love the Lamb of God as if he had been slain only for his sake, as if in him alone he had taken away the sins of the world; For indeed in him alone, (be he never so righteous) hath he taken away both the sin of the world, and a world of sin; the sin of the world, that is the original corruption contracted in his nature; and a world of sin, that is, a numberless number of actual transgressions committed in his person.

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SECT. III. Gods love to man in Christ, was the ground of his consultation with himself, how to bring us to eternal life.

WE have seen Gods eternal love given us in Christ, the main reason of our Christian joy; and we must now endeavour to see the fruits and effects of that love, that we may accordingly rejoyce in him, even in our blessed Saviour. And truly Saint Paul makes eternal life to spring from no other root, but only from this root of Jesse; when he saith in his Epistle to Titus, cap. 1. v. 2. That God promised eternal life before the world began; I ask to whom did he promise it? Saint Hierom thinks to the Angels; but they not having been before the world, it was impossible a promise made before the world began, should be made to them; It is much safer to say, That this promise of eternal life was made to our blessed Saviour in our stead, and that God the Father promised to God the Son before the world began, That as many as should live according to the Faith of Gods Elect, and the acknowledgment of the Truth which is after Godliness, should in him have eternal life: For thus the same Saint Paul makes a dialogue betwixt God the Father and God the Son, in the Love and Communion of God the Holy Ghost, to which the Angels were not admitted, Heb. 1. 13. To which of the Angels said he at any time, Sit on my right hand until I make thine enemies thy foot-stool? And the Psalmist tells us plainly the persons that were in this Dialogue, saying, The Lord said unto my Lord, Sit thou on my right hand, &c. Psal. 110. v. 1. whence we may safely conclude that there was a great consultation betwixt God the Father, Son, and Holy Ghost concerning the Redemption of mankind from the vassalage of sin and Satan; and what can we think was the ground of this Consultation, but only Gods everlasting love to us in our Redeemer?

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SECT. IV. Gods love to man in Christ was not in vain, or without success, though his Churches love to us in praying for us, and teaching us to pray for our selves, often proves unsuccessful: And yet our best proof that God hath loved us in Christ, is that we love him again, both in his Authority, and in his Ordinances, and in his Members.

GOD will have love for love, and never casts away his love in vain: Man may love where he may be hated for his pains; it fared so of old with the best of men; the Church of God among the Iews, whose sad complaint is registred▪ Psal. 109. 3. 4. for the love that I had unto them lo they take now my contrary part, but I give my self unto prayer; Thus have they rewarded me evil for good, and hatred for my good will: we may be sure this complaint was made by the Church; for none else could say, but I give my self unto Prayer, or as it is in the Hebrew [...] but I am Prayer, save onely the Church, which being more peculiarly consecrated to the service of God, knew Her self bound more then any other to Pray Continually: Thus it is said of the singers, chief of the Fathers of the Levites, who remaining in the chambers were free, for they were imployed in that work day and night, 1 Chron. 9. 33. that is to say, in the work of singing Gods praises; according to that of the 134. Psalm, ver. 1. Behold now, Praise the Lord all ye servants of the Lord, ye which by night stand in the house of the Lord.

But least we should think that these words, they were imployed in that work day and night, did only shew the continual obligation of the Levites duty, not their continued actual discharge thereof, we are told the particular times of the day and night wherein they did actually discharge the same, 1 Chron. 23. 28, 30. Their office was to wait for the service of the house of the Lord, and to stand every morning to thank and praise the Lord, and likewise at even: It was their office every morning and evening to sing Gods praises publickly in Gods house, and not to content themselves only with, and much less to confine themselves [Page] only to their Sabbath, as if God by claiming or challenging that day, had thereby denyed and rejected all the rest: Had this practice of praising God daily in the Temple been superstition or will-worship in the Jewish Church, we should have found it not commanded and commended, but reproved and reformed by their Pious Kings and Prophets, (for their Kings did not reform without the advice of their Prophets) but not finding this Practise Reproved or Reformed by them, how comes it among some Christians to be accounted as a main Piece of their Reformation, to shut up the doors of Gods house all the week daies, and to open them only upon Sundaies? and then in truth to open them for such a worship of God as is publick rather for its accidents then for its substance; rather for its time and place, then for its matter and form, rather for its notice and for its noise, then for its Communion? For though a man may go to Church as a Judge, (wherein he chiefly serves himself, and pleases his curiosity) upon unknown and uncertain terms; yet he can scarce go to Church as a Communicant, (wherein alone he serves his God, and satisfies his conscience) unless he be sure and certain of the terms of his Communion; for the conscience cannot be satisfied, and much less can God be served upon uncertainties: And since the Apostle hath expresly said, That whatsoever is not of faith is sin, Rom. 13. 23. Those men do very indiscreetly, who in their publick worship do rather exercise their Phansies then their Faith; and those do very irreligiously who labour all they can to spread and to promote that exercise; For in the work of serving God, above all other works, it is evident, That the diminution of Faith is the addition of sin; wherefore men have little reason to bring themselves, and less Religion to seek to bring others to any the least diminution of their Faith in Gods service; for that is to come under the hazard of Judas his curse, Let his prayer be turned into sin, Psalm 109. v. 6. We must then take it for an argument of true love, even the love of our souls and of our salvation, that the Christian Church did in imitation of the Church of the Jews, offer up daily Prayers and Praises unto Almighty God for us, and also teach us to offer up daily Prayers and Praises for our selves; And it is to be feared That men have rewarded the Church of Christ evil for good, hatred for her good will, in that the dismal [Page] curse which follows in the next verses, hath fallen upon so many Nations of the Christian world: For it is evident that this curse, set thou an ungodly man to rule over him, and let Satan stand at his right hand, let his days be few, and his children be vagabonds, &c. is ushered in with this sin, For the love that I had unto them, loe they take now my contrary part, ver. 3. and is continued and confirmed; for it is because his mind was not to do good, but persecuted the poor helpless man, that he might slay him that was vexed at the heart: and ver. 16. His delight was in cursing, and it shall happen unto him: he loved not blessing, therefore shall it be far from him. For nothing is more offensive to God, then that men will not return love for love: And yet this hath been always the portion of his Church: she hath still found returns of hatred for love; For there is no true Christian Church, but may truely say with Saint Paul, 2 Cor. 12. 15. I will very gladly spend and be spent for you, (it is in the Original Greek, for your souls) though the more abundantly I love you, the less I be loved. No love affectionate like this, which loves the soul: no love abundant like this, which makes the lover spend and be spent for his affection; and such is the love of every true Christian Church, (which is the grand Apostle of its nation,) it loves affectionately, it loves abundantly, (for what it wants of this charity, it wants of true Christianity) but doth seldome receive back again love for love: It was Luthers complaint, that whilst he Preached and practised mans Inventions, he found too much love; but after he preached Gods truth, (the Gospel in its own sincerity,) he found too little: so hath it been ever since his time with Protestant Churches: for those which have most deserved the peoples thanks, (for teaching them the true and the right way to heaven,) have least found their love.

Thus we see to our grief, no less then to our mischief, that the best of men may love in vain: but God never loves in vain. For he never loves, but he is beloved again: so saith the beloved Disciple, 1 Joh. 4. 19. We love him because he first loved us. As he loves us, so we love him again; though he love first, we afterwards: and therefore if we love not him, the reason is, because he hath not loved us, in the Son of his love. I say not, if we love not God in himself, for thats impossible; acccording [Page] to that excellent position of Aquinas, Deus secundum essentiam suam à nullo potest odio haberi, sicut neque bonitas; At secundum quosdam Justitiae suae effectus, potest. 22. qu. 34. God cannot be hated by any man as he is in himself, no more then goodness can be hated; but he is hated only for some effects of his Justice: therefore I say not, if we love not God in himself, but if we love not God in his Vice-gerency or Authority, (whether Civil or Ecclesiastical,) by our dutifulness and fidelity; If we love not God in his Commands and Ordinances, by our Obedience and Piety: Lastly, If we love not God in his image and likeness by our brotherly and Christian Charity, we do indeed not love God: (for himself hath said, I ye love me, keep my commandments, Joh. 14, 15.) And if we do not love God, the reason can be no other but this, because he hath not loved us. And it were to be wished that some men, who most think themselves the darlings of heaven, would try their spiritual estate by this touchstone; for if we are indeed in the love of God, and in the Son of his love, it will appear by our returning love back again to him; And the Apostles consequence being as good for the Negative, as for the Affirmative, it must needs follow, that if we love not God, it is because he first loved not us.

SECT. V. Gods love to us in Christ was not vain or without a cause, for as much as Christ was the ground of our Election, as well as the Author of our reconciliation. More men reconciled by Christ to God then recommened by him, or more men reconciled potentially, then actually.

GOD had a good reason of his love to us, thoug not in our selves, yet in our Saviour, the Son of his love. For he began his first Epistle or message of love unto our souls, as Saint John began his second and third Epistles, Ʋnto the elect and welbeloved, whom I love in the truth: (the same in effect with salutem in Christo, or dearly beloved in the Lord, which salutations have since been used by the Church) God loves us in the truth, that is in our Saviour Christ, who is called the truth, John 14. 6. [Page] And as no man cometh to the Father but by him; so no man abideth with the Father but in him: so saith Saint Paul, 2 Cor. 5. 19. God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; where is punctually set down, both the meritorious cause of our reconciliation, Christ; and the formal cause of it, Gods not imputing our sins to us for Christs sake. For God cannot be reconciled to a sinner, whilst he looks upon him as a sinner, because sin is directly opposite to his own goodness, and therefore he cannot but hate sin, as he cannot but love himself: and God cannot but look upon a sinner as a sinner, whilst he looks upon him in himself, not in his Saviour, who hath expiated his sin. Hence Scotus tels us how God proceeded in primo, secundo, tertio, quarto Instanti, concerning Judas: and makes Judas a sinner before he supposeth God to hate him at all; and a final sinner before he supposeth God to hate him finally: and we being all sinners, by the same reason must needs also be under Gods hatred, till he look on us in Christ, the only ground and reason of his love: According to which the learned Grotius saith, Distinguenda sunt tua, ut ita dicam momenta divinae Voluntatis circa hominem peccatorem: We must distinguish (as it were) three Moments in Gods will concerning sinful man: (Grotius his Moment comes very neer to Scotus his instant) Primum est ante Christi mortem: The first moment is before the death and pason of Christ; In this God is altogether angry. Secundum est positâ jam Christi morte, the second moment is after Christs satisfaction made. In this God is willing to be reconciled. Tertium est quum homo verâ fide in Christum credit, & Christus credentem Deo commendat: The third Moment is after Christs satisfaction is actually laid hold on by a lively faith, and Christ actually recommendeth the believer to his Father: And in this Moment God is actually reconciled, and well pleased with the sinner, and gives him all the benefits, if not the comforts, of that reconciliation: For Christ may be said to reconcile, where he may not be said to recommend: He is said in Saint Paul to reconcile the world unto God, 2 Cor. 5. 19. But himself saith in Saint John, he did not recommend the world unto God, John 17. 9. I pray not for the world. His reconciliation (it seems) concerns the whole nature of man; but his recommendation concerns only the persons of some particular men, even such as lay hold [Page] on his reconciliation by faith and repentance, saying, Lord, I believe, help my unbelief. For there is a meritorious or potential, and there is a personal or actual reconciliation wrought by Christ: The potential reconciliation belongs to all mankind, because it is founded on the infinite merit of Christs satisfaction; But the actual reconciliation belongs only to the true believers, because it is founded on the Application of that merit unto our souls: Still the [...] is only in Christ: God is well pleased in him for his own sake; but in us only for his sake. Excellently Zanch. (lib. 4. de tribus Elohim. cap. 1.) glosseth upon those words, Mat. 3. 17. This is my beloved son in whom I am well pleased, [...]: Tria beneficia iis paucis verbis docet Pater per Christum nobis communicari; dilectionis, reconciliationis, adoptionis, seu regenerationis; three blessings doth God the Father teach us in these few words to be communicated to us by Christ: The blessing of dilection, of reconciliation, and of adoption, or regeneration: we beloved in him, there is the dilection; we sons in him, there is the adoption; we accepted in him, there is the reconciliation. And indeed the words added to this voice, Hear ye him, Mat. 17. 5. plainly shew that the voice it self came not for Christs sake, but for ours, that we might think our selves in him beloved, and sons, and such in whom God is well pleased. The voice was from heaven, and the comfort is heavenly; Blessed be the God of heaven for them both. And we beseech him to repeat this heavenly voice, and to renew this Heavenly comfort by his own Holy Spirit, unto our souls.

SECT. VI. Gods love in Christ is not a fond love: therefore he scourgeth whom he loveth. The Christian Church not taught in the New Testament to expostulate for being scourged; though she be crucified (as Christ was) between two thieves.

AS God loves us in order to our Saviour, and therefore not causelesly; so also he loves us in order to our salvation, and therefore not fondly or preposterously: Gods love is not a fond love [...]; for whom he loveth, he chastneth: but it is a saving love; for when he chastneth, he chastneth us for our good, that we might be partakers of his holiness, Heb. 12. 10. He loves not [Page] like a fond mother, who had rather venture to break her own heart, then her childs stomack. For God will make his sons by adoption, like his Son by nature, whom he most loved, and yet he most scourged: He will make those whom he intends to save, like the Captain of their salvation by wearing a crown of thorns, before he will make them like him by wearing a crown of Glory. Hence happily it comes to pass, that though we find many and great expostulations with God in the Old Testament, concerning the persecutions of his Church, (as particularly, Psalm 74. and Jer. the twelfth) Yet we scarse find so much as a direct complaint (which is much less then an expostulation) concerning it, in all the New Testament. The reason is plain, that the Christian Church might be taught by Christs Doctrine, as well as by his Example, not to look to fare better then her Master; and sure she is, she cannot fare worse. Therefore is the Christian Church in a manner ashamed to say with David, Psalm 74. 1. O God, why hast thou cast us off for ever? Since she knows the Son of God himself hath said, my God, my God, why hast thou forsaken me? or with the Prophet, (Jer. 12. 1.) Righteous art thou O Lord when I plead with thee, yet let me talk with thee of thy judgements. Since she knows Saint Peter hath said, For the time is come that judgement must begin at the house of God, (1 Pet. 4. 17.) or again, with the same Prophet, Wherefore doth the way of the wicked prosper? Since Christ himself hath said, this is your hour, and the power of darkness, (Luke 22 53.) Or lastly, with the same Prophet, Wherefore are all they happy that deal very treacherously? Since our blessed Saviour himself, had a Traytor among his own Apostles? and hath shewed us that true happiness consists not in having power to persecute, but in having patience to be persecuted for righteousness sake, Mat. 5. 10. Blessed are they which are persecuted for righteousness sake, for theirs is the Kingdom of heaven Christ himself was crucified between two theives, and thats reason enough why his Church should not greatly complain, though she be crucified, not only between, but also by two thieves. The one robbing God of his honour, the other of his Patrimony; Saint Paul hath given a hint of them both in one piece of a verse, Rom. 2. 22. Thou that abhorrest Idols, dost thou commit Sacriledge? [Page] For in truth, Idolatry and Sacriledge have a long time been the two grand scourges of the Christian Church; Idolatry whipping God out of his Temple, to let in other petty Dieties; and Sacriledge whipping him in it. They that abhor the Sacriledge, committing the Idolatry; they that abhor the Idolatry, committing the Sacriledge.

SECT. VII. Christs love to us, that he would come from his Father, to teach and redeem us: The title of the chief corner stone, blasphemously applyed to the Pope; Christ was not an Apostle, one sent from God, but an Exapostle, one sent out of God.

I must needs confess that being in this Eden of God, in this Paradise contemplating the tree of life, I am unwilling to divert my eyes from that tree, and much more my heart from that contemplation; but am desious to perswade my self, that I see the Prophet Isaiahs vision turned into action, and God acting it in heaven, no less then the Prophet acting it on earth, Isa. 6. 8. Also, I heard the voice of the Lord saying, whom shall I send, or who will go for us? then I said, here am I, send me. For God the Father did as it were consult with himself, saying, whom shall I send? and God the Son did forthwith answer him, Here am I, send me. For as there was faciamus hominem, Gen. 1. 26. God consulting and deliberating with his Son, (his eternal wisdom) and with his Spirit, (his eternal power) about our creation; so there was redimamus hominem, God consulting and deliberating with his Son (his eternal righteousness) and with his spirit (his eternal love) about our redemption: For Gods goodness is as infinite as himself, and that hath made him impart to man, not only his goodness, but also himself: Hence that saying of the sublime Areopagite, quod ipse Deus propter amorem est exstasin passus, That love made God as it were go out of himself: For great love is never without some kind of exstasie, and therefore as it makes man go out of himself, and be not where he lives, but where he loves; so it also [Page] made God the Son, as it were; go out of himself, and come and be in man, whom he had loved with an eternal love. Thus hath love brought God from God to be in man: and thus should it also bring man from man to be in God: For this is the end of that blessed Mysterie, and more blessed mercy which we commemorate when we celebrate the incarnation of the Son of God; he was made of us, that we might be new made by him; he made one flesh with us, that we should be one spirit with him. Saint Peter accounted it a great mercy, that God had sent his Angel to deliver him from the hand of Herod, Act. 12. 11. How much more ought we to account it a great mercy, that he hath sent his only Son to deliver us from the power of sin and Satan, which persued us much more fiercely, and would have wounded us much more desperately? He considers his deliverance, (ver. 12.) and shall not we? especially since the Apostle hath shewed us the way how to enlarge this consideration? Heb. 1. 1, 2. God who at sundry times, and in divers maaners, spake in time past unto the Fathers by the Prophets, hath in these last days spoken unto us by his Son. It was a great mercy that he spake to the Fathers by holy men, a greater that he spake to them by the holy Angels (for that was one of the divers manners of his speaking.) But the greatest mercy of all was, that he hath spoken to us by his son; and the reason is intimated in the following words; for in time past was the beginning, the inchoation of his love, when he spake by his Prophets and Angels; but in these last dayes hath been the accomplishment and consummation of it, when he spake to us by his Son. Before, he had made the world and upheld all things by the word of his power; but now he hath redeemed the world, and having purged our sins, upholds it by the hand of his mercy: For till our sins were purged, it was only the power of God upheld the world, that he might purge it; But now our sins are purged, tis the mercy of God upholds the world, that he may save it: This is the only reason Saint Peter gives us why the last day, that shall destroy all things by fire, is so long in coming, 2 Pet. 3. 9. The Lord is not slack, but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance. The same mercy that made him hasten his first coming, makes him delay his second. And was it not a mercy, not only beyond our expression, but also beyond our [Page] admiration, that the Son of God, who was the brightness of his glory, should become the brightness of his enemies, and the glory of his people? Yet so saith Saint Luke 2. 32. to be a light to lighten the Gentiles, there he was the Bridegroom of his enemies; and to be the glory of thy people Israel, there he was the glory of his own people.

It was a mercy that we could never deserve, and therefore must ever acknowledge, that God was pleased to send his Apostles to teach us his saving truth, and to shew the way of salvation; for they were the pillars of the Church, Gal. 2. 9. But infinitely greater was the mercy that he pleased to send his own Son to teach the Apostles; for he is the cheif corner stone, 1 Pet. 2. 5. For it is observable, that Saint Peter himself was content to be accounted a pillar of the Church, and leaves it only for Christ to be called the chief corner stone; And therefore that Preface of Bellarmine which he once made in the Roman Schools, Praefatio habita in gymnasio Romano, and hath since prefixed before the third general controversie of his first Tome, which is de summo Pontifice, had need of all the waters of Tiber to wash it from gross flattery, if not from detestable blasphemy, since he is pleased therein to wrest those words of the Prophet Isaiah, Behold I lay in Zion for a foundation, a stone, a tryed stone, a precious corner stone, a sure foundation, and to apply them to Saint Peters Successor, which Saint Peter durst not apply unto himself, but leaves them only for Christ, the eternal Son of God.

We cannot too much prize the voice of the Apostles; as for example, Saint Pauls Epistles cannot be in too great esteem, which (saith Saint Hierom) bring him every day more glory, as Christ more converts: But the voice of the eternal word, calling to Saint Paul from heaven, (Act. 9. 4, 5.) and in him to us, who can ever hear with sufficient care and attention, who can embrace with sufficient reverence and estimation, who can follow with sufficient alacrity and devotion?

Saint Paul was but [...], one sent from God, and yet how greatly doth he magnifie that office in every one of his Epistles? but our Saviour Christ was [...], one sent out of God to man; for so saith Paul, Gal. 4. [...], God sent forth his son: that is, God sent him not only from himself as [Page] he sent the Apostles, but also out of himself, as he sent none but only his beloved Son.

SECT. VIII. The Mother of Christ so a woman as still a Virgin; The Praise of the seventy Interpreters: Christs love to us, that he would be made the son of a woman, whereby he hath exalted men above Angels; a mercy not to be forgotten, till there be no man left to remember it: That the Jews corrupted not the Text, proved from the prophesies concerning Christ.

GReat was the love of the Son of God towards man, that he would be sent forth from his Father; yet much greater (if greater can be) that he would be sent forth after so mean a manner, as to be made the Son of man; And yet even in this meaness was no less then a miracle; For our blessed Saviour was so made the Son of man, as that he was not made the Son of a woman, but of a pure Virgin: and therefore Saint Paul saying that he was made of a woman, Gal. 4. 4. doth call the blessed Virgin-mother a woman, only to declare her sex, not to dispute, much less to disparage her Virginity: for she was [...] semper Virgo, alwayes a Virgin, before, in, and after the birth of Christ, in the judgement of the Catholick Church, which reputed Helvidius an Heretick for concluding otherwise from some slight Grammatical notions, whereby he did rather blaspheme the Text, then understand it, whiles he let the itch of his Criticism (as too too many in these latter times have done) overspread and infect his Divinity:

Accordingly Saint Chrysostom justly finds fault with Aquila and Theodosius, for rendring the words of Isaiah 7. 14. [...], that is, Behold a young woman shall conceive: and he confutes them by the Authority of the Septuagint, (which (saith he) are to be preferred before all other Interpreters, [...], (Chrys. hom. 5. in Mat.) For their antiquity, for their number, and for their consent; and they interpret the words, thus, [...], Behold a Virgin shall conceive and bear a son: [Page] But Justine Martyr hath sufficiently cleared this doubt to Trypho the Jew; and I have not to do with Jews, (that I should need insist on this controversie,) but with Christians; for such we are in our belief, and had need labour to approve our selves to be such likewise in our practice, for fear our practice should else subvert and ruine our belief: For he that hath said, I will shew thee my faith by my works, (Jam. 2. 18.) hath thereby assured us, that contrary works do at least shew, if they do not make a contrary faith: For which cause they are certainly much to be pittied, who scoff and mock at our most Christianlike commemoration of this great Mysterie and greater mercy of the Incarnation of the Son of God: for though the Angels were thought worthy of the Mysterie, and desired more and more to look into it, 1 Pet. 1. 12. yet it was man only that had the blessing of the mercy; so saith the Apostle to the Hebrews, Heb. 2. 16. For verily he took not on him the nature of Angels, but he took on him the seed of Abraham. Hence it is the priviledge of men, equally with Angels, to be called the Sons of God; but above them, if we consider the reason why they may be so called. For as the Sons of God is spoken of the Angels, Job 1. 6. so the Sons of God is spoken of men, Genesis 6. 2. And Saint Ambrose expounding those words thus, Viderunt Angeli Dei, (for he did not read, but only expound them so, which if our late Criticks had observed concerning the rest of the Fathers, they would have found less various lections, but more various Expositions of the text,) I say, Saint Ambrose expounding those words of Gen. 6. 2. thus, Viderunt Angeli Dei, did not meant by his Angeli, the spiritual and heavenly substances, (saith Vellosillo in his Theological Problems) but holy and religious men, of the Progeny of Seth, who because they persisted, and persevered in the true Religion and worship of God, (when all the rest of the world fell away from it, by a damnable Apostacy,) were by the Holy-Ghost honoured with the glorious title of the Sons of God, and Saint Ambrose for that same reason calls them Angels. O that we would consider how far we have degenerated of late from being Angels in this sense, when for want of constancy in Gods undoubted and everlasting truth, we may scarce justly be reputed or called men!

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[...].

But holy men were indeed called the sons of God, not only because they were holy, which gave the Angels that same title, but also because they were men, & did carry about them that nature, which the Son of God was determined to take upon himself: so that in the title it self, the sons of God, men are equal with the Angels. But in the reason of that title, the son of God made man, they are above them. And for this cause it is that men are often called his brethren, as Heb. 2. 17. It behoved him to be made like unto his Brethren, because he is of the same flesh and blood with men; but never was it said of Angels, that they were brethren to the son of God. O mercy of mercies, the Son of God made lower then the Angels, to exalt the sons of men above them! This was the good Angels joy for us, and sheweth how much more it should be our own joy for our selves. They have still joy in heaven for our conversion, Luke 15. 10. but they had once joy in earth also for our redemption.

Earth the place of sorrow, because of sin, till Christ came on it; and then the place of joy because he came to take away the sin, and with the sin the sorrow: This made earth at that time seem heaven to the Angels, and that made them leave of looking on God in God, that they might look on God in men; leave of praising God in heaven, that they might praise him in Earth; Luke 2. 13. Lord keep us men from ceasing to praise thee for this mercy of mercies here on earth, least we keep our selves from beginning to praise thee for it hereafter in heaven; for this mercy, God made man, is a mercy not be forgotten, till there be no man left upon earth to remember it: But if it should be forgotten upon earth through our perversness, or profaness, yet sure we are, it will never be forgotten in heaven, where this very same son of man now sitteth on the right hand of God; and shall at the last day come in the same flesh to judg us, in the which we now acknowledge his coming to save us; Lord grant that we may so praise thee in this day of salvation, that we may not be condemned of thee in that day of Judgement. It is an excellent argument that Bellarmine useth amongst others, to prove that the Jews never corrupted the Hebrew [Page] Text, because they still in their Bibles retain all the prophecies concerning Christ, insomuch that they are far more powerfully convinced from the Hebrew originals, then either from the Greek or from the Latine translations. (Bell. lib. 1. de verbo Dei, cap. 2.) as for example (saith he) in the second Psalm; (which the Apostles applyed more peculiarly to our blessed Saviour, Acts 4. 25.) The Greek [...], and the Latine Apprehendite disciplinam, Apprehend instruction, makes nothing against the Jews: but the Hebrew [...] Kiss the Son, makes so much against them that it wholly stops their mouths, because it bids them exhibit worship and reverence to the Son of God. And shall we think that those men do not open the mouths of the Jews to blaspheme our blessed Saviour, and shut their hearts from receiving him as the Messias, who forbid others to exhibit this worship or reverence unto him?

So little Reason is there, and less Religion, for us instead of kissing the Son least he be angry, to be angry with others for desiring to kiss the Son, even our blessed Saviour, the Son of God from all eternity, but by his blessed incarnation made also in time the Son of man.

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SECT. IX.▪ Christs love to us that he would be made under the Law. That man is a Son of Belial, not a member of Christ, that will not be under the Law: all good Christians follow Christ, both in active and in passive obedience.

OUR blessed Saviour was therefore made under the Law, that we should not be kept under it; He was made under the Obedience, that we should not be kept under the curse of the Law.

Factus ex muliere, factus sub lege; He was made of a woman, and therefore made under the Law: For nothing that is made of, but is also made under: This is the Doctrine of heaven, Apoc. 4. 11. and the inhabitants there rejoyce in it, that as they were made by Gods power, so also for his pleasure: Therefore we say of the eternal Son of God, that he was begotten of the Father, not made of him, because he is not under him: but of the Son of man we justly say, he was made of, and consequently he was made under God.

Debitor essentiae, & debitor Justitiae, Christ as man owed his being to God, and therefore owed his service to him; as such, he was made by his power, and therefore made under his Justice.

Christ was made under the obedience of the Ceremonial and Judicial Law, that we should not be detained under the obedience of either: He was made under the obedience of the moral Law, not that we should be exempted from under the obedience, but that we should be exempted from under the curse and condemnation of it. Christ himself as made, was made under the Law; for made, and made under, cannot be severed; and there is no being under, without a Law. We cannot consider the Son of God made under the Law, but we must needs condemn the Sons of men who will make themselves above Law. Sin is the transgression of the Law, saith Saint John, 1 John 3. 4. [...]; now this [...] is as well sine lege, as contra legem; as well without Law as against it: [...] is only [Page] beside or against Law, but [...] is also without Law: And we may a little Criticise upon those words of the Greek Text, so as we teach our Grammar to be subservient to our Divinity; [...] Omnis qui facit peccatum, & iniquitatem facit; whosoever doth sin, doth also iniquity; for it is much more [...] then [...], much more to do sin as our work, then barely to sin, as our misery: The latter may be only [...], a transgression of the Law, but the former is also [...] ▪ a privation of the Law; that is a detestation, and as far as in us lies, an abolition of it; For a willful sinner doth not only contemn Law, but as much as he can confounds it; as he sins against the Law, so he would fain sin without the Law: He wishes there were no Commandment to restrain him, no Lord to over-rule him, no judge to over-aw him: And he that is of this temper, is properly [...], a wicked man, a son of Belial, [...] sinc jugo, one that will not be under a yoke, one that will have no Law, because he will not be under any.

This temper should be far from Christians, because it was far from Christ: The Text tells us, He was made under the Law; sure not for us to make our selves above it; but that all good Christians should labour to follow him both in active and in passive obedience: As for active obedience, the Text is plain; It is said of Christ, Heb. 10. 7. Lo I come to do thy will O God; And Saint Paul requires no less of every Christian, Eph. 6. 6. Doing the will of God from the heart; Again, Christ saith of himself, John 4 34. My meat is to do the will of him that sent me; he could not live without his obedience; and he also tells us that we have little hopes of eternal life without it; Mat. 7. 21. Not every one that saith unto me Lord, Lord, shall enter into the Kingdom of heaven, but he that doth the will of my Father which is in heaven.

And as for passive obedience, the Text is also as plain; for Christ saith concerning himself, when he was going to his sufferings, not as I will, but as thou wilt, Mat. 26. 39. And Saint Peter saith no less concerning the Christian, 1 Pet. 4. 19. Wherefore let them that suffer according to the will of God, commit the keeping of their souls to him in well doing as unto a faithful Creator.

[Page]The obediential power in the creature is much more excellent then the natural power: The power whereby we serve and obey our God, is much more glorious then the power whereby we serve or preserve our selves: And when we are come to so great a perfection of Christianity as to know this, then we shall truly know Christ; For truly to know Christ is to follow him; and truly to follow Christ, is to follow him to his Cross; which when we shall be content to do, we shall then find that as his service is perfect freedom, so his affliction is perfect consolation: but that belongs to another head, and shall be the argument of the next Chapter, wherein the Spirit of God will afford us more consolations, then the malice of men can load us with afflictions.

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CAP. III. The joyful manner of Christs welcom, as proceeding from joy in the Holy Ghost: witnessing to our consciences that through Christ we are not under the Law, but under Grace, and made the children of God by Adoption.

SECT. I. The Spiritual man more wants joy then the Carnal man, as being under greater labours both of sense and motion: God the Holy Ghosts love to man, in teaching him how to rejoyce for his Redemption: Hymns expressing that joy, may be only to the honour of God, and directed to him: The evil spirit silenced at the coming of Christ, but the mouth of the good Spirit was opened.

THere is no man but naturally desires joy and delight as a remedy against his labours (naturaliter appetit delectationes & medicinas contra labores sensuum & motuum, saith Aquinas.) The reason why the natural man looks so much after his delights, is, because he looks upon them as medicines to heal his sicknesses, or as remedies against the continual labours of his sense, and of his motion. And for this reason the spiritual man ought much more to look after his spiritual delights, because he is much more under the labours of sense and motion then is the natural man; for there is no sense so irksom as the sense of Gods wrath, and of mans unworthiness: and no motion so toilsom as that which seeks to climb up from earth to heaven: and this is the sense, this is the motion of the spiritual man; he is continually feeling the burden of flesh, and much more of sin upon his soul; there's his sense: He is continually panting and [...]ighing after God for rest; there's his motion: In so great a labour, both [Page] of his sense and of his motion, how should he be able to subsist, if it were not for the comfort of spiritual delight, which proceeds only from Gods Holy Spirit?

For delight cannot be but from some good that is convenient and present, and known to be so: Ad delectationem duo requiruntur; conjunctio boni convenientis, & cognitio hujus conjunctionis, saith the same Aquinas. A man cannot have delight without two things; first the conjunction or acquisition of some convenient good, then the knowledge of that conjunction; so is it in this case. The Redemption of our souls from death, is undoubtedly both a convenient and a present good; and yet few men have true joy and delight from it, because few apprehend it as actually present. Wherefore it is the singular gift and love of God the Holy Ghost to any man, to give him the true knowledge of his Saviour, that he may give him the true joy of his salvation. For this indeed is the joy in the Holy Ghost, and comes only from him. It is he that teacheth the Church Militant to sing a new song on earth for her joy in Christ: it is he that teacheth the Church Triumphant to sing a new song in heaven for the same joy: O sing unto the Lord a new song, saith the Psalmist, Psal. 98. and that Psalm is nothing else but a song of Joy and Thanksgiving for the Redemption of mankind by Jesus Christ; there's the new song on earth; and again, Rev. 5. 9. They sung a new song, saying, Thou art worthy to take the Book, and to open the seals thereof; for thou wast slain, and hast redeemed us to God by thy blood; there's the new song in heaven, to express the joy of the same Redemption; For the Holy Spirit teacheth them to practise this new song in earth, who are to sing their part of it in heaven: For those men are not like to come to Abrahams bosom, who are not Abrahams sons: and those men are not yet Abrahams sons, who have not his faith, and do not his works▪ Now this was the Faith of Abraham to see the day of Christ; and this was his work, to joy in that sight▪ John 8. 56. Your Father Abraham rejoyced to see my day, and he saw it and was glad: [...], exultavit & gestivit, He rejoyced, and he desired to express his joy. His desire encreased his joy, and his joy inflamed his desire: He did see it a far off by faith, the eye of his soul: and he desired to see it nearer by sense with the eye of his body: the joy of the one did not hinder, [Page] but advance the joy of the other; for if the heart of them must rejoice that seeke the Lord (Psal. 105. 3.) then much more must the heart of them rejoce that have found him.

Accordingly good Christians, do indeede shew no other then Abrahams faith by desiring to looke on Christ; and no other then Abrahams worke by rejoycing in that vision: which we may well suppose was the cause that the Latine Church antiently used (and still useth) some such peculiar hymns before the nativity of Christ, as it is hard to determine whether they have more of desire in them to see his day comming, or of joy to see it come; our Calander still retains the memory of the first of those hymns, (which was O sapientia) on the 17 of December; but the hymns themselves in the Latine Church hold out till Christmas eve; I will give you a short scheme of them;

1. O Sapientia! veni ad docendum nos viam prudentiae. O Thou who art the eternal wisdom of God, come and Teach us the way of true wisedom.

2. O Adonai! veni ad redimendum nos in brachio extento. O thou who art the Lord of might, come and redeem us by thy mighty hand.

3. O radix Jesse! veni ad liberandum nos: O thou root of Jesse come and deliver us.

4. O Clavis David! veni & educ vinctum de domo carceris: O thou Key of David, come and open the prison doors, and let out the Prisoners.

5. O oriens splendor lucis aeternae! veni & illumina sedentes in tenebris, & umbrâ mortis: O thou Day-spring of eternal light, come and enlighten us who sit in darkness, and in the shadow of death.

6. O Rex gentium! salva hominem quem de limo formasti: O thou who art the King of the Nations, come and save man whom thou hast formed of the dust of the earth.

7. O Emanuel! veni ad salvandum nos Domine Deus noster: O thou who art God with us, be also a God to us, and save us O Lord our God.

These greater and more solemn hymns (called Antiphone majores) were at first made only in the honour of Christ, though in process of time (after the Invocation of Saints had crept into [Page] the Church) there were two more added to them, O Thoma Didyme, and O virgo Virginum, (as Hugo testifieth in his Commentary upon the 38. Psalm) which now the office it self of the blessed Virgin blusheth at, and taketh no notice of at all: and it were to be wished it had left out other prayers to the Blsseed Virgin, which are as grosly superstitious as were those Hymns: For they that believe Christ to be God, must confess him to be a jealous God, and that he hath said, I am the Lord, that is my name, and my glory will I not give to another, Isa. 42. 8. and what is his glory but that of Prayer, and of Praise? Accordingly it is observable that at the time of his coming in the flesh, the Oracles of Jupiter, Apollo, Hecate, were silent and gave no answer, as if by their silence they had proclaimed, that the Word was only in Judea: which is not only historical, but also rational, not only credible for the relation, but also for the reason; because it was convenient that he who came to break the head of the Serpent, should at the time of his coming stop his mouth.

Wherefore those Oracles that spake from the false and evil Spirit, were all silenced at Christs coming, as being unfit witnesses to Gods Truth, because they were from a false Spirit: and to his goodness, because they were from an evil Spirit: But their mouthes were then most open, who spake by the Spirit of God; The Angels that had been silent long before, then began to sing: Babes and sucklings were advanced above men, to chant out their Hosanna's to the Son of David, when he was made lower then the Angels: In a word, all tongues and languages of the world, accustomed before to speak vanity, were then taught to speak the wonderful works of God; and Saint Peter gives us the reason of it, because God did then pour out his Spirit upon all flesh▪ Acts 2. 17. This is the Spirit, that still filleth the hearts of good Christians with Thankfulness, and their Mouths with Thanksgivings, that they may continually more and more rejoyce in this Son of God▪ till they come to enjoy him: For as Christ is called panis descendens, Joh. 6. 50. not qui descendit, the bread decending, to shew that he is alwaies descending in his salvation: though he descended but once only in his person: so our praise and thanksgiving to God for his descent, may be called Cantus ascenden [...], the praise that is alwaies ascending, according [Page] to that of the Psalmist, Psal. 71. 12. As for me, I will patiently abide alway and will praise thee more and more; for this praise never comes to its zenith or vertical point till our souls be there where our Saviour now is, and from whence we expect him again to our salvation. For good Christians can never meditate enough on their Redeemer, & never joy too much in that meditation: They can never be weary of singing Hosanna, blessed is he that cometh in the name of the Lord, because in their souls, they have tasted the sweetness of that song; The Spirit of God making melodie with their hearts, whiles they are making melody with their mouths.

SECT. II. God the holy Ghosts love to man in giving him the assurance of his particular redemption, without which there can be no joy of his creation. It had been good for that man, if he had never been born, spoken of Judas, according to our Saviours own judgement, not our apprehension; that gloss an abusing of the Text: The joy of our Redemption is not to be lost.

WE cannot but have great joy, if we have true joy in our Redeemer: and we cannot but have true joy in our redeemer, if we rightly weigh and faithfully embrace the mercy of our redemption: therefore when the Holy Ghost hath said, Let Israel rejoyce in him that made him, Psal. 149. 2. he hath much more said in effect, Let Israel rejoyce in him that redeemed him: for the Joy is not so truly that he is made, as that he is made Israel: according to that of Saint Augustine, frustra profuit hominem nasci, nisi redimi etiam profuisset, in vain had man been made partaker of the Creation, if he had not also been made partaker of the redemption. And agreable to this is our Saviours doctrine concerning Judas, who in that he betrayed his redeemer, forfeited his share in this redemption; It had been good for that man if he had not been born, Mat. 26. 24. To seek to make the contrary true by Metaphysical quiddities, (as a Divine of late hath done) is so to be in Metaphysicks as to be out of Divinity: for though singly and simply in it self, being is [Page] better then not being, yet a Metaphysical being which only exempts from nothing, accompanied with a moral not being that makes worse then nothing, is certainly not better but far worse then a bare Metaphysical not being: for it is clearly better to be nothing, then to be worse then nothing, and consequently to be no soul at all, then to be a damned soul, under an eternal enmity with and eternal separation from that goodness which is the fountain of being, and which only doth make our being to be good: wherefore it must needs be a dangerous Position that requires such a proof: but more dangerous▪ that admits it▪ For to admit this, is in effect to say, that our Saviour Christ is not a man of his word, as he that first broached this desperate doctrine, being urged with the authority of our Saviours forementioned words, It had been good for that man if he had not been born, made his answer that our blessed Saviour did there speak secundum captum vulgi, according to the opinion of the common people; which is little less then to put a fallacy in the mouth of Truth it self, and to fasten such a blasphemy upon the word of Christ, as will easily enable us to elude the whole Text, and verifie his most wicked words by our more wicked practice, who once said in zeal to his Church, but not to his Saviour, Scripturam esse nasum cereum, that the Scripture was a meer nose of wax. But we have not so learned Christ, and dare not so revile his word, least we should so learn him; we will therefore rejoyce in him that made us out of nothing to be his creatures, because he hath also redeemed us from being worse then nothing, when we were his enemies: and we will commit the keeping of our souls to him in well-doing as unto a faithful creator, because we know him to be also our merciful redeemer: For the same son of God who made the world, and upheld all things by the word of his Power, and consequently was our Creator, hath by himself purged our sins, and is now sat down on the right hand of the majesty on high, there making intercession for us; (Heb. 1. 2, 3. & Heb. 7. 25.) and consequently is also our Redeemer: The joy of our Creation we have lost by losing our Innocency▪ but the Joy of our Redemption is never to be lost, unless we lose our Repentance; which is so true, so great a comfort to a man who is born in sin, lives in sin, dies in sin, that if you deny him this, you can afford him no true comfort against his sinfulness.

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SECT. III. That this redemption, whereof the Holy Ghost assureth us, is twofold: 1. Privative, because we are not under the Law: that is, not under it as condemning us, though we be under the Law as regulating and restraining us: 2. Positive, because we are under grace, and know that we are so: the right way to attain that knowledge.

THat would not be so great a comfort to a good Christian which Saint Paul gives him, Rom. 6. 14. for sin shall not have dominion over you, were not the reason of that a much greater comfort, for ye are not under the Law but under Grace: For they that groan under the oppression of Tyrants, must needs be most glad to be delivered from their unjust and unmerciful dominion; and here is that deliverance: for sin (which is a greater tyrant over the soul, then any monster of men can be over the body) shall not have dominion over you; but they that have once been under the dominion of tyrants, cannot be sure they are delivered out of their hands, till they see themselves actually under the righteous and merciful dominion of their own rightful Governours. And we may accordingly see that such is our deliverance from the dominion of sin, in that it is said in the next words, for ye are not under the law, but under Grace: the spirit of Grace now reigns in you, and therefore will not let sin raign any longer in you; nor the Law reign any longer over you, as it is the strength of sin to provoke it, or the judge of sinners to condemn and to torment them: For if we lay not some such restriction upon the Apostles words, we shall never be able to prove it is a mercy not to be under the Law; which is gloriously magnified by the Spirit of God, as that which giveth both holiness and wisdom, Psal. 19. 17. The Law of the Lord is perfect, converting the soul; there is the holiness. The testimony of the Lord is sure, making wise the simple; there is the wisdom: we must therefore say that the Law had a threefold use, to restrain, to condemn and to instruct; to restrain sin, to condemn the sinner, and to instruct in righteousness.

[Page]The power the Law had to condemn sinners, and to wrack our consciences before Gods judgement-seat, is taken away by Christ; so that they who truly lay hold on the Merit of Christ, are not thus under the Law, as condemning them: And thus not to be under the Law is an invaluable mercy, because the Law worketh wrath, Rom. 4. 15. in shewing Gods wrath against sinners, and us, as sinners, subject to that wrath; But the power the Law had of restraining from sin, and of instructing in righteousness, still remains uncontroled of God, and should be undoubted and undisputed of men: for he that gave to the Jew an inheritance on earth to have his Law kept, as tis said, Psal. 105. 43, 44. And gave them the Lands of the heathen, and they took the labours of the people in possession, that they might keep his statutes and observe his Laws, hath not promised to the Christian an inheritance in heaven, to have his Law broken.

Therefore the Law must still restrain us from sin, and direct us in righteousness, only with this difference: The power it hath of restraining us from sin, grows less and less every day in the regenerate, and can remain no longer then this life, because sin it self in them shall remain no longer: But the power the Law hath to instruct and direct in righteousness, grows dayly more and more, and is as immortal as righteousness it self, and can never be abolished, neither in this life, nor in the life everlasting: for it is easier for heaven and earth to pass, then one tittle of the Law to fail, Luke 16. 17. Nay the Heavens shall pass away with a great noise, (2 Pet. 3. 10.) But this power of the Law shall not pass away; for it follows ver. 13. that in the new heavens dwelleth righteousness: And if righteousness dwell there, then also the Law which is the rule thereof: for it is not possible that any creature should have its own will, but only the will of God for the rule of righteousness, on which will it must as necessarily depend for its doing, as for its being, since nothing can be independent in its working, which is not independent in its being: and he only is independent in his being, who is wholly in, and of, and for himself; that is, God blessed for ever; who is the efficient and final cause of all things, the efficient cause by whom, the final cause for whom they are, and were created. In a word, the regulating power of the Law cannot be abolished, for that shall still remain in heaven; [Page] the restraining power of the Law is not abolished, but only changed, in that true faith makes us more obedient for love, then the Law for fear: and the condemning power of the Law shall never be abolished, for it shall still reign over the damned souls in hell, and breed the worm of conscience that dyeth not: And yet tis this condemning power of the Law that we are chiefly redeemed from; not that the power of condemning is taken from the Law, but that we are taken from its condemnation; so saith the Apostle, Rom. 8. 1. There is therefore now no condemnation to them which are in Christ Jesus. He saith not, There is no condemnation from the Law, but he said, there is no condemnation to them which are in Christ; because they that are in Christ do in him fulfil the Law, and so cannot be under the condemnation of it. For though they perform not that legal obedience which is able to satisfie Gods Justice, yet they perform that Evangelical obedience which is undoubtedly acceptable to his mercy: Their obedience though not worth acceptance in it self, yet is very well accepted in Christ; and that makes them that are in Christ so exceedingly strive to shew themselves dutiful and obedient, because no other are made the Sons of God in Christ, but only those who are made obedient to him by his Spirit.

And they truly are under grace, because they truly are under Christ, the fountain of grace; for grace and truth came by Jesus Christ, John. 1. 17. Gratia dupliciter dicitur, uno modo ipsa voluntas Dei gratis aliquid dantis; alio modo ipsum gratuitum donum Dei, saith Aquinas, 3a. 2. 10. cap. Grace hath two significations; First, it is taken for the love of God; Secondly, it is taken for the gift of that love: and accordingly he that is under Grace, is partaker of both these, both of Gods love, and of Gods free gift proceeding from that love: And the latter is the infallible demonstration of the former, the gift is the demonstration of the love. For grace as it is the love of God, is the cause of no Religious operations in the soul, but as it is the gift of Gods love: and therefore this phrase ye are under grace, doth not bid us look up to Gods decree, but look down upon our own souls, to see if we can find there such Religious habits as may cause those Religious operations which are the undoubted evidences and effects of the gift of grace, and [Page] therefore the undoubted evidences, because the undoubted effect of it: For grace as it is the gift of God in the soul, works not immediately by it self, or by its own essence, but by virtuous habits as by its instruments; and therefore these have the least reason to boast of grace, who least regard the virtuous habits whereby it worketh, and so cry up Faith in Christ, as in effect to beat down the cheifest duties of Christianity: For grace is the beginning of spiritual actions, by the mediation of virtuous habits, even as the soul is the beginning of vital actions by the mediation of its powers and faculties; And as the soul works not immediately from it self the actions of the natural life: so neither doth grace work immediately of it self the actions of the spiritual life. For grace indeed hath two acts in regard of the soul, as the soul hath in regard of the body; Primus ad esse, Secundus ad operari. The first act is to give life, and that is immediate from it self; the second act is to give the operations of life, and that is mediate, by virtuous qualities and dispositions; so neerly doth it concern every Christian that desires to be under grace, to lead his life in all Godliness and vertue: for there can be no assurance of life, but from the operations of life; no assurance of the spiritual being, but from the evidence of the spiritual working: Excellently, Aquinas, Potest aliquis cognoscere se habere gratiam in quantum percipit se delectari in Deo, & contemnit res mundanas, & non est conscius sibi alicujus mortalis peccati, 1a. 2ae. 112. 5. cap. A man may know himself to be in grace, if he find that he delights in God, and contemns this world, and is not conscious to himself of any grievous or mortal sin. There are but few signs or tokens, but they are infallible; And we must conclude that those men who care not what sins they commit against God, their brethren and their own consciences, either to get or to keep the advantages of this world, as they shew but little contempt of the world, so they shew a great contempt of God: And they that contemn God, cannot be said to delight in him: and they that do not delight in him, cannot receive comfort from him; wherefore it is an evil spirit, not the spirit of God which doth witness to such men that they are the Sons of God, when their own consciences cannot but witness that they are his enemies.

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SECT. IV. The great joy of Christians for being under grace, or for being adopted in Christ; and how that joy is to be moderated by the consideration of our own frailty, and of Gods impartial Justice in the judgement to come.

MAny men have a cheerful countenance, that have but a sorrowful heart; The yong man seems to be of this temper, whom Solomon so sharply reproves, or rather so plainly derides, Eccles. 11. 9. Rejoyce O yong man in thy youth, and walk in the wayes of thine heart, and in the sight of thine eyes: there is cheerfulness enough as to the outward man; but know thou, that for all these things, God will bring thee into judgement; There's sorrowfulness more then enough, as to the inward man: whilst walking in his own wayes, makes him lift up his face; the thought of judgement cannot but cast down his heart: therefore they alone do truly rejoyce, who have such a joy as cannot end in sorrow: not a joy for being the Lords over their Brethren, but a joy for being the servants of their God: not a joy for overcoming others, but for overcoming themselves▪ not a joy for having gained an inheritance on earth, but a joy for being assured of an inheritance in heaven. Our Saviour said to his own Disciple, Notwithstanding in this rejoyce not, that the Spirits are subject unto you; but rather rejoyce because your names are written in Heaven, Luke 10. 20. If it be not the cause of a true Christians joy to have power and dominion over evil spirits, which is the peculiar priviledge of Christs own Church: much less can it be the cause of a true Christian joy to have dominion and power over good men, which is the common priviledge of Christs enemies.

The joy then of a Christian is not for having his name far spread on earth, but for having his name written in heaven; not for overcoming his Brother, but for overcoming his lusts: And to him that thus overcometh, will he that holdeth the seven Stars in his right hand, and walketh in the midst of the seven golden Candlesticks, give to eat of the hidden Manna, [Page] (Rev. 2.) which without doubt affords a marvellous sweetness to all those that eat of it.

But who can eat of this heavenly Manna, save only they who have their names written in heaven? for it is not meet to take the childrens bread, and to cast it unto the dogs, (Mark 7 27.) Nor can the dogs eat so much as the crumbs that fall from this heavenly table. We must be children before we can eat of this bread; and then may we not always expect to eat our fill of it, least that Scripture be fulfilled of us the second time, He that eateth bread with me, hath lift up his heel against me. John 13. 18. For Jesurun waxed fat and kicked; then he forsook God which▪ made him, and lightly esteemed the rock of his salvation, Deut. 32. 15. Therefore do the most judicious Divines advise us, that though▪ we stedfastly believe our selves to be Gods adopted Sons, yet we may not too suddenly make sure of our inheritance, but must work out our salvation with fear and trembling, Phil. 2. 12. And though we be indeed the called of Jesus Christ, Rom. 1. 6. yet we must give diligence to make our calling and election sure, 2 Pet. 1. 10. Saint Peter is very zealous in this point, as by his own sad experience, having known the mischeif of too much confidence: And therefore although in Saint Pauls words, there be reason enough for our fear and trembling, because our salvation is to be worked out, before it can be enjoyed, (for no man but hath cause more then enough to suspect his own works, and much more the continuance of his good working,) yet Saint Peter gives us another reason of our fear, because we must all be judged, before we can be saved, 1 Pet. 1. 17. And if ye call on the Father, who [...]hout respect of persons judgeth according to every mans work, pass the time of your sojourning here in fear. Here is supposed an adopted child, for he cals on the Father; but he is not supposed to be puffed up with his adoption, for he is to pass his time of sojourning in fear; and the reason is, because his Father is to be his Judge, and will judge him according to his works; for which one reason are alledged three reasons by Aquinas, when he saith, Expedit quandoque praesentiam Dei in nobis per gratiam ignorare, ut timor Divini judicii nos humiliet, ne praesumpta securitas nos praecipitet, ut desideranter Gratiam Dei expetamus, It is expedient for us sometimes to be ignorant of Gods grace in us, and (which is all one) [Page] of his favour towards us, that the fear of Gods judgement may humble us; that the presumption of our own secure state and condition may not ruine us; and that the desire of Gods grace may daily more and more increase in us; All these three reasons are intimated by Saint Peter, If ye callon the Father; there's the desire of the increase of grace; who without respect of persons, judgeth according to every mans works; there's the fear of Gods judgement; pass the time of your sojourning here in fear there's against the presumption of our own secure state and condition: As then I desire to be humbled, as I desire not to be eternally ruined, and as I would increase in my soul more and more such holy desires, so I must take heed that I be not puffed up with the conceit of my adoption; for he that hath given me that inestimable grace, when I did not deserve it, hath not promised to continue his gift if I will needs abuse it.

SECT. V. Our adoption in Christ, not spoken of by Saint John without a double Preface, one practical, another speculative, and is here according to the likeness of his grace, shall be hereafter according to the likeness of his glory: The threefold Image of God in man.

ADoption is the assumption of a stranger into a son, Adoptio est personae extraneae in filium assumptio, saith the Civilian: so that our adoption implies three things.

1. An assuming or taking of a man from his own kindred, into Gods family.

2. An assuming or taking such a man as was a stranger, into that family.

3. An assuming or taking that stranger to be one of the best of Gods family, to be a Son.

A most blessed assumption which gives to the true Christian soul, not an imaginary, but a real, not an anniversary, but an everlasting Holy day: Hence it is that Saint John cannot speak of this infinite mercy without a double Preface, 1 John 3. 1. Behold[Page]what manner of the love of the Father hath bestowed upon us, that we should be called the Sons of God!

Behold, there is one Preface, a practical Preface that concerns the person, to fix his attention, to raise his affection, and to confirm his devotion; what manner of love the Father hath bestowed, there is another Preface, a Doctrinal Preface, that concerns the thing; shewing in it that sublimity which challengeth the best of our attention, that excellency which challengeth the purest of our affection, that immortality which challengeth the firmest of our devotion: There can be no Preface appositely made, but is either practical to exite and move the reader, or didactical to make way for the explication of the work; the end and scope of the first is to shew that the thing taught is [...] to beloved of us; the end and scope of the second is to shew that the thing taught is [...], lovely in it self, (for so is Aristotles distinction 20. Magn. Moral. c. 10.) [...]:) The Apostle joins these two several ends and scopes of Prefaces both together, before he treats of our adoption, saying, Behold, to shew this lovely and amiable to us, richly worth our looking after; and what manner of love, to shew it is most lovely and amiable in it self: And we may easily see by the ensuing words that it is such a good as is not to be valued by the judgement of the flesh, for the world knows it not, nor sufficiently to be valued by the judgement of the spirit; for we our selves yet scarce know it; it doth not appear what we shall be. It doth not appear to the world what we are, nor to our selves what we shall be; only this we know, that when he shall appear, we shall be like him, ver. 2. as if he had said, there are at least two degrees, if not two parts of this filiation or adoption of sons; one in this life, when we are regenerated into the hope of everlasting glory; the other in the next life, when we shall be admitted into the possession of it; When Christ who is our life shall appear, then shall we also appear with him in glory, Col. 3. 4. The first degree of our adoption the world knows not of us; the second, we do not, cannot, in this life, fully know of our selves: Of the first degree of adoption speaks the same Saint John in his Gospel, John 1. 12, 13. As many as received him, to them gave he [Page]power to become the Sons of God: Of the second degree speaks Saint Paul, Rom. 8. 23. We our selves groan within our selves, waiting for the adoption, to wit the redemption of our body; as if the adoption were not to be obtained here, but to be expected hereafter; wherein however he speaks as it were out of Christs own mouth, as well as by his spirit; for our blessed Saviour himself useth these words, Luke 20. 36. They are the children of God, being the children of the resurrection; not that they were not the children of God before, but only that they were not compleatly and perfectly children, till they were admitted to their inheritance, and were come to a full similitude and likewise with their Father. For as a natural son of man is partaker of his humane nature, or else he cannot be his son; so also is an adopted Son of God, partaker of his Divine Nature; though not Originally, because he is adopted; yet sure derivatively, because else he cannot be a Son: for on the participation or communication of the Divine nature is founded our adoption, or being the Sons of God, according to that of the Apostle, 2 Pet. 1. 4. That by these you might be partakers of the Divine Nature, [...], Divinae consortes naturae, consorts or companions of the Divine Nature, that is, communicants in it as well as partakers of it. And upon this ground it is we do assert, that as the participation of the Divine nature to us is different in degrees, so also is our adoption different in degrees, as inchoate in this life, and consummate only in the next. For in this life we are made partakers of the Divine Nature but inchoately and imperfectly, that is, as it is resembled in grace; but in the next life we shall be made partakers of it consummately or perfectly, that is, as it will be revealed in glory: For there is in man a threefold Image of God, Imago creationis, Imago recreationis, Imago similitudinis, as saith the angelical Doctor, (1 2ae. qu. 93. ar. 4.) The first Image is by likeness of Nature, the Image of creation; the second, is by likeness of grace, the Image of regeneration; the third Image, is by likeness of glory, the Image of perfection. Tbe first Image hath been so defaced and blotted, and slurred by our sin, that we are all by nature the children of wrath, Ephes. 2. 3. So that in and from this Image of God in us ariseth only the necessity or want of adoption; for there is only so much of it left as to shew how [Page] great need we have to be made his children, that we may be made more like him then we are by nature. But the adoption it self is founded in our new begotten Image or likeness with our heavenly Father, which is after the similitude of his only Son, by Grace in this world, and by glory in the world to come; and may accordingly be called either incompleat or compleat adoption: Concerning the first Saint John saith, that we are made the Sons of God, as being already partakers of the Divine nature in the likeness of grace; concerning the second he saith, It doth not yet appear what we shall be, but we know that when he shall appear, we shall be like him; that is, we shall hereafter be made the Sons of God after a more perfect manner, by being made partakers of the divine nature in the likeness of glory: Blessed be that eternal Son, in whom we are made Sons; and blessed be that day wherein he took on him our nature, that he might give us his.

SECT. VI. Christians are more eminently the Children of God in Christ then were the Jews: The difference betwixt the Adoption and all other Spiritual blessings of the Jews and of the Christians; That though they were adopted to be heirs as we are, yet were they tutored as infants till the coming of Christ, by whom was wrought a true Reformation.

THE Spirit of adoption, though it were given under the Law, yet was it not so fully given, as it is now under the Gospel. For though it were the same Covenant of Grace to the Jew and to the Christian, to be saved by Christ, yet was this Covenant much different in the manner of its administration: And therefore we must consider the Church before Christ came in the flesh, though as an heir that had a right (from Gods fidelity, though not from his strict Justice) to all Spiritual Gifts and Graces whatsoever, yet withal as an infant that had not the full possession of that right: And this distinction Saint Paul himself teacheth us, Gal. 4. 1. Now I say that the heir as long as he is a child, (or rather an infant, [...], such an one as cannot speak) differeth nothing from a servant, though he be Lord of [Page]all; but is under Tutors and Governors until the time appointed of the Father. And himself plainly applies this distinction to the Church before Christs time, verse 3. saying, even so we, when we were children (or infants) were in bondage under the elements of the world; that is, as long as we continued in the Jewish Religion: For the Church before the coming of the Son of God, was so an heir as that she was also an infant: As she was an heir, so she was free; but as she was an infant, so she was a servant under Tutors and Governors: As she was an heir, she had spiritual hopes; but as she was an infant, she had carnal Ordinances, Heb. 9. 10. As she was an heir, she had the Spirit of adoption; but as she was an infant, she had the Spirit of fear and bondage; which makes the Apostle say, Rom. 8. 15. For ye have not received the Spirit of bondage again, (ye had it once, sc. whiles ye were under the Law, but ye have it not again, sc. now ye are under the Gospel) to fear; but ye have received the Spirit of adoption, whereby we cry Abba Father. Hence it is that the Jews had then the same spiritual blessings in dark representations and figures, which we Christians now have in full revelations and substance: I will set down some few examples concerning the chiefest spiritual blessings, by which we may easily be able to judge of all the rest, and not be mistaken in our judgements.

1. What a vast difference is there betwixt those words of Moses, The seed of the woman shall bruise the Serpents head, Gen. 3. 15. and those words of Saint Paul, the God of peace (meaning our Saviour Christ who was our peace-maker, and gave himself to make it) shall bruise Satan under your feet shortly, Rom. 16. 20. or those words of Saint John, For this purpose the Son of God was manifested, that he might destroy the works of the Devil, 1 J [...]n 3. 8. And yet both alike speak of the same redemption.

2. What a vast difference is there betwixt that of Gen. 25. 23. the elder shall serve the younger, and that of Rom. 9 16. Not of him that willeth, nor of him that runneth, but of God that sheweth mercy; yet both alike concern the same Doctrine of Election.

3. What a vast difference is there betwixt Abrahams being called to go out of his Countrey; and from his Fathers house, Gen. [Page] 12. 1. and our being called out of darkness into his marvellous light, 1 Pet. 2. 9. and yet both alike confess the same Vocation.

4. What a vast difference betwixt the sacrifices of the Jews, and the sacrifice of Christ upon the Cross? and yet both alike assure us of the same Justification, in so much that Saint Paul explaineth the one by the other, Eph. 5. 2. as Christ hath loved us and given himself for us, an offering and a sacrifice to God for a sweet smelling Savour.

5. What a vast difference is there betwixt the Sons of Abraham according to the promise under the Law, and under the Gospel, (for as Isaac was, so also we are the children of the Promise, Gal. 4. 28.) The one having the promise of an earthly, the other of an heavenly inheritance, and yet both promises alike belong to the same Adoption.

6. What a vast difference betwixt the Cirumcision of the flesh, and of the heart, betwixt the outward purifications of the Jews, and the inward purgings of Christians, (for the blood of Christ purgeth our consciences from dead works to serve the living God, Heb. 9. 14.) and yet both of them do set forth the same Sanctification.

7. Seventhly and lastly, what a vast difference betwixt their entring into Canaan, and our entering into the heavenly Jerusalem? and yet both of them declare one and the same Glorification.

They were all partakers of the same spiritual blessings that we are; they had the same Redemption, Election, Vocation, Justification, Adoption, Sanctification and Glorification that we have; but they had them in a dark representation, not in an open revelation, so that they could not so fully know them; and they had them in types and figures, not in reality and substance, so that they did not so fully enjoy them: For they all had carnal Ordinances imposed on them until the time of reformation, Heb. 9. 10. that is, till the time of Christs coming to plant the Christian Religion: which was a true reformation indeed, because it proceeded from a true cause, and to a true end; from a true cause, a more perfect knowledge of Christ, who before had not been fully discovered; and to a true end, a more perfect establishment of Christianity, which before was not rightly [Page] practised: This was truly [...], a time of rectification or direction; for [...], is properly said of them who are directed immediately to their journeys end, whereas before they were going the farthest way about, and such indeed was the Jews way to heaven, God leading them about through the wilderness into Canaan, as well in the Mysterie as in the History, as well in regard of the Coelestial as of the Terrestrial Hierusalem.

SECT. VII. A particular time appointed for rejoycing in Christ, not by way of restriction, but by way of Application: The Christians Joy far above the Jews, both for his Redemption and for his Adoption. The priviledge of true Faith. And how the Redemption by Christ is larger then the Adoption by him. And the Adoption greater in his giving, then in our receiving.

TO be glad in the Lord and to rejoyce in him, makes Christmass last all the year, yet is that no better reason why we should not keep Christmass-Day, then our rest and contentation in God, which we have or may have all the week, is a reason why we should not keep the Sabbath, or the Lords own day: for it is very bad Logick, and worse Divinity, which argues from the position of the Duty, to the eversion of the Day wherein we ought to exercise it; for if the Duty must be exercised, how can we reasonably deny the time of its exercise? Yet do I not think that a particular time is to be allotted to rejoyce in Christ by way of restriction or limitation, as if we should not rejoyce in him at other times; (for that is the malignant gloss which some of late have put upon the fourth Commandement, confining Gods solemn publick worship only to the Sabbath, not considering that the Jews had other grand festivals, not prescribed in the Law, and yet were more strictly bound to the letter of that Commandment, then we Christians) but I say that a particular Time ought to be allotted to rejoyce in Christ by way of application or of specification, that we may more eminently and notoriously rejoyce in him at some time, [Page] though our joy in him is to be confined to no time: For the spiritual joy of the Jew was unconfined, and much more the spiritual joy of the Christian, who in a larger proportion hath received the Spirit of joy.

And therefore its observable, that though in the Old Testament we are earnestly called upon to rejoyce in God, yet are we not called upon for so much joy as in the New Testament; let this one instance serve for all: Be glad in the Lord and rejoyce ye righteous, and shout for joy all ye that are upright in heart; so the Prophet concludeth the 32. Psalm, and in the same strain beginneth the 33. saying, Rejoyce in the Lord O ye righteous, for praise is comely for the upright, calling for a very great proportion of Joy from the Jew; but yet the Apostle in saying, Rejoyce in the Lord alway, again I say rejoyce, Phil. 4. 4. hath called for a far greater proportion of joy from the Christian; For here is not only the same joy that was before, to wit joy in the Lord, but here is the same joy in a greater degree of extension; for he saith, rejoyce in the Lord alway; and in a greater degree of intension, for he saith, again I say rejoyce: And if we further consider who are called the just and righteous, and upon what terms they are called so, we shall find also a greater degree of extension, for that where is the greatest measure and diffusion of righteousness, there must needs be the greatest measure and diffusion of joy: And it is evident that they who trust in the Lord (not in themselves) are by the Psalmist called the just and the righteous, or the upright; For it is the priviledge of true faith not only to make us just, but also to make us upright; not only to justifie us, but also to rectifie us; it justifies us in that it absolves from sin; it rectifies us, in that it directs in righteousness; and therefore the disobedient as well as the unbelieving heart, the stubborn as well as the faithless generation is said not to trust in God, Psal. 78. 7, 8▪ and the faithless generation is there known as well by this Character, that set not their heart aright, as by this, whose spirit was not stedfast with God: For true faith hath the priviledge first to set the heart to God, then to settle it in God; first to make the spirit right, then to make it stedfast: The heart is made right when it points directly towards God, moving as a line from the circumference to the Center; and the heart is thus made right, or set towards [Page] God, by the same faith that it is made stedfast or settled in God; Wherefore since true faith at the same time both Rectifies and Justifies the soul of man, it is no wonder if it cause its unspeakable as well as its unmoveable joy: And where shall we look for this true faith, if not in Christians? for though the act of faith is as expresly set down in the Old Testament as in the New; yet the object of faith is much more plainly declared in the New Testament: So that Christians having a more perfect faith in Christ then had the Jews, must needs have a greater joy in Christ then they could have.

And indeed, what joy like the joy of the Redeemed by Christ, or rather what joy like the joy of the adopted in Christ, Since the joy of the Redemption is not to be had without the joy of the Adoption? For many more have been Redeemed by Christ, then do truly rejoyce in him; because many more have been Redeemed, then are adopted: For the Redemption which man hath by Christ, is of a greater latitude then is the Adoption; because the Redemption concerns all mankind in general, but the Adoption is restrained to some particular persons; sc. to those only within the Pale of the Church; and that not only in their number and outward profession, but also in their merit or inward affection, as Aquinas hath laid the ground of that distinction, 22 [...]. qu. 1. art. 9. ad tertium, in these words, Talis enim fides (sc. formata) invenitur in omnibus illis qui sunt numero & merito de Ecclesia: A true and lively faith is found in all those who are meritoriously as well as numerically members of the Church: And where the true faith is found, there and there only is the true joy in Christ, or the joy of adoption. And these two may very well agree, that the Redemption it selfe should be universal, and concern the whole nature of man, which Christ assumed, and therefore redeemed; but yet the benefit thereof in the adoption of sons, should be onely particular, that is concerne those alone to whom God doth give special grace to make a right use of Christ; nay concerning adoption it selfe Saint Paul seems to speake as if it were in some kind a potential, and not all together an actual blessing or mercy, when he saith, [...], ut adoptionem acciperemus, that we might receive the adoption of Sons, Gal. 4. 5. thereby intimating, that many more might be adopted [Page] Sons, then are, were it not for their own default; and those that are adopted, might (if they had made a timely and full use of Gods grace in their Redemption) much sooner have received their Adoption: Nay yet more, if the Greek Orators Criticism be justifiable, (for Libanius is loth to ascribe the Oration, [...] to Demosthenes) That [...] may be to take or receive what we never had before: but [...] is properly to receive that which we had lost; then the [...] used by the Apostle, will tell us, that the gift of Adoption was once ours before (to wit by the innocency of our nature) till we lost it; and is ours so now by the Sanctification of our persons, that if we should lose it in our selves, we may again recover and receive it in our Saviour: it was once ours by nature, and so we lost it; and do now receive it by grace the second time: And we now so receive it by grace, that if we should lose it, we may yet hope to receive it again: Which consideration ought to fill our souls, not with carelesness but with comfort, that as by our own weakness and unworthiness we daily fall and deserve to be put out of the number of Gods servants: so by our blessed Saviours Merits and Mercies we daily rise again, and are still accepted and continued as his sons.

SECT. VIII. Christs most holy prayer a very comfortable Testimony and Assurance of our Adoption in him: How nearly it concerns us to say Our Father, not our Brother which art in heaven: The conclusion of the Lords Prayer, answerable to this beginning, and not to be questioned: It is ill quarrelling with that prayer, and much worse discountenancing and deserting it.

AS there is no greater comfort then the comfort of Adoption, so there is not a more comfortable, if there be a more evident, testimony to assure us thereof, then that most holy prayer which our blessed Saviour hath sanctified by his lips, no less then he hath commanded and commended in his Word: For this prayer teacheth us to say to God, Our Father, which [Page] cannot be true and right in the Invocation, if it be not true and right in the Doctrine: for if it be not an undoubted truth that God in Christ is Our Father, then can we not truly in our worship call him so: Wherefore since we are taught by Truth himself to call God Father in our worship, we are sure it must be true in our Doctrine, That God is our Father in Christ, and consequently we his adopted Sons; or we must assert the same Thing to be a Truth and not a Truth: a Truth in our Prayer, and not a Truth in our Belief; and moreover say, That we pray in Faith, when we do not pray in Truth: For if we pray not in faith we sin; and we cannot pray in Faith, if there be an untruth in our Prayers: Wherefore this expression Our Father, being recommended to us by our Saviours own mouth, as it teacheth us to pray in his Communion in and through whom we are adopted, so it affordeth us an undoubted testimony and proof of our Adoption; for under what pretence can we say to God Our Father, if we be not his sons? and how are we his sons, so as to expect any blessing from him, but only by the grace of Adoption? Accordingly as we cannot but say, (with Saint Augustine) that all other prayers are reducible to the matter of this short prayer: so we may likewise say with him, (for he alledgeth not one precedent or petition which is not immediatly directed unto God) that all other prayers are reducible to this form of saying Our Father; and by this rule, those prayers which rather say Our Brother, then Our Father which art in heaven, cannot be said in Faith, and do not proceed from the Spirit of Adoption; and they that so pray, do not communicate with Christ in their prayers, who neither prayed himself, nor taught us to pray to any but only to his Father: And it is not sapient nor safe for us to pray out out of Christs communion, since we are sure our prayers will not be heard, but through his Intercession.

Yet in all probability, that humour of praying to petty Deities, if it did not at first help to thrust out the conclusion of this prayer, yet it hath since helped to keep it out, because we cannot with any colour of truth say to any but to God alone, for thine is the Kingdom, the power and the glory for ever and ever: For this Doxologie is without doubt the conclusion of the Lords prayer in Saint Matthews. Gospel, as it hath been generally received [Page] both by the Greek and the Latine Church, neither of which hath set down that prayer in Saint Matthews Gospel in Greek, without the addition of these words at the end of it: and for that allegation that it is not so in Saint Luke, it is of no force, since it is against that common maxime, Argumentum ab authoritate non valet negativè, An Argument from authority is worth nothing in the negative, but only in the affirmative: and we should lose very much of the Gospel, if we should expunge and blot that out of one Evangelist, which we cannot find in another: Yet some Criticks have gone so far as to perswade the world, That this heavenly conclusion did not at all belong to the Lords prayer, but is both an unnecessary and an unwarrantable addition: One is pleased to call it a foppery, (non veriti sunt tàm divinae precationi suas nugas assuere) If this Doxologie be a foppery, then what is true wisdom? but if it be indeed true wisdom, then what is this censure of it, but plain blasphemy? And is not that true wisdom, which proceeded immediately from the mouth of the eternal wisdom? Yet the learned Grotius complieth so far with those that have opposed this Doxologie, as to perswade himself it came at first out of the Greek Liturgies into the Bible, not considering that there cannot be allowed such chopping and changing of the Text, but we must reproach the Catholick Church of Christ first as uncareful in suffering such changes, then as unfaithful in obtruding them for Text; First as uncareful, in suffering men to make havock of Gods Word which was committed to her charge to keep; then as unfaithful, in obtruding the Word of man upon us, instead of the Word of God; and what authority or repute will be left to the Church, if we suppose her to want both care and trust? for God intrusted his Church with his Holy Word, that she should first faithfully keep it, and after that faithfully interpret it; wherefore to say the Church hath falsified her trust in keeping Gods Word, is in effect to say, she is not trustworthy to interpret it: which is bring all Religion to doubts and uncertainties in the knowledge: to schisms and divisions in the practice thereof. For surely if the Lords own most holy prayer hath been so ill kept by the Church, which in all ages hath been looked upon as the sum of the Gospel, and as the plat-form, or rather the ground-work of all true Religion, then [Page] we must needs have but very little or no assurance concerning the rest of the Scriptures: wherefore it concerns all Christian Divines in the first place to vindicate the Church of Christ, concerning her faithful keeping of this Prayer, which would have been altogether needless, had not some Criticks of later years obtruded their own observations for various Lections, and by that means not cleared the Text but puzzled it: But let us ask them, Are the unknown manuscrips, or the known and received Copies of the Church to be taken for the Text? If the former, we trust private men and private spirits, which God never entrusted with his word: If the latter, we have as unquestionable a Lords Prayer, as if we had heard it immediately from his own mouth: For we have it thus exactly delivered us by the Greek and the Latine Church, in the undoubted Originals of Saint Matthews Gospel. For the Greek Church, let Saint Chrysost. speak, who hath so elegantly and so exactly expounded at this Doxology, in his nineteenth Homily upon Saint Matthew, plainly shewing the necessary connexion thereof to the last Petition of the Lords Prayer, that it is evident he accounted it as a part of the Prayer, though as no part of the Petitions; for (saith he) Our Saviour having told us of that evil one which we were to fight against, (for so he expounds, [...], deliver us from that evil one, that is, the devil, thought fit to encourage us to the fight, by telling us also of the King that would lead us to the battel: [...]: and therefore he saith, For thine is the Kingdom, &c. shewing, that if the Kingdom be his, we ought to fear no other but him, for that the power is his to defend us, and the glory is also his to reward us: Thus in effect Saint Chrysoft. upon the place, so that tis a wonder to see Beza hath reckoned him among those Fathers who expounded the Lords Prayer of purpose, and yet omitted these words in their Expositions; for sure he omitted them not who expounded the Original Greek, though Saint Cyprian, and Saint Augustine, and Saint Ambrose omitted them; happily because they looked no further then the Latine translation, which adds Amen at the end of libera nos a malo, and takes no notice at all of the Doxology; And yet Saint Ambrose, (lib. 6. de Sacram. cap. 5.) asserting that our Prayers ought to begin and [Page] end with the praise of God, after the example of the Lords own Prayer, (habes hoc in oratione Dominica, &c.) doth in effect allow the Doxology to be the end of that Prayer, since it is evident that Deliver us from evil, is no matter of praise; nay indeed he doth rather alledge it in sense, though not in words, in saying that the priest concludes with such a form of praise, as is in truth no other then an exposition of this Doxology, only applied to all three Persons of the blessed Trinity: Per Dominum nostrum Jesum Christum, in quo tibi est, cum quo tibi est honor, laus, gloria, magnificentia, potestas cum Spiritu Sancto, à seculis & nunc & semper, & in omnia secula seculorum. But however, if that be a good Argument why we should leave the Doxology or the conclusion out of the Lords Prayer in Saint Matth. (because it is not in the Vulgar Latine) it must be as good an argument why we should leave the introduction and the last petition out of the same Prayer in Saint Luke, for there in the Latine translation is no mention of noster qui es in coelis, nor of libera nos à malo: whereas the Greek Text gives us that Prayer with its conclusion in Saint Matthew, and the same Prayer not mangled but whole and entire, though without its conclusion in Saint Luke; and there is no greater reason, but only some mens bold conjectures, to say that the conclusion of that Prayer was added to the Greek Text in Saint Matthew, then to say that the introduction and last Petition of it was added to the Greek Text in Saint Luke; for both alike are left out of the Latine translation: But though they have been both left out of the Bibles by the Latine translation, yet we cannot say that either hath been left out of the Bibles by the Latine Church; For the Greek copies of Saint Matthews Gospel, this day agnized by the Latine Church, are ready to depose the contrary, all of them having the Doxology annexed to the Petitions, as the conclusion to its premisses, without any the least interruption, and then at last adding' A [...] at the end of the whole, which is an invincible argument that the Latine Church received those words of the Doxology as an undoubted part of the Greek Text, and therefore durst not leave them out of their Bibles, though they found no footsteps at all of them in their own Latine translation. Wherefore it is evident that this Prayer both in its Petitions and in its conclusion, hath [Page] alwaies been received as an unquestionable part of Saint Matthews Gospel, both by the Greek and the Latine Churches; and consequently those men have disparaged the Church of Christ, and disadvantaged the Christian Religion, who have either commenced or continued, either begun or maintained any quarrels against this most holy Prayer, either in it self, or in its use: Nay, in truth such men have disparaged and disadvantaged themselves; for cavilling with that Prayer which so plainly teacheth them to say Our Father, must needs be accounted an ill sign that they have received, and a worse means, that they may retain the adoption of Sons: Surely Saint Cyprian who whipped those Sectaries with scourges that refused to communicate with Christs Church, as not caring by their obedience to say Our mother, would further have whipped them with scorpions, had they refused to communicate with Christ himself, as abhorring in their Prayers, to say Our Father: And doubless it may reasonably be demanded of us, with what certainty of faith, or satisfaction of conscience we do communicate with them in their Prayers, who will not communicate with Christ in his Prayer? And how we shall answer it to our Saviour, when he shall come to be our Judge, that we have indeed renounced his Prayer, and have given occasion to sober men to fear that we have also renounced his Communion? since it is evident, that no man can renounce his Prayer, but must also by consequence renounce his Communion: But let Saint Cyprian speak to this argument, that we may be sure to have a good spokesman, who in his Book de Oratione Dominica, saith thus: Qui facit vivere, docuit & orare, ut dum prece & Oratione quam filius docuit apud Patrem loquimur, facilius audiamur: He that made us to live, taught us to pray, that speaking to the Father in the words of his Son, we might be sure not to speak in vain: Again, Que enim potest esse magis Spiritalis oratio, quàm quae vere à Christ [...] nobis data est, à quo nobis & Spiritus Sanctus missus est? What Prayer can be more spiritual then that which he gave us who hath also given us the holy Spirit? Lastly, Oremus itaque fratres dilectissimi sicut Magister Deus docuit, Let us pray my beloved brethren, as God our master hath taught us; Agnosca [...] Pater Filii sui verba cum precem facimus; qui habitat intus in pectore,[Page]ipse sit & in voce: Let God the Father see his own Sons words in our Prayers, and let him also that dwelleth in our hearts, be also in our tongues. Here is such a threefold cord as is not to be broken, an argument drawn from God the Father, Son, and Holy-Ghost, why we should often say Our Father, as becomes dutiful children: That God the Father may own and hear us; God the Son may pray with us; and God the Holy-Ghost may accompany and assist us in our Prayers.

SECT. IX. Whether a man that is not assured of his adoption in Christ can truly and rightly by virtue of his Baptism only, (the outward seal of adoption,) say to God Our Father, or can lawfully and laudably use the Lords Prayer: That the assurance of our adoption, is according to the assurance of our conjunction with our Saviour Christ.

THere is nothing that so much prevails with God to give us his grace, as our frequent and fervent praying; and nothing that so much calls upon us to make a right use of Grace when tis given, as our serious consideration and devout use of the Lords most holy Prayer: for he that doth cordially say to God Our Father, will not easily forget the duty and, obedience that belongeth to a son; according to that truly Theological observation of Saint Chrysostome in his nineteenth Sermon upon the Epistle to the Romans, [...]: When in our own Prayers we say to God Our Father, we do not only call to mind his great grace and goodness, but also our own obligation to virtue and righteousness, that we may not do any thing unworthy of so honourable a descent or alliance: For though the title of Father belong to God by virtue of the creation, (in which respect we profess to believe in God the Father Almighty maker of heaven and earth) yet in the Lords most holy Prayer it is understood [Page] of him only as he is our Father by adoption; having made us that were his enemies, sons in his eternal Son, and called us first to be heires of his promises, and at last to be heirs of his Kingdom: So that in saying to God Our Father, we do implicitely and virtually give him thanks for our happy estate through his eternal Son, that though by nature we were the children of wrath, yet by him we are made the children of God; that though in our selves we were enemies, yet in our Saviour we are made sons: and we do beseech him to confirm in us this assurance we are his children, by framing us daily more and more to the Image of his only begotten Son, whilst he filleth our souls with heavenly affections, and our lives with a heavenly conversation, such as may shew all manner of dutifulness to our Father, and all manner of love to our brethren: This happy estate we acknowledge he conveyed unto us in our Baptism, when he made us Christians, that is to say, members of Christ, children of God, and inheriters of the Kingdom of heaven; as our own Church teacheth us; or when we put on Christ, (Gal. 3. 27.) or when God sanctified and cleansed us with the washing of water by the word, (Ephes. 5. 26.) when he saved us by the washing of regeneration, and renewing of the Holy Ghost, (Tit. 3. 5.) as Saint Paul teacheth the Church: that is, to say yet in plainer terms, when God first made us his sons, and gave us the priviledge of calling him Father; For they that have not been baptized into Christ, have no right to say unto God Our Father; for whence should they have it, being born the children of wrath, and not yet incorporated into Christ, to be made the children of God? Wherefore it was not lawful heretofore for the Catechumeni or such as were not yet baptized, to say the Lords Prayer, as not being yet exempted from the dominion and power of the Devil, and consequently not reckoned or reputed amongst Gods children; whence that memorable saying of Saint Ambrose. (lib. 5. de Sacram. cap. 4.) Primus Sermo, quanta sit gratia! O homo faciem tuam non audebas ad coelum attollere, & subito accepisti gratiam Christi; ex malo servo factus es bonus filius: The first word of this Prayer, sc. our Father, how much grace and favour doth it import? Thou didst not dare lift up thine eyes to heaven, and thou didst suddenly receive the grace of Christ; thy sins [Page] were forgiven thee, and of a bad servant thou becamest a good son: Ergo attolle oculos ad Patrem qui te per lavacrum genuit, ad Patrem qui te per filium redemit, & dic Pater noster; Therefore (now being baptized) lift up thine eyes to thy Father who hath regenerated thee, (by Baptism) who hath redeemed thee by his Son, and say Our Father: concluding he had no right to say so before he was baptized; and doubtless the Text which saith, The Pharisees and Lawyers rejected the Counsel of God against themselves, being not baptized with the Baptism of John, Luke 7. 30. doth much more declare, that those Christians do reject the counsel of God against themselves, who will not be baptized with the Baptism of Christ: Ergo Baptismus consilium Dei est: Quanta est gratia, ubi est concilium Dei? Audi ergo; nam ut in hoc seculo nexus Diaboli solveretur, inventum est quomodo homo vivus moreretur, & vivus resurgeret, saith the same Saint Ambrose, (lib. 2. de Sacramentis cap. 6.) Therefore is Baptism the counsel of God: And how great is the Grace of God where we have the counsel of God? Hear it therefore; For God that he might destroy in man the power of the Devil (that is sin) whiles he is yet in this world, hath in his counsel appointed Baptism, whereby being yet alive, he might both dye and rise again; dye unto sin, and rise again to newness of life. This is the happy estate we acknowledge God conveyed unto us in our Baptism, (for other visible conveyance there is none) when he made us Christians; for then he gave us the right of calling him Father: and we by saying unto him Our Father, do beseech him to confirm this s [...]me happy estate unto us, in making us good Christians: But how shall those that are bad Christians, and cannot be assured of the adoption of sons, (as having defiled themselves since their Baptism,) say unto God, Our Father? I answer if they heartily repent, and desire to be adopted, and to become children of God, they may say so (by virtue of their desire) though they have not yet actually received the inward seal, and have actually defaced the outward seal of their adoption: wherefore those only have no right to their Pater noster, but do hypocritically and falsly say the Lords Prayer, who neither are the children of God by adoption, nor desire to be so: But those that heartily desire to be adopted (supposing they have been baptized) may rightly and truly say to [Page] God, Our Father; because they are accepted as sons in Christ, though not in themselves. I will rise and go to my Father, and say unto him, Father I have sinned, saith the Prodigal Son, Luk. 14. 18. He was not yet risen he was not yet gone, he did only desire and resolve to rise and go to him, and this desire and resolution gives him a right of calling God Our Father, as if he had still continued a dutiful son; our blessed Saviour teaching us in that chapter, both by his Doctrine and by his example, that God is ready to receive sinners, when they truly desire to draw neer to him. The Pharisees and the Scribes murmured at the example, but they were ashamed to murmur at the Doctrine; The lost sheep and the lost groat had opened their eyes; but the lost son was enough to open their hearts; the lost sheep and the lost groat had made way in their apprehensions for the receiving of the lost son, when he returned to his Father; but the lost son was enough to make way in their hearts for their own returning, that they also might be received: they were convinced that there was joy in the presence of the Angels of God over one sinner that repenteth, (ver. 10. And they were ashamed least what was the Angels joy, should be thought their sorrow: Therefore though they were still enemies to their own souls, in not embracing this Doctrine, yet they were ashamed to shew themselves enemies to other mens souls in gainsaying it; nay indeed to shew themselves enemies to God himself, who must be excluded out of heaven, or he cannot be excluded out of thy joy; for it is said, ver. 6. Joy shall be in heaven over one sinner that repenteth: And our Saviour having taught us to say to God Our Father which art in heaven, will not have us exclude him out of this joy, which is proper to those in heaven; nay indeed the parable directly includes him in it, ver. 32. Twas meet that we should make merry and be glad; and without doubt God is so well pleased in the righteousness of his Son, that he joyes to see penitent sinners made righteous in him; and willingly bestowes upon them his righteousness, when with unfeigned lips, and penitent hearts they call upon him for it; For as through Christs satisfaction they have a right to the adoption of Sons, so also through his intercession, (which is always ready to accompany his own prayer) they are sure to obtain that right, if [Page] they continue heartily praying for themselves, that so they may have the benefit of his intercession: For as far as we are made partakers of Christ, so far can we truly in his merit and with his Spirit, say unto God Our Father: For the right of filiation belongs Originally to Christ, and but dirivatively to us: He is the Son of God in himself, we are the Sons of God in and through him; and tis happy for us that we are so; for else we could not but fear the loss of our adoption, as often as we did find the loss of our obedience: For there can be no assurance of such an adoption as shall last till we be instated in our inheritance, from our selves, but only from our Saviour Christ: God indeed is pleased to call good men his sons; but none was ever called the Son of God, with this promise and Prerogative, that God alwaies was and alwaies would be his Father, but only Christ: or else Saint Pauls Argument would lose much of its strength, when he proves our Saviour Christ to be above all the Angels, because God had not said to any of them, but had said only to him, Thou art my Son; And again, I will be to him a Father, and he shall be to me a Son: For Angels and men are so the Sons of God, as to be his Sons in Christ, not in themselves; and therefore no sooner nor no longer his sons then they were and are in Christ: For which cause we can be no farther sure of our adoption in Christ, then we are sure of our conjunction and communion with him: and that not of a corporal conjunction in the same flesh, but of a spiritual conjunction in the same Spirit: For our corporal conjunction with Christ doth not only make us capable of being adopted in him; but it is our spiritual conjunction with him that gives unto us the seal and benefit of our adoption whereby we are joyned with Christ in the same mystical body here, and shall be joyned with him in the same glorious body hereafter: Thus may every good Christian saith with Saint Paul, Phil. 1. 21. For to me to live is Christ; and to die is gain; to me to live is Christ, because I am now with him in the communion of the same Mystical body; to me to die is gain, because I shall hereafter be with him in the communion of the same glorious body: There needs no dissolution for my union with Christ in the same mystical body, [Page] but only of my sinful being, the dissolution of sin from my soul; but for my union with Christ in the same glorious body, there needs also a dissolution of my natural being, a dissolution of my soul from my body: I will then labour for that union with my blessed Saviour in my life, which will keep me from the fear of my own dissolution at my death: For I shall not make a right use of his corporal union with me, unless I lay it for the ground and rise of my spiritual union with him, whereby to be united with my Saviour, not only in the same natural, but also in the same mystical body inchoately in his Church militant, consummately in his Church Triumphant: And this is the way for me so to welcom the Son of God in his Nativity, as much more to see and enjoy him in his immortality, Amen.

Christ admired in his Passion.

I Cannot admire my Saviour in his sufferings, unless I admire him in his person, which made him liable to suffer; and in his propitiation, satisfaction, application, whereby I have the benefit of his sufferings: And in all these respects hath the holy Apostle Saint Paul admired my Saviour for me, 1 Cor. 5. 7. when he said, for Christ our Passeover is sacrificed for us: for these few words afford no less then four considerations of our blessed Saviour; the first is of Christ in his person, for Christ; the second is of Christ in his propitiation, our Passeover; the third is of Christ in his satisfaction, is sacrificed: the fourth is of Christ in his application, for us: So that I have a very good precedent for making these four considerations of Christ, the four Chapters of my ensuing discourse.

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CAP. I. Christ admired in his Person.

SECT. I. That the eye of man cannot be fixed with comfort upon God in himself, but only upon God in Christ.

THE contemplation of God in himself, is not a ground of joy to us on earth, though it is to the Saints and Angels in heaven: not that the beatifical vision doth not consist in seeing God, but that the eye of mortal man must be strengthened before it can see him, and the eye of sinful man must be cleansed, before it can see him with comfort, and without confusion: for if Aristotle could alledge his [...], noctu [...] oculus ad solem, an Owl or Bat looking upon the Sun, to excuse the imperfect contemplation of some inferiour Truths: how much more may we plead this excuse for our imperfect contemplation of the first truth? since there is much more in this case, an Owl or a Bat looking upon the Sun: for there is not only a weak but also a sinful eye looking upon God: A weak eye, because not accustomed to light: A sinful eye because not unaccustomed to darkness: Such a weak and sinful eye is it wherewith man in this life looketh upon the Sun of righteousness; an eye which cannot stedfastly behold him for its weakness; an eye which cannot comfortably behold him for its sinfulness: Therefore man whiles he is cloathed with sin and mortality, must look on God not in God but in man; not in the majesty of the Spirit, but in the humility of the flesh: or else he will be more confounded then comforted with the vision. The Apostles saw but a glimps of our Saviours Divinity in the transfiguration, and they fell to the ground, Mat. 17. 16. and what then do [Page] we think they would have done, had they seen the full luster and brightness of the Sun of righteousness? Jacob tells Laban of the God of Abraham, but only of the fear of his Father Isaac, Gen. 31. 42. The reason we may conceive to be this, because Abraham was dead, but Isaac was yet alive; for it is impossible but the Divine majesty should strike terrour and consternation to the most upright man that is, whiles he is clogged and burdened with flesh, and much more with sin: And this observation doth Solomon Jarchi intimate in his gloss upon the place, saying thus, [...] God is called the Fear (not the God) of Isaac, because he doth not appropriate his name to just men whiles they are yet alive: The reason cannot be, That they are less his Favourites, but that they are not so much capable of his Favour; he is the same God to the living and to the dead, but the living have him for their fear, because they are in a state of weakness and unworthiness; the dead have him for their love and their reward, because they are in a state of glory and of blessedness: And therefore said God himself to Moses, No man shall see me and live, Exod. 33. 20. If we see God in himself, that sight will destroy our life: but if we see him in his Son, that will preserve it; for as the Chrystal glass may afford much glittering light, but not any delightful reflexion to the beholder, till it be clouded and darkened with a back of some grosser mettal; so the Divinity of Christ may afford many glorious speculations of his Majesty, but no one comfortable reflexion of his mercy till it be as it were darkened and shadowed with his humanity: Then me thinks I can easily (without the help of a Crucifix) see in him a head bowed down to hear me, an eye carefully looking after me, an hand stretched out to defend me, a mouth open to call me, and a bosom as open to receive me: So that I cannot but still desire to see my Saviour in the flesh, though not with the eye of my flesh, but with the eye of my faith▪ for if I see him in God he is my consternation; but if I see him in man, he is my salvation.

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SECT. II. In what sense Saint Paul cared not to know Christ in the flesh; and yet Christ in the flesh only is comfortably known.

IT is impossible that a good Christian should either desire not to know Christ because he loves him, or not to know him in the flesh, because so he hath most reason to love him: and yet Saint Paul hath said, Henceforth know we no man after the flesh, yea though we have known Christ after the flesh, yet now henceforth know we him no more, 2 Cor. 5. 16. But sure the Apostle speaks not positively, but comparatively: Henceforth know we no man after the flesh, not so as to forget the relations and substance of the flesh in others, which we carry about our selves, for that were to forget the Law of nature: But so, as not to overprize the seeming pre-eminencies, but indeed real vanities of the flesh, (beauty, honour, riches and the like) when they are destitute of the gifts and graces of the Spirit, as if Christian love and conversation more concerned the outward then the inward man; for that were to forget the Law of Grace: Thus we must know no man after the flesh, no not Christ himself, that is in the external representation of his flesh, or more admiring the image of his person, then the power of his Redemption: or in the external presence of his flesh, as desirous to enter a carnal instead of a spiritual communion with him, and bringing rather our mouths then our hearts to feed upon his precious body and blood: Thus must we no more know Christ himself after the flesh; but yet we may not, we must not forget the substance of his flesh, in which the Son of God and the Son of man is but one Christ, unless we will forget the substance of our own salvation: For in that same flesh he was our Redeemer, in that same flesh he still is our Mediator and Intercessor: In that same flesh was his head crowned with thorns, that ours might be crowned with glory: in that same flesh be often bowed down his head to look upon us; he once suffered his feet to be fastened to stay for us; his hands to be stretched out to embrace us, and his side to be pierced to send forth water and [Page] blood, his (two blessed Sacraments) to cleanse and strengthen us: by that same flesh was he made liable to suffering, and in that same flesh did he actually suffer all those things, which at first bought the purchase, and which do still bring to us the joy of our salvation.

SECT. III. True knowledge of, and Faith in Christ, is not without true knowledge of, and Faith in the blessed Trinity: That the Protestants Faith; The great loveliness of Christ in the flesh, as [...] as God and man, and the great mysteries of his two natures in one person.

KNowledge in the natural man exalts him above other men; but knowledge in the good Christian, (who alwaies loves what he knows of Christ,) exalts him above himself; By knowing natural truths I do improve my reason; but by knowing supernatural truths I do also improve my Religion. The improvement of my reason exalts me above other men; but the improvement of my Religion, exalts me above my self: And what knowledge can improve my Religion, but only the knowledge of Christ, who is both the Author and the Finisher of my Faith? Therefore let me ever say with Saint Paul, I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, Phil. 3. 8. for indeed truly to know Christ in his person, is truly to know the whole Christian Faith in the ground and substance of it: For what is the ground or substance of our Christian Faith, but that which Saint Paul hath set down, 2 Cor. 5. 19. That God was in Christ reconciling the world unto himself, not imputing their trespasses unto them; which is in effect a short sum of the Apostles Creed; for that treats of nothing but of God and of Christ reconciling us to God, and of the benefits of that reconciliation, the forgiveness of sins, the resurrection of the body, and the life everlasting: Accordingly Aquinas makes it equally necessary to salvation to believe explicitly the mysterie of the blessed Trinity, and to believe explicitly the mysterie of the incarnation of Christ: 22 ae. qu. 2. [Page] art. 7. & 8. There is an absolute necessity (saith he) of believing the Incarnation of Christ, for that is the only way for a man to come to eternal blessedness, because it is said, Act. 4. 12. Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved: And there is (saith he) as absolute a necessity of believing the blessed Trinity; for the Incarnation of Christ cannot be explicitly believed without faith in the Trinity; for we cannot believe that the Son of God did take our flesh upon him, but we must acknowledge God the Father, and God the Son; and we cannot believe that he took this flesh of a Virgn, by the operation of the Holy Spirit, but we must acknowledge God the Holy Ghost; so that truly to believe and confess the incarnation of Christ, is truly to believe and confess God the Father, Son, and Holy Ghost: Wherefore it was not an objection but a calumny in him that said of the Protestants, For these good Gospellers have a faith and a justifying faith, whereby they apprehend eternal life without Father, Son and Holy Ghost, without Christ and his Passion, or any of those other matters which are rather subtile points of the Papists historical faith, then of the lively justifying faith, wherewith these Evangelical Brethren in all security are warranted of the certain favour of God in this life, and assured glory in the next (Reynolds against Whitaker, p. 282.) for no true Protestant doth believe, and indeed no true Christian can believe that to be a true Faith in Christ, which believes not the Holy and Undivided Trinity, and all other Articles of the Apostles Creed; For such a faith cannot justifie it self, much less can it justifie the man that hath it; wherefore Protestants do not, dare not say, That justifying Faith doth not believe the Trinity and Judgement to come, as well as the Merits of Christ and the forgiveness of sins: They only say, the former truths are believed with the greater astonishment and admiration, the latter truths with the greater affiance or affection; but neither with a greater certainty or confidence then the other. Fides ex ae quo assentit omnibus articulis fidei quoad certitudinem, sed non quoad modum: Faith doth equally assent to all the Articles of the Creed, as to the certainty of assent, though not as to the manner of assenting: The sublim truth of the Trinity she believes with admiration; the comfortable truths of Christs dying for [Page] sinners and the forgiveness of sins, she believs with joy and consolation; the dreadful truths of hell and judgement to come, she believes with sorrow and contristation: but all the truths contain'd in the Creed, whether sublime, or comfortable, or dreadful, she believeth with one and the same certainty or undoubted confidence; And those who teach us that to believe in Jesus Christ our Lord is the proper act of justifying faith, (for to believe the forgiveness of sins is rather an effect then a cause of justification,) do not confine our justifying faith meerly to the belief of this one Article, but do only profess; that though true faith hath as many acts as objects, and hath as many objects as supernatural truths revealed from God, yet it justifies the sinner only by this one act of believing in Christ, and relying wholly upon his merits and mediation; Thus do we desire with Saint Paul to be found in Christ, not having our own righteousness, which is of the Law, but that which is through the Faith of Christ, the righteousness which is of God by faith, Phil. 3. 9. But we dream not of a righteousness either by a vain or by a false faith; either by a vain Faith that believes not entirely with affection; or by a false faith that believes not truly, without mistake or deception: Wherefore Antitrinitarian and Antichristian may go for all one in the Protestants, as well as in the Papists account; for indeed they have alwaies gone for one in the account of the Catholike Church. We have heard Aquinas speaking the sense of the Western, let us now hear Damascene speaking the sense of the Eastern Churches; for so he tels us in his third Book de Orthodox [...] fide, and fifth chapter; That the two cheif heads of the Christian Faith, are [...], that is to say, the Doctrine of the blessed Trinity, which he cals [...], because it treats only of God; and the Doctrine of the incarnation of Christ, which he cals [...], because it sets forth the wonderful dispensations of God about the salvation of men: And these two heads he not only joins, but also compares together in one chapter, shewing wherein they agree, and wherein they differ: They agree (saith he) in four particulars. 1. That each article is a mysterie. 2. That each article is made known to us only by Divine revelation. 3. That neither article can be sufficiently explained in this life. 4. That either article cals for our Faith to believe it, not for our understanding [Page] to scan it; And they differ, (saith he) in these two particulars. 1. That in the Trinity there is one substance, and three Persons; but in Christ three substances, the soul, the body, and the Divinity, but one person. 2. That in the Trinity there is another and another person [...], for the Father is one person, the Son another, the Holy Ghost a third: but not another and another thing, [...], for Father Son and Holy Ghost are but one God: But in Christ there is another and another thing, to wit, the Divine nature, and the humane; but not another and another person, for these two natures of God and man, make but one Christ.

Accordingly the same Greek Father tells us most excellently (lib. 3. cap. 7.) that though Christ was twice born, yet he was but once a son; he had indeed two Nativities as well as two Natures; one from his Father, which was eternal, [...], above cause, reason, time, and Nature; the other temporal, [...] for our sakes, [...] after our manner, as to the time of his birth; from the time he was conceived; but [...] above our manner, as to the way both of his birth and conception; yet notwithstanding these two different Nativities, as well as two different Natures, we must say that Christ was but one Son, or but once a Son; for to say that he was twice a Son, or two Sons, were to say that he had two subsistences, and consequently was two persons: wherefore the Council of Ephesus did justly decree that the blessed Virgin should be called [...] The Mother of God, because the Manhood which our Saviour took from her, had no other personal subsistence but only in the Son of God.

I will not here insist upon those four words, which in all probability made the four first general Councils to be received as four new Gospels: The council of Nice defining [...], that our Saviour Christ was truly God, against the Arrians: The Council of Constantinople defining [...], that he was perfectly man, against the Apollinarians: The Council of Ephesus defining [...]; that he was indivisibly God and man in one person, against the Nestorians: and The Council of Chalcedon, defining [...], that he was distinctly and inconfusedly God and man in two natures, against the Eutychians: [Page] To which four words all the Doctrine concerning the Person of Christ may be reduced; and by which all the heresies that oppose that Doctrine may be refuted: Nor will I insist upon the Creed of the Council of Chalcedon, which alone hath set down five words to shew the manner of the union of God and man in one Christ, that it was, 1. [...] without conversion of one into the other: 2. [...], without confusion of the one with the other; 3. [...] without alteration or change of the one by the other. 4. [...] without division of the one from the other. 5. [...] without distance of the one from the other; for it is sufficient for my purpose to declare that in the person of Christ was such an union of the two several natures of God & man, as was without conversion of one into the other; for God was not turned into man, nor man into God: without confusion of the one with the other: for the God-head was not confounded with the manhood; nor the man-hood with the God-head; and without division of the one from the others: for God is not to be separated from man, nor man from God: In so much that we may boldly and truly say, and therefore boldly because truly, that this Jesus Christ in our humane flesh is the second Person of the most holy blessed and glorious Trinity, not that our flesh is coessentially or consubstantially of the Trinity: but that it is hypostatically or personally of it; [...], as the Greeks distinguish, not in, for, or of it self, by virtue of its own essence; but in, for, and of the Son of God, with whom it is personally united; so that in one Christ we may contemplate and must confess all the beauty and loveliness both of heaven and earth; The beauty of heaven is God; The beauty of earth is man; the beauty of heaven and earth together, is this God-Man.

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CAP. II. Christ admired in his Propitiation.

SECT. I. The manner of knowing Divine truths, what it ought to be, and the great benefit of knowing Christ in his Propitiation; He that will read the Scripture to the benefit of his soul, must have Christ crucified in his thoughts.

THough in speculatives the bare act of knowledge makes a man learned, yet not so in practicks; there the cheifest thing that advanceth our learning is the manner of knowing: And Christianity being chiefly a practical Science, tis not the bare knowledge of Christ, but the manner of knowing him, that makes a man a well grounded Christian: Hence Saint Paul saith to the Ephesians, But ye have not so learned Christ, (Ephes. 4. 20) that is, so as not to practice him; he looks not only after their knowledge of Christ, but also after their manner of knowing him, which he would have to be such as might work upon their lives and conversations: Accordingly he adviseth the Colossians, that as they had received Christ Jesus the Lord, so they would walk in him; for that was their only way to be rooted and built up in Christ, and stablished in the faith, abounding therein with thanksgiving: Col. 2. 6, 7. Excellently Saint Bernard, like a very good Divine, and a far better Christian, (Sermon 36. in Cant.) Modus sciendi est ut scias quo ordine, quo studio, quo fine quaeque nosse operteat; quo ordine, ut id prius quod maturius ad salutem; quo studio, ut id ardentius quod vehementius ad amorem; quo fine, ut non ad inanem gloriam, aut curiositatem, aut aliud quid simile, sed tantum ad [...]dificationem tuam vel proximi: The manner of knowing [Page] Divine truths, is this, that we know them in a right order, with a right zeal, and for a right end; The right order is to know that first which first procureth salvation: The right zeal is to desire to know that most which most enflameth our affections: And the right end is to use all our knowledge to edification; and in these three respects the knowledge of Christ in his Propitiation, doth challenge our best endeavours that we may gain it, and our greatest contentedness when we have gained it: because this knowledge doth most procure our salvation, most enflame our affections, most conduce to our edification: Therefore Saint Paul said to the Corinthians, that he determined not to know any thing among them, save Jesus Christ and him crucified, 1 Cor. 2. 2. That is to say, 1. Not to know any thing before Christ crucified; for he would have that knowledge first in order, which was most necessary to their salvation; that is, the knowledge of God, not in himself, but in his Son, not as our maker, but as our redeemer. 2. Not to know any thing with the same activity and fervency of spirit, as Christ crucified; for he would have that knowledge most predominant in their hearts, which most inflamed their affections, and that was the knowledge of Christ upon the Cross, overcoming the power of hell, and opening the gates of heaven, which cannot but beget an immortal love of Christ in all those souls which truly consider what it was to be under the fear of death, what it is to have an assured hope of everlasting life. 3. And lastly, not to know any thing but with relation and subordination to Christ crucified; for he would have that knowledge chiefest in their aims and intentions, which alone could make all other knowledge tend to theit edification; And such was the knowledge of Christ crucified; for if Christs Cross pass not through the whole Alphabet of our Divinity, all the words we can use will signifie nothing to a sin-sick soul, which must first be healed, (and what balm can heal a wounded Spirit, but only the blood of Christ?) before it can be saved: yea though we speak with the tongues of men and Angels, and shew not this charity, this love of our Saviour to our perishing souls, we shall become but as sounding brass, or as tinkling Cymbals, make a great noise to very little or small purpose: Therefore doth an excellent late Divine, (Zanchys by name) [Page] advise all men when they go to read the Scriptures, to have Christ in their thoughts, if they desire to profit by their reading; for so they will be sure to find nothing in the Text to make them either Hereticks or Schismaticks, but very much, to make them good Christians, and zealous in the love and practise of good Christianity: Aedificat ad gehennam, was an improper speech of the Canonist, yet we find it in Gratian, in his decree; for to edifie to damnation is to build downwards, that is indeed to destroy and raze all building; but aedificat ad salutem, is properly spoken, to edifie to salvation, for that building still rises upwards, till it come to the heavenly Jerusalem: And the reading of the Scriptures, with Christ crucified before our eyes, will thus edifie us.

SECT. II. Christ set down in the Scripture as our Propitiation, under the Title of our Passeover: And what that signifies to our souls.

SAint Paul calleth Christ our Passeover, 1 Cor. 5. 7. Pascha nostrum; the word in the Hebrew from whence this Pascha is derived is, [...] Transitus; and Christ is called Pascha, i. e. Transitus, Quia per eum transimus ab hostè ad partrem, à Tenebris ad lucem, à reatu ad gratiam, à Poenâ ad gloriam, à pugnà ad victoriam; saith Durand. Christ is called our Pass or Passover in five respects; because by him we have passed from our Enemy to our Father, from darkness to light, from sin to righteousness, from misery to glory, from a combate to victory: The enemy was implacable, the darkness was uncomfortable, the sin was full of deformity, the misery was full of vengeance, the combat was full of danger; wherefore it was surely a most blessed Passage, whereby we passed from this enemy to our Father to be reconciled and beloved: from this darkness to light, to be rejoyced and comforted; from this deformity, and vengeance, and danger, to a state of glory, of peace, and of security: [Page] And hence the Latine Church hath turned these words of Saint Paul forecited into an Hymn, and appointed that Hymn to be sung for the first Hallelujah on every Lords day from the Resurrection to the Ascention of our blessed Saviour, who was this our Passeover, saying, Pascha nostrum immolatus est Christus, Alleluja; it aque epulemur in Azymis sinceritatis & veritatis, alleluja, alleluja, alleluja; Christ our Passeover is sacrificed for us, allelujah; therefore let us keep the feast with unleavened bread of sincerity and truth, alleluja, alleluja, alleluja; There is certainly no superstition, but there is a very great obligation for all Christians to sing such an Alleluja as this, for which we have so excellent a precedent, Rev. 19. 1. I heard a great voice of much people in heaven saying, Allelujah; salvation, and glory, and honour, and power unto the Lord our God; & so say we, that the Church Militant may joyn with the Church Triumphant, in one and the same Communion of praise and thanksgiving to our Almighty and most Merciful Father, not only for that true and righteous are his judgements, but also, and much rather, for that great and many are his mercies, his inestimable and undeserved mercies, in providing for us such a Passeover whereby we might pass from sin and misery, to righteousness, and bliss, and eternal glory; and for causing us to pass to himself through his only begotten Son, for as much as there was no other way for men to come to God, but through that man who came from God.

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SECT. III. Christ set down in the Scripture as our Propitiation, under the title of the Paschal Lamb; and how many excellent Doctrines and Comforts of Christianity are to be learned from that title.

MEN and Angels might stand amazed to see so much mercy where they had seen so little innocency, were it not that they could not but see so much merit, where they had seen so much mercy. No wonder then if this mercy was contrary to our doings, when the merit was according to his doings and sufferings, who died for our sins, and rose again to make us righteous: He is brought as a Lamb to the slaughter, said the Prophet Isaiah some hundred of years before he was actually slain, Isa. 53. 7. But he comes nearer the fountain-head of this mercy, who telleth us of the Lamb that was slain before the foundation of the world, 1 Pet. 1. 20. Wherefore we must needs confess that the Church of Christ well knew the powerful invocation, and desired we should find the comfortable perswasion of this mercy thus purchased for us, when it thus taught us to pray for it, O Lamb of God that takest away the sins of the world, have mercy upon us: For the Son of God was called the Lamb of God for no other reason, but because he was slain as a sacrifice to take away the sins of men: And if we shall compare the Paschal Lamb and our Saviour Christ both together, in the most remarkable circumstances, we shall then see how properly our blessed Saviour was called the Lamb of God. First the Paschal Lamb was one of the flock, Exod. 12. 5. So Christ was one of us, and dwelt among us, Saint John 1. 14. And the word was made flesh, and dwelt among us; This consideration, That the word was made flesh, as it may inflame our devotions because our Saviour is in our own flesh to pitty us, and to relieve us; so it must cool and allay our distempers, That he is in that same flesh which we so easily suffer in our selves to be excessively passionate, and either distracted by sinful factions, or distempered by sinful affections: So that now what sins I commit [Page] in the flesh, I commit not only against that flesh which in my self goes creeping and growling on the earth; but also against that flesh, which in my Saviour is exalted into heaven, and there sitteth at the right hand of God: This is the Apostles most pathetical argument against all the sins of uncleanness, and should be mine in the like case or temptation, Know you not 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, 1 Cor. 6. 15. as if he had said, I must abandon & abhor all uncleannesses of the flesh, in that thereby I shall sin against mine own body; How much more in that thereby I shall sin against my Saviours body?

Secondly, the Paschal Lamb was without blemish; so Christ was without sin, the only spot and blemish of the soul; In peccato sunt reatus & macula, saith the School: All sin as it brings a guiltiness with it, so it leaves a spot and blemish after it: Our Saviour Christ was without this spot, and we must labour to be without it likewise, by being made conformable to him: So should we rightly understand the hidden mysterie of predestination, more by our practise then we can possibly by our speculations or disputes, if every one of us would really endeavour to fulfill that part of it, To be conformed to the image of his Son; Rom. 8. 29. For whom he did fore-know, he also did predestinate to be conformed to the image of his Son: The great quarrel of Christendom at this day is about conformity, that all Churches will not be conformed to one; And yet even that conformity, if it were brought to pass, would not, could not put an end to other differences; But here is such a conformity that would soon end all quarrels whatsoever, if men would make it their study and business, to conform themselves to the image of the Son of God: If men would seriously endeavour a conformity with Christ, by holiness, meekness, patience, obedience, (vertues so much out of our use, that they are almost out of our knowledge, but quite out of our remembrance) they would never be Non-conformists in any lawful thing, nor require conformity in any that is unlawful, much less would they brand one another as reprobates; but every one would strive to make his own Election sure, & Hope well of anothers, & so we should all forth with prove unerring students & unblamable proficients in [Page] that grand controverted Doctrine of Predestination; if we did but truly follow the meekness of this Lamb.

Thirdly, the Paschal Lamb was slain as a memorial of the Jews deliverance from the bondage of Egypt: So was Christs death our deliverance from the bondage of sin and Satan: Let me then stand fast in that spiritual liberty wherewith Christ hath made me free, and be no less afraid of returning to my former sins, then the Israelites were of returning to their former bondage, alwaies remembring that dreadful sentence in the Apostle, who in that he had fallen himself, was the more careful to keep others from a relapse, the latter end is worse with them then the beginning, 2 Pet. 2. 20.

Fourthly, the blood of the Paschal Lamb sprinkled on the door posts, made the destroying Angel pass over the Israelites, when he smote the Egyptians; So the blood of Christ sprinkled upon our souls, preserveth us from the destroying Angel: A mercy to be remembred with an everlasting thankfulness, and to be commemorated with an everlasting thanksgiving; for this is a part of the new song in heaven, Rev. 5. 9. Thou wast slain, and hast redeemed us to God with thy blood. What was the ground of their thanksgiving in heaven, must be the ground of our supplication on earth, that we lose not the benefit of this blood which is the price of our Redemption: that neither through the infirmities of the flesh, nor the anguishes of the Spirit, nor the backslidings of the world, nor the temptations of the Devil, we be drawn or driven from faith in the blood of our dearest Lord and Saviour Jesus Christ: And accordingly we must take care that we be not driven or drawn from the outward profession and exercise of this faith, least we come by degrees to be driven or drawn from the inward settlement and assurance of it.

Fifthly, the Paschal Lamb was to be eaten with bitter herbs, and without leaven; so Christ is to be received with repentance, and without malice or hypocrisie; which is the most common, but the most unsavoury leaven of the soul; for a small parcell of either of these will infect and corrupt all our best Religious performances, even as a little leaven leaventh the whole lump: Accordingly the Apostle is most industrious to chase this leaven out of our hearts, when he biddeth us to keep the feast, not with [Page]old leaeven, that is, the leaven of hypocrisie, when we pretend to be new men but are not: Nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth, 1 Cor. 5. 8. [...], in azymis sinceritatis & veritatis; for [...], sincerity is a righteous judgement against the sophistications or delusions of malice; and [...], Truth is a righteous practise (for there is a moral, as well as a Metaphysical truth) against the prevarications of Hypocrisie: They generally go both together, hypocrisie in the tongue and malice in the heart, fair pretences and foul intentions; The hypocrite being most commonly malicious, as having the Devil in his heart; and the malicious needing the hypocrite to disguise his malice, by seeming to be an Angel in his tongue: But what ever the leaven be, whether these or any other infectious sins, our care must be first to find it, and then to cleanse it: wherein it will not be amiss if we follow the great scrupulosity of the Jews, who to the intent that not so much as the suspition of leaven should be amongst them at their feast of the Passeover, did first cleanse their ordinary vessels of it; then searched every cranny or chink of their houses after it, then burnt all they found, then execrated or cursed all that might possibly be left behind, which they could not find; So should every one of us keep the feast of our Christian Passeover, cleanse our vessels from the leaven of all sin and wickedness, then search the corners of our hearts to find it out; then burn and consume what we have found, then detest and abandon what we cannot find, crying out with a hearty sorrow and repentance never to be repented of, Who can tell how oft he offendeth, O cleanse thou me from my secret faults, Psal. 19. 12. Secret not only to others, but also to my self: He that so heartily repents of the sins he knows not, doth much more repent of those he knows: And indeed the Paschal Lamb might not be eaten without bitter herbs, nor can Christ be received without sorrow and bitterness of Spirit, so as to become the nourishment of our souls; and those men are grosly mistaken, who think they can receive him by faith alone, without repentance; for who dares preach Christ otherwise then he preached himself? and that was by repentance; So saith the Evangelist, Jesus began to preach and to say, Repent, Mat. 4. 17. We cannot phansie, but we may weep [Page] our selves into our Saviours mercy; nor can we truly rely upon his righteousness by faith, till we have first bewailed our own unrighteousness by repentance: And indeed the strange faith that some of late have desired and devised, (and therefore devised because they desired it) of being in Christ whiles they be in malice, injustice, disobedience, profaneness, perversness, and other such like grievous sins, is much like the strange woman spoken of in the Proverbs, Her lips drop as a honey-comb, and her mouth is sweeter then oyl, but her end is bitter as wormwood, Porv. 5. 3, 4. for such a faith begins in honey and oyl, promising salvation with much sweetness and smoothness, but its end is as bitter as wormwood, for it bringeth death and damnation upon the soul.

Sixthly and lastly, The Paschal Lamb was to be eaten whole, and to be eaten only by the circumcised; So Christ is to be taken whole, in all the Doctrines of the Christian faith; That which he hath commanded is as necessary to salvation, as that which he hath promised; and we may not expect to inherit his promises, if we neglect and disobey his commands; not a bone of his natural body was broken by the Jew; nor may a bone of his spiritual or of his mystical body be broken by the Christian: They brake the legs of the malefactors who were not yet dead, but they brake not the legs of Christ, (Saint John 19.) so may the Magistrate break the legs, and stop the proceedings of malefactors, (especially if they be not yet dead to their sins by a hearty repentance and amendment of life) but he may not break the legs of Christ, or crush any of those whom Christ hath appointed to be the supporters of Christianity: Again, we must remember, that unless the Jew was circumcised, he had no right to eat of the Paschal Lamb: So we Christians may not hope to receive Christ, unless we be spiritually circumcised in our ears and in our hearts; in our ears to hear his voice, in our hearts to obey it; Else it were possible for us so to receive God the Son, as to resist God the Holy Ghost; for so saith Saint Stephen, Act. 7. 51. ye stiff-necked, and uncircumcised in hearts and ears, ye do alwaies resist the Holy Ghost: The uncircumcised in hearts and ears cannot be the receivers of Christ, because they are the resisters of his Spirit; because they resist the Holy Ghost.

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SECT. IV. The great vertue of this Propitiation, and the great goodness, wisdom, justice and power of God, in finding it for us, and giving it to us.

WHere shall a good Christian look for comfort but in the Word of comfort? what word of comfort like that which proceeded immediately from the Comforter? And what text so comfortable in that word, as that which assures us not only of God the Holy Ghost, but also of God the Son to be our Assistant and Advocate to intercede for us? For we may have the assistance of the Holy Ghost, and yet say, My God, my God, why hast thou forsaken me, when we seriously consider how often we have deserved to be forsaken: But there is nothing to discomfit or dismay an offender, (though his offences be never so many and great) if he may be sure that his Judge will be his friend to absolve and to acquit him. Now we all believe that the Son of God is to be our Judge, and therefore must needs be most rejoyced with that saying that assures us, he will be our friend in the Judgement; and that saying is recorded, 1 John 2. 1, 2. If any man sin, we have an Advocate with the Father, Jesus Christ the righteous. No greater friend to a poor Client, that hath a bad cause, then a good Advocate to plead for him, unless it be a favourable and friendly Judge to absolve him. And behold the Penitent sinner hath here both these joyned in one; for the same Christ that is his Advocate to plead for him, is also his Judge to absolve him: And therefore he is called in the Greek [...], that is, a Comforter; the same title which is given to the Holy Ghost, John 14. 16. I will pray the Father, and he shall give you another Comforter▪ [...]: not only an Advocate, but also a Comforter. The Spirit of God is both; the Son of God is both to the true Penitent: The Spirit is our Advocate to make intercession for us, with groanings which cannot be uttered, Rom. 8. 26. And he is our Comforter to assist us in our Temptations, and to stengthen us against them: And so also is the Son our Advocate to make intercession for [Page] us, with the Father: And our Comforter, in that the Father will not refuse, nay more, cannot resist his intercession; For the same Christ who is the Advocate to plead for penitent sinners, is also the propitiation for their sins, to make good his own Plea, as it followeth, and he is the propitiation for our sins: So that as he is our Advocate to undertake our cause, so he is our Comforter to assist and to deliver our souls: by one and the same Plea defending us against the Devil, who will busily accuse us; and delivering us from the fear of hell, which will be ready to receive us; in that he is our Advocate to plead for us before him, and to prevail for us with him, who alone is able to destroy both body and soul in hell: So that our blessed Saviour is our [...] in both senses, as it signifies an Advocate, and as it signifies a Comforter: and indeed in one and the same respect as he is our Mediator, is he both our Advocate and our Comforter: Our Advocate to plead our cause, our Comforter to rescue and to free our persons: Wherefore we may with reverence and without derogation to the Spirit of God, say of our Saviour Christ, That he is Paracletus super Paracletum, a Comforter beyond the Comforter: For the Spirit of God is our Comforter to speak for us only in the day of mercy, whiles we are speaking for our selves, that we may be able to pray acceptably; but is not our propitiation to make our persons or our prayers to be accepted: But the Son of God is our Advocate to speak for us, when we shall not be able to speak for our selves, even in the day of Judgement, when all flesh must keep silence before God, according to that of holy Job; for how should man be just with God? if he should contend with him, he cannot answer one of a thousand; And he is also our Propitiation, to make both our persons and our prayers accepted with God: And it is impossible he should not prevail in making the intercession, who hath already prevailed in making the atonement: This is the inexpressible, the inestimable comfort of a distressed sinner, who bewaileth his sins, and flieth to the Son of God for mercy, that the same Jesus now is, and will be at the last day his Advocate, who hath already been his propitiation: And this is a comfort, that men and Devils cannot deny unto us, and therefore we may not deny it to our selves; For the sinner comes under accusation no longer then tell his sin is expiated; but when [Page] that is fully done, then he comes under absolution: wherefore since my sins are expiated by my Saviour, I will not fear that the Devils shall accuse me; for I have an Advocate to answer their malice: I will not doubt but God will absolve me, for I have a propitiation to satisfie his justice.

So that by this means Elies question, which otherwise is unanswerable, may be fully and easily answered: But if a man sin against God, who shall intreat for him? 1 Sam. 2. 25. for here is an Advocate that will intreat for us, if we put our selves under his Patronage and Protection: And surely it is concerning this Advocate that Saint Peter hath spoken, Casting all your care upon him, for he careth for you, 1 Pet. 5. 7. All our care is or should be how to save our souls; and therefore the first thing we should all do, is to put our selves in such a condition that our blessed Saviour may take care of us, that so we may securely cast all our care upon him: Then will Saint Pauls Problem be turned into a Position, Rom. 8. 33, 34. Who shall lay any thing to the charge of Gods Elect? it is God that justifieth, who is he that condemneth? it is Christ that dyed, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us: and that position will carry this sense, Good Christians ought not to be afraid of condemnation, since they have so many sure and certain arguments of Gods love and favour towards them; for none can justly accuse them, because God himself, (before whom the accusation must be made) hath already absolved them; and none will be able to condemn them, because Christ, (who alone is to be the Judge) dyed for them, to deliver their souls from death; or rather is risen from the dead, to open to them the gate of everlasting life: And he hath power to give them life▪ for he is at the right hand of God: and he hath a will and a desire to give it, for he maketh intercession for us. We may reduce all these benefits and mercies to those four heads, which Alensis saith are the effects of our Saviours Passion, Effectus Passionis Christi ponuntur quatuor; Primus, Justificatio à peccatis; Secundus, Reconciliatio ad Deum; Tertius, Religatio potestatis Diaboli; Quartus, Apertio januae Paradisi▪ (Par. 3. qu. 18. m. 6.) There are four effects of our blessed Saviours Passion: the first is our Justification from sin▪ the second our Reconciliation with God: the third is, the restraining [Page] of the power of the Devil: the fourth is, the opening of the gate of heaven. O my soul, evermore give him hearty thanks for this Passion, which hath purged thy sins that did both defile and oppress thee; which hath satisfied and appeased thy God who was angry with thee; which hath stopped the Devils mouth that he cannot claim thee; which hath opened the gate of heaven, that it will receive thee. We now fully see the vertue of this Propitiation; we are in the next place to consider the great goodness, wisdom, justice, and power of God in finding it for us, and giving it to us; wherein we shall do best to follow his method, who first put the Divinity of the Greek Church into a Methodical System, and that was Damascene, who lib. 3. de orth. fide, c. 1. saith, That this giving of Christ to be made our Propitiation, did in one and the same act, shew the goodness, the wisdom, the justice, and the power of God; [...] First the goodness of God, in that the Creator did not despise the infirmity of his creature, but did rather communicate therein, and take it upon himself; which should make us say with great devotion, and greater thankfulness, O that men would therefore praise the Lord for his goodness, and declare the wonders that he doth for the children of men, Psalm 107. Words of thanksgiving which the Psalmist did not think they could repeat too often, when he considered of mans temporal preservation; and therefore sure we cannot repeat them often enough, when we think of our eternal salvation, and of the infinite goodness of our Saviour in purchasing and procuring it for us.

Secondly the wisdom of God, That there was so miraculous a way found out to pay the price of our Redemption, that he who was exalted in the highest and could not be humbled, yet was so humbled to the lowest, as not to lose any jot of his exaltation; [...].

Thirdly, the Justice of God, that though man was his choicest workmanship, and after his own image, yet he would not pull him by violence from the Tyrant who had unjustly got Dominion over him, but paid such a value for the redemption of his captive, as was indeed above all valuation; which had in effect been said many years before Damascene by Leo the great [Page] in one of his Christmass Sermons, (Serm. 2. de Nativ.) hanc potissimum consulendi viam elegit, quà ad destruendum opus diaboli non virtute uteretur potentiae, sed ratione Justitiae: He followed that counsel whereby he might destroy the Devils work, not by the strength of his power, but by the reason of his Justice.

Fourthly, the power of God; for nothing could be an act of greater power, then to make God become man, according to that of Saint Basil in his homily upon the 44. Psalm, [...]. It was the demonstration of the greatest power, that God could be in the nature of man; For not the constitution of heaven and earth and all things in them, above them and below them, did so fully set forth the power of God, as did this condescention, that God was made man, saith the same Father; He looked upon it as an act of great power, That God had emptied himself, then that he had filled all the world.

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CAP. III. Christ admired in his Satisfaction.

SECT. I. The necessity of Christs satisfaction, for that he was the only sacrifice to expiate sin.

NExt those Hereticks that oppose Christ in his person, they are in the saddest condition who seek to oppose him in his Satisfaction; for as the one overthroweth the foundation, so the other hindereth the edification of the Christian Faith; both acting the wicked parts of Sanballet and Geshem, whiles true Christians (with Nehemiah) are labouring to build up the Temple of God. For if there needed no satisfaction for sin, why was the eternal Son of God offered up as a sacrifice for our sins? And if we be indeed pattakers of his satisfaction, what madness is it for us to rely upon our own? Let the first question be seriously pondered, there will be no Pelagian to deny original sin, for fear he find not cause enough for the death of Christ, if there were no sin of mans nature to be expiated: Let the second question be seriously pondered, there will be no Pharisee to maintain personal righteousness, for fear he make not a right use of Christs death; in that he thinks he hath not so great need as others, of that his expiation. Alexander Hales who was reputed and called the irrefragable Doctor, is opposed by Aquinas, (his greatest admirer) and by Bonaventure, (his choicest Schollar) for teaching that Christ should have come into the world, though with flesh not capable of suffering ( [...]arne tamen impassibili) if so be that Adam had not sinned. The Angelical and Seraphical Doctors thought it unreasonable, that Christ [Page] should come in the flesh not to suffer; and shall not we think it irreligious to extenuate the vertue of his sufferings? Sure we are that the whole creation of men and Angels are not able to satisfie the justice of God for one sin, because there is no proportion betwixt their Satisfaction and his Justice; for the one is finite, the other is infinite; And as sure we ought to be That God did not give us his Son to satisfie for our sins, that we should question the necessity, much less that we should undervalue the efficacy of his satisfaction. For all other sacrifices were but Types of this great sacrifice, which in the end of the world appeared to put away sin by the sacrifice of himself, Heb. 9. 26. Judah desired to be a bondman for Benjamin, but he was his brother; Saint Paul said, He could wish himself accursed for the people of the Jews, but they were also his brethren and his kinsmen; But our Saviour Christ was contented to be made both a bondman and a Curse for us, whiles we were yet his enemies; His bondage was our freedom; His Curse was our blessing; but let not his love be our enmity; for though he came to save us whiles we were his enemies, yet he will not save us, if we continue so. O thou art my Priest to bring me unto God, and my sacrifice to reconcile me to him; make me to present my self, body and soul as a living sacrifice unto thee▪ that thou maist at the last day present me both in soul and body without spot and blemish unto thy heavenly Father, in thine eternal and everlasting kingdom, that though thou wilt then cease to be my Priest, yet thou maist never cease to be my King.

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SECT. II. The commemoration of Christs sacrifice enjoyned, not the repetition of it; and that the Ordination of Ministers for administring the Sacraments, not of Priests for the offering of Sacrifice, is most agreeable with the institution of Christ, and the constitution of a true Christian Church.

WE cannot consider Christ as a sacrifice, but we must consider that sacrifice as a full expiation of, and satisfaction for all our sins, and consequently we must look upon it as such a sacrifice as may only be remembred, but not repeated: For other sacrifices shewed their own insufficiency by their often repetition; they were offered year by year continually, because they could not make the Commers thereunto perfect: (Heb. 10. 1.) But this sacrifice is proved to have been sufficient, because it is not again to be repeated; So saith the Apostle ver. 10. We are sanctified through the offering of the body of Jesus Christ once for all; (to say there is more offering, were to say there is less Sanctification; to say his body is more offered, were to say, that our souls are less Sanctified:) ver. 11. And every Priest standeth daily ministering, and offering oftentimes the same sacrifices which can never take away sins¿ (This saepe in the Sacrifice is nunquam in the Satisfaction; because there is an oftentimes in the offering, there is a Never in the taking away of sins:) ver. 12. But this man after he had offered one sacrifice for sins, for ever sate down on the right hand of God; (This man hath so fully expiated all sin by one sacrifice, that it is as absurd to think he may be sacrificed again, as to confound his state of exaltatation with his state of humiliation, or to think he may be brought again to his cross, now he is sate down at the right hand of God:)

And indeed our blessed Saviour himself in that he saith, Do this in remembrance of me, doth evidently call for the commemoration of his sacrifice upon the cross, till his coming again, (for as long as he shall be out of sight, He may not be out of mind; whiles he cannot be seen, he must be remembred) [Page] But he that cals only for a commemoration▪ doth in effect, dissallow of a Repetition.

So that the burning of the blessed Sacrament into a sacrifice properly so called, is neither sound divinity as they teach it, nor sound devotion as they use it, who by pretending to repeat and renew the corporal Sacrifice of Christ, do in effect (according to the Apostles rule) bring it under the suspicion, or at least leave it under the imputation of insufficiency: for what is done once sufficiently as to all intents and purposes, is in vain desired to be done again; yet we deny not that Christ is offered in the holy Eucharist, but we say he is offered mystically, not corporally; We deny not that he is also there Sacrificed, but we say it is by way of Commemoration and representation, not by way of renovation or repetition: when Christ was corporally offered and sacrificed, he himself alone was the Priest who was the Offering and the Sacrifice: But he is still mystically offered and sacrificed by those Priests or Ministers, who are obliged to continue the representation of his corporal offering and sacrifice, though not the repetition of it,

Accordingly it is much to be observed, that such as was the difference of opinion concerning this sacrifice, such was also the difference in the ordination of those men who were appointed to offer it;

For the manner of ordination in the Greek Church supposed the man ordained only as a Minister to the administration of the sacrament; for the Bishop that ordained him, put the consecrated bread into his hand saying; [...], &c. Take this (holy) thing committed to your charge, and keep it till the coming of our Lord Jesus Christ, when he will call you to an account how you have dis [...]osed of it; This man so ordained had delivered to him the Trust and charge only of a Sacrament. But the manner of ordination in the Latine Church, supposeth the man ordained as a Priest to the offering of a Sacrifice; for the Bishop that ordained him put the Communion plate and chalice into his hand, saying, Accipe potestatem offerre Sacrificium Deo, Missamque celebrare tam pro vivis quam pro defunctis in nomine Domini, &c. Receive the power of offering a Sacrifice to God, and of celebrating the Mass both for the quick and the dead, in the name of our Lord, &c. And agreeable to this is the [Page] benediction of the Presbyters after this ordination in the same Church, Benedictio Dei omnipotentis, Patris, filii & spiritus Sancti, descendat su er vos, ut sitis benedicti in ordine sacerdotali, & o [...]feratis placabiles hostias pro peccatis atque offensionibus populi, &c. The blessing of God, the Father, Son and Holy-Ghost, descend upon you, that you may be blessed in the order of Priests, and offer acceptable sacrifices for the sins and offences of the People; (Pontifical. Rom. Venetiis editum, An. 1561.) This man so ordained had delivered to him the trust and charge, not of a Sacrament, but of a sacrifice; But in the ordination of the Church of England (and some other Protestant Churches) the Bishop saith to him that he ordains, Receive the Holy-Ghost; whose sins you forgive they are forgiven▪ whose sins you retain they are retained; but be thou a faithfull dispencer of the word of God, and of his holy sacraments, in the name of the Father and of the Son and of the Holy-Ghost; This man so ordained hath delivered unto him the trust and charge of no sacrifice, but only of the Sacraments and also of the word; and it were to be wished, that those whom it nothing concerns, would neither invade nor disturb this trust; especially since it is so exactly agreeable with the Text, which in all the new Testament hath not recommended to the Church the trust and charge of a Sacrifice, but only of the Word and Sacraments: And it can be no shame for us to confess that in the judgement of our Church the holy Eucharist is a Sacrament, not a Sacrifice, unless it be in a mystical sense, a sacrifice of praise and thanksgiving; or in a figurative sense, a commemoration or representation of a sacrifice, but by no means a repetition of Christs corporal sacrifice, since the Apostle hath expresly said concerning that, We are sanctified through the offering of the body of Jesus Christ once for all, Heb. 10. 10. According to which our Church doth believe and profess in different words the very same truth, saying, That Christ made upon the cross by his one oblation of himself once offered, a full perfect, and sufficient sacrifice, oblation and satisfaction for the sins of the whole world; and I will ever rejoice in this belief and profession, since he that hath made a full satisfaction for the sins of the whole world, hath not left his father unsatisfied only for my sins.

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CAP. IV. Christ admired in his Application.

SECT. I. Christ in his Propitiation and Satisfaction doth not benefit us without a particular Application.

TRuly to know Christ, is truly to know the whole Christian Faith, as hath been said; For truly to know Christ in his person, is to know the Christian Faith in the ground or substance of it: And truly to know Christ in his Propitiation, Satisfaction, Application, is to know the Christian Faith in the power or vertue of it: Accordingly Saint Paul is not content to know Christ only in his Person, saying, that I may know him, but he will also know him in his Propitiation, Satisfaction, and Application, saying, and the power of his resurrection, and the fellowship of his sufferings, being made conformable to his death, Phil. 3. 10. To know Christ in the power of his resurrection, is to know him in his propitiation; for he was delivered for our offences, and raised again for our Justification, Rom. 4. 25. To know Christ in the fellowship of his sufferings, is to know him in his satisfaction, whereby he slaked body for body, soul for soul in our stead, that he might satisfie for all the sins both of our bodies and of our souls: And to know Christ so as to be made conformable to his death, is to know him in his Application; for we cannot apply the merit of his death, till we be conformed to it by dying unto sin, and rising again to newness of life: for the Application of Faith doth no less require that man apply himself to God by hol [...]ness of conversation, then that he apply God unto himself by strength of perswasion; And truly the one cannot be without the other, since it is impossible for that man [Page] to lay hold on Gods promise of mercy, who looks not after the conditions on which it is promised; to wit, a hearty repentance of his sins, and an amendment of his sinful life: for Gods promises of mercy are not made to all sinners, but only to penitent sinners: so that where is no true repentance, there can be no true faith; and where is true repentance, there cannot be too much: for if man perform his part of the Covenant of grace, he may assure himself that God will perform his part; nay he must assure himself so, unless he will remain in the state of infidelity: For a true and lively faith is a full perswasion of the heart, grounded upon the promises of God, that whatsoever Christ hath done or suffered for the salvation of man, he hath done and suffered for me as well as for others: And I must never be satisfied with my self, nor think I am in a good state or condition, till I have gotten such a faith as will give me such a perswasion: For the satisfaction of Christ in general will afford me but little comfort, without the application thereof in particular to mine own soul: Wherefore my labour must be to put my self in such a condition, that though I cannot but think my self unworthy of the invaluable blessing of this satisfaction, yet I may not think, much less make my self uncapable of it.

SECT. II. The ground of that application, i [...] Christs threefold conjunction with us: in his person, in his nature, and in his office; from which proceedeth the marriage of the soul with Christ.

I Do not find any desert in man that entitled him to a property in the creature; but sure none can be found to entitle him to have a property in the Creator. Yet he that saith unto his Saviour as Saint Thomas did, My God and my Lord, seems to claim a property in him: For how can a man assume or apply that unto himself, in which he hath no property? Wherefore it is necessary that we examine how Christ is made ours, that so we may see the ground both of our property and of this application: I say then that Christ is ours in a threefold respect, [Page] because of a threefold conjunction of Christ, with us, in his nature, in his person, and in his office.

First, Christ is ours in his nature by a real conjunction, having taken our nature upon him: and in that respect he is ours as we are men, and he hath bestowed on all mankind a greater capacity of his Grace, then otherwise they would have had, by reason of their corrupt nature: for which cause the Evangelical Promises which God maketh to man in Christ, are universal, as excluding none, because Christ hath taken the nature of all: but yet conditional, as including only those who repent and believe the Gospel: for no others make a right use or attain the end of Christs Merits and Mercies.

Secondly, Christ is ours in his person by a voluntary conjunction, having taken our sin upon him, as our surety or pledge; for he hath born our griefs, and carried our sorrows, Isa. 53. 4. And in that respect he is ours as we are Christians, and hath bestowed on us the knowledge of his grace, though very many of us by our own infidelity and impenitency, make but a little and a bad use of that knowledge.

Thirdly, Christ is ours in his office by a mystical conjunction, such as is between a King and his Subjects, both making but one mystical body; and in that respect Christ is ours only as we are good Christians, and hath bestowed on us the communion or rather the communication of his grace, incorporating, nay more inspiriting us, as his members, into himself. And this is the happiest conjunction that we can have with Christ whiles we live here on earth; To be one with him in the same mystical body, or in the same actual communion, not only external of his nature or of his person, as many are that are little benefited thereby, but also to be one with him in the same actual internal Communion of his grace; to the inestimable benefit of our souls, which are first sanctified, and at last saved by this communicating with Christ.

For all the priviledges and blessings of his Regal, of his Prophetical, of his Sacerdotal function; of his power as King, of his instruction as Prophet, of his sacrifice or intercession as Priest, are made ours by this blessed conjunction, according to that comfortable assertion of the Apostle, 1 Cor. 3. 22, 23. All are yours, and ye are Christs: for the words are not spoken consequutive[Page]sed causaliter, not by way of consequence, but by way of causality, and accordingly import this sense, All are therefore yours because ye are Christs: Ye are Christs, and Christ is yours, and he being All in All, in and through him, All is yours; but without him, All is nothing, and you are worse then nothing O then let me so rejoyce for his coming to me in the body, as much more to desire and long for his coming to me in the soul: That as the Lord of all is joyned with me in one flesh, so I may be joyned with him in one Spirit; that I may dwell in him, and he may dwell in me for ever: There is a mutual Inbeing betwixt Christ and every good Christian (saith Saint Bernard) even as betwixt Christ and God: As the Father is in the Son, and the Son is in the Father; and therefore Father and Son make but one essentially: So Christ is in the good Christian, and the good Christian is in Christ; and therefore Christ and the good Christian make but one mystically: If either the Father were not in the Son, or the Son were not in the Father, they could not be perfectly one by essential Unity. And if either Christ be not in the Christian, or the Christian be not in Christ, they cannot be one by mystical Unity: Sic igitur Anima cui adherere Deo bonum est, non ante se existimet ipsi perfecte unitam, nisi quum & illum in se, & se in illo manentem persenserit, (Bern. Serm. 71. super Cant.) Therefore let not the soul, which is happy only through her union with Christ, think her self perfectly united unto him, till she perceive that he so dwelleth and abideth in her, as that she also dwelleth and abideth in him, and desireth so to dwell and abide for ever.

O happy soul that is thus wedded to her Saviour by a spiritual marriage! for man and wife are not more nearly and more indissolubly joyned together by being one flesh, then Christ and the Christian soul by being one Spirit: Vere Spiritualis sanctique connubii contractus est iste; Parum dixi contractus, complexus est: Complexus plane, ubi idem velle, & nolle idem, unum facit spiritum [...] duobus. This is more then a spiritual contract, it is a compleat marriage, when the same will being in two persons, shall make them both but one Spirit: So the same Saint Bernard, and so likewise saith Saint Paul, He that is joyned unto the Lord, is one spirit, 1 Cor. 6, 17. Then let me be joyned to him, that I may be one spirit with him, and that my spirit may be his, rather [Page] then mine own: For mine own spirit will be death to me because of sin, but his spirit will be life to me because of righteousness; (Rom. 8. 10.) In my self I can see nothing but sin and death; In my Saviour I see both righteousness and life; righteousness to deliver me from sin, and life to deliver me from death: Therefore I will greatly rejoyce in the Lord; my soul shall be joyful in my God; for he hath clothed me with the garments of salvation; he hath covered me with the robe of righteousness, Isa. 61. 10. A fit Epithalamium to celebrate this spiritual marriage betwixt Christ and the good Christian, wherein though the Angels be ready to make up the Chorus, yet the devout soul her self alone sings the song: There is joy in them, but much more in us for this marriage, because we have such a wedding garment bestowed on us, as expells the fear both of a Divorce and of a Dissolution; the first of which may be, the second of which must be in all other marriages; They may be under a divorce by sin, they must be under a dissolution by death: But the marriage betwixt Christ and the good Christian, if it be once indeed truly consummated, is under neither; for the blessed Bridegroom of souls bestows both righteousness and salvation upon all those who are espoused unto him: Such a righteousness as will keep off sin from causing a Divorce; He hath covered me with the robe of righteousness: such a salvation as will keep off death from causing a dissolution in their marriage; He hath clothed me with the garments of salvation: Therefore I will greatly rejoyce in the Lord, my soul shall be joyful in my God; for neither shall my sins disturb this joy since, I am covered with his righteousness; nor shall my death diminish, it since I am cloathed with his salvation: To him be glory for this righteousness, and for this salvation for evermore, Amen.

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Christ adored in his Resurrection.

CAP. I. That Christ is to be adored chiefly in his Resurrection.

SECT. I. The resurrection of Christ the grand cause of joy to Christiàns, but strongly opposed by the Jews; whose Commentaries are not to be followed on those texts which concern our Saviour Christ, though even those texts have not been corrupted by them.

WHat is the sorrow of the soul for sin, we may partly see by every true penitent, who cannot but say for his sins as our Saviour once said for them; [...], My soul is exceeding sorrowful even to the death, Mat. 26. 38. But what is the sorrow of the soul for death, the wages of sin, God make us such true penitents, that we may never see; for if we are so unfit by reason of our impatience, and so unable by r [...]son of our infirmity to pass over the momentary sor [...]o [...] of the earth; it must needs fill our souls with astonishment and confusion but once seriously to think of the sorrows, the everlasting sorrows of hell. Wherefore most welcom to the Christian soul is that joy which delivers it from this sorrow, and that is the joy of Christs resurrection, whereby we have been delivered from the sting and mischief of the [Page] temporal, & from the pangs & horrours of the eternal death. Accordingly it hath been observed by Christian Chronologers, that our blessed Saviour did rise from the dead on that very same day of the year, on which Moses and the children of Israel had (almost two thousand years before) passed safely through the red Sea; And indeed as their deliverance by Moses from the Egyptians, was a type of our deliverance by Christ from our spiritual bondage; so their joy may well be in our hearts, and their Song in our mouths, only heightned by a greater measure of thankfulness and of thanksgiving, for as much as ours hath of the two been infinitely the greater deliverance.

Therefore let me say as they did, but let me say it with a more thankfull heart and with a more cheerfull voice; for greater is my duty, though lesser is my ability; I will sing unto the Lord, for he hath triumphed gloriously, Exod. 15. 1. Never was so glorious a triumph as this, which triumphed over the grave that devours all this worlds triumphs; nay over Hell, which makes the bare memory of them odious and detestable, either that they were gained unjustly, or used immoderately, or abused intemperately: The Lord is my strength and song, and he is become my Salvation, ver. 2. What can my soul say more? what should it say less for being delivered from the pangs and horrours of the temporal and eternal death, but that the Lord is my Song, for being my strength to rescue and to redeem me; much more for being my salvation to receive me and to crown me? Again, Who is like unto thee O Lord amongst the Gods, who is like unto thee glorious in holiness, fearfull in praises, doing wonders? ver. 11. Let me but think of the Son of God dying for my sins, and rising from the dead to make me righteous, and I must needs say he was glorious in holiness, and ought to be fearfull in praises for doing such wonders as to bring glory out of shame, holiness out of Sin, and life out of death; Lastly, Thou in thy mercy hast led forth the people which thou hast redeemed; Thou hast guided them in thy strength to thy holy habitation, ver. 13. All those Saints that did rise from the dead when our Saviour Christ arose to go along with him into heaven; and all those Saints that shall rise hereafter by vertue▪ of his resurrection, to follow him thither, can say no more then this to express their joy and thankfulness, Thou hast led us forth from the grave; thou hast redeemed us [Page] from death, thou hast guided us in thy strength to thy holy habitation, there to see and bless and enjoy thee for ever.

So that those late▪ Hebr. Criticks are too much in love with the glosses of the Jews, who oppose them against the Judgement of the whole Catholick Church, that they may enervate one of the soundest proofs of the Resurrection that is to be found in all the Old Testament: And that proof is, Job 19. 25, 26, 27. I know that my redeemer liveth, and that I shall rise out of the earth at the last day, and shall be covered again with my skin, and shall see God in my flesh; Yea and my self shall behold him not with other, but with these same eyes; Words so expresly spoken of the resurrection, that the Church hath thought fit to use them at the burial of the dead, as the chiefest comfort and consolation against death; yet upon these words thus saith the Learned Mercer, Nostri ferè omnes tam veteres quàm recentiores hunc versiculum cum duobus sequentibus ad resurrectionem referunt; s [...]d ego cum▪ Hebraeis aliter accipio: Quod si de resurrectione futura hic loqueretur Job, non erant haud dubie id praetermissuri Hebraei, qui & ipsi resurrectionem credunt; At ne unum quidem ex sex aut septem Hebraeorum commentariis invenies qui eò referat. Almost all Christian writers ancient and modern do expound these three verses of the Resurrection; but I with the Jews do expound them otherwise: For if Job had here spoken of the resurrection to come, doubtless the Hebrew doctors would not have pretermitted it in their Commentaries, since they also believed this Doctrine; but in six or seven of their Expositors, there is not one that expounds these words of the resurrection: This reason is unsound in it self and therefore unsatisfactory in its Proof: For the Jewish expositors labour after nothing more, then not to see Christ in the Old Testament; And their Doctors knowing that the Christians did believe and profess the Resurrection of the dead, by vertue of Christs resurrection, had rather leave the doctrine of the resurrection out of their glosses, then allow it to be by vertue of our blessed Saviour, whom their fathers had crucified, and whom themselves not only hated, but also accursed and blasphemed every day: Thus Saint Mathew tells us plainly that the Jews gave the Souldiers mony to say that our Saviours disciples came by night and stole him away; And they that were so willing to put a lye in other mens mouths, were as willing to put the truth [Page] out of their own Hearts; for so saith the same Evangelist, And this saying is commonly reported among the Jews until this day, Mat. 28. 15. Nor is it easie for any man to shew another Day wherein they first left off this Report.

Sure we are that when the Apostles preached through Jesus the resurrection from the dead, (Act. 4. 2.) that the Jews were greived, and with might and main opposed their Doctrine; and this spirit of contradiction continued in them throughout all that age wherein the New Testament was written; and Ecclesiastical writers do shew us that by its long continuance, it was rather increased then abated in their successors: Wherefore it must be unsound and unsafe for any Christian Divine to appeal to the Jewish Comments for the true sense of any Text in the Old Testament concerning Christ; For although they unanimously maintain and justifie the Letter of the Scripture, (wherein they have shewed themselves more thankful, if not more faithful, then many of our late Christians, who would teach the translations to justle out the Original) yet they have laboured to corrupt and deprave the meaning of it, in most of those prophesies which they found the Christian Church had applied unto our Saviour Christ. I speak especially of the latter Jews who are the cheifest Commentators we now have upon the Old Testament; for those Rabbies who were before Christ, did interpret many Texts of the Messiah, which the later Rabbies have since wrested to, and obscured by another Interpretation; so that in truth those later Rabbies whose comments we now have upon the Bible, have used what Art▪ they could to obscure the Prophesies concerning Christ, and therefore must needs be ill guides in any Doctrine that concerns the Christian Faith: As for example, Isa. 7. 14. the place which Saint Matthew quotes to prove that Christ was to be conceived and born of a Virgin, yet Kimchi who is one of the cheifest and the best of the late Jewish Expositors, expounds it of the Prophets, or of Ahaz his wife, and saith that [...] is not there put for a Virgin, but only for some younger woman; [...] He is willing to distinguish Almah from Bethulah, because Bethulah must be an incorrupt Virgin, but Almah may signifie a maid that had not an incorrupted Virginity, as Prov. 30. 19. And Aquila had too much of the Jew [Page] in him to follow the Septuagints interpretation of this place, [...], Behold a Virgin, therefore he saith, [...], Behold a young woman shall conceive; for the Jews did meerly out of envy render the Hebrew word, [...], a young woman, instead of [...], a Virgin; And sure we are, the infallible spirit of God hath thus rendred it, [...], Behold a Virgin shall be with child, Mat. 1. 23. So again Isa. 9. 6. For unto us a child is born, &c. Kimchi labours to prove this child to be Hezekiah, though he be fain to divide the predicate from the subject in the same proposition, contrary to all Logick, and to divide the relative from the antecedent in the same sentence, contrary to all Grammar, that he may wrest the latter part of the words, His name shall be called wonderful, Councellour, &c. which are unappliable to any man, and expound them of God the Father, because he will not allow the Prophesie to concern God the Son. So again, Isa. 53. A place which Bellarmine alledgeth to prove that the Jews did not corrupt the Text, for that the Original Hebrew did plainly assert the Divinity of Christ, calling him [...] a smitten God, when as our translations only say, he was smitten of God; This place making more against the Jews in the Hebrew Original, then either in Greek or Latine translations, is a substantial proof indeed that the Jews did not seek to corrupt the letter of the Text; but yet this same place doth as plainly prove that they did seek to deprave the sense of it; for Jarchi and Kimchi both would fain perswade us that all this Chapter is to be interpreted of the Jews in their present captivity, [...] of the captivity of Israel, although the expressions be such throughout the whole Chapter, as can belong only to one single person. (He shall grow up, he is despised, he was wounded, &c.) and there be many passages which cannot possibly be applyed to Israel: I will insist that but on three. 1. That it is said, he was wounded for our transgressions, whereas Israel was afflicted for their own sins. 2. That it is said, He had done no violence, neither was any deceit in his mouth, whereas every man is a liar, and God only is true, who is the first truth. 3. That it is said, He made intercession for the transgressors, whereas the Jews are so far from praying for the Christians, who, they say, hold them in captivity, that they revile and curse them [Page] every day, and pray for their destruction.

Lastly (that I may instance in one placec which neerly concerns this Doctrine of the resurrection, which the Jews care not to see in the forenamed testimony of holy Job) It is most evident that the ninth and tenth verses of the sixteenth Psalm do expresly prophesie of the resurrection of Christ; and Saint Peter plainly proves as much, (Acts 2.) to the conviction of all those Jews that heard him, and to the conversion of some thousands of them; yet the late Jewish Expositors will find no such piece of Divinity in it, but Jarchi will needs expound it of David, contrary to all sense and reason, and Ezra slubbers it over with a Platomical [...] called by the Jews [...] Volutatio animarum the tumbling and jumbling of souls, whereby they phansied one soul to pass through three several bodies, as that the soul of Adam was afterwards in David, and shall hereafter be in the Messiah, which say their Cabbalists, is intimated in the word [...] which hath in it the initial letters of Adam, David, Messias; to shew that his soul should also possess their two bodies: And Elias in his [...] in radice [...] tels us of a Text which they quote to make good this their wild position, (of one and the same humane soul receiving, as it were a threefold creation, and possessing three several bodies,) and that Text is Job 33. 29. Ecce omnia ista operatur Deus cum homine tribus vicibus, Lo all these things worketh God with man three times; It were the loss of my labour, and of the Readers patience, to insist upon the confutation either of their opinion, or of their proof they alledge for it, since both are equally absurd and erroneous; And yet Ab [...]n Ezra would needs shuffle in this frantick opinion into his Comment upon those words of the sixteenth Psalm, for thou wilt not leave my soul in hell, neither wilt suffer thine holy one to see corruption, rather then he would allow them their own plain proper sense whereby they did necessarily infer his resurrection from the dead, in whose person they were spoken: which is the more to be observed, for that himself had acknowledged some peculiar eminence of this Psalm from the Title of it, [...] which he therefore had thus glossed, [...] Tis glorious or precious as Gold, tis a Golden Psalm; and yet he would not see that mysterie in it, which [Page] alone had given it that glorious title (in the judgement of the best Divines,) even the Mysterie of Christs Resurrection.

SECT. II. The necessity of our Christian Festival, called Easter, as it is an Anniversary feast, to express the Christians joy for the resurrection of Christ; that thereby the Christians Jubile or joy in Christ is not confined but enlarged; and that by the same reason the Spirit of Prayer is not confined or hindred, but rather assisted and helped by a set form of words.

SInce we cannot deny the Christians unspeakable joy for the Resurrection of Christ; why should we go about to diminish it by opposing the grand Christian Festival which hath been instituted to express that joy? For excellently Greg. Naz. and most like a true Divine, [...] (Orat. 39.) the sum or business of a Festival, is the remembrance of God; and to put the Thesis into an Hypothesis, the sum and business of this Festival is to remember Christ, in whom alone we Christians must remember God: so that to oppose this Festival, is in effect to oppose the remembrance of God in Christ, and to shake the very foundations of Christianity. For we cannot oppose this Anniversary, but we must also oppose our weekly Lords day: Therefore did that Council judiciously, which began its reformation of abuses in the Church with this Canon, Custodite diem Dominicam quae nos denuo peperit & à peccatis omnibus liberavit; estote omnes in hymnis & laudibus Dei, animo corporeque intenti; & si aliter fecerit rusticus aut servus, gravioribus fustium ictibus verberabitur: (Concil. Matiscon. 2. cap. 1.) Keep the Lords day which hath begotten us anew, and delivered us from all our sins: Be all of you intent in body and soul to the praises of God, and if any country man or servant do otherwise, let him be soundly cudgelled for his pains: And Bullinger in his Decades upon the fourth Commandment, gives an excellent reason why set times and seasons [Page] should be consecrated and set apart for the publike worship and honour of God, saying, Oportet autem definitum tempus consecratum esse exercitio religionis, ut Dominicum: idem sentiendum arbitror de pauculis quibusdam Christi Domini festis, quibus peragimus memoriam Nativitatis, incarnationis, circumcisionis, resurrectionis, ascentionis in coelum, & missionis Spiritus Sancti in discipulos; libertas enim Christiana non est licentia, & dissolutio Ecclesiasticae piaeque observationis, juvantis & provehentis gloriam Dei, & charitatem proximi: There must be some set and certain time consecrated to the exercise of Religion, (by vertue of this fourth Commandment) as the Lords day: and I think the same of those other Festivals instituted and observed in memory of Christ, as his Nativity, incarnation, circumcision, resurrection, ascention into heaven, and sending down the Holy Ghost upon his Disciples: For Christian liberty is not a licentious dissolution of such holy and pious Ecclesiastical observations as tend wholly to the glory of Christ, and the edification of our Christian Brethren. Yet do we most willingly confess that the Christians feast of Jubile is not to be confined to a day, because he that is the cause of it, Jesus Christ, is the same yesterday, and to day and for ever, Heb. 13. 8. And indeed so doth Saint Chrysostome expound that Text of Saint Paul, 1 Cor. 5. 8. Therefore let us keep the feast, [...]: He saith not Let us keep the feast because it was then Easter or Whitsuntide, when he writ this Epistle, but to shew that a good Christians life is a continual Feast, and therefore every day might serve him for a Festival: So that in Saint Chrysostomes judgement, Saint Pauls Let us keep the Feast, is little other then a short extract of the Psalm of Jubile, Jubilate Deo omnis terra, O keep your Jubile in the Lord all ye lands, Psalm 100. 1. Only the reason is much more express in the New, then in the Old Testament; Be ye sure that the Lord is God, saith the Psalmist: It is he that hath made us; but much more forcible is the Apostles reason, It is he that hath redeemed us: We are his people, and in that regard ought to hold a feast unto him, (Exod. 5. 1.) but much rather because he hath been a sacrifice for us, that we might be his people: we are the sheep of his pasture, and ought to hear his voice; much rather because [Page] he hath been our Paschal Lamb that we might be his sheep. The whole Psalm is nothing else but a song of Jubile in one verse, and the reason of it in the next; as ver. 1. O be joyful in the Lord with gladness and with a song, there's the Jubile; but ver. 2. The Lord he is God, it is he that hath made us: there's the cause of it. And again, ver. 3. O go your way into his Gates with thanksgiving, and into his Courts with praise, and be thankful unto him; there's the Jubile. But ver. 4. For the Lord is gracious, his mercy is everlasting, and his truth endureth from generation to generation, there's the reason of it. Grace, mercy, and truth, are all met together in the Lord, saith the Psalmist; a grace without repenting; the Lord is gracious, that is, still continues so, notwithstanding our multiplied provocations; a mercy with ending, His mercy is everlasting; and a truth without failing, His truth endureth from generation to generation: But the Apostle tels us moreover in whom they are met, and the ground of their meeting, when he saith, For Christ our passover is sacrificed for us: For the cause of the grace, is, that this Christ is ours, made ours by conjunction: The cause of the mercy, that he is our sacrifice by propitiation: and the cause of the truth, (which is one and the same from Genesis to the Revelation) is this, that the same Christ was this sacrifice of the passover, according to the prediction so long foreshewed in the Paschal Lamb, Exod. 12. and so long foretold in the Prophets; particularly, Isa. 53. 7. He is brought as a Lamb to the slaughter: so that though a stranger from the Common-wealth of Israel could ask the question, Of whom speaketh the Prophet this? he was led, like a sheep to the slaughter, and like a lamb dumb before the shearers, so opened he not his mouth, Act. 8. 34. Yet the Israelites did all so generally know the meaning of this phrase, that Saint John the Baptist used no other title to proclaim the Messias but this, Behold the lamb of God, (John. 1. 29.) which was so well understood, that two of his own Disciples presently left him and followed Jesus, ver. 36, 37. And Saint Philip acknowledgeth the person typified and foretold to agree exactly with the Type, and prediction, when he saith, ver. 45. we have found him of whom Moses in the Law and the Prophets did write; as if he had said, All that the Law and Prophets had promised was now fulfilled: Grace in the conjunction, [Page] mercy in the propitiation, and truth in the prediction; All met together in Christ our Passeover; therefore Jubilemus, let us keep our Jubile, or in Saints Pauls language, [...], Let us keep our holyday; or yet farther, (if you please,) let us keep this Holyday, that is the feast of the Passover, called by the Council of Antioch, c 1. [...], the Holy feast of the soul-saving Passeover: For Aerius his objection against keeping of Easter, from this very text, saying, [...], we ought not to keep the the Passover, for Christ our Passover is sacrificed for us; though it overthrow the Jewish Passeover, which was a type of Christ, yet it rather establisheth a Christian Passeover, which is a memorial of him; unless we will say that Christ was therefore our Passeover and sacrificed for us, of purpose that we should for get him and his sacrifice; For as we may not now retain any types of Christ, because that were in effect to deny that he is come in the flesh; so we may not let go the memorials of Christ, because that in effect is to be unthankfull for his coming: And our Saviour himself by saying do this in remembrance of me, hath shewed that he will look upon those Festivals which should be appointed for memorials of him as upon so many religious and Christian like Institutions, since he that hath prescribed to do this, hath also prescribed, or rather presupposed a set and solemn time of doing it. For though the Christians joy in Christ is not to be limited or confined to a day, yet that is no reason why a day should not be limited and confined to that joy: Let spiritual joyes be eternal in themselves, but for that very cause let our time be subservient to their eternity, that they may likewise be so to us: For God appointing a set time for a spiritual duty, hath not thereby debased the duty, but exalted the time, even as our blessed Saviour appointing a set form of prayer, hath not thereby confined the spirit of prayer, but rather enlarged it: And the Holy-Ghost having given us so many set formes of prayer and praise in the Psalmes and the rest of the ible, Bhath not therefore taught the duty of prayer to be the less spiritual, but hath taught us to be the less carnal, that we should not in pouring out our souls to God rely upon our own phansies or inventions, but upon his holy dictates and directions: For there is the same reason both of hic and of nunc in [Page] matters of Divinity; the same reason of these words and of this time; God having consecrated words to his service as belonging to the substance of it, and having consecrated times, places and persons only as accidents and circumstances belonging to the solemnity thereof; And therefore it is strange to see those men who are most zealous for the set times and Dayes of serving God every week, to be so impetuous against the set forms of serving him, as thinking the set time to help devotion, but the set form to hinder it; whereas it is evident that setting a time to the spirit must needs be a confinement of him, as well as setting of words: And to say to the Spirit of prayer, Pray now, is as great an intrusion and encrochement upon him, as to say to him, Pray this?

But in truth nither are confinements to Gods spirit, and both alike are intended for the enlargements of our spirits: Set times and Set words, that we pray in the greater assurance of faith, knowing we cannot be willworshippers, whiles we conform our selves to his will whom we worship.

SECT. III. The memorials instituted by God, are chiefly of his justice and of his mercy; There is but one terrible memorial of Gods justice (against those who invaded the Priesthood,) but many memorials of his mercy; and that it is a vain fear which possesseth some men, as if the (anniversary) memorial of Christs Resurrection was not instituted, and cannot be observed without willworship or superstition; that the general equity of the Levitical Law (as far as it was not Typical) is still in force concerning the Solemnities of Religion; and that approves Anniversary as well as weekly Festivals.

AMong all Gods Attributes, none are so remarkeable in our lives and deaths, as his mercy and his Justice. His mercy in our preservation, his justice in our destruction: And accordingly God himself requires us most especially to take notice of the great effects of his justice and of his mercy: Hence is it, that we find him instituting few or no memorials [Page] of his wisdom or of his Power, but very many of his Justice and of his Mercy, though not so many of his justice as of his mercy: we find but one memorial of his Iustice more particularly recommended to the care of his Church, and that is against those men who had said to Moses and to Aaron, to their Civil and Ecclesiastical Governours, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them, Numb 16. 3. These men because they had invaded the Priests office in burning incense, had their censers nailed upon the altar of incense, and the Text saith, to be a memorial unto the children of Israel, that no stranger which is not of the seed of Aaron, come near to offer incense before the Lord, that he be not as Corah and his Company, ver. 40. Te miror Antoni quorum facta imitare, eorum exitus non perhorrescere, said the Orator most pathetically; I much wonder that since you do follow their sins, you do not fear their punishment: And how can any Christian Minister say less, since it is evident that the Gospel, in this case, still retains the sentence, and consequently revives the severity of the Law; For so saith the Apostle, No man taketh this honour unto himself that is not called of God as was Aaron, Heb. 5. 4. as if he had said, no man rightly taketh the office of a Priest upon him, but he that is externally and publickly called of God as was Aaron, so as all the Congregation may take notice of his calling; And if he do take Aarons office that is not called as Aaron was, he hath great reason to fear least the earth should open under him, and heaven should be shut above him, and against him; for that he is a sinner against his own soul, Numb. 16. 38. and doth provoke God to make him as Corah and his company.

In this one case we have a memorable example of Gods justice, and as exemplary a memorial thereof, and we have scarce any other such as this: but we find very many exemplary memorials of his mercy: Scarce any singular blessing bestowed upon the Iews, but there was a special feast appointed in the Church to propagate and to perpetuate its remembrance: Thus was the feast of tabernacles instituted, that your generations may know that I made Israel to dwell in bothes when I brought them out of the Land of Egypt, Levit, 23. 43. Thus without Gods immediate command was ordained the feast of Purim, Esther 9. [Page] which yet was faithfully observed, and the observation thereof looked on as a religious, not as a superstitious practise, by God and man. Nay yet more, we find another feast after this, not mentioned in the Canonical Scripture, but only in the Apocrypha, the feast of the Dedication of the Altar, (1 Macchab. 4. 59.) and yet this feast was not only carefully observed by the Iews, but the observation of it was also approved by our Saviour himself, John 10. 22, 23. which is warrant more then enough both for the Church to constitute still such festivals to the honour of God, and for us to observe the Festivals that are so constituted: And it is also check more then enough to their insolency and perversness, (if they would take notice of it) who in matters of the Christian Religion will pretend to be wiser not only then Christs Church, but also then Christ himself. For if the argument be undenyable concerning marriage, from John 2. 1, 2. which holy estate Christ adorned and beautified with his presence, and first miracle that he wrought in Cana of Galilee: Then it is as undenyable concerning Festivals from Iohn 10. 22, 23. which holy institution Christ himself adorned and beautified with his presence, in that he went to the Temple at the feast of the Dedication, as well as at other feasts, which were immediately commanded in the text.

In a word, Thus the feast of the Passover was instituted▪ to commemorate to the Jews how God had passed over them when he slew the Egyptians, Exod. 12. 12. And the Christian Church hath appointed this Gospel Anniversary feast of Easter; to succeed that legal Anniver [...]y feast of the Passeover; not so much to shew her Authority; (which however cannot be denyed without Heresie, nor resisted without Schism) as to discharge her trust: For the Apostle 1 Cor. 9, 10. saying, that those words, Thou shalt not muzzle the mouth of the Ox that treadeth out the corn, were written no doubt for our sakes, hath laid it for an immoveable grouud of our Christian faith, that the general equity even of the Levitical Law (as far as it was not typical) is still in force among Christians, (concerning the solemnities of Religion) and must be so, till the worlds end: And if we will stick fast to this ground, All our late contests about the times, places, and persons belonging to Gods publick worship, will soon be determined; if we will not stick to it, we [Page] shall in effect put aside the Apostles Divinity, that we may bring in our own. By this ground Aerius his Heresie will soon be ejected out of the Church, who taught, That Imparity of the Ministry was condemned, and Parity commended in the word of God, (as saith Saint August. lib. de haeres. haeres. 53.) Dicebat Presbyterum ab Episcopo nullâ differentiâ debere discerni.) For it is evident out of the Levitical Law alone, That God himself ordained and instituted an Imparity in the Priesthood; and as evident, That he hath since not reversed but plainly approved (if not established) an imparity in the Ministers of the Gospel, as appears by the power of Jurisdiction given by Saint Paul to Timothy over Presbyters, 1 Tim. 5. 19. unless we will say, That he might receive accusations against Presbyters, & pass sentence upon them, without having jurisdiction over them: Again, By this ground tithes and all other provisions made for the Ministry will rather be encreased then diminished; for the Gospel being so much above the Law, doth rather call for a greater, then for a lesser maintenance: so that if the Ox that trod out the corn might not be muzzled then, much less now: Churches will no longer be nick-named, much less unfrequented or profaned; and the Sabbath will no more afford us matter of Disputation but of Devotion, if we will stick to this ground: for that God himself hath said, Keep my Sabbaths▪ and reverence my sanctuary, Levit. 19. 30. and the same God that hath forbad us to profane the time, hath also forbad us to profane the place of his worship, Levit. 21. 23. that ye profane not my sanctuaries, for I the Lord [...] sanctifie them: I say, by this ground all our late contests about the times, places and persons belonging to Gods publick worship, may easily be determined, [...]nless we will needs say, (for wilful men will say any thing) That Gods commands about Oxen contain in them matter of precept for our Christian conversation, and obedience, (though the Apostle plainly telleth us, That God careth not for Oxen) But not so his commands about the time, and place, and persons of his own worship, concerning which God himself hath professed that he is solicitous and careful even to a jealousie. And by this same ground it is evident, That as the Jew under the Law [...]as, so the Christian under the Gospel is obliged to commemorate Gods extraordinary benefits to his Church, with extraordinary [Page] thanksgivings. And as God prescribed the Jews a set form of Catechism to instruct their children in the reasons of this solemn festival, Exod. 12. 24, 25, 26. which Solomon Jarchi calleth [...] (upon Exod. 13. 8.) that is to say, The Annuntiation of the Passeover; so did the Christian Church think fit to require catechizing, specially against Easter, and more particularly because of those who addressed themselves to the Holy Communion, which never failed heretofore to be administred at that time, and is our true [...] a most full and exact Annuntiation of our spiritual deliverance: nor is it improbable that Saint Paul alluded to this very Text of Exod. 13. 8. & Annuntiabis filio tuo, and to this very custom of the Jews grounded thereon, of making their Catechetical annuntiations when he used the very same word concerning the blessed Sacrament, saying, [...], Annuntiatis mortem Domini, 1 Cor. 11. 26. thereby himself calling, or at least licencing us to call the holy Eucharist the annuntiation of the death of Christ: And it is remarkable that the Jews used this manner of Catechizing only at this feast; and their Catechism consisted of these three heads, [...] Pascha, [...] herba amara, & [...] Azymus: Their Annuntiation belonging to the Passeover was, how God passed their Fathers over that night wherein he destroyed the first born of the Egyptians; Their annuntiation belonging to the bitter herbs, was of their Fathers grievous servitude and bondage in Egypt, which made even their lives bitter unto them: And their annuntiation belonging to the unleavened bread, was their happy and sudden deliverance from that bondage; for the Egyptians were so urgent upon the people, that they took their dough before it was leavened, their kneading troughs being bound up in their cloathes upon their shoulders, Exod. 12. 24.

We had at the same time a much greater deliverance; and why should we have a less Annuntiation? For where the mercy it self is much greater, why should the memorial thereof be so much less?

God gives a signal intimation to the Jew, Exod. 12. 42. [...] Haec ista, non illa, This is that very night, as if there were not demonstrative pronouns enough to shew, that this mercy was to be as particular in their thankful commemoration, [Page] as it had been in Almighty Gods free donation; And Saint Paul seems to speak as signally to the Christian, when he saith, The same night that he was betrayed, 1 Cor. 11. 23. as if he would not have us forget the particular time, when he cometh so near the very words of Moses, This is that very night to be observed to the Lord: And indeed, why should not we keep a Christian Passeover, as well as a Christian Sabbath? were they not both alike feasts of the Jews, and as so, are they not both alike abolished by the Apostle, Gal. 4. 10. saying, ye observe daies, and moneths, and times, and years, I am afraid of you least I have bestowed upon you labour in vain; A Jewish observation of daies, which observes daies for themselves, is without doubt destructive of Christianity, for it places Religion in things meerly ceremonial: Not so a Christian observation of daies for duties, for that places Religion only in morals: Again, why hath not the Christian Church as good Authority, if not as justifiable warrant, to observe an Anniversary, as it hath to observe a Weekly festival? as well the feast of the Christian Passeover once a year, as the feast of the Christian Sabbath, once a week? for both are alike recommended in the Law, and neither is directly commanded in the Gospel, and we may not add to Gods commands, no more then we may take from them; nor may we think the New Testament defective in any necessary command or doctrine, unless we will advance Judaism above Christianity. Therefore since it will pose the best Divine in Christendom to shew that Text in the New Testament, which commandeth the observation of a Sabbath: and we cannot run to the letter of the fourth Commandment, to keep the first day in stead of the seventh; we must be contented in this case with the general equity of the Law, and that gives the Church power to consecrate Annual as well as Weekly Festivals to the honour of God, and condemneth our profaness in neglecting, our perversness in despising the one as well as the other: Besides, it is evident we cannot, (or if we can, sure the Apostles could not) keep a Lords day all the year, but as a repetition of Easter-day, which was the first Lords day, even the very day of his resurrection: wherefore we must either say, it is a Jewish, not a Christian Sabbath: or say, it is a Lords day from the great Lords day, the day of our Lords resurrection: For though Saint [Page] John telling us, He was in the Spirit on the Lords day, pointeth clearly at our Sunday, the weekly remembrance of Christs resurrection, and not at Easter-day, the annual remembrance of it, because in those Churches of Asia, to which he writ, Easter-day was not yet confined to the first, but might be kept on any other day of the week; yet without doubt he called it [...] the Lords day, for that it was a weekly repetition of that very day which our Lord had consecrated to himself by rising from the dead, called for that reason [...] the great Lords day by the primitive Christians.

And shal we then not think it worth our notice that our blessed Saviour himself chose such a time for his Passion and Resurrection, as by the unerring Characters of heaven might be exactly observed all the world over to the worlds end, were it so that our Civil year were made agreeable with the Tropical: or that the Catholick Church of Christ in its first and purest age would have been so careful to find out, and so zealous to settle the time of this Festival, if the Fathers of these blessed ages (which were less quarrelsom, but more pious then any have been since) had not thought it highly concerned the honour of Christ, and the propagation and justification of the Christian Religion? Surely we cannot easily more gratifie the Jews, then by putting down the memory of that time wherein they crucified Jesus Christ our Lord, which was made of the seed of David according to the flesh; nor can we more easily scandalize good Christians, then by putting down the memorial of that time wherein he was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead, Rom. 1. 3, 4. And God deliver his Church from such practises as are fit to gratifie Jews, but to scandalize good Christians.

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SECT. IV. Of the antient contention about the observation of Easter. That the Apostles zeal more about Duties then about Daies, doth not overthrow the observing of particular daies in the service of God: And that those daies ought to be observed by Preaching, Praying, Administring of the Sacrament, and also by Almesdeeds: So that false administration, (sc. of the Holy Eucharist in one kind) and false Devotions and false Doctrine, and sordid illiberality in not relieving the poor, are all [...] alike Profanations of a Festival.

FAmous was the controversie betwixt Policrates and Victor, the one Bishop of Ephesus, the other Bishop of Rome, concerning the celebrating of Easter-day: For the Churches of Asia would needs keep the very day of the first full moon in Spring, conceiving the Apostles condescention to the Iew, to have been a dogmatical sanction to the Christian; but the Western Churches who had no conversation with the Iews, and therefore were not moved, through compliance with them, at first to forsake their Christian liberty, and at last the Christian truth (for the Quartadeci [...] were in pro [...]ess▪ of time declared Hereticks) would not keep the very day of that full Moon, but the Sunday after it, for their Easter-day; the learned Scaliger gives this reason for their difference: The Jewish Converts following their old custom, kept still [...] a Passeover in remembrance of Christs Passion, and therefore sought after the very day of the moneth on which the Paschal Lamb had been slain, and our Saviour had been crucified; But the Gentile Converts kept [...], the Passeover in remembrance of Christs resurrection; and therefore deferred their feast till the first day of the week that followed next after that day of the moneth: So we see, that both Churches agreed about the feast it self, and thought themselves bound to observe a Passeover once a year; and that they agreed also about the time of the year, wherein it was to be observed; their disagreement was only about the very day; For the [Page] Churches of Asia had mistaken Saint Johns condescention to the Jew, for an approbation to themselves, as if because he had allowed this manner of celebrating the feast of the Passeover according to the known and received custom, among the Iews, he had also approved, and by consequent established the same among the Christians. The like mistake whereunto might also have been in other Eastern Churches concerning the Iewish Sabbath, had they retained the observation of it with the same opinion of necessity: For that the Sabbath was at first jointly observed with the Lords day, by the Christian Churches, appears from antient canons, [...], saith Clement, cap. 33. And Scaliger takes it for granted that those Churches were converted betimes, which retained that old custom: Quod Ethiopes sabbatum [...]que ac Dominicum ab opere immune habent, id non est argumentum Judaismi, sed veteris Christianismi (saith he lib. 7. de emend.) That the Churches of Aethiopia do keep Saturday a Holy-day as well as Sunday, is not a proof that they are new Iews, but that they have been old Christians: The truth is, the Apostles zeal busied and spent it self wholly upon duties, not upon daies, and so should ours: They continued daily in the Temple, Acts 2. 46. and again, daily in the Temple and in every house they ceased not to teach and preach Iesus Christ, Acts 5▪ 42. This daily preaching shewed their chief zeal was for duties, not for daies; and yet their every day doth not forbid their particular choice of one principal day, for those holy purposes and performances, at the same time; for so we read, Acts 20. 7. Ʋpon the first day of the week when the Disciples came together to break bread▪ Paul preached unto them: Here's a particular day culled out from the rest of the week, both for preaching the word, (and consequently for praying) and for administring the holy Communion: for so we may well expound the breaking of bread with some antient Interpreters, though it be an ill inference that some of late have made from thence, that they may lawfully leave out the other part of that blessed▪ Sacrament: By the same reason they might tell us, that the Church hath authority to change the very form instituted in Baptism, because we read in the Acts of the Apostles, that many men were baptized in the name of the Lord Iesus, Acts 8. 16. & 19. 5. For without [Page] doubt if Christs institution may be dispensed withal in the one, it may also in the other Sacrament; and if not in the one, then not in the other: Wherefore it is ill arguing from a Synechdoche partis in dicto, to a Synechdoche partis in facto, from a part for the whole in speaking. to a part for the whole in doing. The bread may be named without the wine, but it follows not therefore it may be given without it: We may admit of half speeches, but we must be sure of whole Sacraments. For though words are not sacrilegious in putting a part for the whole, because that is a right way of speaking; yet works may be guilty of sacriledge by doing but a part for the whole, because that is not a right way of working; for in speaking we may follow the custome or practice of men, but in doing, we must follow the precept and prescription of God. Nor can a man that wilfully transgresseth the institution of Christ, be excused from infidelity if we will embrace (as we cannot justly reject) Aquinas his distinction, Infidelis non ut habeus malam voluntatem circa finem, Sc. Christum; sed tamen ut deficiens in Electione mediorum, quia non eligit quae sunt à Christo tradita; a Christian may be an infidel, not as erring about the end, for he aims at Christ; but yet as erring in the choice of the means, when he followeth not those ways which Christ hath prescribed him.

And thus have they erred about the administration of the holy Eucharist, who would be accounted very strict observers of the grand Christian Festivals; although in truth they cannot keep a Festival in honour of Christ, who falsely administer the Eucharist, no more then they who Preach false Doctrine, or use false devotions: For it is evident from this practice of the Apostles, that Christian Festivals ought to be celebrated by preaching the word, and administring the holy Eucharist, and much more by holy and religious prayers, which may not be left out either in preaching of the word, or in administring of the Sacrament, unless we will not regard Gods blessing on the one, nor his presence in the other: Nay indeed, holy and religious Prayers do in effect partake both of the word and of the Sacrament; of the word as they are professions of our faith; of the Sacrament, as they are remembrances of our Saviour. And it is accordingly observable that in all the collects of the Church, there [Page] is in the first part of them a recognition or profession of some heavenly Doctrine which we are bound to believe; as in the latter part there is a special remembrance of our blessed Saviour, whom we are bound to honour alwayes, concluding Per Jesum Christum, Dominum nostrum, through Jesus Christ our Lord; so that false devotions, (that is, not true in themselves, or not true in his certain knowledge who useth them) False Doctrine, and false administration do all alike profane a Festival. Nay, Saint Paul thinks the Lords Day not sufficiently celebrated by words and Sacraments and prayers, but he requires also the giving of alms; Ʋpon the first day of the week let every one of you lay by him in store, 1 Cor. 16. 2. And Saint Chrysostome tels us he chose such a day for it, as could not but very much advance the duty: [...], &c. He argues from the day to the duty, bidding them consider what great mercies the Lord hath bestowed on them that very day, for that alone would make them willingly and liberally shew mercy to his distressed members: This was the antient practice of the primitive Christians, to offer up their alms as well as their prayers to God upon those Festivals which they celebrated in a thankful remembrance of his mercies conveyed unto them by his Son, and therefore they might beseech him mercifully to accept their alms as well as to receive their prayers which they offered to his Divine Majesty: But our charity and our devotion are both grown cold, and our charity so cold, that it hath quite chilled our devotion; we are loth to be at the charges to honour Christ with set anniversary Festivals, for fear of continuing or reviving the formerly accustomed alms to his poor members; for we cannot deny but giving something to the poor is a most fitting Concomitant or proper adjunct of a Festival, being so taught, John. 13. 29. where our Saviours words to Judas, That thou dost do quickly, being spoken against the feast, ar [...] thus interpreted, that he should give something to the poor: And indeed they are so rightly interpreted. For since our Saviour hath suffered so much for us, we connot do enough for him, and our doings for him, must needs then be most seasonable when we record his sufferings for us: And as he was so [Page] willing to suffer for our sakes, that he called upon the Traytor to dispatch quickly; so we should be as willing to do for his sake, and in all matters of charity that may be helpful unto our brethren, every man say to himself, what thou dost do quickly: Wherefore let me seriously and constantly pour out my soul to God in unquestionable devotion, meditate on Gods holy word, hunger after his body, thirst after his blood, and willingly and frequently releive and refresh his poor members; and though I may be able to keep nothing else, yet I shall be sure to keep a good conscience, which will be to me a continual Feast; yea though all the Holy Dayes that are instituted in the remembrance of Christ should be forbidden and forgotten by others, yet the performance of these holy duties, will never let me want my Christian Festivals.

SECT. V. The practice of the Primitive Christians in observing the Feast of Easter; and that there was no superstition in that practice▪

THE Primitive Christians did exceedingly rejoyce at the Anniversary Feast of our Saviours Resurrection, and did long continue that their rejoycing, even till the day of his Ascension, or rather till the day of his descending again in the gift of the Holy-Ghost; so saith Balsamon of some in the Greek Church, [...], that they accounted the whole time from Easter to Whitsontide, but a one continual Lords day: And it is evident that the first Council of Nice, which hath but twenty Canons in the whole, hath bestowed one of them (and that is the last) meerly upon the manner of celebrating this solemnity, requiring all people to say their prayers standing on every day of the week betwixt Easter and Whitsontide, no less then on the Lords days all the year after, to proclaim their joy for, as well as to profess their faith in their Saviours Resurrection: Nor were they acquainted with any other salutation at that time of [Page] the year, but only this, [...], the Lord is risen; and the party thus saluted made answer, [...], true, he is risen indeed; they thought they could not wish one another any joy like the joy of Christ, nor any joy of Christ like the joy of his Resurrection: The like salutation was in the Latine Church; Resurrexit Dominus, the Lord is risen, said he who saluted his neighbour; and the other answered, Deo gratias, the Lord be thanked, or Apparuit Simoni, he hath appeared unto Simon: This was all their Good morrow & Good even one to the other in the more antient and more innocent times, (of the Church:) Nay yet more, on every Sunday from the Resurrection to the Ascention did the Latine Church repeat the collect for Easter day, Deus qui per Ʋnigenitum tuum aeternitatis nobis aditum reserâsti, Almighty God which by thy only begotten Son hast opened unto us the gate of everlasting life, leaving out only hodiernâ die, on this day, because they could not make one day hold out to forty. And as they did so long continue the same prayer, so did they as long continue the same praise; singing three several Alleluiahs on every one of these Sundays for this infinite mercy and eternal consolation in our Saviour Christ, for a heavenly comfort expressing a heavenly joy, as if they had already passed from the Church militant, to be of the Church triumphant, & would have no more to do with the earth, since our Saviour was risen from it, and going into Heaven. Surely Saint Augustine cals the whole three days of our blessed Saviours passion, death and Resurrection, sacratissimum triduum, the three most holy days in the circle of the whole year; and the cheif of the three was that of his Resurrection, which was therefore antiently accounted not only the first day of the week; (for so is any other Sunday) but also the first day of the year, that is to say, the first in dignity as well as in order. Veteris anni Ecclesiastici initium à Pascha; & Pascha dicebatur annus novus, saith Scaliger, (lib. 1. de em. tem.) The beginning of the Ecclesiastical year was antiently at Easter, and that was called the new year: And in the Greek Church, [...], new years week, was the same with Easter week; and how this account came afterwards to be altered in the Church, and the new year translated from Easter to Christmass, the same Scaliger sheweth (lib. 6. de emend. temp.) in these words, Institutum vetus in Ecclesiâ fuit in natali Domini[Page]Pascha proximum, ejusque diem indiculis aut breviculis notare; Ab hoc more fluxit ut à natali Domini anni passionis ejus numera [...]entur; hoc est, ut annum passionis inciperent putare à natali Domini, qui tamen putandus erat à sequenti Pasch [...]: Because at Christmas they did antiently give out the Calender for the ensuing Easter, thence it came to pass that some began the account of the year of Christ at Christmas, which they should not have begun till the Easter after. But for a long time in the account of the Church, Easter day was the first day, and Easter week was the first week in the whole year, which was the occasion that the common dayes of all the other weeks were by the Latine Church called feriae, that is, holy-dayes; as feria secunda, tertia, quarta, the second, third, and fourth holyday, instead of Munday, Tuesday, Wednesday, because they followed the account of Easter week, whereof every day was a holy-day: So the same Scaliger (lib. 7. de emend. temp.) Quare prima, secunda, tertia, quarta, quinta Septimane dictae sunt feriae, quum in omnibus hebdomadibus feriandi necessitas nulle incumbat, haec ratio est, quod annus Ecclesiasticus incipiat à Pascha; septimana autem Paschatis erat immunis ab opere faciendo, & feriata; unde quum sex illi dies post Pascha feriati esse [...], & ea esset prima anni hebdomas, inde factum ut omnes di [...]s septimanae vocarentur feriae. Lex enim est Constantini M. [...]: non solum hebdomadem post Pascha, sed & antecedentem excipit ab opere faciendo; sed de posteriore hebdomade usus tantum obtinuit.

The sum of all is this; Because Easter weeke was the first weeke in the year, and the dayes of that week were all accounted and kept holy, and accordingly were thus computed, the first, second, third, fourths fifth holy day: Hence it is that the same computation still hold: of the days in the other weeks throughout the whole year, that instead of the first, second, third, fourth and fifth day, it is said, the first, second, third, fourth and fifth holyday: For the Emperour Constantine the great, made a Law that all Easter week, and the week before it, should be kept as one Holy-day; And though in our age this Law holds only of Easter week, yet we have some footsteps of that observation still in the week before it; for our Church appoints Epistles and [Page] Gospels for every day of the week before Easter, and most Churches beyond the seas, still call it the holy week; and some make it so: For which Religious practice, it is not to be doubted but the Church of Christ hath warrant enough from that Text, Mark. 14. 8. She hath done what she could, she is come aforehand to anoint my body for the burying, or rather, to anoint her self for my body, to prepare her self for to receive the Holy Eucharist, and to celebrate the Resurrection: Wherefore it is evident that in the judgement of the first and best Christians, Easter day was a greater Sunday then any other all the year after it; even as the Sabboth of the Passover was, in the Jews account, a greater Sabboth then any other of all the year; nor was this judgement any way superstitious, but truely Religious, since we find it authorized by the Text, saying, for that Sabboth day was an high day, John 19. 32. as if he had said, that Sabboth day was higher then any other Sabbath, because the Passover was joyned with it. I will not then quarrel with the Church for preferring one Sunday before another, since she observeth them all as holy to the same Lord; there was the Holy of Holyes in the Sanctuary, without any disparagement to the rest of the Temple; The Paschal Sabbath was a high day, and yet the other Sabbaths not put down the lower. By taking off the opinion of holiness I see much profaness and irreligion in all respects, which makes me conclude, that though the Church should proclaim, Holy, Holy, Holy, never so much before the place and time of Gods worship, yet all would be little enough to beget the love and practice of holiness in the worshippers.

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SECT. VI. That the Lords day, which is observed weekly, is to be observed in memory of our Saviours Resurrection; and hath a double sanctification, one by relation to its du [...]y, which is publickly to serve God and to give him thanks for our Redemption by Christ, and is the principal; The other by institution as consecrated to this duty, and is the less principal: That the Antisabbatarian Doctrine, which advanceth duties above days, is not only of Christs, but also of Moses his own teaching, and makes most for the true observation of the Sabbath, which yet is more properly called the Lords Day then the Sabbath.

WE may not pass by that memorable Canon in the Council of Trullo (cap. 66.) which hath these words; [...]: From the Holy Festival of the Resurrection of Christ our God untill the New Lords Day, all true believers ought to go to Church, and there uncessantly praise God in Psalms and Hymns and Spiritual songs.

Tis worth our notice that the Fathers of that [...] holden in the Emperours Pallace, called Easter day it self [...], The Resurrection day; but the Sunday after it [...], The New Lords day; not simply the Lords Day, of its self or by its own virtue, but as it was a repetition or renovation of the former, [...], of the day of our Lords Resurrection.

For to say it was called the New Lords Day, because of the renewing by Baptism, (which antiently was administred at that time) is not satisfactory; for besides that other Sundays must have been called New as well as that, (upon the same account) to wit those of Easter and Pentecost, it is manifest that Baptism cannot justly cause any Sunday to be called the Lords day, [Page] and therefore surely not the New Lords day: Whence it follows, that if this Sunday was called the New Lords Day as renewing the day of our Lords Resurrection, this and all other Sundayes do belong unto the Lord, chiefly upon this account that they are memorials of his Resurrection: So that though the Law of the Sabbath (as well as of other things) came by Moses, yet the grace and truth of it came by Jesus Christ, John 1. 17. And for this reason was the Sabbath translated from its own day to our Lords Day, that the Law of Moses might give place to the grace and truth of Jesus Christ; and happily for that cause (amongst others) hath the Church appointed some annual memorials of the grace and truth which came by Jesus Christ to be solemnized as so many Sabbaths, least we should think that in this weekly memorial she did rather follow the Law given by Moses; then the grace and truth which came by Jesus Christ: And doubtless when we have said all that we can, there can be no entire keeping of a Sabbath from Moses but only from Christ; because in him alone the soul may seek for rest, and in him alone is sure to find it. For as the souls trouble is from sin; so her rest is from the expiation and forgiveness of sins: Therefore as her trouble is from her self, so her rest is from her Saviour; Saint Paul hath taught us both together in his Sermon▪ and our own Church in her Anthymn of the Resurrection, For seeing that by man came death, by man also commeth the Resurrection of the dead: for as by Adam all men do dye, so by Christ all men shall be restored to life: By man came death, by Adam all men do die. There's the souls trouble from her sin for the wages of sin is death: By man commeth the Resurrection of the dead: by Christ all men shall be restored to life, there's the souls rest or Sabbath, from her Saviour: for the gift of God is eternal life through Jesus Christ our Lord. If we will needs gainsay the Judgement of our own Church, to set up the Sabbath instead of the Lords day, yet we may not gainsay the Doctrine of Saint Paul, which requires us to set up the Lords day instead of the Sabbath: so that if we will needs borrow the name from Moses, yet we can have the thing it self only from Christ; for it is not Moses but Christ which can give the soul a Sabbath, or make it truly to rest in God: And indeed i [...] our Sabbath be grounded on this foundation, the [Page] gates of hell will not be able to prevail against it, because on it our Lord and Saviour prevailed against the gates of hell; And all Christians will see cause enough to observe it not only religiously but also joyfully, because as many as are in the communion of the blessing, ought also to be in the communion of the Joy and thanksgiving, and wholly devote themselves to the publike profession and acknowledgement of Gods infinite and undeserved mercies (and as undeserved as infinite mercies) conveyed unto us, in and by our blessed Saviours Resurrection: If we keep the Sunday (or Sabbath) upon this ground, we shall find a double reason of strictly keeping it; one from the duty which is to serve God, and to praise him for our Redemption by his Son; the other from the day it self, which by his own Apostles, (if not by his own Son) htah been consecrated to this duty: But we must be sure to take the duty for the principal, the day for the less principal, unless we will prefer accidents before substances; For the worship of God belongs to the substance of Religion, but the time of worshipping is meerly an accident of it; though being consecrated thereunto by God himself, we may well admit it for an inseparable accident. Wherefore men had need take heed of that Sabbatarian Doctrine, which seeks to advance the day above the duty, as if the publike exercise of Religion had been appointed for the Sabbath, and not rather the Sabbath for the publick exercise of Religion; for this is not in truth to alledge the fourth Commandment, but to mistake it: For the moral or substantial and eternal part of the fourth Commandment consists of these two particulars. 1. That there be a publike solemn worship of God, or exercise of Religion for our souls to rest in God. And this is morale naturae, moral by the Law of Nature, that man should desire and declare his rest to be only in God. 2. That some certain dayes (and consequently other requisites or adjuncts) be consecrated or made holy for that publike worship, and in relation thereto be esteemed holy and religious, as set apart to serve our God, not to serve our selves. And this is Morale Disciplinae, (as saith Halensis) or ex instituto; moral by way of Discipline, or by way of institution, and is also a substantial part of the fourth Commandment, belonging not only to the Jew, but also to the Christian.

[Page]But the determination of those dayes to the seventh was meerly ceremonial (as a sign to the Jew) and to a seventh, cannot be moral (as a duty to Christians) by virtue of this commandment, save only according to the rule of general equity, that Gods proportion is the best proportion; and that, if one of seven were apportioned for the lesser, how much more for the greater blessing? Yet still in asserting thus much, we must take heed that the institution of the day which belongs to the letter, be not alledged to confine the obligation of the duty which belongs to the end of this commandment; for that were to set up the second and lesser, against the first and greater morality of the Sabbath; In which respect tis probable that Damascene so plainly averreth, That whiles there was no Law, no Scriptures, there was no Sabbath, [...]: Dan. lib. 4 de▪ orth. fide cap. 24.) But after the holy Scripture was given by inspiration from God to Moses, then, was the sabbath consecrated to God, for men to exercise themselves in his holy Scriptures: So that according to Gods own example (if this author say true) we are first to provide for the duty, then for the solemnity of Religion; And we may the better believe him, because his saying is according to Gods command; For the fourth commandment, being the commandment of consecrations, yet first requires a worship intrisically and essentially▪ holy, before it requires the adjuncts of that worship to be made extrinsically or accidentally holy: So that clearly by the fourth commandment it self, rightly understood, the duty is above the day, and the exercise of Religion is to be preferred above the Solemnities of time and place, wherein it is exercised; and consequently if the publike exercise of Religon that is in use, doth not truly glorifie God, a man may better keep the sabbath in his own, then in Gods house, supposing he worship God better in his own house, then he can in the Church: So neerly doth it concern us all to be sure of the substance of our worship, before we can pretend to be true keepers of the sabbath; for if the Prayers or Administrations wherein we communicate, do not in very deed rightly glorifie God, tis not going to Church can make us keep the sabbath (for infidels and heriticks may do that as well as the best Christians; and the best Christians may be kept [Page] from doing it) because what we get of the day, we lose of the duty, [...]t is not possible that any thing of superstition or of irreligion should afford the soul of man any true rest in God which is the end of the sabbath: And this seems to be our Saviour own doctrine at that same time when he reproved the blindness of the Pharisees about the observation of the sabbath, by scripture, by reason and by a miracle; (Mathew 12.) three such arguments as were sure to leave none of them unconfuted; for if they had judgement, reason would be their confutation; If they had Faith, the Scriptures; But though they had neither judgement nor faith, yet a miracle was able to do the work; and we may well suppose the error was very dangerous which our blessed Saviour did confute with so much industry, and so many arguments, as he did scarce any other in all the Gospel: In this case he said to the ruler of the Synagogue, Thon Hypocrite, Luke 13. 15. In this case he looked round about on the Pharisees with anger, being grieved for the hardness of their hearts, (Mar. 3. 5.) He imployed his tongue, his eyes, his heart, his head all to beat down this Heresie, or rather this Hypocrisie, which under pretence of being zealous for Gods commandments, did in truth not only secretly undermine, but also openly oppose them. Accordingly our blessed Saviour and Master hath in one chapter, (Mat. 12.) fortified us with no less then four limitations of this or any other positive or Ceremonial Law, wherein it doth not bind and oblige: or at least four interpretations to mitigate the rigour of its obligation: The first is, Lex naturae or necessitatis: it must give place to the Law of nature or of necessity, as in the case of Davids Hunger, ver. 3▪ 4. The Second is Lex cultus: it must give place to the Law of Religion, as in the case of the Priests working about the sacrifices on the Sabbath, and yet they were blameless, ver. 5. The third is Lex charitatis: it must give place to the Law of charity, as is proved from the saying of Hosea, I will have mercy and not sacrifice, ver. 7. The fourth is Authoritas legislatoris: the authority of the lawgiver; for he that made it may abrogate it, (an argument not used in the Text concerning any (intrinsically) moral law or duty) The Son of man is Lord also of the Sabbath, ver. 8. We may add a fifth from the repetition of the same story, and that is Intentio legislatoris: it must give place to the intent of the Lawgiver, [Page] which is the good, not the mischief of those to whom he gives his Law; And this Limitation or Interpretation we find Mar. 2. 27. in these words, the sabbath was made for man; that is, for mans good, to wit the outward rest of his body and the inward rest of his soul; and therefore it is not his intent who made the Sabbath for mans good, both in corporal and spiritual rest, that it should bind him to any real mischief either in his body or in his soul: wherefore it is evident by our blessed Saviours own determination, That though great is the obligation of those ceremonies which are of Gods own immediate appointment, yet greater is the obligation of the least moral duty then of any of those ceremonies, when that Moral duty concerns either our selves or our neighbours, and not only when it concerns our God.

For ceremonials are appointed for Morals; but Morals are appointed for themselvs: Positive constitutions are for the inforcement of natural institutions, but natural institutions are for the God of nature. Wherefore since Gods worship is not ceremonial but moral, not positive but natural, & the Sabbath is both positive and ceremonial, it must follow that the worship was not ordained for the Sabbath, but the Sabbath for the worship, and consequently the worship is cleerly above the Sabbath: And this same Antisabbatarian doctrine, is not only of Christs, but also of Moses his own teaching, if we may believe the Jewish Doctors themselves, upon those words of Exod. 12. 16. And in the first day and in the Seventh day shall be an holy convocation; For there this is Aben Ezzra's gloss in the first day, because that was the day of their going out of Egypt; and in the seventh day because that was the day of Pharaohs being drowned: therefore those two dayes were more strictly observed then any of the rest that came in betwixt them; And yet if we look narrrowly into the matter, not the dayes themselves, but the duties performed on them, made the holy convocations; for it is evident from the Text, that the first day was sanctified by eating of the Passeover, and the Seventh day was sanctified by the heavenly Songs and thanksgivings of Moses and Miriam; so it was the Passeover and the thanksgiving; not the first and the seventh day; that is Holy, duties, not holy dayes, which made the Gathering of the people to be an holy convocation, and shewed it to be so.

[Page]We ask no more of Christians but this, That they will allow Duties to be above dayes in making of holy convocations, and consequently the publike worship of God to be above the Sabbath, the day wherein he is to be so worshipped; And this being granted (which cannot well be denied) it must needs follow that they best keep the sabbath who have the best publike worship of God, which is the duty; not they who are strictest in observing of the day which is the ceremony, who talke much of the Sabbath, but follow such a service or worship of God as is more agreeable with mans humors, or with humane invention, then with Gods word or divine institution; A Service or worship which though it may be solemn and publike in regard of the Convention, yet not in regard of the Communion, since no man can c [...]me as a Communicant to that worship concerning the which he is not well assured, that it is according to the analogy of Faith: For he may neither give up his conscience in a blind obedience, nor may he retain it upon uncertainties, the one being against the evidence, the other against the assurance of faith; and whatsoever is not of faith is sin, Rom, 14. 23. Whether it be not of faith for want of evidence, or for want of assurance.

Nor doth this divinity whereby we [...]ollow the best Divine that ever was in preferring substances above accidents, morals above ceremonials, Duties above dayes, any whit diminish the true Santification of the Sabbath, but rather improve & advantage it: For it is an undeniable rule of reason, and much more of religion, That all moral duties must have moral antecedents, concomitants, and consequents, which if we will apply to this moral duty of Gods publike worship, we shall find any day consecrated there to, whether weekly or yearly, little enough either for our preparation before we go to worship, or for our attention whiles we are worshipping, or for our meditation and thankfulness after we have worshipped.

In a word, a Sabbath in general is doubtless moral by the fourth commandment, which requires a day to be set apart or made holy for Gods publike worship, & requires that the day so set apart, be esteemed holy and religious, though not so much for its own sake, as for its works sake, according to St. Pauls command concerning the Ministers that are set apart for the same worship, 1. Thes. 5. 12, 13. We beseech you brethren to know them which [Page]labour among you, and are over you in the Lord, and admonish you; And to esteem them very highly in love for their works sake: which text plainly convinceth those men to be the greatest sabbathbreakers, and contemners of the fourth commandment, who will not know those which labour among them in the Lord, unless it be to contemn, and to revile and to oppress them; and are so far from acknowledging those labourers to be over them in the Lord, that they strive both to bring the labour under their girdles, and to tread the labourers under their feet; for the Apostle saith expresly, they are to be esteemed highly, if not for their own, yet surely for their works sake; & in saying so teacheth us to say the same of the time and place that are consecrated to the publike worship of God; For by the rule of proportion what is commanded concerning one adjunct of Religion, is commanded concerning the rest; and we may not think we have dicharged our duties to the fourth commandment by honouring the time, but pillaging and defying both the Places and the Persons that are consecrated to Gods service; or to speak yet more plainly, by crying up the Sabbath, but beating down both Churches and Ministers.

And indeed the fourth commandment it self hints no less, which deriveth the reason of the Sabbaths being sanctified above other dayes, not from any holiness in the day it self, or any set number of dayes, but only from the holiness that is in God: (Wherefore the Lord blessed the seventh day and hallowed it:) The Sabbath in respect of its duty, is without doubt of Divine right; in respect of its day, may without derogation to the fourth commandment, in the Judgement of many good Divines be said to be of Ecclesiastical right; For the duty is matter of Religion, which God hath reserved wholly to himself; the day is matter of order, which God hath in part left unto his Church, even in this very case; for though he hath determined a set day for his publike worship, yet he hath not confined his Church to that day (as he hath to the worship it self) by his determination: Therefore we may not deny Gods Church that liberty which he hath given her, though we are willing to say he hath given it with this limitation or restriction, that where the Apostolical Church hath positively determined any thing in the practice of Religion, (as in the weekly festival for the honour of Christ,) [...] Church after it may not lawfully alter the determination; [Page] And where the Catholick Church hath determined to the same purpose, (as in the yearly Festivals for the honour of Christ,) particular national Churches may not with sobriety or with safety determine against it; For though neither of these in it self is against the substance of Religion, yet both are against the order and exercise of it, and therefore against God, who is the God of order, and hath commanded the exercise of Religion.

We conclude then, that though the Sabbath in special is abolished, that is to say, that determinate set day, no less then that Temple and that Priesthood, yet not others instead of them; which having been since determinately pointed out, and appointed by the authority of Christ and his Apostles, have as much real holiness in them as the other ever had, and that by virtue of the same Commandment, which requires as a holy a publike worship now as it did then, since the same God who said to the Jews in the old, hath said to the Christian in the new Testament, be ye holy for I am holy, 1 Pet. 1. 16.

Wherefore the name Sabbath, cannot add to the Religion of the worship, but it may add to the superstition of the worshippers: And tis safest for us now to look upon it as a name of the old use, though it signifie a thing of the new use: wherein it is not amiss to take notice of Eustathius his Criticism upon the third of the Iliads, concerning [...], words that are still of the old usage; as [...] still signifies a headpeice, though now it be not made of a sea doggs skin, for which cause it was first called so; And [...] signifieth Arms, though now they are not made of brass but of yron: So [...] is still used for to write, though now our writing be not by ingraving or making any hollow impressions: many other of the like kind may be observed both in the Greek and Latine tongue, wherein the same word is still retained, though the thing be quite out of use; And by this rule we may still retain the words, Priest, Altar, Temple, Sacrifice: as well as sabbath, viz. all of them by way of custom, but none of them all by way of contestation; And God himself calling the day of Attonement a sabbath, (Lev. 16. 31.) though it came but once a year, hath licenced us to give the name Sabbath as well to our Aniversary, as to our weekly Festivals. But indeed the question is [Page] not about Sunday a Sabbath, as if Caesar-like it would admit of no Superiour; but of Sunday the Sabbath, which Pompey-like, will admit of no Equal: and I answer, That to call Sunday the Sabbath, by way of eminency, though it were lawful, yet it is not laudable; and is therefore better omitted then practised: for besides that every language in the Christian world takes the Sabbath day for Saturday, save only our late new English, and God himself hath taken the seventh day and the Sabbath for terms convertible, and all the wit of man cannot take the first day for the seventh day, it is neither safe for us nor for our festival to seek to derive its holiness from the Jewish Sabbath; not safe for us, because it will make us Judaize, at least in other mens judgements, if not in our own, which is a thing that Saint Paul, if he were amongst us, would be much afraid of for our sakes, (Gal. 4. 10, 11.) and therefore much more should we be afraid of it for our own sakes: Not safe for our festival, which by that means will be made rely upon a broken reed (for the broken reeds are more now in Judaea then in Egypt) and so be subject to a downfall; For the Sabbath is as alterable to the Christian, as to the Jew: but the Lords day is eternal. And if we have such a Sabbath as is subject to alteration, we must have such a Sabbath as is subject to annihilation; for the one is naturally not only a fore-runner of, but also a preparation to the other.

Wherefore let my soul look after such a Sabbath, as may lead me not to an outward and temporal, but to an inward and eternal rest, of which the Apostle speaketh, Heb. 4. 9. There remaineth therefore a rest to the people of God: [...], the keeping of a Sabbath; but it is such a Sabbath as hypocrites cannot keep, nor Atheists hinder good men from keeping; whereas this outward Sabbath may be most observed by hypocrites, and altogether opposed by Atheists: But this is such a Sabbath as Hypocrites cannot keep; for it is [...]: only for the people of God; And such as Atheists cannot hinder good men from keeping; for the text saith, [...], relinquitur; They that can take away all other things, cannot take away this Sabbath from us: they must still leave that behind them, though they have plaied at sweep-stakes with all the rest; This is a Relique that I must highly prize, because they cannot [Page] plunder; according to that admirable gloss of Epiphanius (adver. Her. Manich.) upon these very words of Saint Paul, [...], The Lord Iesus Christ himself is our Sabbath and our rest; and in this sense we had need both labour and pray that we may be Sabbatarians.

SECT. VII. That Sunday hath a better title to holiness and unchangeableness as the Lords day, then as the Sabbath: And that the Lords day, and the Lords Labourers or Ministers are both to continue to the worlds end by vertue of Gods command in general, and of Christs determination and institution in particular.

WILL you plead for a Sabbath in Paradise from Gen. 2. 2? you will not from thence be able to advantage our weekly Festival; For besides that the Fathers are of another mind, (particularly Justine Martyr in his Dialogue with Trypho, who quarrels not with him about that Tenent, though being a Iew, he would have been zealous to have proved his Sabbath before Moses, could he have made good his proof?) and that these words seem to be spoken by way of anticipation, to continue the history, like that of the Saints rising at our Saviours death, Saint Mat. 27. 52. which yet was not so, till after his resurrection, for Christ was to be the first that should rise from the dead, Act. 26. 23. The reason of the name Sabbath depends upon the creation, of which God repented soon after, as saith Moses, it repented the Lord that he had made man on the earth, and it grieved him at his heart, Gen. 6. 6. when as the reason of the name Lords day depends upon the Redemption, of which he cannot repent: For Christ rising again from the dead now dieth not, death from henceforth hath no power upon him: for in that he died, he died but once to put away sin: but in that he liveth, he liveth unto God, Rom. 6. 9, 10. And as Christ being raised from the dead dieth no more, so neither can this Festival die which is consecrated to the memory of his resurrection: [Page] but as long as the first day of the week shall last, so long it must be our Lords day, and not our own: As is the mercy immortal, so is the duty that recordeth it; and as is the duty, so is the day on which it is recorded: As is the Lord himself, so is his day, as much as a day can be, the same yesterday, and to day, and for ever: The same in all ages and successions of the Church; Not changeable now by the Authority of his present Catholick Church, because that hath a power for edification not for destruction, 1 Cor. 10. 8. and in this change the Church that is now, would but pull down, what the Church, when it was under the master-builders hands, did set up: Not changeable by the Authority of Angeis, for they in so doing would in effect preach another Gospel, another Christ delivered for our offences, and risen again for our Iustification, and so being themselves under Saint Pauls anathema, Gal. 1. 9. I dare further say, (and I hope it is no presumption, sure it is intended with reverence) not changeable by Christ himself, according to his power of excellency whereby he is head of the Church, and founder of all Christian Institutions; because though the change be Metaphysically possible, that is, in its own nature, for that all daies are alike in themselves, as to Gods worship; yet it is not morrally possible, that is, in the end and reason of the change, because Christ cannot rise again from the dead, and consequently, there cannot be another day, as a memorial of his resurrection.

More daies then this may be set apart for the honour of Christ, by the example and from the reason or end of this; for the duty is of extent large enough to employ many daies, and God having consecrated time to his own service, hath made it lawful, or rather necessary for the Church to do so too; and we find the Jews did ordain the feasts of Purim and Dedication, without any peculiar precept from the text, and yet are justified for so doing: But this day must be set apart by the example of Christ himself, who made it his free-will-offering to God, by making on it the first ordination of the ministers of his Gospel. Other daies are authorized by vertue of this: but this day is authorized by vertue of Christ, who chose it for the day whereon to ordain his Apostles the Teachers and Governors of his Church; and also to give unto them the power of ordaining [Page] others: So that both the circumstances of time and person, the day and the Ministers of Gods publick worshp, have no less then the chief corner stone for their foundation: For they both are grounded upon the practise of Christ on the day of his resurrection, though builded upon the practise and precepts of his Apostles. So we read, John 20. 19. The same day at evening, being the first day of the week, came Jesus and stood in the midst, and saith unto them, Peace be unto you; the same day at evening; the evening follows the morning in the Christian, but went before it in the Iewish account of daies. The evening and the morning made the first Sabbath, but the morning and the evening made the first Lords day; what other reason can we give of the change, but because the Lord rose from death in the morning, Being the first day of the week? Why is the first day of the week so punctually named? Surely not to tell the Apostles what day it was, but to tell us that should be after them, that we might know the very day on which Christ had purchased for, and bestowed on his Church such unvaluable mercies, and so know it as to keep it, as it followeth, ver. 21. Theu said Jesus unto them again, Peace be unto you; Now it is more then an ordinary salutation, it is certainly a most solemn benediction: Peace be unto you; as my Father hath sent me, even so send I you and when he had said this, he breathed on them, and saith unto them, receive ye the Holy Ghost. We have here the practise and example of Christ, for solemnizing the day of his resurrection, and for the ordaining of his Ministers: We have his example for the observation of the Lords day, which as he made holy by his own rising, so he kept holy by his blessing, and ordaining the Apostles on it: And we have his example for the ordination of the Lords Ministers: and there is little reason why we should easily, and much less slightly, pass by the former, since we are sure that the latter is to continue till the worlds end; for this is the full meaning of the words, As my Father sent me, and endued me with the Holy Ghost, or with spiritual authority to be the teacher and governor of his universal Church: So I send you, and endue you with the Holy Ghost, or with spiritual authority and power, to be teachers and governors of the Church after me: And as the Father sent me with power and authority of sending others, and of giving them the Holy Ghost, or my spiritual power: So do [Page]I send you with the power of sending others, and giving unto them the Holy Ghost, or this spiritual authority and power of sending others still after them, even to the worlds end. This is the full meaning of those words, and therefore the antient Fathers, (particularly Saint Cyprian and Firmilian) did rightly apply this Text to prove by it the authority of the Church in their daies, and we may as rightly alledge it now to justifie the same authority: For the Bishops are obliged by this Text to ordain a succession of Ministers even to the worlds end, One must be ordained to be a witness with us of his resurrection, saith Saint Peter, Acts 1. 22. If God say, One must be ordained, it is not for boisterous men to say, ye shall nor ordain; nor for timerous men to say, we dare not: They that are enemies to the ordination to the witnesses, can scare be friends to the Doctrine of the resurrection. The Lords daies and the Lords Ministers will stand or fall both together; and there is no opposing the one, without opposing the other; and no opposing either, without opposing Gods command. For indeed they are both alike in general commanded by the fourth Commandment, though only one be named, (even as uncleanness and fornication are both forbidden in the seventh, though only adultery be mentioned) and they are both alike in special determined by the example of Christ and of his Apostles, and the constant and universal practise of the Christian Church: As there is an order from the Holy Ghost that concerns the time or the day proved from the first of the Corinthians 16 2. As I have given order to the Churches of Galatia, even so do ye: that is, the same order that I gave to them concerning the first day of the week, I give also to you, and in you to all other Churches; (which order was accordingly speedily and generally obeyed, because there was an irresistible reason for that obedience;) so also there is an order from the Holy Ghost concerning the persons, proved from Acts 20. 8. The Holy Ghost hath made you Overseers or Biships; and Titus 1. 5. That thou shouldst ordain Elders or Presbyters; whence it must needs follow, that to disturb the persons ordained to be in the Church of God is equally sacrilegious, as to disturb the day that was settled by the same order▪ For the determination of the persons appointed to be the Lords Ministers, is full as plain (to speak but sparingly) both [Page] in the prescript of the Text, and in the practice of the Catholick Church, as is the determination of the Lords day; and those men are equally inexcusable, who make bold to alter Gods determination in the one, as those who make bold to alter it in the other; for both being established by the same authority, are alike unalterable.

An universal obligation bindeth equally all persons, at all times, and in all places; and therefore only moral and eternal duties of the Text, can immediately and from themselves have such an obligation, as the duties of faith, hope and charity: But yet a determination of the Text, though by way of example only, concerning the publick exercise of those duties, which is without controversie in the Gospel of Christ given to us Christians, may also immediately and by vertue of the said duties, have an universal obligation; because to occasion the disturbance or disesteem of the true and laudable exercise of Religion, whether by profaness or perversness, whether by throwing aside or pulling down the time, place or persons appointed for that purpose, is certainly ungodly and irreligious, and it is at no time lawful to do an act of ungodliness or irreligion.

SECT. VIII. That Sunday, as the Lords day, is most truly a Christian Festival, and ought to be most Religiously observed; and so ought also other Festivals instituted in honour of Christ, as being likewise our Christian Sabbaths.

NO Christian festival whatsoever, but must be wholly Christian, both in its foundation, Christian Verity; and in its institution Christian authority; and in its observation, Christian service or duty; For the day is holy for the duty, not the duty for the day: and they who teach or practise otherwise, are like those Priests of Spain, mentioned and reproved in the fourth Toletane Council, (can. 9.) who would not say the Lords Prayer, but only on the Lords day, Orationem Dominicam tantum die Dominico dicere voluerunt, as if Religion [Page] were an adjunct of time, and not rather time an adjunct of Religion; Christian Verity, Christian Authority, Christian Duty: no man can willfully go against either of these principles, but he must profess himself either Unchristian or Antichristian: And behold our weekly festival in honour of our Saviour Christ, is justifiable by all these three, and consequently being truly Christian in all these respects, that is to say, in its foundation, in its institution, and in its observation, must needs be an universal feast for all Christians to be partakers of, for that it is annexed to the Christian Religion as necessary (by the necessity of Justice) from the duty and thankfulness we all owe to our Saviour Christ, and therefore may not be carelesly neglected, much less irreverently profaned without the Imputation of injustice and unthankfulness: The Casuists speak louder, and say; not without the imputation of Sacriledge; So Cajetane in his summulae; Festos dies in honorem Dei sanctificat [...]s violare, peccatum est Sacrilegii, quia injuria fit tempori sacro, quantum ad illud ad quod sanctificatum est; To profane a Holy day, that is made and kept holy in honour of God, is a sin of Sacriledge, because the profanation of time that is sanctified, is an affront and defiance of its sanctification; so that in effect it is a double Sacriledge, for it robs time of that holiness which belongs to it, and it robs God of that time which belongs to him. This great Sacriledge is yet further accompanied with one of the seven deadly sins (commonly so called) and that sin is spiritual slothfulness: So saith Alensis, Accidia opponitur praecepto de sanctificatione Sabbathi; In peccato enim Accidiae, Tristitia est de spirituali laborioso, cum amore quietis carnalis; è contra vero, in illo praecepto est Amor sanctae quietis, quae est cum gaudio in bono spirituali; (par. 2 qu. 140. m. 10.) The sin of slothfulness is opposed to that precept of the sanctification of the Sabbath; for in the sin of slothfulness there is sorrow for spiritual labour, and love of carnal rest. But in the precept concerning the sanctification of the Sabbath, is commanded the love of a Holy Rest, or Joy in our spiritual good, which as it is not obtained without great labour, so it is not enjoyed without great rest, even the sweet and most comfortable rest of the soul in God, for his everlasting mercies in Iesus Christ: so that all those Festivals which commemorate to us the mercies of God in Christ, are to be accounted [Page] as our Christian sabbaths, and we shall be little less then enemies to our own souls (if not to be our blessed Saviour) unless we seriously endeavour to make them so: Surely if men did truly believe and earnestly desire the life everlasting, they would be as carefull not to defraud their souls of due nourishment, as they are not do defraud their bodies, and would no more begrutch the time for the one then for the other; but would rather be more industrious to save their souls, then they are to preserve their bodies, and consequently more solicitous how to lay in provision for a supply against their spiritual, then for a supply against their corporal necessities; alwaies remembring that Motto Ex hoc momento aeternitas, as we spend our time here, so we shall find our eternity hereafter.

For God who hath given us time only to prepare and provide for eternity, will certainly call us to a strict account for all our time; but to the strictest account for that time which he hath more immediately allotted and consigned us to make that preparation.

SECT. IX. The fourth commandment was not given to limit the first; and therefore excludes not other Festivals, shewing our true love of Christ, but rather commands them: The true manner of ob. serving any Christian festival, (particularly Easter) is to account and make it a day of Observations, by observing our selves, and our Saviour: our selves what we have been, what we are, what we desire to be: Our Saviour what he was in his humiliation, what he is in his exaltation, what he will in his retribution.

CHristian Feasts were not ordained not so much for the outward as for the inward man; Hence excellently the divine Nazianzen, (or at. 44.) [...]: No beauty doth so much enamour and delight the most affectionate lover of beauties, as our spiritual keeping of publike assemblies doth delight a Christian lover of Festivals: We will therefore [Page] enquire how a good Christian may best keep a spiritual feast unto the Lord, and we hope thereby not to overthrow but rather to establish our set temporal Festivals: And indeed we cannot better keep a spiritual feast unto the Lord, then by accounting it a day of observations; as Moses said of the feast of the Passeover, that it was a night of observations, [...], & Salomon Jarchi gives this gloss upon the place, [...] because the Lord observed himself that night, and watched that he might deliver Israel according to his promise. And sure we are, that our blessed Saviour thus observed and watched himself that he might deliver us from sin and death; and as sure that this day of our deliverance ought be a day for every good Christian most especially to observe himself, and yet much more to observe his Saviour; That sabbath day was an high day, to the Jew whereon was celebrated the Passeover, (John 19. 31) And since there is much greater reason it should be so to the Christian, tis not possible there should be greater supestition in it: For reason and superstition could never yet agree so well together, that what was truly Rational, could by the wit of man be proved superstitious.

We must then account this day an high day, and not confine our devotions so to our weekly Festival, as if that alone were within the compass of the fourth commandment; For we may not limit the first commandment by the fourth, since the first is the great commandment to which all the rest, in that Table, are to be reduced, according to our blessed Saviours own determination, Mat. 22. 37, 38. Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, with all thy soul; and with all thy mind; this is the first and great commandment.

By which his determination, our infallible Doctor hath concluded the fourth commandment to be moral, in that he maketh it reducible to the first, but withall, to have its chiefest morality meerly by vertue of that reduction: And in this respect we may pray in faith, Incline our hearts to keep this law, as well as any of the rest in the Decalogue, looking on the duty as moral for it self; on the day as moral for its duty; for the duty is clearly reducible to the love of God, and consequently to be most religiously observed for it self; & by vertue of that comes in the day, (with its other adjuncts,) to [Page] be most religiously observed for the duty: We have a Theological certainty concerning the duty, which is the rest of our souls in God; we can have but a moral certainty concerning the day, as set apart for that rest; yet we need not fear a mistake in the day, being sure of no mistake in the duty; and consequently observing the day for the duty, we cannot but pray in faith for mercy, because we have transgressed, (for who did ever rest in God as he was bound to do?) and for grace, that we may not transgress; but may still more and more rest in him, till we come to our eternal rest. Therefore we may not limit or restrain the end of the fourth Commandment by the letter of it, advancing the day above the duty; for that is the way not to pray in faith that we may keep this Law; much less may we limit and restrain the first Commandment by the fourth; for that is the way not to be able to pray in faith, that we may keep any other Law, since it is evident that the love of God is the foundation of faith in all our prayers, and that Love is required in the first Commandment, so that to restrain that Commandment is to restrain our love of God; and to restrain our love of God, is to restrain our faith in God: Again, we may not limit the first Commandment by the fourth; for that were to limit the greater by the lesser; and tis evident, the fourth was given to establish the exercise of the first, not to enfeeble its obligation; since then the first commands us to love God with all our hearts and with all our souls, we may not think that the fourth was given to confine this love in any one particular member of Christ, much less in his whole mystical body, as if Christians were bound to make use of their hearts and souls in the publike exercise and profession of their love to God only upon Sunday, or upon one day in seven.

Accordingly we must account every Christian Festival that is truly in honour and for love of Christ. (and particularly this of the Passover) An high day; and to shew that we account it so, our best way is to endeavour to make it so, by making it a day of observations. Now observations cannot be less then two; and that two may indeed serve our turns one of these observations must be of our selves, another of our Saviour: The observation of our selves must be three-fold, what [Page]we have been, what we are, what we resolve to be. First, what we have been; miserable sinners; Thus the Psalmist observed himself, when he said, for innumerable troubles are come about me, my sins have taken such hold upon me, that I am not able to look up, yea they are more in number then the hairs of my head, and my heart hath failed me. O Lord, let it be thy pleasure to deliver me; make haste O Lord to help me, (Psalm 40) I have been hitherto a miserable sinner, but I beseech thee to deliver me both from my misery, and from my sin.

Secondly, what we are, penitent sinners; Thus holy Job observed himself when he said, wherefore I abhor my self and repent in dust and ashes, Job. 42. 6. Tis in the Origin [...] Idcirco reprobabo, therefore I will reject and reprobate; what? [...] saith Ezra, all my words; we may say more: all my thoughts words and work▪ which have been against thee, I will account them all as reprobate, for fear they should make me so: and I will repent in dust and ashes, that I have so frequently, so undutifully, so unthankfully sinned against that great Majesty which was able to confound me in my sins, and much more that I have thus sinned against that good mercy that is willing to save me from my sins, and dayly inviteth me to that salvation.

Thirdly, what we resolve to be; amended sinners: Thus the Prophet Jeremiah adviseth us; therefore now amend your ways, Jer. 26. 16. I appeal to all the consciences of all men now living, whether ever any ways of men so much needed amendment as ours do, who have made Saint Pauls general Doctrine of all mankind, as it were a particular History of our selves; They are all gone out of the way, they are altogether become unprofitable, (that's too mild, take it as tis in the Psalmist, they are altogether become abominable) there is none that doth good, no not one: Their throat is an open sepulchre, with their tongues have they used deceit, the poison of asps is under their lips, their feet are swift to shed blood, destruction and misery are in their ways, (1. quacunque incedunt, solitudinem & vastitatem faciunt omnia perdendo, saith Beza, where ever they go, they carry desolation along with them;) and the way of peace have they not known; 1. Vitam innocentem & pacisicam, saith Beza, [Page] they have not known what belongs to an innocent and a peaceable life; and indeed how can they know what belongs to peace, who will not know what belongs to innocency? These words were spoken in the Old Testament of the best of men, the Jews; and of them in the best of their times, that is, when King David, and King Hezekiah governed them; for all the Testimonies are taken out of the Psalms and the Prophesie of Isaiah; And hence it is, the Apostle by an argument à majori ad minus makes them Doctrinal of all men whatsoever; for though they were particular in their occasion or in their example, yet they were universal in their instruction and in their document. They were spoken only of some men, and that occasionally; but they are true of all men, and that Doctrinally, till God please to purifie their hearts by faith, and their lives by repentance: But we have again made them particular and occasional, and meerly Historical of our selves, who have been called to the knowledge of faith and the practice of repentance above all other Nations, and yet have outstripped them all in our works of infidelity and impenitency: Our infidelity whatever we vainly talk of faith) hath made us guilty of all this impiety and wickedness both against God and man; and our impenitency makes us still persist and continue in our guiltiness: Surely Saint John Baptist if he were now alive, would think himself bound to teach us, (though he were sure to lose his head for his Doctrine) that therefore the Kingdom of Heaven, the power of the Gospel, is so far from us, because we are so far from repentance. For he that might not preach the Gospel in vain, first preached repentance, saying, repent ye, for the Kingdom of Heaven is at hand, Mat. 3. 2. [...] resipiscite, repent ye; so Beza and our new translation, looking to the inward contrition and conversion of the heart: poenitentiam agite, saith the Vulgar Latine, do pennance, looking to the outward confession of, and humiliation for the sin. Amend your lives, saith our old translation (as it is still in the sentences before the common prayer) looking to the real correction and amendment of the sinner: contrition for the heart, confession for the mouth, correction for the life and conversation; not one of these must be wanting in him that desires and resolves to be [Page] an amended sinner: This for the observation of our selves.

The other observation must be of our Saviour, and that is also threefold, what he was, what he is, and what he will be. What he was in his humiliation, what he is in his exaltation, what he will be in his retribution.

First, what he was in his humiliation; our Surety and pledge to undertake for us: surely he hath born our griefs, and carried our sorrows, Isa. 53. 4. And again, the chastisement of our peace was upon him, ver. 5, that is, what chastisement was fit to have come upon us, that we might be in peace, did come upon him in our stead: So doth Aben Ezra gloss the words aright, though he be grossly (if not wilfully) mistaken in the person, applying this text to the Jews, as bearing the chastisement of the Gentiles, and not to Christ as bearing the chastisement of both Jews and Gentiles: where as it is unreasonable that the Jews should be punished for us Gentiles, and unpossible that their punishment should expiate our transgressions: No, it cost much more to redeem a soul, so that only he who was worth infinitely more then the whole creation, was able to pay the price of our Redemption: Excellently Saint Athanasius, [...], (Athen. [...],) The eternal Son of God brought the Temple of his Body for our pledge and ransom: The Grecians call a pledge or surety, [...], one that stakes soul for another; so was our blessed Saviour our pledge, to stake body for body, and soul for soul in our stead; we should also be his [...] in another sense: [...], saith Hesychius, the birds which (according to the Poets fiction) sprung out of Memnons ashes, were called [...], because they sacrificed their life to him from whom they had received it; we are bound to sacrifice our lives to our blessed Saviour, and much more to offer our selves to him as a living sacrifice.

Secondly, what he is in his exaltation, even our Mediator and Intercessor: He sitteth at the right hand of God, and maketh intercession for us, Rom. 8. 34. We cannot be so ready to pray for our selves, as he is to pray for us, and yet tis to be doubted [Page] whether he will pray for us, if we will not pray for our selves; Whether his offering himself to God will be available to our salvation, unless we also offer our selves unto him; for so the Apostle seems to intimate, Heb. 7. 25. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. For whom? For them doubtless that came unto God by him; but scarce for others who either come not to God at all, or come not to God by him, but by some other Mediator: Tis a dangerous matter not to look on Christ in his passion; and as dangerous not to look immediately on him in his intercession: The first shews us what he was in his humiliation; the second, what he is in his exaltation; and yet the eye of faith will still look further after him, not only as a Saviour, and as a Mediator, but▪ also as a Judge: for that's the third observation concerning Christ, what he will be in his retribution: Not a severe but a merciful Judge, to judge us according to the Gospel, which will condemn only the unrepenting and unbelieving sinners; not according to the Law which will condemn even the most righteous.

A merciful Judge to acquit us by the Merits and righteousness of that blood which he himself hath shed for us; according to that most comfortable Prayer in the heavenly Hymn of Saint Ambrose, (which alone was of merit enough to entitle the Ambrosian office, so long to keep its station against the Gregorian) We believe that thou shalt come to be our Judge; we therefore pray thee help thy servants when thou hast Redeemed with thy precious blood: We are sure thou wilt not lose thine own blood, and that makes us hope thou wilt not lose us, for whom thou hast been pleased to shed it.

Thus to draw neer to Christ, is to draw neer to him with a true heart, as we are commanded, Heb. 10. 23. Let us draw neer with a true heart, in full assurance of Faith: The heart with which we must draw neer to Christ, ought to be true to itself by examination, contrition, conversion; for tis a false heart to it self that wants this repentance; and it ought to be a heart true to its Saviour, by a lively faith in his death and passion; by a constant faith in his mediation and intercession; [...] [Page] [...] [Page] [Page] by a conquering faith in his aquitment and absolution; for the heart is false to its Saviour, that wants this faith and being false to its Master, cannot enter into his joy: O my God, make my heart true to it self by repentance, that it may be true to its Saviour by faith; then though I have sorrow in my self, yet I shall have joy in him, whose joy alone is an eternal joy.

SECT. X. That the end of this and of all other Christian Festivals, is our spiritual communion with Christ, and therefore they ought to be celebrated more with spiritual, then with carnal joys: That though our carnal joyes are greater in their proportion, yet our spiritual joyes are greater in their foundation.

A Carnal heart receiveth not the things of the Spirit of God, (1 Cor. 2. 14.) and much less the joys of that Spirit; wherefore we must look for a spiritual Feast, that we may have a spiritual joy: And accordingly the Church of Christ, as it hath not a carnal but a spiritual communion with Christ, so it hath not a carnal but a spiritual Feast, wherein it doth communicate, feeding on him in the heart by faith with thanksgiving: for without that, we may call the holy Eucharist a Communion, but shall not find it so, because we do not Communicate with our blessed Saviour; and so our souls may starve, whilst we are at this Feast, if we do not Spiritually eat the flesh of Christ, and drink his blood.

[...], saith Suidas, diem festum agebant. 1. Sacrificium offerebant, They kept a Feast, that is, they offered sacrifice; nor can we rightly celebrate this holy Feast, unless we offer unto God our sacrifice of praise and thanksgiving: And what sacrifice is left for Christians, but the living sacrifice of their souls and bodies, spoken of Rom. 12. 1.? For the soul though not named, must also be in the sacrifice, or else it cannot be a reasonable service. 'Tis not offering our Saviour, [Page] but offering our selves to God, that makes the accehtable sacrifice; not observing the holy institution, (yet I could heartily wish that were better observed by them who best observe it) but observing it with a holy intention that makes a spiritual Feast; and therefore our Church at the celebration of the holy Eucharist doth in Gods name invite us not so much to a corporal as to a spiritual feeding on the body and blood of Christ: And though some do scruple the offering up of Christs real body in that sacrifice, for they had rather say it is commemoratio sacrificii, then commemorativum sacrificium, yet none scruples the offering up of his mystical body in it; never any Christian did think he might leave himself out of the offering, though many have thought they might leave their Saviour out of it, (as to his carnal presence) for every man believes he is bound to offer the sacrifice of praise to God, and therewith also his own soul: so that even this our Feast must likewise be a spiritual Feast, or though the outward Elements may nourish our bodies to this natural life, yet the inward grace will not nourish our souls to the life eternal.

We conclude then, that no Feast can truly honour God, the God of Spirits but a spiritual Feast; And that whosoever hath once kept this, will endeavoor to turn all others into it, or at least to extract this out of them: he will feast his soul more then his body, as one that cannot well relish the carnal, because he hath tasted the spiritual delicacies; for most undoubtedly, our spiritual joyes though they come short of carnal joys in their measure and proportion, yet they far exceeed them in their cause and foundation: we are more zealous for our carnal joys, because they are connatural to us whiles we are cloathed with our flesh, but our spiritual joys, which are supernatural, do more deserve our zeal.

I will say to my soul, Soul take thine ease, eat drink and be merry, said the rich glutton, Luke 12. 19. What a great preparation is here to carnal joy? I will say unto my soul what a great proportion of it? take thine ease, eat, drink and [...]e merry; [...], Rest that thou maist eat and drink, eat and drink that thou mayst delight thy self and be merry; [...], saith Saint Basil; If thou hadst the soul of a swine, what couldest thou say or do more? [Page] so great a proportion is there of joy in the carnal man from carnal delights, as if even the spiritual part of him were made carnal, as if the soul it self were incorporated into flesh, and that flesh incorporated into swine, made the most brutish and sensual in the whole world, even swines flesh▪ yet so little a foundation is there of this joy, that tis grounded only on the mans own fansie; [...], ver. 17. He made his reckoning, but twas a false reckoning meerly of his own making, and not agreeable with the truth of the account: For the word is fit to express the condition of worldlings, saith Beza, quia totam vitam in subducendis rationibus consumunt, because they spend all their days in making reckoning; they spend all their time in casting up accounts either for their pleasure or for their profit; but tis by a false Arithmetick, an Arithmetick that is only in their own fansie, by which they cast up that which is not, and so must needs be out in their account. For they cast up for the time to come, making that a part of their reckoning; and by that, their life longer in their fansie then tis truely in it self, or in Gods appointment: which is so unimaginable folly, that it causeth the Son of God to thwart his own instructions; and though he much dislike the language of thou fool, Matth. 5. 22. Yet here he useth it, saying, verse 20. Thou fool, this night thy soul shsll be required of thee.

Thus are our carnal joys great in their proportion, not so in their foundation; but contrarywise our spiritual joys are greater in their foundation, then in their proportion; which shews that even the best of us, do so live in the flesh, as to live too much after it; contrary to that profession which should be ours, as well as Saint Pauls, for though we walk in the flesh, we do not war after the flesh, 2 Cor. 10. 3. Hence it is that the cause or foundation of our joy in Christ is infinitely greater then the measure and proportion of it: But yet the man after Gods own heart, the Prophet David, sets it out to the full; He was a man after our hearts in his carnal failings, but a man after Gods heart in his unfeigned repentance, which caused his spiritual rejoycings; And his spiritual joy was so great that he cals for company to rejoyce wirh him, saying, Rejoyce in the Lord O ye righteous, for it becommeth well the [Page]just to be thankful, Psal. 33. 1. As if he had said, since ye are truly righteous and just, being made righteous by his propitiation, and just by his satisfaction, it becommeth you well to rejoyce in him, that you may be thankful for this transcendent salvation: So let me be just; so let me be joyful.

SECT. XI. A zealous observation of this Christian Festival, proceedeth from the true love of our Redeemer, and thankfulness for our Redemption: A set form of Praise fittest to express that thankfulness.

IT were a fowl shame for Christians, who are most obliged to serve God, to be least devoted to his service; and therefore we must beware of shewing less zeal in our moral, then the Jews shewed in their ceremonial worship. When they celebrated their Passeover, they did sing some Psalms of Repentance, as a lamentation for the sinner; other Psalms of thanksgiving, as a triumph and rejoycing for the righteous: Canebant quaedam [...], quaedam [...], saith Scal. lib. 6. de emend. temp. They did sing some Psalms for propitiation, some for thanksgiving: And this was their hymn for thanksgiving, Blessed art thou O Lord our God King of heaven and earth, who hast sanctified us by thy Commandments, and hast commanded us in this manner to bless and praise thee: which hymn of theirs holy Zachary seems to have imitated, but withal to have amplified in his Benedictus, Blessed be the Lord God of Israel, for he hath visited and redeemed his people, that we being delivered from the fear of our enemies, might serve him without fear in holiness and righteousness all the daies of our life: A main ground of his blessing God is this, That God hath enabled his people to bless and praise him; Which invaluable mercy the Greek Church alwaies thought worthy of a particular thanksgiving, saying, [...], we give unto thee humble and hearty thanks, that thou hast given us this Liturgie, this good form of serving thee: That thou hast called us to this [...] [Page] [...] [Page] [Page] duty of publick thanksgiving: That thou hast vouchsafed us this great honour, who are dust and ashes, and greater mercy, who are sinful dust and ashes, to bless and praise thee and to call upon thy holy name. And they have this reward of their thankfulness, that in the middst of the greatest and bitterest enemies of the Christian Religion, they do still enjoy their Liturgy, groaning indeed under the bondage and oppression of their bodies, but infinitely rejoycing in the liberty of their souls: the Turks themselves thinking it too inhumane a tyrannie to bring that people into bondage both of body and of soul: And as for the Jews, they would have laughed at any man that should have offered them whimsies instead of certainties, and would sooner have let their bread be taken out of their mouthes, then this their hymn of blessing and praising God; So great, so fervent, so constant was their zeal, for that which they knew to be true godliness.

This, I say, was the general thanksgiving of the Iews at all their great Feasts, to the which they added those particular forms of thanksgiving, that most properly concerned the occasion.

And this was their spiritual manner of feasting, God himself suggesting no less, in that he commanded them to take their Lamb the tenth day of the moneth, which was not to be slain till the fourteenth; for why was the Lamb to be taken so long before hand, but only that their souls might feed on the goodness of God, before their bodies feasted on the Lamb? And the Jewish Authors tell us, that during those four daies, the Lamb was tyed to their bed-posts, that not only eating and drinking (as Saint Paul requires of us, 1 Cor. 10 31.) but also sleeping and waking, they might glorifie their God. And so will we too, if we have the true love and zeal of godliness, saying with those three holy men, for the same cause that they did, even our deliverance from the fiery furnace, not of temporary but of everlasting burnings, O ye servant of the Lord, bless ye the Lord, praise him and magnifie him for ever: O ye spirits and souls of the righteous, bless ye the Lord, praise him and magnifie him for ever: O ye holy and humble men of heart, bless ye the Lord, praise him and magnifie him for ever. So that unless we will profess that we serve our selves, not our God, that we are men whose spirits and [Page] souls are unrighteous, and that we are unholy, and proud of heart, we must bless the Lord, praise him, and magnifie him for ever.

This is the zeal we should bring with us to this and all other our Christian Festivals, as the Prophet requireth, saying, If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honourable, and shalt honour him, not doing thine own waies, nor finding thine own pleasure, nor speaking thine own words, Isa. 58. 13. which text (in Kimchies gloss) is to be interpreted of the Sabbath in general, for (saith he) the feast of expiation was strictly to be observed as a Sabbath, though it was placed on the 10. day of September (which might fall on any day of the week.) And he proveth a strict observation from the words themselves, wherein are both a negative and an affirmative Precept, which betwixt them do comprize the obligation of the whole Law: There's a negative Precept [...] in that he saith, You may not do your own pleasure, nor speak your own words: And [...] an affirmative Precept, in that he saith, you must call the Sabbath a delight, the holy of the Lord, honourable, and must accordingly honour him therein: Nor can we reasonably think our selves unconcerned in this Precept, unless we will think (or make) our selves unconcerned in the promise that is annexed to it, of delighting our selves in the Lord, and being fed with he heritage of Jacob, (v. 14.) so that this text was without doubt written also for our instruction, though not as Iews, yet as Christians: And therefore as the Apostle hath said, We have an Altar, whereof they have no right to eat, which serve the tabernacle, Heb. 13. 10. So may we say, we have a Sabbath, whereof they have no right to be observers, who serve the Tabernacle: And this text of the Prophet will as much concern our Sabbaths as it did theirs: For we must turn away our feet, that is, our affections from these Sabbaths, not seeking on them any rest or delight in our selves, but only in our God. Thus did the primitive Christians keep their feasts, as is affirmed by Nazianzene, (orat. 44.) [...]. We also keep holy day, but as it seemeth good to the Holy [Page]Ghost, either saying or doing something of our duty: So that our keeping of a Feast is nothing else but laying up treasure for our souls, or laying in provision upon which we may live in another world.

Wherefore it shall be my labour and my prayer, so to keep all the Feasts which are kept truly in honour of my Saviour, That I may at last be a guest at his own wedding Feast, and be numbred among those of whom it is written, Blessed are they which are called unto the marriage Supper of the Lamb, (Rev. 19. 9.) And though I cannot deserve it by my service, yet I will hope by being his constant and faithful servant, That he who maketh the marriage Supper, will bestow on me the wedding garment, and clothe me with his own righteousness, that I may be a guest prepared to come to, and set at his heavenly table, to keep one everlasting Feast with him and his, world without end, Amen.

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CAP. II. That God is to be adored only in Christ.

SECT. I. That no man whiles he is in the state of sin, cares to come near God; and that Adam after his sin, could not have adored God rightly, if Christ had not been revealed to him, as the propitiation for his sins.

IT is the property of a sinner to run from God; and therefore no man that is a sinner, and looketh upon God as angry for his sins, can truly worship him: For he that will worship God, must come unto him; but he that looks upon God as angry, will be sure to flie from him. And it is much to be observed, that after Saul knew God had rejected him for his disobedience, he desired to worship him only in shew, not in reality, 1 Sam. 15. 30. Then he said, I have sinned, yet honour me now I pray thee before the Elders of my people, and before Israel, and turn again with me that I may worship the Lord thy God: Here was a worshipper, but such an one as worshipped more to honour himself then to honour his Maker: Honour me now I pray thee before my people; not a word of honouring God by his worship; which is still the practise of such wicked miscreants, and will be to the worlds end, to make a shew of Religion, not for Gods sake but for their own; not to serve him, but to serve themselves: For where is much of sin, there must be little of Religion, (little in truth, though perhaps not in shew) it being the property of sin to drive us from God, but of Religion [Page] to draw us to him: And accordingly Saul being in the state of sin, professeth in effect that he was desirous to keep at a distance from God, saying unto Samuel, Turn again with me that I may worship the Lord thy God: He durst not say, the Lord my God: for he had too much provoked him by his sin, and too little sought to be reconciled to him by repentance, to claim any interest in his mercy: Sin wilfully committed drives a man from God; sin carelesly unrepented, keeps a man from him; so that whiles the man is in sin, whether it be willfully, or carelesly, he cannot come near God, but is either driven or at least kept from him; yea let him come never so near to God, yet by his sin he is sure to be kept far from him; for he so draweth near him with his lips, as to be far from him with his heart; It is not to be doubted but David made many a fair shew of worshipping God during that year that he continued in the guiltiness of his murder and of his adultery: And yet it is not to be thought, much less believed, that during that guiltiness he was a true worshipper; for it is plain from his own mouth that sin had shut up his lips because he prayed God to open them: and as plain, that sin shutteth not up the lips, but where it hath first shut up the heart, since the heart is the first mover in the order of Religion, and consequently the first stander-still in the neglect of that order.

No wonder then if the Text saith, God heareth not sinners, (John 9. 31.) for how can he hear those that do not speak? or if they do speak, yet they do not pray, because they have only Verbum oris, non verbum mentis, because they speak only with their lips, not with their hearts: God is not as man to be approached unto by outward addresses and applications; if the tongue move without the heart, the man sits still, and doth not at all draw near, in Gods account, whatever he may do in his own: Therefore the Apostle ascribeth it to one and the same faith that we please God, and that we come unto him: Heb. 11. 6. Without faith it is impossible to please God; for he that cometh to God must believe: The words will afford this Syllogism; He that doth come to God, doth alone please God; he that hath not faith doth not come unto God: Therefore he that hath not faith, doth not or cannot please God: And this Syllogism will afford us this Doctrine, That we must come to God if we [Page] will please him, and must have faith if he will come unto him: For he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him: That he is God, the fountain of all goodness; and that they who thirst after, shall drink deep of this fountain: Nay yet more, as the words are alledged to prove Enoch had faith, they must have this exposition, He that cometh to God, must believe that God is his God, and that he will be his rewarder, if he diligently seek him; for so did Enoch believe, when he did forsake, and by forsaking did provoke the men of that wicked age of the world, (foul enough for a flood to wash it, though no washing could cleanse it) only that he might walk with God: His Faith strengthened him against his fears, whiles it represented God thus speaking unto him, Fear not, I am thy shield and thy exceeding great reward, Gen. 15. 1. Wherefore though Moses spake not one word of Enochs faith, yet Saint Paul takes it for as good a proof that Enoch had faith, because he pleased God; as that he pleased God, because God took him.

And is it possible that this faith should be in any man who is yet in his sins? No certainly; for he cannot believe God to be his shield, whom he hath made his enemy; nor to be his rewarder, whom he hath made his avenger: Look upon your first Father Adam after he had sinned, and you will see your self in him, and your sin his: God called unto him, and said, Where art thou? but he said, I heard thy voice in the garden, and I was afraid, because I was naked, and I hid my self, (Gen. 3. 10.) A strange folly that made him think he could hide himself from Gods All-seeing eye; A stranger fear that made him desire to hide himself from Gods All-saving Presence; He knew that in God alone he lived, and moved, and had his being, and yet was afraid of him, when he was yet scarce fully entred into the possession of his life: The reason was, he had taken such an inmate into his soul as he knew God could not but hate, and could not but confound and destroy. Whiles he continued in his innocency, nothing that God said could fright him; nothing that God did, could hurt him: But when once he had sinned, Gods voice that only called for his appearance, was more terrible then his hand before that had taken away his rib; a still small voice in the cool of the day makes him flie into a thicket, as [Page] thinking thereby to secure himself. In this miserable condition he would have lived and dyed; (for the same cause must have produced still the same effect,) had not God promised him that the seed of the woman should bruise the Serpents head, and in that promise revealed Christ unto him as a propitiation for his sins; After that, though he was immediately thrust out of Paradise, yet he could think of comming into Gods presence with sacrifice and burnt offerings, (for sure twas he taught his sons those offices of Religion,) because he saw he had a Mediator to intercede for him; whereas before that promise, though he was actually in the Garden of God, yet he durst not come neer him, as not knowing how to intercede for himself: For his sin had cast such a confusion, such an amazement upon his soul, that he durst not open his eyes to look on God, and could not open his mouth to make supplication to him, because he knew he was first to make satisfaction, before he could be admitted to make intercession; for that Gods offended justice was to be satisfied, before his undeserved mercy might be implored: And so is it with all mankind ever since, being all conceived and born in sin, we cannot but come into the world with a natural aversion from God, that is, with a fear to come neer him, and with a desire to go and keep far from him, if it were possible, alwayes out of his sight. And as we come into the world, so we abide in it with a total aversion from God, till he be pleased to reveal his Son to us that we may know him, or rather in us that we may love him: Nor would any man that is descended from the corrupt loins of Adam, ever have thought, much less have desired to come neer God to worship him, had there not been revealed a sufficient atonement for his sin; For till our sins be expiated, we cannot hope that our worship should be accepted: And as for the heathens and Jews who worship God without the knowledge or with the contempt of Christ, we must say their worship is not good, and is rather out of a good custome, then out of a good conscience, (as too many Christians still worship God, who know not Christ effectually or practically) And tis better saying so, then to say they can have either a good conscience or a good worship, who have not faith in Christ.

[Page]Wherefore let my soul evermore bless God, for having revealed this great mystery and greater mercy of godliness, that he is reconciled to me in Christ, having blotted out my sins by his precious blood; And let me now be as much afraid of not coming into Gods presence to beg and gasp for his mercy, as I should have feared to come to him, if he had not made known to me the means and way of this reconciliation: For the Son of God having expiated all my sins, that by him I might come unto his Father, hath in effect told me that my sin of not comming to God is now like to prove of all others the most inexpiable.

SECT. II. That no religion adoreth God rightly, which adoreth him not in Christ; and of the excellencie of the Christian Religion; That no other Religion teacheth such conformable truths to right reason, declareth an expiation for sin, promiseth so great a reward, sheweth so pure a worship, or so innocent a conversation.

REason teacheth all men to adore and worship God; but tis only Religion that teacheth some few men how he is truly and rightly to be adored and worshipped; and those few men were heretofore the Jews, and are now the Christians; for they alone rightly worship God, who worship him in his Son, that is, in Christ; So saith the beloved Disciple in honour of, and in justice to his master, Whosoever denyeth the Son, the same hath not the Father, 1 John 2. 23. That is, he that hath not the Son for his God, hath not the Father for his God; For the nature of Relatives evinceth thus much, that if there be a Father there must be a Son; and if there be not a Son, there cannot be a Father; wherefore it is a gross mistake or rather a great blasphemy, to say that the Jews or Turks, or other Infidels do worship the same God with us Christians; for they not having the Son, cannot have the Father, and not having the Father, have not the true God: but an idol of their own making, nay a lyar insteed of God, as saith the same disciple, He that believeth not God, hath made him a lyar, [Page]because he believeth not the record that God gave of his Son; And this is the record, that God hath given to us eternal life, and this life is in his Son: He that hath the Son, hath life; and he that hath not the Son, hath not life, 1 John 5. 10, 11, 12. Wherefore that Religion which hath not the Son, hath not life; and the Religion which hath not life, what can it have but death? Nor is it lawfull, and much less laudable in any man, to account those men Christians who doubt the divinity of Christ: much less, who deny it: For they that have not Christ for their God▪ cannot have the true God for their God: And therefore Saint Paul takes these two for one and the same mischief, to be without Christ and to be without God: saying to the Ephesians, At that time ye were without Christ, being Aliens from the Common-wealth of Israel, and strangers from the Covenants of promise, having no hope and without God in the world, Eph. 2. 12. Saint Cyril in his Catechism expound these words of the Heathen, saying thus, [...]: Some of them made the Sun their God, that all the night long they might be without God; others made the Moon their God, that they might be without God all the day: But in truth the words will concern many men that are far from that stupid and gross Idolatry, even all Jews and all Turks, and too too many that are called Christians, even as many as question the divinity of Christ for all these alike are [...], All Atheists alike as being without the true God: And if their Religion make them Atheists, what shall we call it but Irreligion or Atheism?

But I will not insist any longer upon the proofs of the Text to justifie the Christian Religion, since even common sense it self doth make known this Tenent, and common experience doth make it good: For it is a very substantial and sufficient proof, that no other Religion hath in it those truths which are really conformable to a rational mans understanding, but only the Christian; for that no other Religion subsisteth any longer then the sword that forceth it: whereas the Christian Religion still abideth and continueth in the world, not by the violence but by the patience of those that uphold and maintain the same, nowithstanding the many and great difficulties that are in and with it, and the many and great oppositions and persecutions that [Page] have been and are against it: which must needs argue an inward consonancy or congruity of the Christian Religion with the very soul of man, as alone having truths able to satisfie it, and alone shewing means able to save it.

And indeed these three excellencies (among many other,) do give to the Christian Religion the preheminence above all other Religions.

The first is, That no other Religion declareth au expiation for sin: The Jewish Religion it self being defective in this particular, (but as it was Christian and looked unto Christ,) the Apostle plainly and positively assuring us, That it is not possible the blood of bulls and of goats should take away sins, Heb. 10. 5. So that no Jew could have this opinion of his own Religion, that it taught a way of expiating sin, unless he would be mad, that he might be thought religious; for there is no room for any the least probability against an absolute impossibility; but the Apostle saith it is not possible. And yet there can be no comfortable nor cordial practice of Religion to a man that groaneth under the burden of his sins, unless he have this perswasion that his sins may be expiated, and his person accepted, since it is impossible that any man should care to worship or serve God being offended with him, if he had no hope to appease him; Let this then be the peculiar excellency of the Christian Religion, that it may be most comfortably and most cordially practised, because it most teacheth that God may be appeased: nay indeed it teacheth how he is appeased, even by the merits and mediation of his son, who is both founder and the foundation of our Christian Religion.

The Second excellency is, That no other religion proposeth, much less promiseth, so great and glorious a reward to those that embrace it, as is the eternal and everlasting glory both of the body and soul; for to let pass the disputes of the Heathen in this kind, which were all either vanities or uncertainties, even Moses himself in the institution of the Jewish Religion, if we look upon the express and explicite Covenants of the law, went no farther then a a land flowing with milk and honey, and a long and prosperous continuance of them and their seed in that land; But for what concerns a better life after this, tis either darkly included in this promise, or rationally concluded from it, not without strong collections of a searching Judgement, such as was that of our [Page] blessed Saviour; Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob; for he is not a God of the dead, but of the living, Luke 20. 37, 38. Where the conclusion was virtually in the premises, though not found out, till the eternal wisdom of God discovered it: and since that discovery, we see tis undeniable in our own humane reason: yet if the Jewish Doctors could have seen so much before, tis scarce imaginable that one of their chiefest Sects or Parties (I mean the Sadduces) would have denied the resurrection: Let this then be another peculiar excellency of the Christian Religion, that it teacheth the body shall live again with the soul in the life everlasting: for this doctrine must needs terrifie us from the sins of the flesh, because we shall all rise again with our own bodies, and give account of the works done in them, and be acquitted or condemned according to that account: And this same doctrine must also needs comfort and strengthen us against all the maladies and miseries of the flesh; for what is a momentary sickness or miserie, to an endless and everlasting glory? Wherefore since it is the work of Religion to subdue the flesh to the spirit, both in its doings and in its sufferings, and thereby to subdue the spirit to God; and since the Christian Religion alone can do this work, subduing the flesh to the spirit in its doings, by terrifying it from sin; and in its sufferings, by strengthning it against miseries, I will evermore bless my God for calling me to such a Religion, which maugre all the mischief and malice both of men and devils, will neither let me be impenitently sinfull, nor uncomfortably miserable.

The third excellency of the Christian Religion above all other religions consists in that admirable holiness and Purity which it requires in the worship of Christ, and in all other duties and works of Christianity; whereas the Pagan sacrifices were full of cruelty, delighting in the blood of men, and their mysteries full of obscoenity invading the modesty of women; And the Jewish Religion, though it had nothing unlawfull or immodest, yet it had many things in themselves unusefull and unnecessary (though both useful and necessary in regard of the Jews, to keep them in obedience and from idolatry;) as circumcision, sacrificing of beasts, the distinction of meats, and the rigorous [Page] observation of the Sabbath: But the Christian Religion requires nothing of us, save what is usefull and necessary in it self, though it were not commanded▪ as it requires us not to circumcise the foresking of our flesh but of our hearts; not to keep a Sabbath by the external rest of the body ceasing from motion, but by the internal rest of the soul, ceasing from sin; and taking its repose in God; Not to offer the blood of bullocks, but to be ready to offer our own blood for Gods glory: not to abstain from certain kinds of meats, but to use them all with sobriety, for the chastisement of the body, and sometimes to use none at all, for the advantage of the soul; And whereas other Religions have too much of Mammon in them to teach men to forsake their estates, ours teacheth us to forsake our selves: nor if I had the tongue of men and Angels, were I able to express the incomparable purity of that faith whereby we are taught to hope in God, not only above hope, but also against it: in the midst of death to hope for life, in the extremity of Justice to hope for mercy: and so wholly to trust God with our souls, as not to hope for salvation but only to glorifie him thereby, desiring his glory equally with our own eternal bliss, or rather above it. Nor if I had a Seraphins quill, were I able to delineate the purity of that worship, which teacheth us to pray for nothing but in relation to the honour, and with subordination to the will of God: and to rest secure in the deniall of temporal blessings, whiles we rely upon the promises of those which are eternal.

This being such a purity as is above our Praise, and yet required to come under our Practice, plainly sheweth that our Religion is too much above our selves, either to proceed from our own understanding, or to depend upon our own wills: and consequently that God alone was the first founder, and is still the Master-builder and defender of it.

Nor doth our Christian Religion teach us this admirable purity and holiness only in conversing with our God, but also in conversing with our selves: not only in our duty towards God, but also in our duty towards our neighbour; Do but consider the ordinary offices of humanity, and the Christian Religion will shew you there is some thing of Divinity in those offices: for that teacheth you to relieve your brother not only as a member [Page] of your own body, having the same flesh and blood with your self, which is according to the office of humanity, but also to relieve him as a member of your Saviours body▪ as a member of God the Son, as a▪ temple of God the Holy-Ghost, which adds something of divinity to that office: Humanitas quàm sit proprium hominis, ipsum nomen indicat; shew the offices of Humanity to another man for your own sake because you are a man, unless you would be accounted a beast, was a forcible argument for men to be curteous and friendly one to another, before Christ came in the flesh: But now that argument must be strained to a higher pitch, and we must say, shew the offices of humanity to another man for the Son of Gods sake because you are a Christian, unless you would be accounted not a beast, but a devil.

So undeniable is the argument of the Christian Religion for the practise of Charity: So inexcusable are Christians above other men for the practice of uncharitableness: For surely we cannot deny but this doctrine of doing good to all, and hurt to none for Christs sake, is nowhere to be found but among Christians, though their practise in this yron age of the hard-hearted world hath much disagreed from this doctrine: As for the Turks religion, it was born in the camp, smells of the camp, lives by the camp; it was brought in by the sword, savours of the sword, is preserved and propagated by the Sword: And yet in this respect, (shame it is to say it, but the shame is theirs of whom it may be truly said,) many Christians are of late turned Turks: So that the black-mouthed calumnie of Calvino-Turcismus is in this sense a Truth, and the retaliation of that by Papismo-Turcismus, is in this sense not to be thought a calumnie; for both Protestants and Papists as much as they have of cutting of purses and cutting of throats in their late inhumane rapines and butcheries, so much they have of Turcism, not of Christianity: For that hath said, If thine enemy hunger, feed him, if he thirst, give him drink, Rom. 12. 20. That is, strive to make thine enemy thy friend by overcoming evil with good, but in no case to make thy friend (and much less thy God) thine enemy by overcoming good with evil. And indeed this mild voice is only the voice of the Christian religion: For even the Jew who came neerest to God and his goodness, did nevertheless say, An eye [Page]for an eye, and a tooth for a tooth; and thou shalt love thy neighbour, but hate thine enemy; Tis only the Christians hath learned this lesson from the mouth of their master, Love your enemies, bl [...]ss them that curse you, and do good to them that hate you, and pray for them which despitefully use you and persecute you, that ye may be the children of your father which is in heaven, Mat. 5. 42. As much then as love is above hatred, blessing above cursing, forgiving above reviling, relieving above revenging, and praying above persecuting, or in one word, heaven above hell, so much is the Christians Religion above all other religions in the offices of humanity, or in the conversation of man with man.

Again, look upon the conversation of man with woman, and you shall find the Christian is taught, and the good Christian doth practice a greater chastity in his marriage, then other men look after in their virginity. He knows he is bound to possess his vessel in sanctification and honour; not in the lust of concupiscence, even as the Gentiles which know not God, 1 Thes. 4. 1. and therefore will take heed of making his remedy his disease, of adding oyle to the fire, of provoking that lust of concupiscence, which he should banish and expel; for what he retains of lust, that he loses of sanctification and honour in his body, and of the knowledge of God in his soul: This chast consideration being grounded in the hearts of good Christians, will either keep them innocent or make them penitent; whereas other men that know not this Doctrine, or regard it not, do let loose the rains of their concupiscence, and are further from chastity in their virginity, then these men are in their marriage: For the one follow the Apostles advice, It remaineth that they who have wives be as though they had none, 1 Cor. 7. 29. The other follow their own unbrideled distempers which makes them that have no wives, to be as though they had them; And surely of the two, these are the further from chastity: The Heathen did glory of rapes and adulteries in their Gods, and therefore could not easily be ashamed of rapines and adulteries in themselves; And the Jew though he was tyed from fornication and adultery, yet whiles he practiced his polygamy, he did in effect commit fornication with his second wife; and whiles he exercised his divorce, he did in effect invite others to commit adultery with his first wife: For [Page] the best that we can say in this case of Polygamy, is, that the text which forbad it, (Gen. 2. 24.) was not so fitly explained to the Jews, as it hath been since to the Christians; and so the Jews were excusable because of their ignorance: For the words of Moses did leave them some liberty of thinking a man might be one flesh with as many women as he made his wives; for there it is only said, and they shall be one flesh: But our Saviour Christ hath plainly shewed us that those words are in truth to be confined to two persons, one man and one woman, by saying; And they twain shall be one flesh, Mat. 19. 5. whereby it appears to us Christians that Polygamy was a sin from the beginning, for it was against the law; but in the Jews, it was a sin of ignorance, and by that means not without excuse; for not being able to prove that God gave them a dispensation to make more wives we must either say their ignorance excused them, or their conscience condemned them; but tis not safe to say their concience condemned them, since no man can be saved that sins against his conscience, and doth not repent him of his sin, whereas without doubt the Patriarchs and King David were saved, though we find not they repented for having been Polygamists.

However it is clearly evident that the Christian Religion teacheth a far more chaste, modest and innocent conversation of man with woman, then did that of the Jews; and what can we require more in that conversation, then chastity, modesty, and innocency? And yet Saint Peter doth moreover add piety, bidding the husband and wife to dwel together, that their prayers be not hindred, 1 Pet. 3. 7. Others may look only after pleasure, or profit; but Saint Peter bids all Christians look after prayer and piety in their marriages.

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SECT. III. The reason why God cannot be rightly adored but only by Christians, is because he cannot be truly known and loved but only by those who know and love him in Christ; the true way to gain that knowledge, and to shew and keep that love, is universal obedience both to his affirmative and to his negative precepts, without which there can be no saving knowledge of God: That the Christians do know and worship God in Christ cleerly and substantially; and that the Jews did so know and worship him in types and figures; so that the Jewish and the Christian religion, differ not in substance, but only in degrees of perfection.

GOD cannot be rightly worshipped by those, by whom he is not truly known nor loved; and he cannot be truly known or loved by those who know and love him not in Christ; For he is the brightness of his glory, and the express image of his person, Heb. 1. 3. The brightness of his glory, so that we cannot love God but for his brightness; and the express image of person, so that we cannot know God but by this image: which being a Doctrine that contains something of ambiguity in regard of the several states of men, some having been trained up as Jews, others as Christians in the true knowledge and love of God, though it contain nothing of uncertainty in regard of it self, yet will not unfitly be explained by way of Catechism, and that in these three questions.

1. Whether a man can love God save only in Christ? I answer he cannot, with an elective or deliberative love as a man, though he may with a natural love as a creature; The reason is, because having defiled and corrupted both his nature and his person by his sin, he hath lost the innocency and the comfort of his being, though he cannot lose the obligation of it; And consequently if he look upon God without Christ, he cannot look upon him as a merciful Father that will relieve [Page] his infirmities and forgive his infirmities, but only as an angry Judge, that will pass against him the sentence, and will bring upon him the vengeance of eternal condemnation.

2. Whether a man can love God in Christ, till Christ be revealed or manifested to his soul? I answer again, he cannot: Ignoti nulla cupido; As a man cannot desire, so neither can he love what he doth not know; and he doth not know God in Christ, to whose soul Christ is not yet manifested or revealed: So that in this case, most true is that common Axiome of the Law, idem est non esse & non apparere; It is all one for a thing not to be and not to appear: All one to me if I know not God in Christ, as if he were not at all to be known in him: For which cause it is worth our enquiry how it comes to pass that so many who are called Christians, (and who perchance think and call themselves the best Christians,) yet do not truly know God in Christ: and I must say, tis because they desire to receive Christ only according to the promises, and not also according to the precepts of the Gospel, or only for the speculation and knowledge, not for the practice and obedience of faith; so that indeed they do not desire truly to know Christ; and therefore he is not revealed or manifested to their souls: And this is the reason there is so little love of God amongst us, because there is so little manifestation of the Son of God in us: We think and say we know Christ more then all other men; but sure we know him less, or else we would not love him less then others: For what shall we say, that the wise men from the East were mistaken in their love of Christ, when they offered him gold, frankincense and myrrh, (Mat. 2.) but that we are now better instructed and directed in the love of Christ, whiles we take away all that we can rape and rend from him? This is in truth as unquoth an argument that we know him, as it is an unkind proof that we love him: himself hath taught us another lesson, saying, 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 manifest my self to him; John 14. 21. We must love his Commandments that we may love him; and we must love him, [Page] that he may love us, and manifest himself unto us; for he will not manifest himself to those whom he doth not love; and he doth not love those who do not love him; and they do not love him, who do not keep his commandments; This is such a Doctrine as our Saviour did not think he could teach too much, and therefore sure we cannot learn enough: If ye love me keep my Commandments, John 14. 15. and ye are my friends if ye do whatsoever I command you, John 15. 14. Love is the inchoation of friendship, and that is not shewed without some obedience. If ye love me keep my Commandments: But friendship is the consummation of love, and that is not shewed without an universal obedience; Ye are my friends if ye do whatsoever I command you; he that will be thus universally obedient, must be sure to interpret all Christs commands after the true rules of Logical supposition, that an universal Affirmative must hold in every particular, (as thou shalt love thy neigbbour as thy self) must reach to all mankind, and to all offices of love; thou shalt honour thy father, must reach to all our governours, and to all offices of reverence and honour; We may not leave out any one particular either of the subject, or of the predicate, but we shall make a false supposition in Logick, and a false interpretation in Divinity: And so on the other side, that an universal negative must hold in no one particular; as do no wrong, bindeth us to our good behaviour, not only in our word [...] and deeds, but also in our very thoughts, and that in regard of all men whatsoever, (and much more in regard of those to whom we have been obliged either for natural, or civil, or spiritual benefits:) So that if I have but an uncharitable thought of any man living, I do him wrong, but I do my self more wrong, in sinning against this Commandment: Wherefore though other men be never so confident of their own innocency, yet will I weigh my self in this ballance; for this is the ballance of the sanctuary, and I am sure God will one day weigh me in it; that seeing I have many wayes been a delinquent for want of obedience, I may not accumulate my delinquencies by want of repentance: For this I cannot but see, that if Zaccheus had not at last been as willing to give and to restore, as he was at first to take away, he would not easily have gotten that comfortable saying from our Saviours own lips, (to which all the [Page] comforts of this world are comfortless) This day is salvation come to this house, for so much as he also is the son of Abraham, Luke 19. 9. And let not my profit be the impediment of my piety; for what is a man profited if he gain the whole world and lose his own soul? or what shall a man give in exchange for his soul? Mat. 16. 26. I know that my Saviour hath given his blood in exchange for my soul, that he might redeem it from death and damnation; and therefore as I will love my soul above my estate, because it was redeemed at so great a price, so I will love my Saviour above my soul, because he paid that price for my redemption; to make me of an enemy a servant, of a servant a friend, that I might not only be in his love, but also abide in it: Therefore I will offer my soul to him, to do whatsoever he commandeth me; for I cannot hope to be confirmed in his love as his friend, unless I be desirous to offer unto him this universal obedience, or at least be sorry that I have not offered or cannor offer it.

A little of this affection will more strengthen my faith in Christ, then my greatest perswasion can strengthen it: And I shall more truly know my Saviour by devoting my will then my understanding to him, by obeying his law, then by studying it; Therefore I will pray the Lord to make me increase and abound in love, to the end he may establish my heart unblameable in holiness, 1 Thes. 3. 12, 13. For himself hath told me, If any man will do his will, he shall know of the Doctrine whether it be of God, John 7. 17. That is, he, and he only shall have an experimental knowledge of Religion, that it will bring him to God, who labours to do the will of God; such a man shall know that Christ is the way, the truth and the life, and that the Christian Religion is the way to Christ, not only by a speculative knowledge which swims in his brain, and may be ejected thence by arguments of Sophistry; but also by an effective knowledge which sinks into his heart, and which he will keep as carefully and as faithfully as he will keep his heart.

Thus to know Christ is truly to have him manifested in our souls: and this manifestation is not gotten so much by speculation as by practice, not so much by knowing Gods will as by doing it: For it is undeniable by Saint Pauls argument, [Page] Gal. 3. 1. That though Jesus Christ were evidently set forth crucified among the Galatians, yet it was before their eyes only, not in their hearts, whilst they obeyed not the truth; And that the Jews had not known Christ, though he had stretched out his hands unto them all the day long, because they were still a disobedient and a gainsaying people, Rom. 10. 20, 21. And Saint John saith expresly, hereby we do know that we do know him, if we keep his Commandments, 1 John 2. 3. Telling us of a twofold knowledge of God and of Christ, the one inefficacious to salvation, such as hypocrites may have, who know God, but glorifie him not as God, Rom. 1. 21. or who profess that they know God, but in works they deny him, being abominable and disobedient, and to every good work reprobate, Tit. 1. 16. The other is a saving knowledge of God and of Christ, such as only good Christians can have, who keep his Commandments; for this knowledge is joyned with obedience, and that is the cheif ground of its assurance; hereby we know that we know him, if we keep his Commandments: A man may have some evidence of faith without obedience, but he cannot have the assurance of faith without it: Whence we may gather that the true knowledge of God is not that which enables a man to talk sublimely of his essence, or to talk confidently of his secrets, but that which knows him in his precepts, and in his promises, seriously obeying the one, no less then truly relying on the other; And only he that thus knows God, knows him truly to salvation, because he only knows him truly in his Saviour: and only he so knows God as to love him, because only he knows him in the Son of his love.

Thirdly, it may be demanded, whether the Jews before the comming of Christ had the same love of God, that we Christians now have; since they seem not to have had the same knowledge or manifestation of Christ? I answer, yes they had the same love of God; for they had the same knowledge or manifestation of Christ in substance, that we now have, though not the same in manner, nor in degree; They knew him to be the Mediator between God and man, as well as we, but they know this confusedly and imperfectly, we now know it clearly, distinctly and perfectly: The difference was not in the substance of the knowledge, but in the manner and degrees [Page] only: So that the Jews worshipped God in Christ as we Christians worship him; for in all their sacrifices they did look upon the Messiah as the only propitiation for their sins: Hence the 22. Psalm was a part of their dayly morning service, which may not unfitly be called Christus Patiens, for that it doth rather Historically then Prophetically set forth the passion of our blessed Saviour: For Christ upon the Cross appropriated this Psalm unto himself, by using the first words of it, My God my God, why hast thou forsaken me? And Saint Matthew applieth it unto him in the eighth verse, He trusted in God, let him deliver him now if he will have him; Saint John in the eighteenth verse, They parted my raiment among them, and for my vesture they did cast lots: And Saint Paul in the twenty second verse, I will declare thy name unto my brethren, in the midst of the Church will I praise thee, (Heb. 2. 12.) Christ assumes this Psalm to himself, whilst he is in his passion, and the Apostles apply it to him whilst they are describing of it; And this very Psalm, amongst all the rest, was chosen out by the Jews to be a part of their dayly morning service, nay indeed it was composed of purpose by the Spirit of God, that it might be so; As plainly appears from the title or inscription thereof, [...], ad primordium aurorae, for the dawning of the morning; Sensus est Psalmum hunc sacerdotibus & Levitis fuisse traditum, ut singulo quoque mane in Ecclesia quamprimùm aurora erumperet, caneretur; Sic voluit Deus Ecclesiam veterem singulis diebus recolere fiduciam de expectatione Christi, saith Junius: The meaning of the title is, That this Psalm was delivered to the Priests and Levites to be sung in the Congregation every morning, at the break of day: For so would God inure the Church of the Jews, to have a daily recourse to Christ, and to revive the hope they had of his comming in the flesh.

And indeed the Chaldee Paraphrase saith no less on the inscription of this twenty second Psalm, [...] pro robore seu virtute sacrificii jugis & matutini, For the virtue or strength of the dayly morning sacrifice or oblation, (for [...] comprizeth both [...] and [...] both sacrifice [Page] and oblation,) The meaning of the gloss is this, that this Psalm concerns him who is the virtue and strength of all their service or Religion; And that all their sacrifices and oblations had their virtue only from the Messiah, who was exhibited unto them in this Psalm, as offered upon the Cross.

The Jews offered all their sacrifices in hopes of being accepted in this Mediator; and what do we Christians more, but believe and profess that our persons and our prayers are accepted in him? Only here is the difference, the Jews worshipped God in the Messiah that was to come, the Christians worship him in the Messiah that is come: The Religion is but one in substance, though two in circumstances: And we may say, that the worship of the Jews was the inchoation of the Christian, but the worship of the Christians is the perfection of the Jewish Religion: For whom they worshipped implicitely in Types, we do worship explicitely in spirit and in truth: All the fault is, they were more zealous in their typical, then we are in our substantial and real worship: For the Babylonian captivity could not make them forsake their Religion, but we have captivated our Religion of purpose that we might forsake it, and so are fallen under that severe reprehension, [...]; O Insensati, quis vos fascinavit? O ye that are mad and sensless, who hath bewitched you not to obey the truth? For we who could not be seduced not to receive the truth, are little less then bewitched not to obey it.

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SECT. IV. That those Christians who adore God by any other Mediator then by Christ alone, do not rightly adore him; And that those who do rightly adore him, ought not to be discouraged in their Religion, and much less be deterred from it.

GOD never yet had, never can have any true worship or glory, but only in Christ; Hence Saint Paul saith, To God only wise be glory, through Jesus Christ for ever, Rom. 16. 27. Take away Christ from the glory, and you were as good take away the glory from God: And again, unto him be glory in the Church by Christ Jesus, throughout all ages, world without end, Eph 3. 21. This is the true Catholick Religion or worship of God, that obligeth all persons in the Church, at all times, throughout all ages, and in all places, in heaven as well as in earth, world without end: for no worship can be world without end, but that which shall be in heaven: And sure we are the worship whereby we Christians glorifie God, in and by Jesus Christ, shall be in heaven: The Jews worship, though in substance it was Christian, yet the manner being figurative and typical, in extent it was but National, and in duration it was but temporal; But the Christians worship being wholly in Spirit and in truth, in the manner of it is angelical, in the extent of it is universal, in the continuance of it is eternal: The same to all ages that it is in this, the same in heaven that it is in earth: It is not safe for Christians to worship God so now, as they cannot worship him world without end. If they worship him now by his Son, they may so worship him for ever: But if they worship him now by any other Mediator, they are sure they must leave that worship behind them, when they leave this world: and therefore they are on the surer side who had rather not take it, then be forced to leave it. For the Angels and Saints in heaven do not go to God by one another, but all go to him by his Son: and why should we men on earth go to him by any other, then by him by whom they do go with us now, and [Page] we shall go with them hereafter? Shall the Church Militant set up a Communion of Saints disagreeing in the worship of God from the Church Triumphant? And why then doth the Canon of the Mass begin with an Illative particle that hints a conclusion rather than a beginning, saying, Te igitur clementissime Pater per Jesum Christum filium tuum Dominum nostrum supplices rogamus, : Therefore O most merciful Father we humbly beseech thee by Jesus Christ thy Son and our Lord, that thou wilt accept those our gifts and sacrifices; Why doth this particle Therefore begin the Prayers at the Mass, but only to shew (as saith the Ritualist) that the Angels and Saints in heaven have begun, and that we men on earth do but only continue and as it were conclude this sacrifice of praise and thanksgiving to Almighty God? And why then should we otherwise continue or conclude then they have begun it? Will they join with us in this our new worship? or is that not a new worship (meerly of our own inventing) wherein they cannot, will not join with us? Since they glorifie God only in Christ, how shall we venter to glorifie him in any other? unless we will perswade God to accept one manner of glorifying him whiles it is our duty, and another manner of glorifying him, when it shall be our reward, and so make grace not the inchoation, but as it were the contradiction of glory? or unless we will perswade our selves, that it is not best practising such Songs on earth, as we know we shall sing in heaven, but such as we know we shall not sing there, if so be our singing them here, do not indeed keep us from coming thither, and from singing there: nor is this a causeless fear; For he that in the case of his worship hath proclaimed himself a jealous God, hath in effect told us that in that same case it is the best and surest way for every man to have his fears and jealousies. Those holy prayers and praises which are offered up to God through Christ Jesus, we are sure do glorifie him: and consequently we cannot but fear that those which are offered up unto him through any other Mediator, or Intercessor do not, cannot tend to his glory: Nor is it either just or safe to appeal to the practise of Gods Church at any time, much less in the corruptest times, against the Precept of Gods Word: For we cannot be assured that any Church is his Church but from his word; and we are sure that we have indeed the determination [Page] of a most infallible Doctor, if we can truly say that we have the determination of his spirit, in his holy Word: For as what prayers go from man to God by our Saviour Christ are undoubtedly true worship: so what precepts come from God to man by him, are unquestionably true Doctrine; Wherefore since, See thou do it not, I am thy fellow servant, and of thy brethren thaet have the testimony of Jesus, worship God, is one of his precepts, and that twice repeated almost in the very same words, Rev. 19. 9. & 22. 9. How shall we dare to do it, and not think to make his Doctrine as well as our own worship, both alike questionable?

Saint Augustine gives us such a definition of a Mediator as will quite exclude all but one, and that is our blessed Saviour: Qui pro omnibus interpellat & pro quo nullus, is verus est Mediator ac Intercessor noster, (lib. 2. contra Parmen. cap. 8.) He that intercedeth for all, and none intercedeth for him, is our true Mediator and Intercessor. Mark how he makes Mediator and Intercessor both one, though some of late would make a great difference betwixt them, by that new distinction of Mediator redemptionis & intercessionis; saying that Christ alone is a Mediator of Redemption, but Saints and Angels may also with him be Mediators of Intercession: A distinction not known in Aquinas his daies, who concludes positively that to be a Mediator betwixt God and man, is proper only to Christ, and proves his position by Saint Pauls words, There is one Mediator between God and man, the man Christ Jesus, 1 Tim. 2. 5. He did not think of eluding this text by saying, Mediator est duplex, redemptionis & intercessionis: A Mediator is twofold, of Redemption and of Intercession; for that had been to say, Ʋnus est duplex, one is two, a singular is a plural; for there cannot be the ground of a distinction unless there be two, and therefore a singular subject cannot be distinguished but by making one two, or a singular a plural; and the Apostle having said Ʋnus Mediator, declared the subject of his proposition so numerical and singular, that it could not be capable of a distinction: For it is not possible to make of one subject numerically the same, two specifically distinct: And it is evident that a Mediator meerly of intercession and not of redemption, is not a Mediator in the Apostles account; for he proves that Christ only is a Mediator for all, because [Page] he gave himself a ransom for all, ver. 6. How then can any be a Mediator to intercede for me, who hath not been a Redeemer to ransom me? or why should I go to them for Intercession, to whom I cannot go for Reconciliation? Doth not the blood of Christ speak better things then the blood of Abel to my soul? and why should I then not wholly pant and gasp after his blood? Is it not folly in me to leave the better and take the worse? Nay is it not impiety in me to neglect the Son of God, and go a gadding after the sons of men? To neglect the Mediator God hath given me, and to set up others of my own makeing? Can I bestow any of my hope in praying to Saints and Angels, and none of my Faith and Charity go along with it? or have I too much of these excellent vertues in my soul, that I could take or translate some part of them from my God, were they indeed to be fixed on any creature? Can I devote my self too much to a true Invocation? or, will not a false Invocation set up a false Religion, and a false Religion calumniate the truth, and endanger the benefit of my redemption?

Well then, & Tutior & Sanior pars must needs be my rule in a matter that so nearly concerns my Saviours honour, and mine own salvation; and I will leave the Saints out of my prayers, because it is both safer and sounder so to do: For all the world cannot object against me for going to God only by his Son, but I must object against my self for going to God by the best of his servants in conjunction with, much more in derogation to his Son: Wherefore I must resolve to let the Saints stand in my Calander, but not let them come into my Liturgie, for fear I should either exclude my Saviour out of his own office of Intercession, or at least exclude my self and my prayers out of the blessing of his Communion: For this I am sure of, He will not join with me in my prayers which I make to any but only to his Father; and it is dangerous for me to pray without his Intercession, if not damnable for me to pray out of his Communion: Wherefore though others be careless in this point who pretend to a perfection, if not to a supererogation of righteousness, yet I have work enough to pray against my sins, dare not willingly admit a sin into my prayers; for it was the curse of Judas, Let his prayer be turned into sin; and I dare not venter to bring that curse upon my self: For I that now [Page] ask pardon for the sins of my prayers, if I make my prayers more sinful then my infirmities do make them for me, what shall I have left whereby to ask pardon for the sinfulness of my sins?

I will therefore ever give God humble and hearty thanks, that he hath caused me to be educated in a Church which hath taught me to make my addresses to him only in and by his Son; and I wil never cease so to make my addresses to him, in behalf of that distressed and oppressed Church; For he that hath given us the parable of the importunate widow, to this end that we should alwaies pray and not faint, will certainly hear our prayers and the prayers of his Church that is now a widow, and therefore brought to the state of widow-hood and desolation, because we her sons have hitherto been so slothful and sluggish in our prayers, suffering them infinitely to out-strip us in the practise, who came far short of us in the purity of Devotion, and not shewing that zeal towards the eternal Son of God, which others have shewed and do still shew towards their petty Deities; This our abominable neglect or rather contempt of God, hath made him jealous, and his jealousie hath made him for a while cast us off; but we hope he will not cast us off for ever even for his Truths sake, for his mercies sake, for his names sake; yea though we have slighted his Truth, abused his mercy, and blasphemed his most Holy name; by throwing away our Prayers with as much fury as if Truth had been a lye, Invocation had Superstition, and Piety had been Idolatry; yet we will still hope that he will not cast us away for ever, for his Sons sake, because in him he is well pleased, though with us he be most justly displeased: For in him alone, in his merits, in his righteousness, in his intercession, have we called and do call for grace and mercy; and therefore cannot doubt but in him and for his sake we shall be heard at last and relieved, and shall see the salvation of our God: For the unrighteous Judge himself could say, Though I fear not God, nor regard man, yet because this widow troubleth me I will avenge her, least by her continual coming she weary me; Much more shall the righteous Judge say so: Yea O Lord we know that thou fearest not thine enemies, but yet regardest thy servants, and therefore we thy most unworthy servants will never leave troubling thee with our continual addresses, [Page] nor wearying thee with our daily prayers, till thou arise and maintain thine own cause, and either avenge our injuries, or vindicate our innocency: If our Church was once thy Spouse, she is now thy widow; O let not her, nor us for her, cry any longer in vain to thee: But we beseech thee to avenge her of all her enemies, not by confounding, but by converting them: For this will be a vengeance worthy of thy Justice and of thy Mercy both together, when thou shalt indeed destroy the sin, but yet save the sinners: However we cannot but profess our selves so well assured of the truth of our Religion, whiles we adore and worship thee only in thy beloved Son, that though all the world discountenance, yet we dare not discontinue, much less forsake it; And though for our many and grievous sins, thou still suffer us to be eaten up like sheep, and sellest thy people for nought, and makest us to be rebuked of our neighbours, and to be laughed to scorn, and had in derision of them that are round about us, yet we will not forget thee, nor behave our selves frowardly, much less falsly, in thy Covenant; nor suffer our hearts to be turned, nor our steps to decline from thy way. Yea though thou still more and more smite us into the place of Dragons (creatures that are both mischievous and venemous) and cover us not only with the shadow, but even with the body of death; yet we will ever resolve, and we beseech thee to confirm and consummate our resolution▪) not to forget the name of our God, nor to stretch out, or hold up our hands to any strang God; For thou hast told us, This is life eternal that we might know thee the only true God, and Jesus Christ whom thou hast sent, (John 17. 3.) Lord, we desire so to know thee as to love thee, so to love thee as to worship thee, so to worship thee as to glorifie thee, so to glorifie thee in this world, as to be glorified by thee in the world to come; Thou hast commanded us to forsake all to follow thee; Lord make us readily to obey this command, that we may so follow thee, as at last to come to thee, to be with thee, and to abide in thee for ever. For those who saw thy Son but in tpyes and figures, have taught us this lesson of sincerity and of constancy, not to be careful to answer any of our adversaries in this matter: but readily and chearfully to say, Our God whom we serve is able to deliver us; and he will (in his good time) deliver us: But if not, be it [Page] known unto all the world, that we will not worship the images which our Fathers have set up, nor the imaginations which our children are now setting up; for our God is too spiritual to be worshipped with images, and too substantial to be worshipped with imaginations: He is a Spirit, and they that worship him must worship him in spirit and in truth, (Joh. 4. 24.) His worship hath too much of Spirit to consist in images, and too much of Truth to consist in imaginations: Wherefore we knowing that our worship of God is both in Spirit and in Truth, are sorry to see that any should oppose it, (for it is prodigious, as well as odious, for any Christian to oppose the glory of Christ) but will not give them that occasion of joy, to see that their opposition should make us forsake it; For he that hath said, Seek ye after God, and your soul shall live, (Psal. 69. 33.) hath taught us to say in our Doctrine, What shall we do with a Religion that seeks after any but God, since our soul cannot live in any but in him? and much more hath he taught us to say in our devotion, Lord, we make our prayer unto thee in an acceptable time: Hear us O God in the multitude of thy mercies, even in the truth of thy salvation, Psalm 69. which is a prayer in times of persecution for the cause of Religion; For as long as we make our prayers only to thee O Lord, we are sure that we do pray in the truth of our Religion; and therefore may not doubt but thou wilt at length hear our prayers in the truth of thy salvation; and that for our blessed Saviours sake, to whom with the Father and the eternal Spirit be all honour and glory now and for ever, Amen.

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Christ glorified in his Ascention.

The Prooeme. That our blessed Saviours Ascention is not so truly observed by our commemoration, as by our imitation; and the manner how to consider the History of his Ascention.

THere is no blessing of Christ but imposeth upon a Christian the necessity of commemorating it; and withall affords him exceeding great joy in its commemoration, if he so observe it with other Christians, as also to imitate it with good Christians.

For at Saint Luke gives a full definition of Christs Gospel, when he calleth it a Treatise of those things which Jesus did do and teach, Acts 1. 1. as if he had said, A Book that containeth Christs sayings and doings: so may we give this definition of a true Gospeller, or of a good Christian, He is a lively representer of the sayings and doings of Christ; of the sayings of Christ by his profession; of the doings of Christ by his practise and imitation: For that man alone hath a true faith in the Passion, Resurrection and Ascention of Christ, who sheweth his faith by his works, dying with Christ that he may live to him; rising with Christ that he may live with him; and ascending to Christ that he may live in him; who sheweth his faith in Christs Cross by crucifying his own sinful lusts, in Christs resurrection, by rising to newness of life: and in [Page]Christs ascention, by ascending thither in heart and mind, whiher his Saviour is gone before him.

Thus did the holy Apostles follow their Master with their eyes and with their hearts, when they could not follow him with their bodies; They looked stedfastly towards heaven, as he went up, Acts 1. 10. Surely the more to fix their hearts on him when he was above: And so must we too; we must go up with him thither, that we may tarry with him there; accordingly as Christs own Church hath taught us to pray, Grant we beseech thee Almighty God, that like as we do believe thine only begotten Son our Lord to have ascended into the heavens; so we may also in heart and mind thither ascend, and with him continually dwell, who liveth and raigneth with thee and the Holy Ghost, one God world without end: which is such an heavenly prayer, That we are infinitely bound to bless God for putting it into our devotions, but yet more bound to beseech him that he will also put it into our lives and conversations.

For which cause I will enlarge my considerations concerning the ascention of our blessed Saviour: And as Binius in setting down that vast and voluminous Council of Ephesus, digesteth his work into three Tomes, in the first tome reciting, [...], the acts before the Council: in the second Tome, [...]; the acts done in the Council; in the third Tome; [...], the acts done after the Council; So will I consider the history of our blessed Saviours Ascention, first insisting upon those things which are recorded before it, His apparitions, his instructions, his consolations, and his benedictions: Secondly, insisting upon those things which are recorded concerning the manner of his ascending: And lastly insisting upon that one thing which is recorded of him after he was ascended, viz. his sitting at the right hand of God.

And I have warrant enough so to do from the two Pen-men of that very History: For Saint Mark describeth the Ascention with reference to Christs Apparitions upon the very day of his resurrection, though that was full fourty daies before he ascended; for so we read, Mar. 16. 14. Afterward he appeared unto the eleven as they sate at meat, and upbraided their unbelief and hardness of heart; which apparition was clearly on the very [Page] day of his Resurrection, unless we will say, that unbelief and hardness of heart remained in the Apostles, when it scarce remained in any of the other Disciples: for he had appeared unto them no less then five several times on that very day, for the confirmation of their faith: And yet without any mention of more apparitions, it followeth, v. 19. So then after the Lord had spoken unto them, he was received up into heaven.

But Saint Luke describeth the Ascention with the sending down of the Holy Ghost, which was not till ten daies after our Saviour Christ was actually ascended, as appears, Acts 1. 8, 9. But ye shall receive power after that the Holy Ghost is come upon you: And when he had spoken these things, he was taken up; The Ascention is so placed in the narrations of these Evangelists, as both to look backward to the Feast of Easter, and forward to the Feast of Pentecost; To look backward upon the Resurrection of God the Son; to look forward upon the Descention of God the Holy Ghost: Happily to teach all Christians, That they must first arise from sin, before they can ascend up to God; there's the Resurrection before the Ascention: And that they must ascend up to God, before they can receive the gifts and graces of his Holy Spirit; there's the Ascention before the coming of the Holy Ghost. However this is ground enough for me to look a little backward and a little forward in my considerations of the Ascention, because the Evangelists have thus related it with its antecedent apparitions and words, and with its consequent exaltation, or sitting on the right hand of God.

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CAP. I. Christ Considered before his Ascention.

SECT. I. Christ considered in his Apparitions before he ascended; as to Mary Magdalen, and to Saint Peter, &c. The wrong use that hath been made, the right use that may be made of those Apparitions.

IT is much to be observed; That since in the Gospel are mentioned but ten apparitions of Christ between his Resurrection and his Ascention, yet no less then five of them are recorded on the very day of his Resurrection; For he appeared five several times, to several persons, on that same day: which Durand would perswade us the Latine Church did intimate in her very Church musick of that day, singing that Invitatory Hymn, The Lord is risen indeed, in the fift musical tone; Et est quinti toni, propter quinque apparitiones Domini in ill [...] die, saith he. This Anthymne, Surrexit Dominus verè, The Lord is risen indeed, is sung in the fift Tone, because the Lord appeared five times on that very day; This is an elegant way of teaching mysteries, by musical tones; somewhat above that gross invention of turning pictures into Lay-mens books; but yet whatsoever is to be said of the musick, we are sure the thing it self is consonant to the Truth; For our blessed Saviour did appear five several times on the very day of his resurrection, that as soon as he had raised his own body from the Grave, he might raise his Apostles souls from incredulity, and prepare them to receive [Page] those Heavenly doctrines pertaining to the kingdom of God, concerning which he resolved to speak with them from that day till the time of his Ascention.

The first apparition was to Mary Magdalen alone, as saith St. Mark, Now when Jesus was risen early the first day of the week, He appeared first to Mary Magdalen, out of whom he had cast seven Devils, Mark 16. 9. Which must needs be the grand comfort of any sinfull, and sin-sick man that though he hath very impure and unclean thoughts and inclinations which do possess him, like so many devils, yet if he fly to his Saviour for relief, he will immediately cast out those devils, and likewise shew himself unto him in the bright beams of his grace and mercy, as soon as to others that can boast of a much greater Purity: But yet sure this first appearing of Christ to Mary Magdalen, did neither give nor bespeak her any priviledge or prerogative above others; It only shewed that he who came into the world to save sinners, would not have them discouraged or dis-heartned because of their sins, after their consciences had been throughly purged from dead works by faith and repentance.

Yet some men in these latter ages of the Church, thinking those had a real preheminence above others to whom Christ first shewed himself after his resurrection, would needs phansie our blessed Saviour to have appeared first to his own Mother; So Durand in his Rationals, (lib. 6. in rubrica de septem diebus post Pascha) Quidam dicunt, in ipsâ etiam resurrectionis die primò apparuit Matri; Some men say that on the very day of his resurrection he first appeared to his mother; which is directly contrary to the Text; for if first to his mother, then not first to Mary Magdalen; These men were so resolved to accumulate preheminencies upon the blessed Virgin, that they feared not to invade the Text, meerly to force upon her this imaginary priviledge or prerogative.

The like is Baronius his Logick, (Anno Christi 16. num. 8.) Ʋnde inferri potest in titulo crucis Domini, non eo ordine quo recensentur ab Evangelistis, Inscriptiones esse positas: His drift being to advance the Latine tongue, (that all the world forsooth might use it in their Liturgies) he would fain perswade us that the Inscriptions upon our Saviours cross were not reckoned up in order as they were written, but that the Latine was before the [Page] Hebrew and the Greek Inscriptions. His aim was to extoll his Churches language; but this was no right way of extolling it, to give it a priority of order against the Text, nay against the Reliques of our Saviours cross, that are daily shewed and worshipped at Rome, where the first inscription is in Hebrew, the second in Greek, the last in Latine; so that either Baronius is false, or the Reliques are false, saith Causabon, Ergo vel Baronius falsus, vel reliquiae falsae. It seems he thought not of the reliques, or happily he would not have disproved them; but tis evident he thought of the text, and cared not to disprove that; This is the jumbling of Scripture, which some will rather use then want arguments to justifie their own parties or phansies; One saith the Latine was first written, though the Hebrew and Greek be first named; others say, though Mary Magdalen was first named, yet she was not first meant, but that the blessed Virgin Mary must step in before her. These Divines are not so moderate, so ingenuous in their Divinity, as Gregory Naz. was in his Poetry, in his tragedy of Christus Patiens. For although he allows Saint Mary Magdalen to say to the blessed Virgin, (as he supposeth them both going together to the sepulchre,) [...], Sure you shall see him above any other, yet when Christ comes indeed to be seen, Tis Mary Magdalen first spies him, and first speaks of his appearance. For when the text saith expresly he appeared first to Mary Magdalen, tis no less then blasphemy to say he appeared first to his own mother; for it is in effect to contradict the Holy-Ghost, and to call that second which he called first.

The second apparition was to the same Mary Magdalen together with other women, even those who had prepared their spices and ointments, Luke 24. 1. & 10. O my God, let me never cease to prepare for thee spices and ointments, even the sweet odours of praise and thanksgiving joyned with the tears of an unfeigned repentance and the oyle of good works, that the Sun of righteousness may arise to me with healing in his wings, and shew me the light of his countenance, and I may be healed of all those wounds whereby I have so long weakned, and so grievously tormented mine own soul.

The third apparition was to Saint Peter alone, as saith Saint [Page] Paul, 1 Cor. 15. 5. He was seen of Cephas, then of the twelve, which is Saint Peters ninth prerogative in Bellarmines account; Nona est quod Christus resurgens primùm omnium ex Apostolis Petro se videndum praebuerit; (lib. 1. de Pontif. Rom. cap. 18.) But if this third apparition to Saint Peter, did advance him above the rest of the Apostles, how did not the first apparition to Saint Mary Magdalen, advance her above Saint Peter? Why should we not rather suppose, that our blessed Saviour made such haste to appear to Saint Peter, because he knew he was still under the sorrow and burden of his threefold denyal; for some of the antients were of opinion that Saint Peter never left weeping for denying his Master, from the time of his death tell he saw him risen again from the dead: So Sabellicus, lib. 5. exemp. cap. 5. Tribuunt lachrymis impendisse, &c. He wept bitterly all those three dayes wherein he had lost his Master; and the rather certainly, because he had denyed him, before he lost him; This reason is in effect the same with that before, concerning the first apparition to Saint Mary Magdalen; and tis more agreeable with true Divinity to magnifie Saint Peter for his Repentance, then for his Primacy; and questionless he himself had rather be so magnified; However this we are sure, that some very good Divines have given us this same gloss, though upon another text: For upon those words of Saint Mark, Go [...]ell his Disciples, and Peter, (Mar. 16. 7.) The reason why Saint Peter is particularly named, is thus given by Theophylact, ut scrupulus illi adimeretur quo poterat jure solicitari, ne propter trinam abnegationem, discipuli jure excidisset, To take that scruple out of his mind which might then justly trouble him, least by thrice denying his master, he had lost the priviledge or right of a Disciple, [...], (are the fathers own words,) Christ first appeared to Saint Peter, that he might shew him, he was not cast off because of his threefold denyal. The same reason is in effect given by Saint Chrysostome, as saith the learned Causabone, in these words, because he alone had denyed his Master, and had reason to be afraid of appearing in his presence.

The same reason is moreover given by Saint Gregory the great; Si hunc angelus nominatim non exprimeret, qui magistrum negaverat, venire inter Discipulos non auderet: If the Angel[Page]had not particularly expressed his name who had denyed his Master, he would never have durst to come with the other Disciples: All those Expositions are cited by Causabone against Baronius, in his sixteenth Exercitation, for alledging this text to prove Saint Peters Primacy. And to all these I will add yet one more, the Exposition of one as much addicted to the Papacy as Baronius, but much more to substantial Divinity, and that was Franciscus Lucas Brugensis, who thus glosseth the words, Dicite discipulis, & Petro; Petrum nominatim exprimit ne ille existimaret se ex discipulis non haberi, qui praeceptorem negâsset; ne putaret se loco excidisse, qui turpiter adeò offendisset: Sciret contra, se ob poenitentiam, quae & Deo placuerat & Angelis, in gratiam ac pristinum inter discipulos locum receptum esse, sibique proinde ut capiti, caeteros in Galilaeam esse ducendos: He expresly nameth Saint Peter, lest he should think himself not one of the Disciples, who had denied his Master; lest he should think himself fallen from his place, who had so shamefully offended; contrary, that he might know how by his repentance, which had pleased both God and Angels, he was restored into favour and to his former place among the Disciples, and that all the rest should be gathered to him as to their head, in Galilee.

He was willing enough to bring in the Primacy, (as appears by this last clause) but he would by no means leave out the repentance; taking it for granted that our blessed Saviour had the greatest regard to Saint Peter, because he saw him so exceeding penitent. O my God, give unto me a heart truly sorrowful for what evil I have committed and daily do commit, that thou maist give unto me a heart truly thankful for what good I have received and daily do receive, and that thou maist make me fully capable of receiving the greatest good thou hast in store for a penitent sinner, even the forgiveness of my sins, and the comfortable assurance of that forgiveness sealed unto my conscience by the Testimony of thy holy spirit, and the amendment of mine own sinful life, that so thou maist shew unto me the merits of my Saviour, and give unto me the joy of his salvation. O thou who of thine infinite mercy and inestimable goodness hast granted repentance unto life, (Act. 11. 18.) grant me also thy grace to repentance, that I may live in continual [Page] sorrow for my sins, and may have thy comforts in my sorrows, looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ; (Tit. 2. 13.)

The fourth apparition, which our blessed Saviour made on the very day of his resurrection, was that to the two Disciples as they were going to Emmaus: which was next after that to Saint Peter; for it is plain that when they returned to Hierusalem, they found the eleven gathered together, saying, The Lord is risen indeed, and hath appeared unto Simon, (Luke 24. 34.) And how was it that he appeared to those two? The text saith, they talked together of all those things which had happened, and it came to pass that while they communed together, and reasoned, Jesus himself drew near, and went with them, (Luke 24. 14, 15.) They were making great lamentation that the cheif Priests and Rulers had condemned to death and crucified one that was a Prophet mighty indeed and word before God and all the people, (vers. 19, 20.) for as yet they took Christ only for a Prophet: Could the loss of one Prophet so afflict them? and shall not the loss of many Prophets more grievously afflict us? Can we see the destruction of a whole national Church, wherein God was so truly glorified, and Gods truth so impartially maintained, to the envy of her enemies, to the admiration of her friends, and not be troubled for Gods sake, as well as for our own, that we should be so grosly unthankful to God for not removing his Candlestick, as our selves meerly out of wantonness, playing with the light to put out the Candle? Can we see the desolation of so many Prophets together, (as if they had rather been Felons then Prophets) without tears in our eyes, complaints in our mouths, and sorrow in our hearts? Is it not a most terrible sight to see a whole member at once torn away from Christ's mystical body? or can there be any thing more terrible then this dividing of a member from the body, unless it be the dividing of the body from the head? and where the one is actually done, may not the other justly be feared? In such a dismal conjuncture of so many sins and sorrows together, (but yet more sins then sorrows) what hath any good Christians left to do but to go to Emmaus, to retire himself to some place of solitariness, and there to lament and bewail his own sad condition, that by his sins he hath caused [Page] so many labourers to be cast out of the Lords Vineyard, when as he is no more able by his righteousness to deserve, then others are able by their power to make so much as one true labourer: And sure he is, he can never want such lamentations as God will accept, whilst he hath such as God himself hath made, and practised; and such are to be had in the Lamentations of Jeremiah. For God the Holy-Ghost made those Lamentations, and the Prophet uttered them in the person of God the Son; So that the badness of the occasion being more then recompenced by the goodness of the company, let him sigh with himself and say, Is it nothing to you, all ye that pass by? behold and see if there be any sorrow like unto my sorrow, which is done unto me; wherewith the Lord hath afflicted me in the day of his fierce anger, Lam. 1. 12. For he may well say this, when he cannot but say what follows, cap. 2. ver. 6. The Lord was an enemy, he hath swallowed up Israel, and he hath violently taken away his Tabernacle; he hath destroyed his places of the assembly; The Lord hath caused the solemn Feasts and Sabbaths to be forgotten in Zion, and hath despised in the indignation of his anger the King, and the Priest; I will then leave the pomps and vanities of this wicked world before they leave me, and go to Emmaus, to some place of privacy, and there sit down and consider what I have lost, (not of my temporal, but of my spiritual inheritance,) that I may accordingly bewail and lament my losses; for I who regarded not my Saviour as the mighty God, the everlasting Father, the Prince of peace (Isa. 9. 6.) must now regard him as he is despised and rejected of men, a man of sorrows and acquainted with grief, (Isa. 53. 3.) till by my hearty sorrow and incessant supplications I may get him to return again as it were by a glorious resurrection after death, and in his power as the mighty God to restore his Church, in his mercy as the everlasting Father to bless it; and in his dominion as the Prince of peace, to govern and establish it for ever: Thus had I rather suffer with him in his shame, then reign with his enemies in their glory; and I shall rejoyce more in my sorrows, then they shall in their joyes; For in their joyes, they may if they will, see their sins; but in my sorrows, I shall see my Saviour.

The fifth and last apparition which our blessed Saviour made [Page] on the day of his resurrection, was that which Saint Mark hath recorded in these words, (Cap. 16. ver. 14.) Afterward he appeared to the eleven as they sate at meat, and upbraided them with their unbelief and heardness of heart, because they believed not them which had seen him after he was risen. Our blessed Saviour upbraided them, yet were they more truly believers in their unbelief, then many of us are in our faith; for Saint Luke faith, They yet believed not for joy and wondred (Luk. 24. 41.) They believed not for joy and admiration; but many of us so believe, as neither to rejoyce nor admire at the grounds of our belief; in so much that their infidelity was much better then our faith; for we have too hasty a faith, to have a sure and a sound faith, and that makes us fall away in these times of temptation, and rather then want temptation, become our own tempters: Whereas if we did with the Bereans examine whether these things were so before we believed, or with the Apostles did rejoyce and admire to see them so when we believe, it would not be possible for those that can so easily turn the times, more easily to turn our faith, but being sure that we are indeed in a true conjunction and communion with Christ, we would never suffer any thing of this world to separate us from that holy conjunction, nor to divert us from that blessed communion. Thus it is for want of joy and admiration that we dayly turn unbelievers, whereas the Apostles did not yet believe for joy and wonder; therefore were they the more true believers; for what kept them from believing, did in truth strengthen their belief.

And accordingly we may suppose our blessed Saviour checked their incredulity, not so much that he might blame and reprove their faith, as that they might the more labour to increase and to improve it; for that they could never have that faith too much setled and fixed in themselves, which they were now bound to preach to others: And withall, that they should not be soon discouraged in their preaching, if they found not the event presently answerable to their pains, since it was long before they themselves did believe, though they had met with infinitely a far better Preacher: For this Rule, When thou art converted, strenghthen thy brethren, (Luk. 22. 32.) holds not only in the substance but also in the degree of that [Page] charitable duty, those being bound to take the greatest pains in converting others, who most know, how much the spirit of God hath laboured about their conversion; For he that considers how long his Saviour hath tarryed for him, will never think that he can tarry too long for his brother. And yet there is one more particular very observable in this apparition, that it was when the Apostles were gathered together to hear what Saint Peter and the rest could say concerning their Masters resurrection; And as they thus spake, Jesus himself stood in the midst of them, Luke 24. 36. That is then, and not till then, he appeared to them, when they were thus prepared to receive him. O my God, make me zealously to follow all those means which thou hast given me of knowing thy eternal Son, my blessed Lord and Saviour; that pursuing after those means with an active industry, I may overtake them with a happy speed, and lay hold on them with immortal joy, and make use of them with unwearied care and constancy: Let me never absent my self from the assemblies and meetings of thy Apostles, the guides and governours of thy Church, for fear I should lose the opportunity of seeing thee, whilst I am absent from them; For thou hast promised to be with them alway, even to the end of the world; if therefore I will not be with them, how can I hope thou wilt be with me? For surely of all men that are gathered together in thy name, upon the face of the earth, they are most so gathered whom thou hast commanded to gather others, and therefore thou hast promised to be most in the midst of them; for as much as they are thy Trustees, whom thou hast entrusted with thy name, and with thy truth, and with thy blood; with thy name, lest Atheists should blaspheme it; with thy truth, lest Hereticks should corrupt it; with thy blood, lest Apostates should prophane it; O then let thy unworthy servant be alwayes gathered together with them, that I be never guilty either of Atheism, or of Heresie, or of Apostasie: And when I am gathered together with them, make me to open mine eyes to look, and mine ears to hearken diligently after thee, and not only after them, that thou mayest open my heart to receive thee.

And make all guides and governours of thy Church still to [Page] follow the footsteps of thy Apostles, and to enquire what is written in the Law of Moses and in the Prophets, and in the Psalms concerning thee, ver. 44. For how shall they know thee, to whom thou dost not reveal thy self? or where dost thou reveal thy self but in thy word? Then opened he their understanding, that they might understand the Scriptures, (Luke 24. 45) that is, when they had used all the means they could to understand them, then and not till then he opened their understanding. And who can tell but tis a judgement immediately from God, and a judgement worthy of God, inflicted upon many great Scholars, not to understand the Scriptures so much to their salvation, as some private unlearned men do understand them; because they had rather cast their reproaches then their affections upon Gods most holy word, inventing arguments to keep others from reading it, whilst they should be making prayers that God would bless their own reading of it! for unless he that hath the key of David open the understanding, in vain do we labour to open the Text: Wherefore the Church of England did upon unquestionable grounds recede from the Latine Liturgy in the second Sunday of Advent, to bring in this most excellent prayer, Blessed Lord, which hast caused all holy Scriptures to be written for our learning, grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that by patience and comfort of thy holy word, we may embrace and ever hold fast the blessed hope of everlasting life which thou hast given us in our Saviour Jesus Christ; I doubt not but the Church might for her liberty have changed more of those Collects then she thought fit to change, but infinitely bless God that she valued her Christian charity above her Christian liberty, so that she hath never at all changed but for the better; not desiring to depart from other Christians, but only to come nearer to our Saviour Christ: And truly when the Contest was once broached, between the Church and the Scriptures in point of authority, (the most unhappy Contest that ever was broached among Christians, for some Church men; by laying aside the Authority of Christ did in effect teach other men to lay aside the authority of the Church) I say when this unhappy Contest was once broached between the Church and the Scriptures in point [Page] of Authority, it was high time for our Church to cleave to the Scriptures, that she might profess her desire and intention of remaining truly Christian, wherein she did but follow Saint Peters own example, saying, Lord, to whom shall we go? Thou hast the words of eternal life: John 6 68. For surely our blessed Saviour did not bring down with him the words of eternal life to carry them back again to heaven, but to leave them here on Earth; and where hath he left them, if not in the holy Scriptures? Wherefore since Christ himself alledged the Scriptures to confirme the Apostles in their faith, who yet believed because they had seen him with their their own eyes, (John 20. 29) How shall any Christian Church deny the People to read the Scripture, &c. and not hinder the confimation of their faith in Christ? For when the Church hath done all that she can to make true believers, she must confess that their faith doth not stand in the wisdom of men, but in the power of God; (1 Cor. 2. 5.) and that the word of God is the chiefest instrument of his Power, according to that of the holy Apostle, For the word of God is quick and powerfull, and sharper then any two edged sword, piercing even to the dividing asunder of Soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart, Heb. 4. 12. In which words, the Spirit of God setteth forth the excellency of the word of God, from its nature, and from its effects: from its nature that it is quick and powerfull, neither a dull nor a dead letter, but quick in motion and powerfull in operation; from its effects, that it pierceth, that it devideth, that it discerneth the thoughts and intents of the Heart; Piercing the thoughts by entring into the botom of our hearts, to make us sound and sincere Christians against Hypocrisie; Dividing the thoughts by separating good from evil, Truth from falshood, in our Religion, to make us Orthodox Christians, against Heresie; and discerning the thoughts, by shewing us the first truth and the chiefest good in our religion, to make us firm and constant Christians, against Apostasie; For that man never yet discovered Christ in his Religion, who could be perswaded to fall away from it. He was at the best but a divider of the truth from falshood, He was not a Discerner of the first Truth in that Truth which he professed; for then he would have been immovable in his Profession; [Page] Wherefore if you would indeed perswade or rather tempt me, (for tis properly a temptation, which induceth to evil) to leave the Scriptures that I may cleave to the Church, you must first be able to shew so much in behalf of the Church as is here said in behalf of the Scriptures, or you were as good perswade and tempt me to quit my reason, that I may get Religion; or to cease to be a man, that I may begin to be a Christian.

SECT. II. The Apparition to above five hundered at once, cleared: And Christ considered in his Instructions before he ascended; That these Instructions are more particularly to be observed, as more directly conducing to the Constitution, and the Conservation of his Church; Those Instructions briefly explained, as they are set down, Mat. 28. 19, 20.

THE proper work of a Christian is to consider and contemplate his Saviour Christ, in all his sayings and in all his doings; (for never any speak like him who was the eternal word of God, never any did like him who was the eternal son of God:) but more particularly in those which come neerest his Ascention; for all those his sayings and doings do more immediately and directly concern the Constitution and the conservation of his Church, it pleasing the blessed Redeemer and lover of Souls to give his special directions and instructions to his holy Apostles, when he was even now to be taken away from them; that so he might leave behind him in their minds the stronger impressions of his all-saving Truth, and the greater assurance and perswasions of his everlasting love. Wherefore though no one word that ever our blessed Saviour was pleased to speak either concerning his love towards us, or our duty towards him, should be let fall to the ground without our observation, because he was so much our friend: yet the words that he spake last of all should most diligently be received, most carefully retained, and most conscionally regarded, because they were the words not only of a loving but also of a parting friend: and by consequent such words as should both represent him, and comfort us during his [Page] absence, though never so long, and keep him in our remembrance till his coming again, when he will undoubtedly exact a severe account both of the Ministers & of the people how they have observed those words. For this cause though our blessed Saviour did after the day of his Resurrection, make five more apparitions before his Ascension, as that after eight dayes when S. Thomas was now with the rest of the Apostles, Joh. 20. 26. And that to his Disciples who went a fishing, Joh. 21. 4. And that to his eleven disciples on the mountain in Galilee, Mat. 28. 16. And those two spoken of by S. Paul which are not at all mentioned by the Evangelists, the one to above five hundred brethren at once, the other to S. James alone, 1 Cor. 15. 6, 7. Yet I will omit all these, because the words he spake to his Apostles, were spoken on the very day of his Resurrection as well as at the time of his Ascension: Only I cannot but wish that Beza had spared his Criticism upon S. Pauls words, 1 Cor. 15. 6. [...], Quod si vero scriptum erat [...]: i. e. Quinquaginta; Non certè mirum est quingentos hic fratres commemorari quum postea coacto universo coetu, numerentur duntaxat centum & viginti, Act. 1. 15. What if it were at first written by the numeral letter [...], which signifies fifty, (and that fifty come after to be made five hundred) for we see that all the Disciples who were in Jerusalem at S. Peters first Sermon were but 120. He is afraid of an imaginary miscief, but fals into a real inconveniency; the mischif was meerly imaginary, as if S. Paul to the Corinthians had clashed with S. Luke in the Acts; whereas Saint Luke saith not there were then in Jerusalem, but 120. disciples, only there were but one hundred and twenty of such note, as the Apostles had called together to consult about the election of a new Apostle; accordingly he saith [...], the number of the names, that is, such as were notorious and eminent in the Church, not denying but there might be many hundreds of the inferiour sort of people, (which are called by the Poet, sine Nomine turba, the common sort that are without a Name) who were at that time reckoned among the disciples, though they had not been called to the election of Saint Matthias: Thus the mischief he feared was meerly imaginary, but he fell into a real inconveniency: For this supposition, that it is possible there should have been such chopping and changing in the Text, tends [Page] directly to the enervating of the Authority of the Scriptures, and the fidelity and veracity of the Catholick Church; for both Greek and Latine Churches do now read [...] five hundred; and if they read not now as they found it delivered to them, they are defective in their Veracity; if it was not delivered to them; as it was at first written, their forefathers were defective in their Fidelity; for this is too great a change to come in by the mistake of a writer, though it is very improbable that the whole Church should be so careless as to suffer any such mistakes; However in this particuler Eusebius will justifie our present reading of the Text against all conjectures whatsoever; for he lib. 1. Histor. Eccles. cap. 12. setteth down this very apparition of our blessed Saviour, totidem verbis, not by numeral letters, but in so many several express words as Saint Paul had before, saying, [...], which is an undeniable argument that these words were so writ at large from Saint Pauls own hand.

Having given this hint only out of zeal to Gods holy word, which must sway my faith against the practice of whole Churches, much more against the phansies of private men, I pass to the words which our blessed Saviour spake immediately before he ascended; for without all question he then again repeated them, though he had spoken them several times before; Saint Luke records them as spoken on the very day of his Resurrection, Luke 24. 47. Saint John records them as spoken, also on the very same day, John 20. 19, 20, 21, 22. Saint Mathew records them as spoken after that day, sc. on the mountain in Galilee, Mat. 28. 16, 19. And Saint Mark records them as spoken both on the day of his resurrection, for so was the Apparition to which he annexeth them, and also on the day of his Ascension, for such is the manner of his annexion; So then after the Lord had spoken unto them, he was received up into heaven; For what was it that the Lord had spoken unto them, but these words concerning the discharge of their Apostolical Office or Function, Go ye therefore and teach all Nations, &c. which is yet more evidently attested by Saint Luke, Acts 1. 9. where it is said, when he had spoken these things, (that is those things which concerned their Function) whiles they beheld, he was taken up▪ For Saint Matthew's Go ye therefore and teach all Nations; And Saint M [...]k's, Go ye into all[Page]the world: And Saint Lukes, ye are witnesses of these things: And Saint Johns, As my Father sent me, even so send I you, do all of them concern one and the same office of preaching the Gospel, and administring the Sacraments, and whatever else the Apostles were bound to do in order to the gathering, or preserving, or governing the Church of Christ. And we cannot deny but these same words, or at least words to this effect, were solemnly spoken at three several times by our blessed Saviour to his Apostles, that is to say, On the day of his Resurrection, and afterwards again in Galilee, and yet a third time also after that immediately before his Ascention, to shew what a necessity was laid upon them to discharge that sacred function, when he thought it necessary so often to repeat their charge, as if it had been his only business from his Resurrection to his Ascention.

And doubtless, if we seriously consier the words themselves, we shall easily see and willingly confess, that as they did concern the constitution of the Church at that time, so they do concern the constitution of the Church at this day, and will concern both its constitution and conservation to the worlds end. I will accordingly explain them briefly, as I find them in the Evangelists, yet so as to make Saint Matthew the standard for the rest, having already explained the words, as they are recorded by Saint John: And thus Saint Matthew records the words, All power is given unto me in heaven and in earth; our blessed Saviour had all the power of heaven and earth given to him from the Father, both as he was the Son of God, and as he was the Son of man; as he was the Son of God, so this power was given him by eternal generation; as he was the Son of man, so the same power was given him by free donation: partly at his first conception, by vertue of his union with the God-head, but more fully after his resurrection, for the merit of his death and passion: So that though he exercised this power in his life time by choosing Apostles; and instituting the Holy Sacraments, yet after he was risen again he exercised the same much more eminently in a threesold respect, Quoad modum, quoad statum, quoad usum: First because he was possessed of it after a more excellent manner, as having merited it by his death: Secondly because he was possessed of it in a more excellent state, as now being past all fear and danger of dying: Thirdly because he [Page] was possessed of it for a more excellent end, as being how to use it, not for the conversion of one people, but of all the world, as it follows, Go ye therefore and teach all Nations: Go ye therefore, relying upon my authority which is founded upon all power both in heaven and in earth, whereas any authority that can forbid you to go, is founded only upon the power in earth.

And teach all Nations,) This the Apostles could not do; (no more then they could continue to the end of the world) in their own persons; Therefore our Saviour Christ speaks these words to their Successors, as well as to them; And so this Precept was given to make good that Promise, Mat. 24. 14. The Gospel of the Kingdom shall be preached in all the world, for a witness unto all Nations; and then shall the end come. For the Apostles themselves did not, could not, preach the Gospel in all the world, and unto all Nations: therefore they were to ordain others to preach it after them, nor may we suppose the Ministers of the Gospel to have been a Temporary calling, or oppose them in their Ministry, unless we will resist the fulfilling of Cbrists promise, and do what we can to make Truth himself a lyar.

Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost) The Apostles were commanded to baptize in this form for three reasons; 1. To distinguish Christians from Jews; for they worshipped God only in the unity of essence as their Creator; but the Christians are to worship him in the Trinity of persons, as their Creator, Redeemer, and Sanctifier. 2. To shew that here was nothing of humane invention or power to be given or received in baptism, which was in the name of God only. 3. To shew that there was great vertue and efficacy in Baptism, even such as did concern our re-union with God, by remission of our sins, and sanctification of our souls, or why else should we be baptized in the name of God? And also, that all that vertue and efficacy did wholly depend upon God alone, in whose name only we are to be baptized.

And this efficacy of Baptism is more fully expressed by Saint Mark saying, He that believeth and is Baptized, shall be saved, Mark 16. 16. where it is plain that the Apostles are required to invite men to the Christian Faith and Baptism by the promise of salvation; and consequently are forbidden to preach [Page] salvation upon any other terms then those of believing and of being baptized: And those men who make so slight account of Baptism, will one day find the Heathens and Infidels of Syria to rise up against them in judgement, who said to their Master Naaman, My Father, If the Prophet had bid thee do some great thing, wouldst thou not have done it? how much rather then when he saith to thee, Wash and be clean? 2 King. 5. 13. For they dare not deny but they are as unclean as Naaman was in his leprosie, unless they will deny themselves to be of the same mould and make with other men; for David hath spoken in the person of every man that is born of a woman, Behold I was shapen in iniquity, and in sin did my mother conceive me, Psalm 51. 5. And they cannot deny but that God (since Naamans time) hath most eminently sanctified the flood Jordan, and (in that) all other waters, by the Baptism of his well beloved Son Jesus Christ▪ to the mystical washing away of sin: And yet moreover, That not only the man of God, but also the Son of God hath said unto them, Wash and be clean; unless they will divide the precept, wash, from the promise, and be clean, since the words have been in our Saviours mouth, which the Infidels durst not do when they were only in Elisha's mouth.

For it is most certain that Baptism is necessary to salvation as commanded, (wash) and it is most probable, that it is also efficacious thereunto (and be clean) because it is commanded: For he that hath commanded it was able to make it so, nay rather hath made it so, to shew that he delighteth not in unnecessary or unprofitable commands: What need we then to say That Baptism is necessary only as a profession of our faith, or as an outward sign or testimony of Gods grace, whereas we may with much confidence and without any inconveniency acknowledge it to be moreover an instrumental cause whereby our blessed Saviour is pleased to work Grace and Salvation? For who can hinder the first cause to work by what instrument he pleaseth? and sure we are, the word of God doth plainly ascribe unto Baptism the operation of an instrumental cause in working the effect of grace, when Saint Paul calleth it The washing of Regeneration, Tit. 3. 5. which was the language he had been taught by God himself at his first conversion, saying to him by Ananias, Arise and be baptized, and wash away thy sins, Acts 22. 16.

[Page]Wherefore we will conclude that both Faith and Baptism may be rightly called instrumental causes of our salvation, but in different respects; Faith as instrumental on our parts, whereby we prepare our selves for Christ; Baptism as instrumental on Christs part, whereby he prepareth us for himself: This being granted, which can scarce reasonably be denyed, we shall not delay our childrens Baptism because tis instrumental to salvation on Christs part, though not on their own; and yet not tie God to outward means, because we acknowledge Baptism to be instrumental to salvation only upon his own choice and appointment, and therefore he can save without it, if himself so pleaseth. Nor shall we need fear a falling away from the state of salvation any more in the baptized Infants, then in the believing men, since our blessed Saviour in saying, he that believeth and is baptized shall be saved, doth suppose or rather include the same condition as alike necessary to both, to wit, of leading their lives according to their good beginnings: For the promise of salvation upon a mans believing and being baptized, is not absolute but conditional, that is to say, If he lead his life answerable to h [...]s faith, and to the grace given him in his Baptism; as if it had been said, his faith and his Baptism shall save him as far forth as is possible for instrumental causes, or as far forth as belongs to them▪ that is, they shall really and effectually conduce to his salvation, unless he himself be in the fault, and hinder their working, either by forsaking his Faith, or by polluting and prophaning his Baptism; and not returning back again to God by his repentance. This interpretation must be given of our Saviours words, as appears from the foregoing part of his speech, Go and preach the Gospel; for tis most certain that he would not have his Apostles preach any other Gospel then what himself had preached, and that was, Repent ye and believe, Mar. 1. 15. Wherefore Repentance must also come in as a necessary condition to salvation no less then faith and Baptism, because all men do fall away from the purity which they had through their Faith, and through their Baptism, by their daily sins; and there is no promise of salvation to any man that continueth and abideth in his sins; so that they must rise again by repentance or they cannot be saved.

Teaching them to observe all things whatsoever I have commanded[Page]you] After you have made them my Disciples by Baptism, then keep them so by right doctrine, for [...], is no more then Discipulate omnes gentes baptizantes eos, make all nations my Disciples, baptizing them; so the command is to make Disciples unto Christ; and the manner is explained how they are to be made, even by baptizing, not by preaching; according to that of John 4. 1. Where [...]; To make more Disciples, and [...], To Baptize, are put for one and the same thing. And this may properly be the signification of [...] in this place, only to make Disciples by baptizing them, without any preaching, or else the words cannot concern all nations; for they cannot concern children, since tis in vain to labour to make them Christs Disciples by preaching, but not in vain to make them so by baptizing; But if we will needs have [...] signifie to teach, then we must distinguish upon the Doctrine; And these two words [...] and [...] may be so distinguished, as to shew that tis not the same Doctrine which is to be zealously preached before, and after men are made Christs Disciples; as if he had said, Teach strangers and aliens the Doctrine of faith to make them my Disciples; but teach Converts and Christians, the duties of life to keep them my Disciples, and to make them good Christians: Though I must confess that Epiphanius hath found out all this only in the first word [...], which he hath thus explained, [...]: (Epiph. Haer. Herodiani.) That is, Bring them over from their wickedness to the truth, and from divers Sects and Heresies to one communion: which is all one with Make them my Disciples, or teach them to observe all my commands: Whence we may gather this definition of Christs Disciple, he is one that observes all Christs commands, and therefore carefully embraceth the Christian truth, and as carefully maintaineth the Christian communion; Whence it necessarily follows, that neither Hereticks nor Schismaticks are to be accounted Christs Disciples, since the one embrace not his truth, the other maintain not his communion.

And lo, I am with you alway, even unto the end of the world.) I that have the power of life and death, do promise or rather [Page] give you my actual assistance and favour and grace, as if I were still actually present with you; And this presence of my power and grace shall never be taken away neither from you nor your successors as long as this world shall last; so that both you and they (for they are also necessarily included, since this promise cannot be made good without a succession in the Ministry) may cheerfully undertake and couragiously discharge your callings, notwithstanding all the contradictions and persecutions you shall meet with from disobedient and gainsaying people; For I that am above all the world, have placed your Doctrine above their contradictions, and your life above their persecutions; and the worst they shall be able to do, shall be to send you the oftner to your Master for instruction, or the sooner to your Master for reward: Surely the Apostles understood more in this promise then we can express, and therefore they made neither excuse nor delay, when they were bid to go, though they were sent out into the wide world, already destitute, and very speedily to be afflicted and tormented; Of whom the worl [...] [...]as not worthy, if we consider them in their persons; much less if we consider them in their calling; yet were they sent into the world to be despised in their persons, and to be opposed in their calling, and sent with no other credential letters to countenance them, with no other guard to protect them, but only this, And lo I am with you alway.

This was the answer that put Moses to silence, though he had been almost refractory in objecting that he was slow of speech; Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say, Exod. 4. 12. This was the answer that silenced the Prophet Jeremiah, so that he replyed no more Ah Lord, I am a child and cannot speak, after God had once said unto him, Be not afraid of their faces, for I am with thee to deliver thee, Jer. 1 8. And this answer must silence all our objections in Saint Chrysostomes gloss, [...]: Talk not to me of the difficulties that are in the work, for I am with you who make all things easie; and if all things, then surely not only our doings, but also our sufferings in his service and for his glory: He will make all easie; [Page] those who are called by him, shall labour with more ease then others loiter; and suffer with more pleasure then others domineer: But those only are called by him to whom he hath said, Go and teach: To those alone he hath given the command of teaching; and to those alone he hath given this promise, Lo I am with you alwayes: They that are concerned in the precept, (which can concern no other but such as can justly plead a succession to the Apostles in the Ministry of the Gospel) are also concerned in the promise; And they that are concerned in this promise, may turn Preache [...]s with confidence, and preach with comfort; But they that are not concerned in this promise, as tis to be admired how they can have the confidence to be Preachers, so tis to be affirmed, they can have no true spiritual comfort in their Preaching: Nor would the world so abound with uncommissionated Preachers (that dares not abound with uncommissionated Souldiers) were not their confidence more in themselves, then in their Saviour; more in their own swords, then in his word, for the support of their preaching, which is a very sinful confidence: Nor would such Preachers be so zealously disposed to preach, did they not more rejoyce to advance their own then their Saviours glory and interest, by their Doctrine, which is a very miserable comfort.

But I will conclude all with Prospers gloss upon this Text, as I find him cited by the learned Brugensis, Nolite trepidare de vestra infirmitate, sed de med potestate confidite, qui vos in hoc opere non derelinquam, non ad hoc ut nihil patiamini, sed quod multo majus est, praestiturus ut nullâ saevientium crudelitate superemini. Be not afraid of your own weakness, but relie wholly on my strength; for I will never forsake you in this work: not that you shall not suffer very much from your cruel adversaries, but that notwithstanding all their cruelties I will make you more the conquerours in your sufferings.

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SECT. III. That the words which our Saviour Christ spake to his Apostles before he ascended, may be reduced to these three heads; words of instruction, consolation, benediction: That the effect of them all is registred in the Text, not left to unwritten tradition: That the Apostles though thus instructed, comforted and blessed, yet preached not the Gospel till the comming of the Holy Ghost upon them, whereby they had not only ability, but also authority, or mission and commission in a ful degree.

IT may not be amiss to consider some of our blessed Saviours consolations and benedictions as well as instructions, which he bestowed on his Apostles before he ascended: And to this purpose we may not unfitly reduce all the words which he spake from his Resurrection till his Ascension, to these three heads, verba instructionis, verba consolationis, verba benedictionis; words of instruction, words of consolation, and words of benediction: or words of grace, mercy, and peace; For like as Saint Paul said to Saint Timothy whom he called his own son in the Faith, Grace, Mercy, and Peace; so did God from the beginning speak to his Apostles, and so doth he still speak to all those whom he accepteth as his sons, (though unworthy to be his servants) the words of grace by instruction, the words of mercy by consolation, and the words of peace by benediction.

Saint Luke saith our Saviour was full forty dayes with his Apostles after his Resurrection, speaking of the things pertaining to the Kingdom of God, Act. 1. 3. He had so fervent a desire of teaching them, (and in them us) the right way of salvation, that he differred to enter into his own glory, which he had so dearly earned by his sufferings, till he had fully instructed and confirmed them in that way: He was willing to leave the impression of heaven in their hearts, before he was willing to take possession of it in his own body: Oh that we did imitate our Master in this his unspeakable charity; for though it be above our expression, yet may it in some sort come under our imitation, by truly desiring and zealously promoting one [Page] anothers Salvation: This would be indeed to shew, not to speak our selves Christians; This would be indeed not Verbally but Really to put on the Lord Jesus Christ: He was unwilling to leave his Apostles before he had given them all manner of Instructions both how to teach and how to govern his Church; the one, that he might keep all after-ages from heresie, the other that he might keep them from schism: Oh that all Christians would accordingly consider what a grievous sin it is not to hearken to Christs own Teaching, not to obey Christs own Government; And what a Severe account he will call them to, when he shall come again as Judge of quick and dead: for being hereticks against his doctrine▪ put afterwards in writing in his word, or for being Schismaticks against his discipline, put immediately in practice in his Church. For if he kept himself forty dayes from heaven to settle his Church, how shall any that is called a Christian, think the best way thither is to unsettle it? Our blessed Saviour gave instructions, and not only so, least we should think any thing of Religion to be arbitrary, but he also gave commands That we should know and acknowledge all matters of Religion to be necessary. [...], After he had given commandments unto the Apostles, Acts 1. 2. But where are these commands? Are they, or any of them, devolved down unto us only by unwritten Tradition? we dare not say so; for that were to make the holy Apostles so regardless of Christs instructions, as to care to teach them only to those men who had the happiness to live in their dayes, since verbal Tradition is as changable as the breath that derives it: whereas what is spoken of Abel, is much more to be verified of Saint Peter or Saint John, God testifying of his gifts, and by it (that is by his faith) he being dead, yet speaketh, Heb. 11. 4. Nay more, yet Preacheth; for the reading of the law of Moses is called Preaching, Acts 15. 21. For Moses of old time hath in every City them that preach him, being read in the Synagogues every Sabbath day, and if reading in the Law of Moses was Preaching, who dares deny it to be so in the Law of Christ? Therefore the books of the New Testament do certainly contain the Instructions and commands which Christ gave to his Apostles by word of mouth during those forty dayes he abode with them; And we need go no [Page] farther then the written word to know our Saviours mind, for it is therein taught us either by Precept or by Promise, or by Precedent; And consequently what we find not there written for our instruction in one of these three wayes, that we must not ascribe either to his dictating or to their Preaching, unless we will impute gross forgetfullness to the Registers of Christ, as not remembring all things necessary (when as our Saviour himself promised them such a Comforter as should bring all things to their remembrance, Joh. 14. 26. or supine negligence to the Pen-men of the Holy-Ghost, as not writing what was necessary to be remembred: For if the words which Job spake concerning Christ were to be engraven with an yron pen & lead, in a rock for ever, Joh. 19. 24. then much more were those words to be so engraven which Christ himself spake to his Apostles; words ingraven in a rock with an yron pen are lasting, but they are not so legible unless they be also drawn over or coloured with lead to make them conspicuous; So Salomon Iarchi glosseth this Text: he would have the Characters of his Letters engraven with yron to make a deep impression: but after that, he would have those same Characters coloured or died with lead [...] dare litteris aspectum nigrum ut cognoscantur; That their black tincture might make them the more legible.

And without doubt, our blessed Saviour took such a course, that the main effect of his words should be so engraven as to be both lasting and legible, to the worlds end, when himself hath said, that heaven and earth shall pass away, but my words shall not pass away: Mat. 24. 35. and amongst the rest, sure not his last words.

Saint Luke records this for one of them, that they should not depart from Jerusalem, but wait for the promise of the father, Acts 1. 4. And this word doth our Saviour Christ still speak to every good Christian, saying unto him, depart not from Jerusalem, though it were in truth, what some have made it reputed by their false clamours, prophane, unclean, impure Ierusalem; For you may not hope to fare better then Christ and his Apostles whereever you stay, and you are sure not to fare worse then they did, though you stay in Jerusalem.

Jerusalem the City of God, had been turned into Sodom, a cage of unclean birds for its impurity; into an Aceldama, a field of blood for its cruelty; yet here is such a promise annexed [Page] to it, as makes Christs Disciples willing to bear with the impurities and to bear the cruelties; For it is an Elisha promise, which signifieth, My God saveth; And no wonder then if it hath the power of reviving the Soul, as Elisha's bones did revive a dead body; And when the man was let down and touched the bones of Elisha, he revived and stood upon his feet, 2 Kings 13. 21. So if the soul be let down never so low into the pit of destruction, yet if it touch this Elisha, this promise of My God saveth, with a true and lively faith, it will make the man revive, and stand again upon his feet.

And those men who are so ready to depart from our Jerusalem for every petty dislike of the high Priests and Elders in it (though the dislikes be rather phansied then found,) do shew that they are not so well instructed in the faith as to know the promise of the Father, or not so well grounded in hope and rooted in charity, as to wait for that promise according to the appointment of the Son: He bids all tarry in Jerusalem that look after his promises, and therefore doth not allow any to call Jerusalem Babel, much less to make it so, that either themselves or others may have a pretence to go out of it.

But what was this particular promise of the Father to the Apostles? it was the promise of sending the Holy-Ghost to enable them to be his wtnesses unto the uttermost parts of the Earth.

A promise which much concerns carnal men to look after, that they may have the spirit of God; A promise which much concerns spiritual men, that they may have him more: Both must tarry in Jerusalem; in the unity of the Church; for the mercy is not without the promise, and the promise is not without Jerusalem: Depart not from Jerusalem, but wait for the promise of the father; till therefore the carnal man shall need no spirit who hath none at all, and till the spiritual man shall need no more spirit who cannot have too much, both must pray for the peace of Jerusalem, labour for the peace of the Church, in their prayers and in their practises, neither may recede from the Apostles nor from their Successors, to whom was made the promise of the Holy-Ghost: And it is worth our notice, that though the Apostles had fourty dayes conversation with Christ, and were fully instructed in the knowledge of Christianity, yet they did not presently go and preach the Gospel; [Page] Nay Christ himself bad them not go till they had received Commission from the Holy Ghost: So that there are two things required to constitute a true Preacher of the Gospel; Ability, and Authority; or, Mission, and Commission: He must first be enabled to preach, by conversing with Christ in his holy Word: Then besides his Ability, he must also have Authority or Commission from the Holy Ghost, though not immediately by an extraordinary, yet mediately by an ordinary calling, or he hath not leave from Christ to preach the Gospel: For so it is said, Acts 1. 8. But ye shall receive power after that the Holy Ghost is come upon you, and ye shall be witnesses unto me: Without this coming of the Holy Ghost men may be witnesses to themselves, but they cannot be witnesses unto Christ, because he hath not enabled or not authorized them: For which cause it is, that in the Ordination of a Minister, the Bishop pronounceth those words of our Saviour, (the first Bishop that ever pronounced them) Receive ye the Holy Ghost, thereby giving him a Commission to be one of Christs witnesses unto the people: For this promise of being baptized with the holy Ghost, to be Christs witnesses, did certainly belong to the Apostles, not as members, but only as ministers of Christs Church: those words he spake to them only as his Ministers, though other words he spake to them as his Members.

Receive ye the Holy Ghost] are words both of consecration and of benediction; words of consecration, as they set a man apart for Gods service; words of benediction, as they enable and authorize a man to serve him: if not as a member, yet doubtless as a minister: if not by Gratia gratum faciens, yet by Gratia gratis data (as the School distinguisheth) if not by gifts and graces that tend to his own regeneration, yet surely by gifts and graces that tend to others edification: And as it is said, The Lord blessed the seventh day and hallowed it; so we may say, The Lord blessed his Apostles and hallowed them: for his hallowing was and is a blessing: And as our Saviour Christ is said to have blessed the bread and the wine, when he consecrated them to be his own body and blood: So he also blessed the Apostles when he consecrated them to be his own peculiar servants, thereby shewing, That there cannot be a greater blessing then to serve him. And accordingly we must look on those words whereby he consecrated his Apostles, as words of [Page] his Episcopal benediction, no less then of his Episcopal consecration. Wherefore the Ministers of the Gospel, rightly ordained, are no less blessed then they are hallowed in their callings, (whatever they may be, or may be thought in their persons) and may comfortably make this answer to their Revilers and Persecutors, Though they curse, yet bless thou, and let thy servants rejoyce, Psal. 109. 27. or rather, Thou hast blessed, and therefore we must, and will rejoice though they curse us: For he that loved the wages of unrigh [...]ousness, could not with-hold from the world this word of truth and righteousness, He hath blessed, and I cannot reverse it, Numb. 23. 20. so that unconscionable men by reviling their Ministers whom God hath blessed, do in effect revile, though they cannot reverse, Gods undoubted blessing and though by so doing they may hinder themselves, yet surely they cannot hinder their Ministers from being the blessed of the Lord: For Saul in the midst of his Apostacie and falling from God, when he was even now ready to butcher Abimelech and all the Priests, yet gave his Testimony to this Truth, saying unto Samuel, Blessed art thou of the Lord: for so it is in the Hebrew, [...], Benedictus [...] Domino, Blsseed art thou of or to the Lord; or as Targum [...]enders it, Blessed art thou before the Lord; Though they be as a cursed thing in the eyes of men, yet they are Blessed before the Lord: Let the world vilifie them as it pleaseth, yet doubtless God hath magnified them, in that he hath blessed them, and commanded them to bless in his name: And bless they must, though they be more and more cursed of those whom they bless; for being Gods Ministers, they must speak no other but Gods word, and his words are the words of blessing. The words of God in themselves are the words of Majesty and Verity; calling for our fear and reverence, because words of Majesty; for our attention and diligence, because words of Verity: and consequently calling for some of our reverence and attention to those who are entrusted with them, and licensed to say, Harken to the word of God: The Prophet Isaiah said, Hear O Heavens, and give ear O earth, for the Lord hath spoken, Isa. 1. 2. Where we find an undenyable connexion in the position, Gods speaking and our hearing; but a more undenyable confutation in the supposition, if he should speak and we not hear: For [Page] his words are words of Majesty, able to bow down the highest heavens; and words of Verity, able to quicken the dullest earth: Such are the words of God in themselves; but to us (blessed be his condescention and goodness) they are the words of Grace, Mercy and Peace: The words of Grace by instructing, of Mercy by promising, of Peace by blessing: And this word of blessing is so much his delight, that he chose it for his very last word here on earth; and whiles he was speaking this word, he was parted from them, and carried up to heaven, Luke 24. 51. The word of blessing is certainly the word of Peace, There being no Peace in any condition or kind of life but meerly from Gods blessing: Therefore in every thing we go about, we should first look after Gods blessing, then after our own peace and contentment; for he doth justly punish us with the loss both of his blessing and our own peace, when we look for the peace either before or without his blessing, expecting contentment and satisfaction in such a thing as he will not, or in such a way as he cannot bless.

Whiles he blessed them, he was parted from them, and carried up into heaven: The last word in his mouth was blessing, and must be the last in ours if we hope to part from earth as he did, and be carried up into heaven: Therefore let every word that comes from us be blessing, for fear it should be our last word: He that went up to heaven with blessing, will not take us up thither without it: Saint Peter could not forget that Christ parted from him and the rest of the Apostles, blessing them; and takes what care he can, that cursing and railing should not make one man, and much less one Church, part from another, and both part from the eternal Son of God▪ Love as Brethren, (saith he to those of the despersion, that is, to several Nations, much more to those of the same Church and Nation) be pittiful, be courteous, not rendering evil for evil, or railing for railing, but contrariwise blessing, knowing that ye are thereunto called that ye should inherit a blessing, 1 Pet. 3. 8. 9. Where we see that railing is opposed to blessing; which opposition must teach us that not only blasphemies against God, but also revilings and reproaches against men (especially those who have a peculiar stamp of God upon them, as our Teachers and our Governors) are in the guilt, and consequently under the condemnation of [Page] cursings: And though this sin be now the common road of men upon earth, who blazen their own righteousness chiefly by others pretended sins, yet it can never be the right way to heaven: And we must forsake it, as we will stick to our calling, and to our inheritance; knowing that we are thereunto called, that we should inherit a blessing: So that if we part not with this sin of rayling, it will either part us from our calling, or part both us and our calling from our inheritance: it will either make us to be no Christians, or such Christians as not to inherit a blessing: But what was this blessing, which our Saviour at parting bestowed upon his Apostles? (for we have yet only spoken of that which was on the very day of his Resurrection, Joh. 20. 19.) May we not give a fair guess at it from that curse or malediction, since commonly used by his pretended Vicar General, Indignationem omnipotentis Dei & Apostolorum ejus, Petri & Pauli sentiat in aeternum? May we not here put Indulgentiam for Indignationem, and avow that it came from our Saviours own mouth by unwritten Tradition? If ever Tradition will help out the Text, let it be now, that we may not lose our Saviours last word and his best word both together: But Tradition cannot help us; and sure we are from the Text, That our Saviour never taught his Apostles to join themselves in Commission with his Father, (creatures with their Creator) either to bless or curse, although not only they, but also their Successors can rightly do both in his name, and by his power. We have here only a probable conjecture, That the benediction which Christ gave to his Apostles, was the same in effect which the Apostles afterwards gave unto the Church in his name, as having received it from his own mouth; Grace unto you and peace be multiplyed, saith Saint Peter: Grace be with you, mercy and peace, saith Saint John: It seems grace and mercy were reserved till Christs ascention; for we find only Peace be unto you, after his Resurrection; and Saint John hints a reason of it; for the Holy Ghost was not yet given, because Jesus was not yet glorified, John 7. 39. upon which ground we may not unreasonably build this Position, That Grace and mercy were reserved for Benedictions after his Ascention, or till the giving of the Holy Ghost.

But seeing we cannot tell certainly the exact word of Benediction [Page] which Christ left to his Apostles when he parted from them: we shall do well to lay hold on that which we are sure came from his own mouth whiles he was yet with them, even that recorded, Luke 11. 28. Blessed are they that hear the word of God and keep it; that is, keep it in their memories, and in their consciences, and in their conversations: Keep it in their memories, that it may sink into their consciences; and keep it in their consciences that it may break forth into their lives and conversations: Let us be sure to lay hold on this, and we shall be sure not to want his last blessing, though perchance we may not know it till we come to enjoy both it and him.

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CAP. II. Christ considered, whiles he was Ascending.

SECT. I. That the words used to express Christs Ascension, did manifest his twofold claim or title to heaven; the one by Inheritance as God, the other by merit or purchase as man: And that Christ in his Ascension wrought a twofold Miracle; one in the conquest of earth, the other in the conquest of heaven: And what comfort and benefit redounds to us Christians from these titles, and these miracles.

THE considerations that are most remarkable in our blessed Saviours Ascension, are best discovered from the words that are used to express it. In the Apostles Creed, the word for He Ascended, is, [...], He went up; borrowed from Saint Paul, Ephes. 4. 8. [...], when he ascended up on high: But the word used by Saint Luke is [...], He was carried up, Luke 24. 51. He was carried up into heaven; But Saint Mark yet useth a third word, [...], He was received up; Mark 16. 19. He was received up into heaven.

This twofold expression, he went up, and, He was carried or received up, shews our Saviours twofold title or claim to heaven, if we consider Christ in his two several natures: For as God, he claimed heaven for his Inheritance, [...], He went up as unto his own: As man he claimed it as his reward, and so [...], He was carried up, or [...], He was received up as unto that which he had so fully merited and deserved.

[Page]Again the same twofold expression shews a twofold miracle, if we consider Christ in the unity of his person; as those two natures of God and man made but one Christ▪ the first miracle, was the conquest over earth in his body, which was taught to ascend upwards, contrary to the nature of Earth; [...] He went up in that body: The second miracle was the conquest over heaven in his soul; which for his singular piety was taught in some sort to descend downwards, contrary to the nature of heaven, in that the light clouds were made to come down, that they might minister to his Ascension; So that these must be our considerations of our blessed Saviour from the act and manner of his Ascending, his twofold Title in claiming heaven, and his twofold miracle in possessing it; his first title to heaven was as the Son of God; for so he claimed heaven by inheritance, and the word used in the Apostles Creed intimates that claim or title, [...] he went up, sc. to take possession of his own: he went by his own power to enter upon his own right, claiming heaven as his natural inheritance, because he was the Son of God: And this right of his, Saint Paul exactly describes, Heb. 1. 2, 3. Where he saith, God hath appointed his son heir of all things, by whom also he made the world, who being the brightness of his glory and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sate down on the right hand of the Majesty on high: In which words the Apostle teacheth us to say to the son of God, what the Son taught us to say unto the Father, For thine is the Kingdom, the power and the glory: For he fully setteth forth unto us the Kingdom of Christ, both as Redeemer and as Creator; As Redeemer, when he saith, God appointed him heir of all things, in which respect Christ himself saith, All things are delivered unto me of my father, Mat. 11. 27. and all power is given unto me, Mat. 28. 18. and, the Father loveth the Son, and hath given all things into his hand, John 3. 35. And he setteth forth unto us the Kingdom of Christ as Creator, when he saith, By whom also he made the worlds; for in that respect our Saviour had all power in heaven and in earth without its being given or delivered unto him, as he was the eternal Son▪ of God, coequal with his Father: Which his coequality the Apostle expresseth from three particulars: First, in that he [Page] was the brightness of his glory: that is, the natural brightness of his glory by necessary generation, not by voluntary communication, even as the Sun naturally begets brightness, and not voluntarily upon choice or deliberation. Secondly, In that he was the express Image or character of his person, not only representing his essential glory as God, (of which representation it is said, No man hath seen God at any time; the only begotten Son which is in the bosome of the Father, he hath declared him, John 1. 18.) but also representing his personal glory as father, because the person of the Father is wholly and fully expressed in the person of the Son, as in a lively Image, or Character thereof, in which respect Christ himself saith, If ye had known me ye should have known my Father also; and from henceforth ye know him and have seen him, John 14. 7. and again, he that hath seen me hath seen the Father, ver. 9. Thirdly, In that he upheld all things by the word of his power, to wit, by the same word by which he had made them, ver. 2. All this being said, tis no wonder if it follow immediately after, that he sate down on the right hand of the Majesty on high, as taking that place in the nature of man, which was his proper right as the Son of God. But what comfort is this to us who are born the Sons of wrath, and so have title only to the place of wrath and vengeance as to our inheritance?

Tis true, we have no title from our selves save only to hell, such a title as we care not to claim, though we labour to make good: But we have also a title of inheritance to heaven, from our blessed Saviour, as saith the Apostle, And if children, then heirs, heirs of God, and joynt heirs with Christ, Rom. 8. 17. For the Son by adoption is admitted to the inheritance as if he were a Son by nature: And we being adopted in Christ, cannot be denyed to have a title to his Inheritance: But we were best take heed that we abuse not this title, or at least mistake it not, as some, do who cry Abba Father, and are no sons, or who are so the Sons of God as not led by the Spirit of God; or so led by the Spirit of God, as not doing the works of the Spirit but of the flesh, being guilty of hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, (such horrid murders as have out-faced heaven, [Page] and amazed the earth,) and will not believe the Apostle, though, he tell it before and after, though he say it and say it again that they which do such things, shall not inherit the Kingdom of God, Gal. 5. 21. Let the man after Gods own heart both ask and answer this question for us, Psalm 24. ver. 3, 4. Who shall ascend into the hill of the Lord, or who shall rise up in his holy place? Even he that hath clean hands, (not defiled with blood) and a pure heart, (not corrupted with Faction or Sedition) and that hath not lift up his mind to vanity (by taking fancie for faith, or vain imaginations for holy inspirations) nor sworn to deceive his neighbour (convenanting for spoil and robbery, to be not only impiously, but also blasphemously guilty of theft) He shall receive the blessing from the Lord, and righteousness from the God of his salvation: For such a man as hath clean hands and a pure heart, is led by the Spirit of God, and with his pure heart thinks the thoughts, with his clean hands doth the works of the Spirit; This man is heir to an inheritance in heaven, because he is the Son of God; and he is the Son of God, because he is led not by his own private Spirit, but by the Spirit of God; for as many as are led by the Spirit of God, they are the Sons of God, Rom. 8. 14. He that saith, as many, doth in effect say, no more; they are, and none but they are the Sons of God, who are led by the Spirit of God: He that lifts up his mind to vanity, cannot lift up his mind to heaven; he that hath sworn to deceive his neighbour, is sure to deceive himself; he that hath no share in the righteousness, may not look to have a share in the blessing: And therefore Aben Ezra's gloss is not to be rejected, who observes the same word used in the reward and in the work; [...] He shall receive the blessing, because he did not lift up his soul to receive the vanity; The Lord shall lift him up by true sanctification, because he did not lift up himself by pride and presumption: For no man more truly lifts up his soul to vanity, nor more truly labours in vain, then he that thinks to go to heaven only by the strength of his own perswasion, since it is not possible for him to receive the blessing, who cares not to receive the righteousness. For these two are joyned together, he shall receive the blessing from the Lord, and righteousness from the God of his salvation; not the [Page] blessing of salvation without the righteousness thereof: For it must be a real not an imaginary ascension, whereby we get up to heaven; the soul that will be there must be lifted up by devotion, not by opinion: For the Righteousness of salvation is not opinionative, but affective, and active▪ not in conceit, but in practice: Take heed of a mock-Ascension into heaven, which will make that be truly spoken of thee, which those mistaken novices did falsly put upon Eliah, Lest peradventure the Spirit of the Lord hath taken him up, and cast him upon some mountain, or into some valley; (2 King. 2. 16.) It was their fond fear concerning Eliah; it ought to be the just fear concerning thy self: For if thou lay hold of the Spirit of adoption only to cry Abba Father, but not to become a dutiful Son; or to confine thy dutifulness to observe only those of thy Fathers commands that suit with thine own humour and advantage, (which is the lame and limping godliness of this hypocritical age, wherein men cry up their duty towards God, meerly to beat down their duty towards their neighbour) If thou thus lay hold of the spirit of adoption, others may justly fear concerning thee, and thou oughtest to fear concerning thy self, Lest peradventure the spirit of the Lord (for so thou thinkest it) take thee up and cast thee down again upon some mountain, or into some valley: For indeed the Spirit of the Lord being thus mistaken, or thus misapplied, doth so take men up as to cast them down again; first upon the mountain of presumption, then into the valley of despair: Secondly, our Saviour claimed heaven by the right of his desert, even as his just recompence and reward: And that claim or title of his is intimated in the words [...] and [...], he was carried or received up into heaven, as having before merited to be carried or received up thither; so saith Saint Paul, he humbled himself and became obedient unto death, even the death of the Cross▪ Wherefore God also hath highly exalted him, Phil. 2. 8, 9. Our blessed Saviour was obedient in doing, before he was obedient in suffering: He first had a most perfect active; and then a most perfect passive obedience: He was first obedient: He was first obedient unto the life, and after that obedient unto the death; He was zealous in doing the work of God, and that made him patient in suffering the will of God; [Page] yet here is no mention made of his active, but only of his passive obedience; and no mention made of his obedience without respect to his humility: How then shall any Christian forego his humility to stand upon the merit of his obedience, when our Saviour Christ himself, (whose obedience alone is or can be meritorious with God,) was exalted no less from being humble, then for being obedient? Surely to teach us, how we may soonest have comfort from this his title to heaven; nay after some sort be sharers in it, claiming heaven as a reward, but of our Saviours, not of our own righteousness; or rather as a reward of his righteousness, but made ours.

So Saint Bernard most Divinely comforted himself against all the accusations of Satan at Gods Judgement seat; Fateor non sum dignus ego, nec propriis possum meritis regnum obtinere coelorum; Caeterùm duplici jure illud obtinens Dominus meus, haeredita te Sc. Patris, & merito passionis, altero ipse contentus alterum mihi donat, ex cujus dono, jure illud mihi vendicans non confundor: I confess that [...] [...]t worthy, nor can I hope to obtain heaven by mine own merits; But my Lord having obtained the same by a double right, the one by the inheritance ef his Father, the other by the merit of his passion, being himself contented only with one of them, hath given the other unto me, by whose gift I do now claim it as my right, and am not to be confounded in my claim: Which we might very well take for a great miracle wrought upon us men, by our Saviours ascending in our flesh, and so entitling that flesh to heaven, were it not for those other miracles, which neerly concern our Saviour Christ in his own person: For we have a twofold miracle intimated in these same words, [...] he went up, though in his body of flesh; there's one miracle, his conquest over earth in his humane body: For earth was now taught to ascend upwards contrary to its own nature, which of it self so descends downwards as to press to the Center, nay actually to possess it.

Earth in it self moves furthest from heaven, but in the body of Christ, earth moved towards heaven, nay earth went up into heaven: And the reason is given by Saint Paul, Phil. 3. 21. Who shall change our vile body, that it may be like his glorious body. The body of Christ after his resurrection, was [Page] more peculiarly [...], a glorious body; Saint Paul gives us this distinction of [...], A vile body, and a glorious body: Our body is a vile body, dejected and debased by the sinfulness, the grossness, the weakness, the sluggishness of the flesh; our Saviours body was never thus a vile body in the state of his humiliation, because he knew no sin, yet was it subject to all infirmities, or he could not have dyed for sinners; And therefore we may truly say that his body in the state of his exaltation was made a glorious body, and invested with four conditions or qualities, quite contrary to these of our bodies, called by the School, impassibilitas, claritas, subtilitas, agilitas, and by Saint Paul [...], 1 Cor. 15. 42, 43. to whom we are primarily beholding for this part of School Divinity, which unfoldeth the conditions of a glorified body: And the same Apostle comforteth us, that after the Resurrection, our vile body shall be fashioned like unto his glorious body, and consequently be made, first impassible and incorrupt, without sinfulness; for where is no sin, there is no corruption, there can be no suffering: Secondly, Clear and transparent, without grossness, so that we should then see the thoughts of one anothers hearts, looking through one anothers breasts, were there no other obstacle to hinder us, but only the grosness of the flesh, according to that position of the Angelical Doctor, Cogitatio unius hominis non cognoscitur ab [...]alio propter duplex impedimentum, sc. propter grossitiem corporis & propter voluntatem claudentem sua secreta; primum obstaculum tolletur in resurrectione, nec est in angelis; sed secundum impedimentum remanebit post resurrectionem, & est modò in angelis: (1. p. qu. 57. art. 4. ad 1.) There are now two impediments of knowing mans thoughts, one from his body, another from his will; The first shall be quite taken away in the resurrection, and then men shall be like Angels, have nothing to keep their thoughts secret, but only their own wills of not revealing them: Thirdly, Our bodies after the Resurrection shall be nimble, active, and powerful, without any weakness. For as the soul will move wholly with God, so the body will move wholly with the soul; and as there will be no impotency in the soul to hinder it from following God, so there will be no impotency in the body to keep it from following [Page] the motions of the soul. Fourthly and lastly, they shall also be spiritual and subtle without any sluggishness. Now I have almost a carnal soul, but then I shall have a spiritual body: Now I have a gross spirit, but then I shall have a subtle and active flesh; why should I not long for that minute which will take away my weakness and sluggishness and cloath me with power and activity in immortal glory? So we see that this first miracle, the conquest over earth in our Saviours natural body, shall in due time be accomplished also in his mystical body; For we men shall be partakers of it, after the last Resurrection from the death of the body; nay we are already in some sort partakers of it, after the first Resurrection from the death of sin. For as many as are truly regenerated, have already even in their flesh, (in some weak degree,) this incorruption, this glory, this activity, this spirituality; They are not subject to so much corruption as formerly in their conversation, for that is reformed; nor to so much grosness of heart, for that is refined, and moves towards heaven; nor to so much weakness, for they are able; nor to so much dulness and sluggishness, for they are willing, through the grace of God to run the way of his commandments.

A blessed miracle this to be considered, but much more to be enjoyed, the first miracle in our Saviours Ascention, the conquest over earth in his body; And yet we have Another miracle, The conquest over heaven in his soul, in the words [...], he was carried up; [...] he was received up; Heaven it self as it were stooping down to carry and to receive him up: Christ had conquered heaven in his humiliation, by the fervency of his prayer making an Angel Minister unto him, Luk. 22. 43. So that tis no wonder if he conquered heaven in his exaltation, making a bright cloud to minister unto him; For though his glorified body needed no fiery charet as Eliahs did, because he ascended by his own power into heaven, yet he was received by a cloud out of his Apostles sight, to shew that even heaven it self was ready to minister to his Ascention; This ministerial assistance of the creature, not derogating from the power, but proclaiming the goodness of the creator, according to that determination of the school, Non propter defectum suae virtutis, sed propter abundantiam suae bonitatis, ut dignitatem causalitatis etiam creaturis communicet, [Page] God makes use of his creatures in many things, not for the defect of his power, but for the abundance of his goodness, that he may communicate to them the honour of doing good one unto another, whiles he himself is the only true Efficient cause of doing good to all. But here the honour was so much the greater, by how much the need was the less; for though the creatures may one need another, yet the Creator himself hath need of none; and our Saviour in making use of this cloud did only shew unto us that he could have commanded heaven it self, if he had so pleased, to receive him up, as well as to receive him in: Thus did the kingdom of heaven first suffer violence, from Christ himself; and now, from every good Christian, Mat. 11. 12. The kingdom of heaven suffereth violence, & the violent take it by force; [...], saith Clemens Alexandrinus, not by contentious wranglings and disputes, but by the constancy of an upright life, and by uncessant prayers do we get the conquest over heaven: many men do now mistake this violence, whiles they seek to invade the kingdom of Grace, using the sword of the flesh not of the Spirit, to set up religion, forcing other mens faith and consciences, but neglecting their own; whereas the violence should indeed be offered to the kingdom of glory; every man should now invade that by the strength of his Faith, since Christ hath opened it to all believers: For nothing is, or can be a good Christians treasure, but only Christ, not to be kept from him by the most watchfull Sentinel, not to be taken from him by the most merciless plunderer, or the most deceitfull sequestrator; and therefoe where his only treasure is, there will his heart be also, even at the right hand of God: This makes him alwayes pressing into the wounds of Christ who sitteth there; for in his wounds there is a place to hide his soul from Vengeance, and there is blood to wash his soul from sin: This is indeed the violence of faith; but this violence is more safe in affection then in perswasion; for our affection may without doubt carry us up to heaven, (after our blessed Saviour,) but our perswasion cannot. Therefore a faith which is strong in perswasion and not in affection, is but as a dream which soon vanisheth; and the image of Christ which is imprinted in us by such a faith, cannot but vanish with it: So dangerous a thing [Page] is it to put asunder those two which God hath joined together in A true and lively faith, Perswasion and affection: Israel himself could not so prevail with God, though he had his name of Israel from prevailing with God. Tis true, he said I will not let thee go except thou bless me, there's the strength of his faith in its perswasion: But tis as true that he wept and made Supplications (Hosea 12. 4.) there's the strength of his faith in its affection: Twas both together made him Israel, and not the one without the other: Thus is the true strength of faith set down by the Prophet David, Psal. 73. 24. It is good for me to hold me fast by God, to put my trust in the Lord God, there's the strength of perswasion; And to speak of all thy works in the gates of the daughter of Sion, theres the strength of affection; first in the exercise of devotion, to speak. Secondly in the extent of it, of all thy works. Thirdly in the profession of it, in the gates. Fourthly in the integrity or purity of it, in the gates of the daughter of Sion: What pitty is it that we who out-pass others in the purity of our devotions, should come far short of them in the profession, extension and exercise of the same? That we who are in the daughter of Sion, should come short of those who we say, are under the Whore of Babylon? For this second miracle in Christs ascension, The conquest over heaven in his Soul, must needs make us conclude concerning our selves, that we cannot possess heaven, till we have first conquered it: Man in his composition is [...] a little world, but in his affection he is [...] a great world.

A conqueror over heaven and earth: over neither by himself, but over both by his Saviour; In all these things we are more then conquerours through him that loved us, Rom. 8. 37. and we may see who it was that loved us, from ver. 35. who shall seperate us from the love of Christ? It was he that loved us, it is by him that we are more then Conquerours: Let me fight the good fight of faith, that I may have my Saviours love, and though all the Nimrods and mischiefs of this wicked world prevail against me, yet none of them shall conquer me.

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SECT. II. The time of Christs ascention is particularly named in the Text: and the observation of that day is founded upon the practice of the Apostles, which in the exercise of Religion is to be embraced as Precept: And why the Apostles left not many precepts concerning the circumstances of worship to the Christian Church: The place of the Ascention was Bethany in Mount Olivet, and what considerations arise from thence.

LOgicians do tell us, that it is the property of verbs to be adsignificant, as saith the great scholler of nature and greater master of Art, Aristotle in his book [...]. cap. 3. [...], Verbum est quod adsignificat tempus; It is the property of a verb not only to express the thing it self, which is to be significant, but also to declare the chief circumstances of time and place and person, which is to be adsignificant: And for this reason it will not be improper to consider in these three verbs, [...], He went, he was carried, he was received up; not only the substance or act of our Saviours Ascention, but also the chief circumstances of it, to wit, the time in which, the place from which, and the persons before whom he was pleased to ascend into heaven; As for the time in which, it was exactly the fourtieth day after his resurrection; being seen of them fourty dayes saith the Text, Acts 1. 3. which doubtless is not set down superfluously, and therefore ought to be observed carefully, I may justly add, conscientiously. For though duties and not dayes, yet duties upon their own dayes, call for a most religious observation: God himself having said in express terms to the Jews, and consequently by the rule of general equity to the Christians, since the reason of his saying is rather moral then typical, The man that is clean, and is not in a journey and forbeareth to keep the Passeover, even the same soul shall be cut off from his people, because he brought not the offering of the Lord in his appointed season; that man shall bear his sins: Num. 9. 13. Whence we may safely conclude not as Jews but as Christians, that tis not safe but sinfull meerly out of peevishness or willfullness to neglect the appointed seasons of serving God; for such a grievous [Page] punishment as being cut off from Gods people, would not be threatned but for a grieveous sin, such as begins in the contempt of God, and ends in the scandal of men: Therefore duties are to be most strictly observed upon their own dayes: Thus the resurrection is most solemnly to be celebrated on its own day, the first day of the week: and the Ascention on its own day, the fift day of the week; for the fourtieth day after a Sunday, can be no other then thirsday: So that either the fourtieth day after the resurrection of Christ is lawfully consecrated to celebrate his ascention (and by consequent is the day appointed for that duty) or this particular circumstance was unnecessarily set down in the text, and as unlawfully observed by the Apostles, who turning from the mount Olivet came into Jerusalem, and went up into their upper room, (when they durst not assemble together in the Temple) and prayed there immediately upon their return, even on the very same day of Christs Ascension, and did not think fit to put off their solemn meeting till the next Sabbath, or till the next Lords day after it.

Wherefore it is reasonably concluded by Judicious men, that Apostolical practice is to us Christians, what Mosaical precept was to the Jews, concerning the observation of dayes, places and persons for religious assemblies; and therefore our Lords day is as indispensable as was their Sabbath; our Churches as inviolable as their Temple and Synagogues, our orders of Ministers as unchangeable as their orders of Priests: for Apostolical Practice, in these circumstances, or adjuncts of Religion, doth oblige us Christians to conformity, as Mosaical precept, did the Jewes to obedience: (I say Comformity, because time, place & person were all essential parts of their ceremonial (and typical) but cannot be so of our moral worship; and therefore obedience was necessary for them, but comformity is enough for us) So that a willfull neglect, and much more a scornfull contempt of any rite observed by the Apostles, cannot but be impious in it self, dangerous to us, and scandalous to our brethren; And as this is judiciously concluded by some learned men, so it must be couragiously resolved by all good men, not to fear superstition in that which the Apostles practised, when their practice is declared in the text, since all circumstances & adjuncts of Religion are derived to us Christians, rather by practice then by precept, as not being of the Substance of our [Page] Religion; And indeed they could not well be derived otherwise, because types and ceremonies were utterly to be abolished to the Jews: and therefore ceremonies, though without types, could not but with offence to the Jews, be particularly prescribed to the Christians, & consequently were to be left unto them only in example and practice, as matter of decency and order, which are capable of dispensation: not set down in the text by way of command or imposition, as matter of Substance, which hath alwayes a rigour of Justice, and should alwayes have a readiness of obedience, both alike indispensable: Nay yet more, Apostolical practice recorded in the Text, was therefore imbraced by the Catholike Church, as if it had been Precept, for the time, and place, and persons of Religious worship, because that Practice in all these respects was founded upon the precepts of the old Testament, not as they were typical and figurative, but as they were solemn and positive, and did no less concern the Christian in the publike exercise of his moral, then they did concern the Jew in the publike exercise of his ceremonial Worship.

For publike worship requires the same publike adjuncts of time, place, and person no less in the Christians, then it did in the Jews Religion; And therefore we cannot deny but all those precepts in the old Testament that were given about those publike adjuncts, do still remain in force as to that intent of the publike exercise of Religion, unless we will deny that Christians are obliged to the exercise of Gods publike worship; we must then still have our set dayes, (as Sabbaths:) our set places, (as Churches:) our set Persons, (as Ministers,) for the solemn publike worship of God: And consequently they who go about to abolish any of these adjuncts, or circumstances of publike worship, do in effect go about to expunge the fourth commandment out of the Decalogue, which was written with Gods own finger as well as the rest, & commandeth the solemn benediction, & consecration, and conservation of all those adjuncts of time, place & person, as conducing to the Publike service of God, and exercise of Religion: And as for times and persons, they have been since in many respects determined by Apostolical Practice, and particularly the Day of our Saviours Ascension seems to have been Annually observed by them, as the day of his Resurrection was [Page] observed weekly, since we find that Festival universally received by the Catholike Church, and the Fathers made many admirable Sermons or Homilies upon it long before superstition had infected, or Popery had invaded the Church of Christ; in so much as Saint Augustine tells us plainly, that the feast of the Ascension was observed in the Catholike Church, even from the Apostles times.

Sure we are, those primitive Christians well understood that God did not intend to confine, but to enlarge his own worship by the fourth Commandment; to wit, to make that exercise of Religion solemn and publike in the fourth, which was private in the other three Commandments; not to make that to be only on one day, which was before commanded to be all the week. For he that saith Thou shalt love the Lord thy God with all thy heart, supposeth, that as no day thou canst be without thy heart, so no day thy heart may be without his love; And therefore when we have a publike day set apart to make this our love publikely known, if we do wilfully neglect the same, we are grievous transgressors and downright plain Sabbathbreakers, though not on the Sabbath day; and consequently twice sinners in one contempt or profanation, for omitting the substance of the duty, and for contemning the circumstance of the day.

Another circumstance in our blessed Saviours Ascension, is, the place from which he was received up, and that was not Hierusalem, but Bethany: For although the Apostles had been with him in Galilee many dayes, (where he conversed with them after the first day of his Resurrection,) yet now they were again returned back to Hierusalem, waiting there for the promise of the Father, as they had been commanded, Act. 1. 4. And he led them out from thence as far as Bethany (Luk▪ 24. 50.) before he was pleased to ascend into heaven, partly because he would not have the people see, but rather believe the Mysterie of his Ascension; and partly because he would not expose his Apostles to the outrages of those, who though they had seen it, yet were resolved not to believe, but to persecute the true believers: And yet in that he led his Apostles out to Bethany, he shewed them what was the right use they were to make of this worlds afflictions or persecutions, even [Page] to have their conversation with him in heaven: For Bethany is by interpretation the house of sorrow or affliction; and our blessed Saviour Ascending to heaven from thence, hath shewed us that then do we make a right use of of our afflictions on earth, when they do make our souls ascend up to heaven: This is to turn Bethany into Bethel, the house of sorrow into the house of God.

But the place from which our blessed Saviour ascended into heaven, is called Mount Olivet, Act. 1. 12. And indeed these two were but one and the same place; for Bethany stood upon Mount Olivet: Christ ascended from a Mount, and from this Mount Olivet: He ascended from a Mount, to shew it was not an easie step from earth to heaven; there must be three ladders joyned together to accomplish this ascent, scala mentis, scala voluntatis, scala vitae; one ladder of the mind by contemplation; another ladder of the will by affection; a third ladder of the life by action: All three have several rongs or degrees, as Jacobs ladder had, and God is only at the top: Again, he ascended from this Mount Olivet, where he begun his passion by sweating blood, (Luk. 22.) to shew us the necessity of passive obedience if we desire to go to heaven; Moses his Mount Sinai which teacheth the rule of active obedience, will not serve the turn; we must also go up to Christs Mount Olivet, and there learn his passive obedience, that by suffering with him, we may also reign with him; for he humbled himself, and became obedient unto death, even the death of the Cross, and therefore God highly exalted him, Phil. 2. Can you drink of his cup, without fear it may overcome your weak Stomack, since the fear of it made him offer up prayers and supplications with strong crying and tears, (Heb. 5. 7.) If you can, then may you find some pretence, though little cause, to take that for granted to you, which the sons of Zebedee only requested for themselves, to sit with him in his Kingdom; But if your frailty and humility bid you fear you may stick at the dregs in drinking of his cup; much more should your frailty, and modesty bid you blush, that you are so exceeding unworthy of comming to his Kingdom, and of sitting in it together with him; that so you may not turn your own Churchwarden to appoint your own place in heaven, but may wholly relie upon [Page] him for your place, upon whom you must relie for your worthiness.

SECT. III. The persons before whom our Saviour Christ ascended, were, 1. Angels, 2. Men; yet men only, not Angels, appointed by him as witnesses of his ascension; though not all men: And that the disturbers of these witnesses, (that is, of the orders of Christs Ministers in his Church,) do sin against this article of Christs ascension, which however is it self, and puts all true believers above all disturbances.

THE persons before whom, or in whose presence our blessed Saviour was received up into heaven, will afford us several considerations; for they were of two different kinds; Angels, and men; The one were Citizens of heaven in their Pilgrimage to earth; the other were inhabitants of earth in their Pilgrimage to heaven: He was taken up before some Angels that were newly come down from heaven; and before some men, that were in their journey thither; none is accounted by him a fit witness of his ascension into heaven, but such a one as is already there, either by the excellency of his condition, or by the purity of his affection; either an Angel, or an Apostle: The Angels are mentioned, Act. 1. 10. Behold two men stood by them in white apparel; that is, Two Angels in the shape and appearance of men: They had been witnesses of his humiliation to their astonishment, and were now of his exaltation to their joy; He is going up, and they are coming down; He seems to carry away Heaven from his Apostles, they seem to bring it back again: God never leaves his servants destitute of all comfort; If not Christ, yet an Angel is still with them, till at last comes the Comforter himself: Nor did our blessed Saviour account a bare promise of the Comforter to be enough, but here he also gives a pledge of that promise: Those Ministring spirits being as it were so many harbingers sent before hand to be speak and provide lodging [Page] for God the Holy-Ghost against his comming, and so many sureties or pledges, that he would now very shortly come. Yet our blessed Saviour appointed not Angels for witnesses of his ascension to the world, lest the Divels (which can transform themselves into Angels of light) might also have been witnesses of the same without his appointment, not to the confirmation, but the utter depravation and subversion of the true Christian Faith; Therefore hath God flatly bound us up to be guided and governed only by those things which his Apostles have preached unto us, that our faith should be wholly grounded and fixed upon certainties, so that though an Angel from heaven should preach any other Gospel, we should not hear him but curse him, Gal. 1. 8. But Aquinas (in 3. 64, 7.) upon this question, Ʋtrum Angeli possint Sacramenta Ministrare, whether Angels may administer the Sacraments, concludes they may not, upon such demonstrative reasons, which will also prove that they may not preach the Gospel; one of his reasons is this, Tota virtus Sacramentorum à passione Christi derivatur, cui in naturâ conformantur homines, non autem Angeli; & ideo ad homines pertinet dispensare Sacramenta, non autem ad Angelos; All the vertue of the Sacraments, is derived from the passion of Christ, who took not on him the nature of Angels, but of man, and therefore it belongs to men, not to Angels, to be the Ministers of the Sacraments: We may say the same concerning the word, (for the Word and Sacraments were both ordained by the same Author, and for the same end, and are both under the same trust,) That Christ became man to the intent that he might himself preach the Gospel, and therefore would nor make use of any but of men to preach it after him: That like as the Son of God had priviledged the nature of man, not of Angels, by taking it into the Unity of his person; so he might priviledge the persons of men, not of Angels, by taking them into the society of his office.

The other of his reasons is indeed above all reason, because it is founded upon Gods Authority, and therefore serves him for an Argument to be opposed against all the contrary objections; Sed contra est, quod dicitur, Heb. 5. Omnis pontifex ex hominibus assumptus, pro hominibus constituitur in his que sunt ad Deum; sed Angeli (boni vel mali) non sunt ex hominibus; ergo ipsi non constituuntur ministri in his quae sunt ad Deum, [Page] 1. in Sacramentis. The Apostle saith, That every high Priest is taken from men, and is ordained for men in things pertaining to God; but Angels are not taken from men; Therefore they are not ordained Ministers for men, in things pertaining to God, & doubtless the word and Sacraments are things pertaining to God; the argument concerns the whole discharge of a Priests office, That an Angel may discharge no part of it; For the Apostles intent is to clear the Priest-hood of Christ against all objections of the Jews; and accordingly he proves out of their own Law that God had absolutely circumscribed and limited the Priest-hood, in three respects. 1. In regard of the person of the Priest, for that none could be a Priest who was not a man, because none else was fit to intercede for men; none else would have compassion of men. 2. In regard of the office of the Priesthood, which was to reconcile the sinners, and expiate the sin. 3. In regard of the outward calling to that office, for no man might take that honour to himself, but he that was called of God as was Aaron. Accordingly our Saviour Christ was pleased to be made man, that he might be capable of being our high Priest, to intercede for us and to have compassion on us: And he did actually undertake this office of the Priest-hood, in reconciling sinners and in expiating sin; nor did he undertake this office without being thereunto called of God, as was Aaron.

From this Argument we may deduce these two conclusions.

1. That Angels cannot be Priests, nor discharge those duties which belong only to Priests, as Preaching the word, and ministring the Sacraments, because they are not men: and every Priest is to be taken from among men.

2. That all men may not be Priests, to discharge these same duties, but only those who are called of God as was Aaron, that is, who are set apart by an outward calling for that discharge; And they that are not so called, and yet will needs be either Preaching the Gospel, or Ministring the Sacraments, do affront our Saviour Christ in his Priest-hood, opposing him in his office, rejecting him in his example, and contemning him in his Authority: For as an Angel may not do the office of a Priest, propter impedimentum personae, for the impediment of his person, because he is not a man, not taken from among men; So that man who is not called of God as was Aaron, may not do the office [Page] of a Priest, propter impedimentum causae, for the impediment of the cause or office it self, because he is not ordained for men in things pertaining to God; and unless God ordain him, sure God will not accept him: Let him meddle only with things pertaining to men, let him not meddle with things pertaining to God: For he that struck Ʋzzah dead for rashly going to uphold his Ark when it was shaken, (2 Sam. 6. 7.) because not having Commission to touch it, he had profaned it with his touch; hath plainly shewed how much he hateth all will-worship in his service, (though proceeding out of never so good intentions) because it is without, and therefore against his Commission: And if it were an act of profanation and provocation to uphold his Ark without his leave when it was shaken, what is it to help shake it, or rather to throw it down? I pray God speedily make such men to see how much they have out-gone Ʋzzah in their sin, and therefore cannot come short of him in their punishment; For he that struck Ʋzzah with a corporal, can strike them with a spiritual death; and except they repent, will undoubtedly so strike them; unless it may be feared, he hath already so stricken them, because they have not repented. To affront Christ in his Priest-hood, whereby he reconciled man to God, is the ready way to lose the benefit of that reconciliation: He will not have his Priestly office invaded by Angels, much less will he have it invaded by men; He will not let Angels preach his Gospel, least their preaching should beget uncertainties, whiles the Devils might come and preach among them; And much less will he have men that are not called of God to preach his Gospel, because their preaching can beget nothing but Impieties, whiles the Devils may come and preach in them: He will have no other witnesses of his truth, but such as are of his own choice: For thus he declared his own will, (and hath never since reversed that declaration) Acts 10. 40, 41. Him God raised up the third day, and shewed him openly, not to all the people, but unto witnesses chosen before of God: He would then have his choice and select witnesses, and would not entrust his Sacred Mysteries with all in common, least they should be neglected of all; But he chose such men for his witnesses as should rather lay down their lives, then the profession of the Christian Faith: And we cannot reasonably deny, but that he still hath his [Page] choice witnesses, whom he hath entrusted with his truth, whom he hath enabled to discharge that trust, & whom he will call to a strict account for not discharging it: so that we must say, God is still pleased to shew his Son openly as he did then, not to all the people, but only to some chosen witnesses. And he will have the people still to depend upon those witnesses to be instructed and informed in the Sacred truths concerning his Son, or in the mysteries of the Christian Religion: And the gadding humour which now possesseth the people, to run from Gods witnesses, is the ready way for them to fall into all kinds of false Doctrine and heresie, and that will in a short time bring them to hardness of heart, and contempt of Gods word and commandments, especially since they are not now taught to pray against it, but rather to expell and revile such heavenly prayers: And thus we plainly see, that the more Christs Ministers have of late been hindred from being the witnesses of his saving Truth, the more they have been forced to be the witnesses of this sad Truth, even of the encreasing of Heresies and hardnesses in his people: And though they may be denyed to be Christs witnesses to the people for their conversion, yet they cannot be denyed to be his witnesses against the people for their condemnation: Jesu God, what an infinite misery is it for thy Ministers to be such witnesses! and yet infinitely more miserable are thy people, in that thy Ministers must bear thee such witness. Surely when thou didst first say, And ye shall be witnesses unto me unto the uttermost parts of the earth, Acts 1. 8. thou didst intend a succession of witnesses whereby the uttermost parts of the earth should come to hear of thee, and that no sort of men should stop their mouthes from testifying or witnessing concerning thee, nor stop their own ears against their testimony; And doubtless Saint Peter advising the Elders to feed the flock of God under so many introductive perswasions, That he was also an elder, and a witness of the sufferings of Christ, and a partaker of the glory that shall be revealed (1 Pet. 5. 1.) did use that strain which is called by Rhetoritians Titulus argumentosus, a title that hath as many arguments as words: for an Elder is fit for the office of looking to others, and may not neglect his office; a witness of Christs sufferings may not shrink from his testimony, unless he will betray his trust; And a partaker of Christs glory, may not renege [Page] that blessed Communion, unless he will betray his own soul.

Tis true that his first witnesses forsook him and fled, Mar. 14. 50. and one of them also denyed him, yet after his resurrection he neither upbraids the one nor the other, as if they had been scandalous Ministers, but pitties their infirmities, and encourages and confirms them in their Ministry.

They had parted with him before his death, but would not part with him again after his resurrection, till he was taken away from them▪ For they found it sadness enough unto their souls that they had forsook him once, and durst not so much as go out of his sight, for fear they should be tempted to forsake him again; Good God, what a deep sadness would possess, if not over-whelm, our guilty consciences, should we but seriously consider, how often we have, out of meer peevishness, forsaken our blessed Saviour, Running away from him in his Nativity, Passion, Resurrection, (for we look upon Sunday more as the Sabbath, then as the Lords day) and Ascention, as if either these Festivals did not invite us to converse with Christ, or conversing with Christ were not the best platform, and exactest practise of Christianity! Then all the Disciples forsook him and fled, saith Saint Matthew, Mat. 26. 56. Then, that is, when they were possessed with carnal fear; but we forsake him meerly out of spiritual pride and presumption, and we forsake him in his Authority, in his Church, and in his Ordinances, as if we needed no good examples to move us, no instructions to inform us, no directions to guide us, no duties to sanctifie us, no affections to inflame us: God grant that we come not at last to think, that we need not no Word to govern us, and no Christ to save us.

Then the Disciples forsook him and fled; In this we can be as good Disciples as the best, in forsaking our blessed Saviour and in flying from him, but not so in returning and in cleaving unto him again; Alfonsus is so bold as to say, that during the time of our blessed Saviours Passion till his Resurrection, true faith remained only in the blessed Virgin; And this seems not to have been his private opinion; for the Missale ad usum Sarum, gives this for the main reason, why chiefly on Saturday or the seventh day of the week, (there called the Sabbath day, as indeed [Page] in all other antient Missals or Liturgies) the office made in honour of the Virgin Mary, is appointed to be said, Quia Domino crucifixo & mortuo, discipulis fugientibus & de resurrectione desperantibus, in illâ solâ tota fides remansit; Because the Disciples being fled and despairing of the Resurrection, (when they saw their master was dead,) the whole Christian faith remained in the blessed Virgin alone, specially that day, wherein Christ himself lay in the grave, (that was the Sabbath day, or Saturday) as if he had been captivated under death. The foundation is unsound, and so is the superstruction; But we are sure, whatever the Disciples frailty was in our Saviours Passion, yet their zeal and constancy were both very eminent after his resurrection: For then they attended diligently and constantly upon their master, till they saw him taken up from them, and they lost nothing by their diligent and their constant attendance: For his Valediction was a Benediction, as he left them, he blessed them: A good example for us how we ought to leave this world, though never so injurious to us, never so oppressive of us: for a Benediction is the only true Christian Valediction: and there is no ascending into heaven without that: They who part, and go away hence in discontents and grudgings, (which are but secret curses of the heart, against God or man) can scarce go to heaven by Christs assistance, because they desire not to go thither after his example. But let their names be enrolled in the records of eternity, who notwithstanding all the provocations and insolencies of unjust and unrighteous men, have died with more patience and contentedness, then we dare live: Sure even they also did see Christ in his Ascention, (though so many hundred years after it)▪ or they could not so exactly have followed his pattern: But whatever we may think or say of them, sure we cannot deny but some others did see it full as many hundred years before; as Moses, Deut. 33. 26. Ascensor coeli auxiliator tuus, He that ascendeth the heavens i [...] thy helper; (for not only Saint Hierom, but also Jarchi so expounds those words:) And David, Psal. 47. 7. Ascendit Deus in jubilatione, God is ascended with a shout. Nay many more (it seems) did see this Ascention together with him, upon whom he calls earnestly to glorifie God for it, Psalm 68. 4. O sing unto God, and sing praises unto his name, magnifie him that [Page]rideth upon the heavens, as it were upon an horse, (what could the Apostles say more when they saw our Saviour triumphantly sitting upon the cloud, and so ascending up?) Praise him in his name, yea and rejoyce before him: Concerning which places the Angelical Doctor hath thus determined; Quòd autoritates illae propheticè dicuntur de Deo secundum quod erat incarnandus, (3. p. qu 57. art. 2. ad 1m.) Those authorities were spoken prophetically of God the Son, in respect to his Incarnation: And a more truly Angelical Doctor did in effect so determine long before him, and that was Saint Paul, when he applyed those words of Psalm 68. 18. Thou art gone up on high, thou hast led captivity captive, &c. directly and expresly to the ascension of our Saviour Christ. Thus were there many witnesses of our blessed Saviours Ascension long before it come to pass, and therefore certainly that truth (and consquently the rest tending to it) may not want its witnesses to the worlds end; This is clearly evidenced from Saint Pauls words, who saith, that when he ascended, he gave gifts unto men; that there should be a succession of witnesses to testifie of him till his coming again: for this is the effect of those words, Eph. 4. 11, 12. He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ; The meaning is, that the testimony of his Truth should not expire with the first witnesses of it, but should continue by a succession of other witnesses to the worlds end, even as long as there should be a Church to be edified, or Saints to be perfected, or the work of the Ministry to be performed. Let these men consider whether they come not near denying Christs Ascension, who do in effect deny the Apostles proof it; He proves that Christ was ascended, because he had established a Ministry; they say there is no no need of a Ministry; they were as good say, That Christ is not ascended; Again, others there are that will have a Ministry, but yet set up new officers in it or with it, for the edifying of the body of Christ, which Christ himself never instituted at his ascension, and reject those which were of his own undoubted institution; These men ought not to obtrude upon the Church any office, as of Christs erecting, that is not comprehended among those in this Text, since they cannot shew us [Page] another Ascension; much less ought they to disturb some of those which Christ himself then erected, (and his Church hath ever since acknowledged and retained) unless they will be thought disturbers of this Article of their Christian faith, He ascended into heaven: For that institution cannot be only for a time, which hath a reason that continues for ever: And such is the reason here given by Saint Paul, for instituting these Church-officers, to wit, The perfecting of the Saints, the work of the Ministry, and the edifying of the body of Christ: A reason which is to hold till the end of the world, and therefore doubtless so also must the Institution.

But we may [...]ot stray away from our Mount Gerizim, on which not the Sons of▪ men, but the eternal Son of God hath blessed us, to follow after those whose delight is to be upon Mount Ebal, to revile and to curse their Brethren, nay their Mother, (the Church:) Let us then fix our eyes and our hearts upon our blessed Saviour; for though one cloud received him out of his Disciples sight, whiles he was ascending, yet not all the clouds nor the whole body of heaven was able to keep Saint Stephen from seeing him after he was ascended; for so we read, Acts 7. 55. But he being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God; what he did then see with the eye of flesh, we may still see with the eye of faith, especially if with him we suffer couragiously and contentedly, and not only so, but also thankfully for Jesus sake, we shall with him likewise see Jesus standing on the right hand of God; Behold I see the heavens opened, and the Son of man standing on the right hand of God, v. 56. Adstantem ad dexteram Dei, i. e. Paratum ad me confirmandum in veritatis confessione, & recipiendum ad sese, saith Beza. I see him standing, that is ready to confirm me in the confession of his truth, and as ready to receive me for confessing it: And he borrowed this his gloss from Saint Gregory in his Sermon upon the Ascension, Sedere est judicantis, stare vero pugnantis & adjuvantis; Stephanus ergo in labore certaminis positus stantem vidit quem adjutorem [...]abuit; sed tunc post ascensionem Marcus sedere describit, qua post Ascensionis gloriam inde in [...]i [...]e videbitur; To sit belongs to one that judgeth, to stand, to one that helpeth: Therefore Saint Stephen saw Christ standing [Page] when he needed his help, though Saint Mark described him as sitting, because after he was ascended, he looked on him as ready to judge the quick and dead: God grant all the persecuted Ministers and servants of Christ, so to see their master standing as ready to help them; nay indeed so they do see him, or they could not contentedly undergo their persecutions; Quo propiùs mortem accedunt martyres, eo propiùs Christum intuentes in coelum assurgunt, saith the same Beza in his short notes upon the place; The Martyrs the nearer they approach to death, the nearer they behold Christ; and when they seem to fall lowest, they do indeed rise highest; when their head is nearest earth, (even upon the block) their heart is nearest heaven: when we most see their destruction, they most see their own salvation: we look on their destroyers standing over them ready to dispatch them; but they look on their Saviour standing over their destroyers, even at the right hand of God, ready to receive them. Most heavenly is that contemplation of Tertullian, (lib. de resur. carn.) Quemadmodum nobis arrhabonem Spiritus reliquit, ita & à nobis arrhabonem carnis accepit▪ & vexi [...] in coelum, pignus totius summae illuc quandoque redigendae: Securi igitur estote caro & sanguis; usurpâstis enim & coelum & regnum in Christo. Our blessed Saviour as he gave unto us the earnest of his Spirit, so he took of us the earnest of our flesh, and carried that with him into heaven, as a pledge that all the rest should follow after it: Be secure then O flesh and blood, for ye have already ascended into heaven, and do even now, in Christ your head, possess and enjoy the Kingdom of God.

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CAP. III. Christ considered after he was ascended, as sitting on the hand of God.

SECT. I. What is meant by the right hand of God, and by Christs sitting there.

SAint Augustine in his hundred and fifteenth Sermon de tempore, ascribes this part of the Apostles Creed concerning Christs ascending into heaven, and sitting on the right hand of God, to Saint Bartholomew; and the antient Fathers do generally make them both but one Article, or at least joyn them so together as if they were bur one: Wherein they speak▪ much after the dialect of Saint Peter, 1 Pet. 3. 22. Who is gone into heaven, and is on the right hand of God. But I have rather chosen to treat of them severally, because though we should allow them to be but one article of our Faith, yet they are two several mysteries of our Religion, and indeed the one an effect and consequent of the other, and therefore not the same with it; For our blessed Saviour first ascended in his humane body, and afterwards in that same humane body sate at the right hand of God. But here we must be sure to observe Origens caution, Ne tibi describas sensibiles sessiones & duas cathedras, & sedentes super [...]as humano Schemate Patrem & Filium; take heed you phansie not to your self any visible sitting, as if there were two chairs in heaven, the one for the Father to sit in; the other for the Son to sit by him; Nor may we think that God hath such a right hand for Christ to sit on, as Solomon had for his mother Bathsheba, 1 King. 2. 19, He [Page]caused a seat to be set for the Kings Mother, and she sate on his right hand; We must have no such earthly and fleshly thoughts of the place, and much less of the God of spirits; but by the right hand of God, We must understand the power and majesty, and glory of the God▪ head: So Saint Basil, (in lib. desp. S. [...]: The right hand of God doth not signifie any relation of place, but equality of power: So Saint Athanasius, [...], when you hear of, Gods right h [...]nd, you must thereby undeastand the glory, honour and worship of God; and nothing else is meant by Christs sitting at the right hand of God, but his being in the same glory with the Father. Excellently Damascence lib. 4. de orth. fide. cap. 2. [...]: I was the more willing to transcribe the whole words, because this piece of Damascen is scarce to be met with but in Colledge Libraries, and is not like to be there very long, if some men may have their wills, who gaping after Colledge lands would force the poor Scholars to sell their books to buy bread; but the meaning of them is this, We say that Christ sitteth on the right hand of his father corporally or locally in his humane body; But we do not say that the right hand of his Father is local or corporal; confined to any place or situation; for how can he that is uncircumscrîbed and unconfined have such a right hand? But we call the right hand of the Father, the glory & honour of the Godhead, in the which Christ, as the Son of God, was Copartner with his Father before▪ all ages, being coessential with him. But now also as the Son of man in his humane flesh or body is he possessed of the same glory, his humane nature being glorified together with his Divine nature, and worshipped in the same person, by all the Saints and Angels in heaven.

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SECT. II. That Christ as man sitteth on the right hand of God.

IT is not to be denyed but that our Saviour Christ, doth as he is a man, sit at the right hand of God: For he doth sit there in his humane nature, whether we take his sitting at the right hand of God for his resting in eternal blessedness, after all the travails and labours of his sufferings, as Saint Augustine doth, (in Expos. Symb.) or for being assumed and associated into the glory of the Divinity, as Damascen expounds it: For as in his Divine nature he sate at the right hand of God from all eternity, being in the same power, and glory, and blessedness with him; so also after his ascension he carried up his humane nature to sit there, having taken the nature of man as into the unity, so also into the glory and blessedness of his person, and in it administring the Kingdom of his father, as head of the Church both Militant and Triumphant, King of Saints, and governour of all things in heaven and in earth. For so himself hath told us, Mat. 28. 18. All power is given unto me in heaven and in earth; Go therefore and teach all nations, baptizng them; (or rather, Go therefore and Disciple all nations, baptizing them, that is, make them my Disciples by baptizing them in the name of the Father, &c. thereby distinguishing them from those who are not my Disciples, even by Baptism) Here is such a commission for the Minister to execute his calling, (both for Word and Sacraments;) as all the Magistrates in the world can neither give nor take away: For they have a power only from Christs power in earth: but this calling of the Ministry is founded upon the power of Christ which he hath also in heaven.

And they who make it their business to discountenance and oppose the Ministers of the Gospel, whilst they preach, and pray, and administer the Sacraments according to the appointment and command of their Master, do but in effect strive to justle Christ out of the heads and hearts of men, and to thrust him away from the right hand of God: Surely he that hopes [Page] to be set one day at the right hand of Christ, will now willingly acknowledge, and reverently adore Christs sitting at the right hand of God; And they who do not willingly now put themselves under his power, shall at last be brought under it against their will; for he must reign till he hath put all his enemies under his feet; and though he shall still reign after that, (for his Kingdom shall have no end, as being an everlasting Kingdom, 2 Pet. 1, 11.) yet he shall not, after that, exercise his government so visibly by the cooperation of his humane nature as now he doth, but only by the essential power and presence of his Godhead, in which respect it is said, And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all, 1 Cor. 15. 28. For the office of his Mediatorship will then be at an end, no less as King. then as Priest and Prophet, when he shall have brought all men either to his Father or under him, though the Majesty of his person be immortal and everlasting: And therefore as the Man Christ Jesus did not actually sit at the right hand of God, till he was exalted into heaven, and yet was potentially there, (that is, in right and power) by virtue of the hypostatical union, even from the first instant of his incarnation; so when he shall have exalted and drawn all his mystical body thither after him, though he shall still sit there in the same person, yet not in the same respect or to the same end; for not Man, but God, shall then administer the Kingdom of the Father; that as from all eternity, so also to all eternity, God may be all in all: Excellently Saint Augustine, Ipsam Dexteram intelligite potestatem, quam accepit ille homo susceptus à Deo, ut veniat judicicaturus qui prius venerat judicandus; Non enim Pater judicat quenquam, sed omne judicium dedit Filio, ut omnes honorent Filium, sicut honorant Patrem; By the right hand of God understand the power, which that man hath received, who is taken into God, that he may come to judge, who at first did come to be judged; For the Father judgeth no man, but hath com [...] all judgement to the Son, that all men should honour [...] As they honour the Father: So that this [...] at the right hand of God, is to be expounded of ou [...] bles [...]ed Saviour, not according to his Divine, but according [Page] to his humane nature, as the Apostle hath fully declared, Eph. 1. 21. When he raised him from the dead, and set him at his own right hand in heavenly places: [...]: saith Saint Chrysostome. ‘These words cannot be spoken and therefore may not be understood, of God the word for he was never dead, and therefore tis not said of him that he is set on Gods right hand:’ So likewise Saint Cyprian, Dominus ascendit in coelum; non ubi verbum Dei prius non fuerat, quippe qui erat semper in coelis, & manebat in Patre; sed ubi verbum caro factum, ante non sedebat. The Lord ascended into heaven, not where the word was not before, for he was alwayes in the bosome of the Father, but where the Word made flesh, never sate before.

But let Saint Augustines determination decide this controversie, who purposely handleth it, lib. 3. de Symbolo, cap. 8. Quis est qui sedit ad dexteram patris? Homo Christus: Nam in quantum Deus, semper cum Patre & ex Patre; & quando ad nos processit, à Patre non recessit: Who is it that sitteth at the right hand of the Father? The Man Christ: For as God, he was alwayes with his Father, and of his Father; and when he came to us, did not depart from him; Therefore Christ was alwayes at the right hand of his Father, as God; but since his ascension, he is there also as Man.

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SECT. III. That to sit at the right hand of God is proper only to Christ, and therefore invocation of, or adoration to the blessed Virgin is not agreeable with this Article of our Christian Faith; And that the Author of no Religion, but only the Christian, is said to be at the right hand of God; and to administer his Kingdom, and therefore no Religion to be compared with it, and no power to prevail against it.

IF it be demanded, whether to sit at the right hand of God be proper only to Christ, it must be answered, Yes: For none else is, none else can be there but only he. For by this argument doth the holy Apostle prove him to be the Son of God, Heb. 1. 13. But to which of the Angels said he at any time, Sit thou on my right hand? And if he hath not said so to the Angels, much less hath he said so to any man: And [...]ow then shall we say unto either, sit thou on the right hand of God, by our invocation and adoration, placing the creature in the throne of the Creator, God blessed for ever.

And what else do they who thus invest a Bishop, saying, Accipe pallium, (plenitudinem, sc. pontificalis efficii) ad honorem omnipotentis Dei, & gloriosissimae Virginis Mariae genitricis ejus, Beatorum Apostolorum Petri & Pauli: Take this pall, (and with it the fulness of Episcopal power,) to the honour of Almighty God, and the most glorious Virgin Mary his Mother, and his blessed Apostles Peter and Paul; for to joyn the blessed Virgin and the Apostles in the same honour and glory with Almighty God, is in effect to joyn her and them in the same Kingdom and power with him; since they all go together, For thine is the Kingdom, and the power, and the glory, for ever and ever.

Therefore Laus Deo Virginique Matri Mariae, used by Bellarmine at the end of each general controversie, must needs beget a new controversie, (were all the rest amicably concluded) among those Christians, who love not to think, but to know they do God good service in their prayers and praises: For such a form of worship must needs be controverted to the worlds [Page] end, unless it could be proved, that not only Christ, but also the blessed Virgin doth indeed sit at the right hand of God, being joyned with Christ in the government of his Kingdom: which is altogether impossible, for that Christ himself sits there in his humane nature, only by vertue of the personal union to, and with the eternal Son of God, whose property alone it is to sit at the right hand of his Father: For though the Holy Ghost be also equal with the Father in the same power and glory, (and therefore together with the Father and the Son is worshipped and glorified) yet he is not said to sit at his right hand; thats a phrase spoken peculiarly of the Son, in whom the Divine nature was as it were ecclipsed for a while in the state of his humiliation; and in whom the humane nature now shineth most gloriously in the state of exaltation.

And besides, for that the Son alone doth administer the Kingdom of the Father immediately from the Father, but the Holy Ghost administreth the same Kingdom, not only from the Father, but also from the Son: For although God the Father, Son and Holy Ghost do equally govern the Church both militant and triumphant, that is, do equally administer one and the same Kingdom in heaven and earth, yet the Father administreth it of himself, not by himself; for he is of none, as in being, so in working. The Son administreth the same Kingdom by himself, not of himself; for as his being, so his working is of the Father: The holy Ghost administreth the same Kingdom by himself, not of himself, for he is of the [...]ather and of the Son; so that God the Father administreth his Kingdom immediately by God the Son, who is next him in order, and mediately by God the Holy Ghost, who so administreth from the Father, as also from the Son; and therefore is not said to sit at the right hand of the Father, because he hath the administration of the Kingdom of God; not of the Father alone, but of the Father and of the Son, whereas the Son hath it immediately and only of the Father. So that our blessed Saviour did administer the Kingdom of his Father from all eternity as God: But now, since his Ascension, he doth also administer the same as God in man, or as God manifest in the flesh: And it is his property alone to sit at the right hand [Page] of God, because it is his property alone to govern all things in heaven and in earth, immediately from the Father.

Laus Deo will reflect directly on him, no less then on the Father and the Holy Ghost, for the blessed administration of his Kingdom, but Virginique Matri Mariae may securely be left out, and is blasphemously and idolatrously put in, since the blessed Virgin her self must needs think it robbery to be equal with her Son, when her Son thinks it no robbery, to be equal with God. And certainly if the Fathers in the first Council of Constantinople, thought it enough to prove the Holy Ghost coequal with the Father and the Son, by saying, Who with the Father and the Son together is worshipped and glorified, Then we cannot but think it too much that the blessed Virgin is worshipped and glorified with all three persons of the Trinity, as if she were to be thought coequal with Father, Son, and Holy Ghost; But perchance Bellarmine was resolved to gratifie the present practise of his Church, with a doxology answerable to that Antiphona, Gaude Maria Virgo, cunctas haereses sola interemisti in universo mundo; Rejoyce O Virgin Mary, thou alone hast taken away all heresies in the universal world; And he having made it his work to confute all for hereticks who were not of his own gan, gives thanks to the blessed Virgin, as if by her help he had perfected this great confutation; whereas without doubt it is no more in the power of any creature to take away a heresie, then it is to change the heart or will of the heritick: nor is it in the power of all the Jesuites in the world to prove us poor protestants guilty of heresie, because we dare not be guilty of blasphemy, nor of Idolatry. For it is blasphemy to ascribe that perfection, and it is Idolatry to give that honour to the creature which is proper only to the Creator: And tis a wonder that Baronius who is pleased to say that our Church of England is wholly drowned in heresie, would not impute the cause of that mischeif, to our rejecting this and the like Hymns or prayers to the blessed Virgin, and say, she would not take away our heresies, because we had taken away her worship: for this reason had certainly been more ingenuous, (in one of that perswasion,) then to tell us that we were therefore given over to our delusions, because we denyed to pay the Peter pence: For that [Page] is his observation in his Annals, (Anno Christi 740.) That Ina King of the West Saxons appointed every house in his Dominions to pay a penny to Saint Peter every year, that his subjects knowing Saint Peter to be their Lord, should more zealously addict themselves to his service, and call upon him in their necessities: ( [...]t annui census pensitatione cognosceret se subditum S. Petro, quem & scientes omnes Dominum esse suum, propensiori studio colerent, & in opportunitatibus invocarent) But that when this yearly revenue did cease to be payed, the Church of England was swallowed up by an inundation of heresies: (Ʋbi cessavit pendi vectigal istud, utcunque mali redemptum, haeresum alluvione Anglicana Ecclesia absorbetur:) whereas if the mony were paid upon that reason of Invocating Saint Peter, it could not be excused from heresie, to have continued that payment: However this reason is more for the Penny then for the Pater noster, and sure the Church of England had more heresies whilst it paid the Peter pence, then it hath had ever since, unless we look upon these few late years wherein the poor woman cloathed with the Sun, hath been distressed by a great red Dragon, and forced to flee into the wilderness, (Rev. 12.) But Gods truth is never the worse for being persecuted, and Gods faithfull servants will not fall from his truth because of persecution: For they know they serve a Master, who himself hath said, My Kingdom is not of this world, John 18. 36. and therefore they who profess themselves subjects of his Kingdom, will not change with the world: For though our Saviours Kingdom be not of this world, yet hath he subjects on earth, as well as in h [...]en; And therefore in his Ascension, whereby he took possession of his Kingdom, he provided for them both; For those on earth, by the diffusion of his grace, called by the Apostle, Receiving gifts for men; for those in heaven, by the diffusion of his glory, expressed by this phrase, And sate on the right hand of God.

By the diffusion of his glory he hath prepared a mansion for us with him; by the diffusion of his grace, he hath prepared a mansion in us for himself; O the immortal comfort of a good Christian, and the more immortal glory of the Christian Religion. shew me a comfort like to the comfort of a good Christian, who is already in his head, [Page] ascended into heaven; shew me a glory like to the glory of the Christian Religion, which hath him alone for its author, for its head, who sitteth on the right hand of God: Ask the Jew, he will tell you he left his Prophet upon Mount Nebo; Ask the Turk, he will tell you his Pcophet was left at Meca; Ask other Religions, they will tell you they know not what is become of their Prophets: It is only the Christian Religion that can say, it had such a Prophet as now sitteth at the right hand of God. A Prophet who taught not a religion without righteousness, as is the Religion of Turks and Heathens; nor a Religion with Righteousness, but which could not make men righteous, as was the Religion of the Jews; But a Religion with Righteousness, to shew it self righteous, and a righteousness with Religion to make us so. For the law (which was the rule of righteousness) came by Moses, but grace (which maketh righteous) came only by Jesus Christ, John 1. 17. By this, He still dwelleth in us, even now that he is farthest from us: which is so invaluable a blessing that it cannot be valued till it be enjoyed, and when it is enjoyed, it is found invaluable: For the soul of man cannot but have a wretched dwelling in the body, and a more wretched dwelling out of it, unless Christ have a dwelling in the soul: It is the glory of men above Angels that Christ dweleth in their flesh: It is the glory of good Christians above other men, that Christ dwelleth in their spirits: By his grace he dweleth with us and in us, by our faith and love we dwell with him & in him; nor shall this dwelling ever be destroyed, it shall only be enlarged, when what is now of grace, shall hereafter be of glory.

There is so inseparable an union betwixt Christ and the good Christian, that as the Christian cannot be in the state of Grace without Christ, so Christ not fully in the state of glory without him. The head thinks himself not in honour, whiles the members are in dishonour, and therefore our head being ascended into heaven, makes it his work to draw us (the members of his mystical body) thither after him; For we are united unto Christ by a threefold cord, that is not easily broken: First by the tie of Election, God having chosen us in him before the foundation of the world, having predestinated us to the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, Eph. 1. 4, 5. Secondly by the tie of incarnation, [Page] wherein he took our flesh unto himself. Thirdly by the tie of Inspiration, wherein he hath given his Spirit unto us: All which have begot so inseparable an union betwixt the Son of God and the sons of men, by a golden chain reaching from heaven to earth, that Saint Paul speaks of the good Christians, as of those who are already in glory with Christ: And hath raised us up together, and made us sit together in heavenly places in Christ Jesus, Ephes. 2. 6. He looks on them not only as having jus ad rem, but also as having jus in re; not only as claiming, but also as possessing their heavenly inheritance. O that we would be so careful, or could be so happy, as not to abuse those mercies which we cannot deserve! O that we would lift up our souls truly and entirely unto the Lord, then would our hearts be where our treasure is, at the right hand of God: For we may not be in heaven by our perswasions, whiles we are either in earth by our affections, or in hell by our dispositions: How can we see our Saviour at Gods right hand, whiles Satan stands at ours? making us to butcher his servants, to deface his Sanctuary, to discountenance his Religion, to defile or despise his Ordinances, to deceive his people, to destroy his inheritance? How can we believe him to be making intercession for us, whiles we care not to make intercession for our selves? or at least wise, use such extravagant prayers wherein we cannot justly expect, much less judiciously hope he should make intercession with us? Be it the priviledge of faith to have an eye to be able to see Christ; but of devotion to keep that eye alwaies open, actually to behold and look upon him, for which cause some have thought that prayer was the proper act of justifying faith, men then most especially believing in Christ, when they are praying to him: So that to oppose or disturb the exercise of wellgrounded and well-settled devotions, under pretence of reforming them, is to put out the eye of faith whiles we pretend to take off the film, that it may see the clearer. For the precious talent of faith, must neither be wrapped up in a Napkin, nor indiscreetly managed, if we expect it should enrich our souls with heavenly and immortal comforts; but must be diligently and discreetly imployed in judicious, as well as in fervent pravers and praises to Almighty God, that so we may fight the good fight of faith, by defending and maintaining not only the truth of the [Page] Gospel, but also our profession and practise of that truth: Saint Paul requires both alike of his Scholar, and in him of us; 1. Tim. 6. 12. Fight the good fight of faith, lay hold on eternal life whereunto thou art also called, and hast professed a good profession before many witnesses. Saint Timothy had not only embraced the Christian faith (in general,) but had also (in particular) professed a good profession thereof, before many witnesses; and Saint Paul binds him, (as well as he had bound himself) to make it good; Else as many as had been witnesses of his profession, must have been Judges and Condemners of his revolt: And doubtless God having exalted our Saviour Christ at his own right hand in the heavenly places, far above all principalitie, and power, and might, and dominion, (Eph. 1. 20, 21.) hath sufficiently declared, That we should so exalt and advance the Christian Religion (whereby we seek to glorifie his Son in earth, as the Father hath glorified him in heaven) that neither principality, nor power, nor might, nor dominion here on earth, (for those in heaven will not endeavour it) should be able to remove us from the truth of Christ, either in its belief or in its practise, no more then they can remove Christ himself from sitting at the right hand of God.

And we most humbly beseech thee O blessed Saviour, who hast conquered all things, to conquer also our inconstancies, that we may perfectly and without all doubt believe in thee, and shew the sincerity of our faith by the zeal of our piety, and the constancy of our saith by the unweariedness of our piety, that neither faith nor piety may be reproved in thy sight when thou shalt come to Judge us, who rulest and governest all things, with the Father and the Holy Ghost, ever one God world without end, Amen.

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Christ communicated in the coming of the Holy Ghost.

CAP. I. Of the Communication of Christ to his Members.

SECT. I. That we being born in sin, our condition is very miserable till Christ be communicated to us; but after that, very comfortable: for the time of sin is a time of warfare, captivity, banishment; The time of Grace, a time of Peace, of Restitution, of Liberty; The admirable liberty of Gods servants, the woful slavery of those who serve themselves.

IT is no small part of mans misery, (who is born in sin and sorrow, and therefore born in sorrow because in sin,) that the afflictions of this world may grieve his soul, but all the comforts of this world cannot rescue or release it from grief. The Spirit may be perplexed from the flesh, but cannot be relieved from it; it is only the lover of souls that can exhilerate the soul, only the God of Spirits that can comfort the Spirit: And till this lover of souls shew his love to us, we are hateful to our selves; till this God of Spirits do comfort our spirits, we cannot but remain altogether comfortless: For we are of our selves strangers and aliens from the Common-wealth of Israel; and consequently from the comforts and immunities of that Common-wealth; being alienated from God as far as earth from heaven in our affection, as far as hell from heaven in our condition: [Page] Tis a sad truth which may be lamented, but may not be denied, (for in its denyal though a man may shew himself a good Sophister, yet he must shew himself a bad divine, and cannot shew himself a good Christian) That we are all by nature children of disobedience, and children of wrath; The Jew though he came of the stock of Abraham, yet came not into the world without disobedience, nor without wrath no more then the Gentile; for so saith Saint Paul, we were born the children of wrath even as others, that is, we Jews who came of Abraham, no less then the Gentiles who came of the most unworthy and most unrighteous stock in the world; Among whom (sc. the children of disobedience) we all had our conversation in times past in the lusts of our flesh, and were by nature the children of wrath even as others, E [...]h. 2. 3. as if he had said, we were children of disobedience in our affection; children of wrath in our condition; strangers from God in our affection, for being under such lusts; strangers from God in our condition, for being under such wrath; The Apostles intent is fully to declare unto us the state of mans misery which he is in by nature till he be relieved by his blessed redeemer; and we may reduce all his doctrine to these four Heads: First, that our misery consisteth of two parts, that we are under the dominion of sin, and that we are under the guilt and punishment of Sin: Secondly, that all men in general, as well Jews as Gentiles, as long as they are without Christ and his Grace, are subject to this misery, that is, are dead in trespasses and in sins, and obnoxious to punishment for the same: Thirdly, that this our misery is meerly voluntary in regard of the sin, though not in regard of the punishment, for it is the course of this world, and the fulfilling the desires of the flesh and of the mind, i. e. perverse and inordinate desires, both external of the body, and internal of the Soul: (for body and soul both are alike infected, both are corrupted by sin, and the desires of the mind are sinfull, no less then the desires of the flesh:) This course of the world we are all desirous to run, these desires of the flesh we are all inclined to nourish and to fulfill: So that our misery is altogether voluntary in regard of our sin, though it be altogether involuntrary and necessary in regard of the punishment: we are willingly under the sin, as pleasing our corruption, but unwillingly under the punishment [Page] as bringing our destruction: we are contented with the disobedience, but we are afraid of the wrath; and yet as long as we are under the sin, we cannot but be under the punishment: as long as we are children of disobedience, we are also children of wrath. Fourthly and lastly, that as it is not in our will, so it is not in our power to redeem our selves from this misery: for that our corrupt nature doth not so much as desire, and therefore cannot recover the state of true liberty either from sin or punishment; but tis only the infinite goodness and mercy of God that recovers us by his Grace, which is as far beyond our desires, as above our deserts; such a grace as we could not imagine, and therefore did not desire; such a grace as we did not desire, and therefore could not deserve, as saith the Apostle, But God who is rich in mercy for his great love wherewith he loved us, even when we were dead in sins, hath quickned us together with Christ.

The first Adam communicated nothing to us but sin and death; tis only the second Adam that hath communicated to us Grace and Life; and therfore tis only in relation to him, to our Saviour Christ, that the Prophet begins his Sermon of Comfort, Isa. 40. 1, 2.

Comfort ye, comfort ye my people saith your God, speak ye comfortably to Jerusalem and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: The beginning of the pardon is the end of the war; Her warfare is accomplished, and her iniquity is pardoned, do both signifie the same peace: Completa est malitia ejus, saith the Latine translation for militia, by a small mistake of the letter, (and that in the printer, not in the translator) but none of the sense; for our malitia is our militia, our iniquity is our warfare: the Hebrew word is [...] that is both her work and her time of war: Kimchi in his gloss saith thus [...] vult dicere tempus quod in captivitate vel exilio d [...]buit transigere; He means the time that she was to pass in banishment or captivity: we may well admit the gloss; For sin is a time of war, banishment, and captivity: of war with God, of banishment from God, and of captivity, not under God, for he can be no tyrant, but under the devil; A sad time surely: And therefore the time of Grace must needs be a joyfull time, wherein this warfare, this captivit [...] ▪ this banishment is brought to an end; For Christ being communicated, [Page] the sin is pardoned; and the Sin being pardoned, the sinner is in peace, and in prosperity and in liberty: to say this, is to speak truly to the heart [...] loqui ad Cor, which is the Hebrew phrase for speaking comfortably; other comforts go no farther then the ear, then the outward man; that his stock is increased, his request granted, his cause advanced: tis only this comfort that enters into the heart, and revives the inner man, That the time of his warfare, banishment and captivity is at an end, because his sin is pardoned; For here are two distinct times to be observed: A time not accepted; thats of warfare, banishment and captivity: And a time accepted, thats of peace or reconciliation, of restitution, of liberty: For Epiphanius his argumentation is not to be denied [...], from the nature of relatives: si fuit unus annus [...], ergo fuit alter [...], If Christ preached one year wherein he was accepted, (as Clemens Alexandrinus labours to prove out of Luke 4. 19. To preach the acceptable year of our Lord;) then it must needs be that he could not preach only but one year; for there must also be another year wherein he was contradicted and no [...] accepted; His Logick is not to be questioned, though his tenent be refused by the Learned Scaliger, lib. 6. de emend. temp. who proves that Christ did preach upon the earth, not only one year as Clemens, nor two years as Epiphanius would have it, but four full years. So here the inference is unquestionable; If there were a time of warfare, of banishment, of captivity before the pardon, there must needs be a time of peace, of restitution of liberty after it; If that were a time of expulsion or rejection whiles we were enemies; this is a time of acceptance or admission now we are Sons, as saith Sant Paul, behold now is the accepted time, behold now is the day of Salvation, 2 Cor. 6. 8.

That was a day of damnation, this is a day of salvation: that a a time not accepted, this a time accepted: The time of the flesh, and the time of the Spirit: the time of sin, and the time of Grace, are two opposite times: the time that sin reigns in us, is a time of warfare, banishment, and captivity; the time that the Spirit of Grace reigns in us, is a time of restitution and of liberty.

First a time of peace, and that a peace of heart, John 14. 27. My peace I give unto you, let not your heart be troubled, [Page]neither let it be afraid. The peace that Christ gives us, is a peace of heart; a Peace that puts away all trouble, and all fear; All trouble least it should disturb our peace outwardly; and all fear least it should disturb our peace inwardly; which is the invincible reason Saint Augustin alledgeth to prove that the holy Angels are assured of their state of bliss, because otherwise their fear would disturb their peace, and consequently interrupt their blessedness: And Aquinas affirms the Saints in heaven to be no less sure of the continuance of their bliss then of the bliss it self, and therefore to be in some sort partakers of the divine eternity, to which all is actually present, nothing to come, or else they could not have the full quietation of their wills, without which Blessedness it self could be no blessedness, 22. q. 18. art. 2, 3.

Secondly, the time of Grace is a time of restitution, and that to our true Country, even to heaven: The Philosopher could point thither with his finger, but the Christian points thither with his heart. For that being once touched with the spirit of God, alwayes moves and beats towards heaven, as a needle touched with a loadstone moves alwayes towards the Pole. For true Christians are so full of hope, and their hope is so full of immortality, that they are very well contented to resign this mortal life when God shall require it, as those who know themselves to be but strangers and so journers hereon earth, and that their Country, (where they are to expect a lasting & a sure dwelling) is only in heaven, as saith Saint Paul in their behalf, For we know that if our earthly house of this tabernacle were dissolved, we have a building of God eternal in the heavens; wherefore in this we groan carnestly, desiring to be cloathed upon with our house which is from heaven, 2 Cor. 5. 1, 2. This house of earth is but our tabernacle, that of heaven is our dwelling; In this we groan, in that we shall rejoice; This is to be dissolved as built by man; thats a building of God, and therefore not capable of dissolution.

Thirdly, the time of Grace is a time of liberty, for Grace is the well-spring and fountain of liberty, as sin is of thraldom; For as sin is an aversion from God to serve our selves, which is the greatest servitude, so Grace is a conversion to God to serve him; whose service is perfect freedom; so that no man is so truly a slave [Page] as he that serves himself, and none so truly free as he that serves his God; Nemo liber nisi sapiens, None is a free man but he that is a wise man, may not be taken for a Paradox, if we be not mistaken in the wisdom, but think and say with the spirit of God, Behold the fear of the Lord, that is wisdom, and to depart from evil is understanding, Job. 28. 28. Tis a heavenly contemplation of the Seraphical Doctors, Tunc homo rectus est quum intellectus adaequatur summ [...] veritati in cognoscendo; voluntas confirmatur summa bonitati in diligendo; & virtus continuatur summae potestati in operando: Et ex hoc homo non solùm rectus, sed & rector ipse Deo subditus, ipsi alia. (Bonav. Prol. in lib. 2. Sent.) Man i [...] then only well governed in himself, and governour of all other things, when he depends wholly upon God; His dependance upon God in his understanding to know him the first truth; In his will to desire him the chiefest good: and in his power of action to follow and obey him the highest power, makes him subject to God, and all the world subject to him▪ This is such a kind of liberty which the son of God only gives, and the servants of God only enjoy; See it in the Sons gift, If the Son therefore shall make you free, ye shall be free indeed, John 8. 38. See it in the servants receipt, And I will walk at liberty, for I seek thy precepts, Psal. 119. 45. They who are Gods servants, are the only free-men; for they are so his servants as that also they are his Sons; For as the Soveraignty of his dominion claims them for Servants, so the transcendency of his goodness accepts them for Sons, and therefore gives unto them both the Liberty and the Patrimony of children.

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SECT. II. That Christ is generally communicated to all Christians by Baptisme, wherein the Holy Ghost is given to regenerate and sanctifie them, by taking away the imputation or guilt of original sin, and making them the members of Christ; How the Apostles Baptized in the name of Christ: and their infidelity and uncharitableness who deny Baptism to Infants.

IF we look on men as men, we must look on them as the Sons of wrath; But if we look on men as Christians, we must then look on them as the Sons of God, members of Christ, and inheritors of the kingdom of Heaven; For they are Sons in his Son, in whom they are made Christians, because Christ is communicated to them in their baptism, whereby they are not only distinguished from Turks and Infidels, but also qualified and exalted above them; for having been baptized into Christ, they have put on Christ.

This is Saint Pauls own assertion in his own words; For ye are all the children of God by faith in Christ Jesus; for as many of you as have been baptized into Christ, have put on Christ, Gal. 3. 26, 27. which two verses in Saint Chrysostoms Judgement, do shew, that Christians are the Sons of God▪ and the means or manner how they are made his Sons; The 26. verse shews their being made Sons ( [...]) And the 27. verse shews the means and manner how they are made Sons, [...], as he calleth it. For ye are all the children of God in Christ Jesus, theres [...]. Christians are made the Sons of God by faith in his Son, by faith in Christ Jesus; which makes Saint Chrysostome break forth in admiration, [...]; Oh wonderfull, how great is the power of faith! for he shewed before that it makes us the Sons of Abraham, ver. 7. He sheweth now that it makes us the Sons of God; Again verse 27. For as many of you as have been baptized into Christ, have put on Christ, there's the [...], the manner of our adoption, how we are made the Sons of Gods, even by being baptized into his son; ye have put on Christ by being baptized into Christ; or [Page] ye have been baptized into Christ, therefore ye have put on Christ; for this will be the Minor and the Conclusion to that Major: and we may join all these together, and make up this Syllogism: As many as have been baptized into Christ, have put on Christ; But you have been baptized into Christ; Therefore you have put on Christ.

If you ask how the baptized into Christ, put on Christ, Saint Augustine will answer you with a distinction, Vel Sacramenti perceptione vel rei induunt homines aliquando Christum usque ad Sacramenti perceptionem; Aliquando autem ulterius, usque ad vitae sanctificationem, & hoc accidit quum digne suscipiunt. Men (when they are baptized) do put on Christ: Sometimes outwardly in the visible sign of the Sacrament, Sometimes inwardly in the spiritual Grace of the thing signified (as when they worthily receive their Baptism) And this answer is necessary because there are so many Hypocrites in the world who frustrate the Grace of God by their Hypocrisie; But concerning those that are not Hypocrites when they come to be baptized, as true believers, or concerning those who cannot be Hypocrites, as little children, the Judgement of charity bids us say, they have put on Christ both outwardly and inwardly, because the Judgement of verity teacheth us to say, that the outward visible sign is not without the inward spiritual grace on Gods part who offereth the Baptism, (and is not wanting to his own offers) what ever it be on mans part who receiveth it; for those words of the Gospel, He shall baptize you with the Holy Ghost and with fire (Mat. 3. 11.) will not allow us to separate the Holy-Ghost and the fire from the Baptism which hath been instituted by our Saviour Christ; But Bonaventure lib. 4. Sent. disp. 4. supplies us with another answer; omnes Baptismum aequaliter recipiunt quantum ad characterem & restitutionem innocentiae, non quantum ad infusionem Grati [...]; As many as have been baptized into Christ, have alike put on Christ, so far as to be accounted innocent, or freed from the guilt and imputation of original sin, (with which they came into the world,) though not so far as to be made righteous by the infusion of Grace, or to be freed and delivered from the infection or the dominion of that Sin▪ for grace hath a twofold act, Delere culpam, & habilitare ad bonum, (saith the same [Page] Author) to blot out sin, and to dispose to righteousness: Sure we are that Baptismal grace doth immediately avail to the blotting out of sin alike in all, though we are not sure that it doth alike dispose all to righteousness, though we hope well of that too. So that in his sense, All that have been baptized into Christ, have put on Christ equally as to the restitution of innocency, though not as to the infusion of grace. They are all restored to the innocency that was lost in the first, though not all enriched with the grace that is found and founded in the second Adam. They have not the sin of their nature imputed, though they have it still inherent: They have it not imputed, in that they are made the children of God; They have it inherent, in that they are still the sons of men: Baptism is available unto all alike for Remission of sins, though not for Regeneration from sin: And yet sure it makes way for that too; else Saint Peter would not have annexed the receiving the gift of the Holy Ghost to the remission of sins, saying, Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost, (Acts 2. 38.) Baptism doth immediately conduce to the remission of sins; be baptized every one of you for the remission of sins: and mediately also to the receiving of the gift of the Holy Ghost; in as much as it takes away that guilt of sin which keeps him from us; and ye shall receive the gift of the Holy Ghost; That is, some more eminent gift of the Holy Ghost, for your confirmation in righteousness, after you have received him in Baptism for the remission of your sins. For surely Baptism of it self without the Holy Ghost cannot avail to the remission of sins▪ therefore this promise of receiving the gift of the Holy Ghost, is to be expounded comparatively, that is, a greater gift of the Holy Ghost. And this exposition is necessary from this very text, because there is no remission of sin without grace, and no grace without the Spirit of grace; and may be proved to be convenient from that other Text which comes near to this, of Acts 8. 15, 16, 17. where after the Samaritans had been Baptized in the name of the Lord Jesus, Saint Peter and Saint John layed their hands upon them, and they received the Holy Ghost; that is to say, in a greater proportion for their confirmation, then they had in Baptism for their conversion.

[Page]But why is it said, They were baptized in the name of the Lord Jesus? shall we think that the Apostles did recede from that form of Baptism, which had been given them by Christ himself? Saint Ambrose (lib. 2. de Sacram. c. 7.) seems to affirm there is no need of that, when he saith, In uno nomine baptizari nos oportet, hoc est, in nomine Patris & Filii & Spiritus Sancti, &c. We must be baptized in one name, that is, In the name of the Father, and of the Son, and of the Holy Ghost, which is but one name, because but one substance, but one Divinity, but one Majesty; and saith moreover, that name is the name whereby we must be saved, which we are sure is the name of the Lord Jesus, (Acts 4. 12.) So that if we admit of this Gloss, Baptizing in the name of the Lord Jesus, is all one with Baptizing in the name of the blessed Trinity, which being undivided in nature, cannot well be divided in name. But Aquinas seems to be of another opinion, (3a. par. qu. 66. art. 6. ad 1.) Dicendum quod ex speciali Christi revelatione, Apostoli in primitiva Ecclesia in nomine Christi baptizabant, ut nomen Christi (quod erat odiosum & Judaeis & Gentilibus) honorabile redderetur per hoc, quod ad ejus invocationem Spiritus Sanctus dabatur in baptismo; We must say that the Apostles by some special revelation did for a while at first baptize only in the name of Christ, because the name of Christ was odious both to Jews and Gentiles, and this was a way to make it honourable in the esteem of both, when by the invocation of that name they saw the Holy Ghost given in Baptism; But this opinion may the better be deserted, 1. Because the words upon which it is grounded, require it not. 2. Because no such special revelation can be proved: and it is not safe to allow of special hidden Revelations against the known general revelation of the Text. 3. Because the Apostles by baptizing in the name of Christ, could glorifie him only amongst unbelievers; whereas, in so doing, they might dishonour him amongst Believers, by receding from his Institution. 4. Because the Holy Ghost was not given in Baptism after so publick a manner, as to be taken notice of by standers by. 5. Because Aquinas himself is so positive for baptizing explicitly in the name of the Holy Trinity, that he avoweth there can be no true Baptism without it. For these and the like reasons, it may happily not be amiss to give another Interpretation of those [Page] words; then Aquinas hath given, (though not so exactly to the letter,) and to say, They were baptized in the name of the Lord Jesus, is all one in effect, as if it had been said, That they were baptized by his Authority, and according to his institution: or that they were baptized into his death and resurrection, giving up themselves wholly to him; or that they were baptized with a special invocation of his name, not in the very act of baptizing, (for then was invocated the name of the Trinity) but before and after it, because in Baptism was made a special application of his merits unto them, for the remission of sins: This was the reason that the name of Christ was specially then invocated, because the righeousness of Christ was then specially applyed, as appears by that advice of Ananias to Saul, Acts 22. 16. Arise and be baptized, and wash away thy sins, calling on the name of the Lord; that is, on the name of the Lord Christ, who instituted Baptism for the remission of sins, and was to be called upon, to bless his own institution: So that to baptize in the name of the Lord Jesus, may happily import no more then to baptize with a peculiar invocation of his name; not altering the form, but shewing the end of Baptism, which was to ingraft the baptized into the mystical body of Christ; However this phrase of being baptized in the name of the Lord Jesus, doth clearly evince that Christ is peculiarly communicated in Baptism; for to suppose the name without the thing, is little less then to take the name in vain. And this is ground enough, why good Christians should desire to have their children baptized; and too much, why any should delay, and (which is far worse) deny the baptism of infants; for such men do what they can to hinder Christ from being communicated to those infants, to whom they deny baptism: wherefore as that promise which was made particularly to Joshua, I will not leave thee nor forsake thee, Jos. 1. 5. is applyed generally by Saint Paul to all good Christians, Heb. 13. 5. upon this ground that God is the same in all ages, to all that alike fear and serve him. So doth our Church, (after Saint Pauls example, and in his faith,) rightly infer, that the same good will which our blessed Saviour declared by embracing and blessing those little children which were brought to him, (Mar. 10.) belongs alike to all children born within the Covenant of grace: for God is alwaies[Page]mindful of his Covenant and promise, that he made to a thousand generations, even the Covenant that he made with Abraham, Psal. 105. 8, 9. and that Covenant was in these words, I will be a God unto thee, and to thy seed after thee, Gen. 17. 7. so that it is a plain case, the Church promiseth no more for God, then God hath promised for himself, who we are sure neither can nor will fail his promise: And therefore since the Church can truly say in the assurance of faith, That our heavenly Father alloweth this charitable work of ours, in bringing children to his holy Baptism: who can deny the truth of this saying, but out of infidelity? who can deny the doing of this charitable work but out of uncharitableness? Such an infidelity, and such an uncharitableness, as to provoke the wrath and indignation of the eternal Son of God against his own soul; for so saith the Text, [...], when Jesus saw it he was displeased even to wrath and indignation, indignatus est, saith Beza; indignè tuit, saith the Vulgar: Doubtless he that for this indeliberate and inconsiderate uncharitableness shewed indignation against his Disciples, will for a greater uncharitableness then this, such as proceeds from deliberation and resolution, pour out indignation upon his enemies.

SECT. III. That Christ is more peculiarly communicated to some Christians by the Spirit of Adoption, whereby they cry Abba Father; calling upon God with greater earnestness, confidence and comfort then did the Jews, and yet they also had the Spirit of Adoption, (though not in the same degree) as well as Christians.

IT is not to be doubted but that our Saviour Christ is generally communicated unto Christians in the Holy Eucharist, as well as in Baptism; and that he is also communicated in his word, no less then in his Sacraments: But because the men of this our age pretend wholly to be spiritual, I will (not to vilifie, but to confute their preaching) immediatly shew how Christ is more peculiarly communicated by the Spirit of adoption, [Page] and the rather because his being communicated in Word and Sacraments, would not be available to salvation, unless he were also communicated to us by the coming of the Holy Ghost. Concerning which Alensis hath befriended us with a most comfortable and a most Christian-like position in these words, L [...] quendo proprie de missione, non dicitur mitti Filius vel Spiritus Sanctus nisi ratione alicujus effectus pertinentis ad gratiam gratum facientem: Nam in missione illorum, non solum dona ipsorum sunt nostra, sed & ipsi, quia Inhabitant animum, & sunt ibi modo specialiori quàm prius. Alen. par. 1. qu. 73. m. 4. art. 2. To speak properly concerning the mission (or communication) of the Son and Spirit of God, neither of them is communicated but only in some effect of saving grace, (though in general terms either may be said to be communicated in the gift of any grace) For when they are communicated unto us, not only their gifts are ours, but also themselves, to inhabit and to dwell in us, and to be in us more specially or peculiarly then they were before; And why then should not every Christian take up Holy Davids most holy Resolution, and say, I will not suffer mine eyes to sleep, nor mine eye-lids to slumber, untill I find out a place, (even mine own soul) for the Temple of the Lord, and an Habitation for the mighty God of Jacob, Psal. 132. 4, 5. For indeed the Lord and the mighty God, Christ and his Spirit are communicated both together, according to that of John 6. 53. Except ye eat the flesh of the Son of man, and drink his blood, you have no life in you: As there is a communication and distribution of the nourishment to the body, that it may live; so is there of Christ to the soul, or it cannot live: And he is communicated by the Spirit: For no man can eat his flesh nor drink his blood who is at the right hand of God, by corporal, but only by spiritual manducation; and there can be no spiritual eating of Christ, but by the assistance of his Spirit: So that Christ and the Spirit of Christ, are communicated to us both together, and we have alike need of both: For as Christ is our Advocate to bring us to the Father, so is the Holy Ghost our Advocate to bring us unto Christ: And as Christ revealed to us the will of his Father; so doth the holy Spirit reveal to us the will of Christ, making us, in the right use of his Word and Sacraments, to receive instruction from him, to enjoy communion with him, [Page] and to find immortal joy and comfort in him: This is that Spirit the Apostle speaketh of, when he saith, For ye have not received the spirit of bondage again to fear, but ye have received the Spirit of Adoption, whereby we cry Abba Father, Rom. 8. 15. The Apostle would have us Christians see the happiness of our own condition above the Jews, that we might accordingly shew our thankfulness above them. For they being under the terrours of the Law, could not but have the Spirit of bondage, because they saw nothing in the Law but what was exceeding formidable, the flames of Mount Sinai before it, and the flames of Hell fire after it: But we Christians being under the promises of the Gospel, (which discharge all that truly repent and unfeignedly believe, from the curse of the Law and from the guilt of their sins) have the spirit of liberty, whereby we can with great confidence, and with greater comfort, draw near to the throne of grace: The Jews had the Spirit of Adoption as well as Christians (though not in the same degree,) but not from the Law but from so much of the Gospel as was revealed to them: And the Christians have also the spirit of bondage as well as the Jews, (though not in the same degree) but not from the Gospel, but from so much of the Law as is still in force to scourge them unto Christ. The same spirit of Adoption was to them a spirit of bondage, yet with some hopes and shew of liberty: To us it is a spirit of liberty, and yet with some fear and shew of bondage: They could say unto God, Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge, us not, (Isa. 63. 16.) but we can say moreover, Abba Father: that is, we can call upon God as our Father, with greater fervency and earnestness, with greater assurance and confidence, and with greater joy and comfort, then they could; For this Abba Father is vox clamantis, vox exclamantis, vox acclamantis; The voice of one crying out, the voice of one crying out for help, the voice of one crying out for joy. First, The voice of one crying out, there's the greater earnestness; they did say to God our Father, but we do cry it; not coldly and remissely, least our prayers should be congealed in the middle Region of the air, before they get up to heaven, but zealously and earnestly: They said it with zeal, but we say it with greater zeal. Secondly, The voice of one crying out [Page]for help, there's the greater confidence; The Jew could say Father, but the Christian saith Abba Father, that is Father, Father, with greater confidence and assurance of Gods paternal affection. Lastly, The voice of one crying out for joy, there's the greater comfort: The Jew could rejoyce in God as his Father by Creation; but the Christian rejoyceth in God as his Father by Redemption: The joy of the creation had an allay because of the sin and sorrow which we had brought upon our selves; but the joy of our Redemption hath no allay, because our blessed Saviour hath taken away our sins, and with our sins our sorrows.

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CAP. II. Of the coming of the Holy Ghost where Christ is communicated.

SECT. I. That the Holy Ghost is the Spirit of Christ: that is, the Spirit of the Son as well as of the Father; And that the Greeks were unjustly and uncharitably rejected by some of the Latines as Hereticks, concerning the Procession of the Holy Ghost; Of the Addition of Filioque to the Constantinopolitan Creed, and that the Pope hath no Authority to change any article of faith; The Greek Church agreed with the Latine about this controversie in sense, though not in words: therefore not anathematized by the Western Churches which use the Athanasian Creed. Bellarmines heavy doom concerning the Greek Church, fitter for a Souldier then a Divine.

IT is not the part of any Christian to deny the Holy Ghost to be the Spirit of Christ, since that were not only to deny the Word of Christ, but also to deny the greatest and chiefest comfort of Christianity: It were to deny the Word of Christ; for Saint Paul taketh the Spirit of God and the Spirit of Christ for one and the same saying, If so be the Spirit of God dwell in you, and, if any man have not the Spirit of Christ, Rom. 8. 9. The Spirit of God and the Spirit of Christ are one and the same Spirit, for Christ is God: And it were also to deny the greatest and chiefest comfort of Christianity, which is this, That the Spirit of Christ dwelleth in us, to revive our souls now from the death of sin, to revive our bodies hereafter [Page] from the death of the grave; the Apostle plainly attributeth thr Resurrection of the soul from sin, and of the body from death, only to the dwelling of Christs Spirit in us, Rom. 8. 10. And if Christ be in you, the body is dead because of sin, but the spirit is life because of righeeousness, there's the resurrection of the soul from sin; and again ver. 11. If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies by his spirit that dwelleth in you; There's the resurrection of the body from death; And this is also from the Spirit that dwelleth in us, as well as the other; the Spirit of Christ raiseth the soul from sin; the Spirit of Christ raiseth the body from death; so that to deny the Holy Ghost to be the Spirit of Christ, is to deny both our Regeneration and our Resurrection: Wherefore this being of so dangerous a consequence, The Master of the sentences would not impute this Tenent to the Greek Church, as if they denyed the procession of the Holy Ghost from the Son, though they would not say in their Creed, I believe in the Holy Ghost the Lord and giver of life, who proceedeth from the Father and the Son, but only, who proceedeth from the Father, who with the Father and the Son together is worshipped and glorified: But he saith plainly that the Greek Church did agree with the Latine Church concerning that Article of Faith, in sense, though not in words: Sensu nobis conveniunt, dum aiunt Spiritum Sanctum esse Patris & Filii, They agree with us in the sense, whilst they say, that the Holy Ghost is the Spirit of the Father and of the Son; only we speak a little more plainly, saying, who proceedeth from the Father and the Son; nor are we to be blamed, (saith he) for adding to the Creed, much less to be anathematized, because our addition is not of a contrary assertion, but of a necessary interpretation; Nos enim non praedicamus contrarium, sed addimus quod deerat, ideoque non subjecti anathemati. Lomb. 1. Sent. Dist. 11. He is more careful to justifie his own Church for adding to the Creed, then to condemn the Greek Church for not allowing that addition; But his Scholars are not so moderate; for Aquinas taxes Damascene of Nestorianism in the case, and saith he was carried away with the Schism of the Greeks, Damascenus sequitur errorem Nestorii, Quod Sp. S. non [Page]procedit à Filio, quia fuit tempore quo incepit illud Schisma Graecorum, Aqu. 3. par. qu. 36. art. 2. ad. 3. And Bonaventure is yet much mor fierce, when he saith, that the Greek Church denyed this article out of ignorance, pride, and perverseness, Graecos negâsse hunc articulum ex ignorantiâ, superbiâ, pertinaciâ, (Bonav. in lib. 1. sent. dist. 11.) Three unmerciful words from a Church-mans mouth against a whole Church, and surely altogether underserved; For the Greek Church always acknowledged the Holy Ghost to be consubstantial with the Son, as well as with the Father, as appears by the Confession of Faith exhibited by Charisius in the Council of Ephesus, in the sixth Action, [...] The Spirit of truth the comforter being of the same essence or substance with the Father and the Son: which plainly shews the Greek Church did not deny the article, though they were loth to change their Creed, wherein they found it was thus expressed, Who proceedeth from the Father, (no mention at all made of the Son.) For this is their own profession in the Council of Florence in the 25. Session, [...]: We have our Creed from seven general Councils, and weneither add thereto nor take therefrom: And tis evident that the Latine Church it self did a long time demurr about this addition of Filioque to the Greek Creeds: Nay, Leo the third did strongly oppose it, and that not only Papally in his Chair, but also Episcopally in his Chancel; for he did absolutely refuse this addition when he was thereto intreated by Charles the great, and did set up the Creed▪ over the Altar (at Rome) without it; nor did Filioque get into the Article, till the time of Benedict the seventh, (saith Binius, in Syn. Constant.) which was above nine hundred and fifty years after Christ, and about six hundred years after the divulging of that Creed.

But without doubt the Addition it self is to be justified; for it was not Additio corrumpentium Symbolum sed perficientium, as saith Bonaventure; not an addition to corrupt the Creed but to perfect it; or rather an explication not an addition, as Bellarmine seems to distinguish, Explicatio Doctrine, non [Page]additio contrarii, but the manner of maintaining it seems altogether unjustifiable; For those of the Latine Church shewed little temper and as little charity in rejecting the Greek Church for hereticks, (which was trampled on enough by Turks, and needed not Christians to help tread it more under foot) for not admitting the same addition, meerly because they thought themselves under the curse (which the Latines are willing to put off by a distinction) if they should recede but one tittle or syllable from the language of their own Creeds. But this (it seems) was the fault of the Greek Church, (which hath been ever since accounted damnable Schism in all other Churches) they could not swallow, much less digest, that crude position, Ad summum Pontificem pertinet fidei Symbolum ordinare, It belongs to the Pope to order and dispose of the Creeds. A position so unreasonable, that Aquinas himself, the greatest Master of reason among all the Schoolmen, is fain to fly to Gratians decree to fetch a proof for it; and that proof depends altogether upon the Authority of some few Popes, who were very partial Judges in their own cause.

This is clear, that the objection about Athanasius his Creed doth so puzzle him, that he is fain in effect to say his Creed is no Creed, because he cannot find the Popes hand was in the making of it; Athanasius non composuit manifestationem fidei per modum Symboli, sed per modum cuiusdam Doctrin [...]; Athanasius did not set out this manifestation of the faith as a Creed, but as a Doctrinal institution; notwithstanding the very title of it in Greek is the same which is prefixed to the Apostles Creed, and the Latine Church calleth it Symbolum Athanasii, unto this day: It is not suitable with my purpose, (and much less with my desire,) to examine the other exigencies which this excellent Divine is put to, that he may gratifie his Church by seeking to make good this Tenent; but sure other Churches look upon it as an invasion of their Christian liberty, and as a Doctrine which cannot pretend to Christian verity or antiquity, though it may fondly pretend to some external unity; Tis certain the Greek Church took it for a Novelty, and therefore would not admit this position as a dispensation from the Anathemas denounced by the two Councils of Ephesus and Chalcedon against such as should presume to alter the former [Page] Creeds: And yet in truth, the alteration was more in word then in sense, and the Greek Church had the procession of the Holy Ghost from the Son, in their Faith, though not in their Creed. And this appears plainly by Simeon the Metaphrast, who lived about the year eight hundred and fifty after Christ, (neer the same time with Walefridus Strabo) yet useth these words, in the Greek Menology, on October 9. [...]: My Lord Christ is Ascended into heaven, and returned to his Fathers throne, and from thence hath sent down the Holy Spirit which proceedeth from himself, upon his Disciples: He saith in his Faith, the Spirit proceeded from the Son, though neither he nor any of his Church would change their Creed, to say so: And upon this ground the Western Churches may still retain the use of Athanasius his Creed in their Liturgies, notwithstanding the addition of Filioque, without cutting off the Greek Church from the hope of salvation, though they allow not that addition, because the procession of the Holy Ghost from the Son, is also in their Faith, according to the sense, though not according to the words of the Article; And to speak the plain truth, in this controversie concerning the procession of the Holy Ghost from the Son, as well as from the Father; the animosity was greater betwixt the Greek and Latine Church, then the disagreement, the quarrel larger then the difference; And thus much Scotus ingenuously confesseth in these words, Sed forte si duo sapientes, unus Graecus, & a [...]ter Latinus, uterque verus amator veritatis & non propriae dictionis, de hac visa contrarietate disquirerent; pateret utique tandem ipsam contrarietatem non esse veraciter realem, sicut est vocalis: Alioquin vel ipsi Graeci vel nos Latini sumus verè haeretici: Sed quis audet Johannem Damascenum, Basilium, Gregorium Theologum, & Nazianzenum, Cyrillum & similes patres Graecos arguere haereseos? Quis iterum argueret haereseos B. Hieronymum, Augustinum, A [...]ibrosium, Hilarium, & consimiles Latinos? Verisimile igitur est, quod non subest dictis verbis contrariis, contrariorum Sanctorum sententia discors; & (Scotus in 1. Sent. dist. 11 qu. 1.) But happily if two wise men, the one of the Greek, the other of the Latine Church, did[Page]enquire concerning this seeming contrariety, and both of them would prefer the truth above their own words or expressions, they might in time find that this is but a verbal, not a real controversie; For if it be real; either the Greeks or the Latines must needs be hereticks: But who shall dare to accuse Damascene, or Basil, or Gregory the Divine, or Gregory Nazianzene, or Cyril, and the rest of the Greek Fathers of heresie? Again, who dares take Saint Hierom, Saint Augustine, Saint Ambrose▪ Saint Hilary, and the rest of the Latine Fathers for hereticks? It is therefore most probable, that in these contrary expressions was no contrary sense, but they both meant one and the same truth, concerning the procession of the Holy Ghost. Thus far Scotus; and indeed no less appears in the Council of Florence, where, from the twentyeth Session to the twenty fifth exclusively, is a long disputation betwixt Johannes Provincialis for the Latine Church, and Marcus Ephesius for the Greek Church; And the Ephesian professing that the Spirit did proceed from the Father by the Son, the Provincial confesseth it was in effect the same as from the Son: [...] That by is here as much as from, saith Johannes Concil. Flor. Sessione 24. For the Father begetting, and the Son begotten, and the Holy Ghost proceeding, being all confessedly coequal and coeternal, whether it be said, the Holy Ghost proceeding from the Father and the Son, or, from the Father by the Son, the Doctrine of the blessed Trinity is uncorrupt and inviolable; for the three distinct persons with their three distinct properties are believed in one God, none afore or after, none greater or lesser then other: In personis proprietas, in essentia unitas, in Majestate aequalitas; property in the persons, unity in the essence, equality in the Majesty of the Godhead, being no less acknowledged and believed by the Greek then by the Latine Fathers, which is the short confession of the Doctrine of the blessed Trinity. For it is manifest that the Greeks who denyed not the Son to be consubstantial with the Father, could not exclude him in the procession of the Holy Ghost: Wherefore we must needs reject that harsh and heavy doom which Bellarmine hath left upon record against the Grecians, Ac▪ ut intelligant causam exitii sui esse pertinaciam in errore de processione Sp. S. in ipsis [...]eriis Sp. S. capta fuit Constantinopolis à Turmay[Page]understand the cause of their destruction to be their pertinacy in their error concerning the procession of the Holy Ghost, in the very Festival of the Holy Ghost, that is at Whitsontide, was Constantinople their cheif City taken by the Turks: This he thinks he hath sufficiently proved; but the learned Scaliger thinks no man can sufficiently prove, and laments this Queen Regent of the East in these words, ut cujus calamitas ignorari non potest, dies calamitatis ignoretur; And though he incline to their opinion who said that City was besieged the morrow after Easter, and taken upon the day of Pentecost, yet he concludes it dangerous to determine so much: Sed periculosum est haec definire; De anno quidem non dubito fuisse 1452. sed de mense delibero, utrum sc. mense Maii an mense Aprilis capta fuerit: Scal. lib. 5. de emend. temp.) He dares not define the month whether it were in April or in May, (and sure Whitsontide cannot fall in April) much less the week or the day; he sayes tis dangerous to assert it was taken in Whitsontide; but sure it is dangerous to assert it with so much uncharitableness against a whole Church, whose ruine should be thought on with pitty, not with insolency: However though the assertion it self be true, yet the argument is fitter for a Souldier then for a Divine, to appeal to the success of the sword for the justification of the cause, and will much better advance Turcism, which hath full six parts, then Christianity, which in all the several professions of it, hath but five parts of thirty in the known habitable world, as Master Brerewood hath demonstrated in his enquiries, (cap. 14.)

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SECT. II. That the coming of the Holy Ghost for the communicating of Christ after an extraordinary manner, is not now to be expected: That preaching and praying with the Spirit come not by infusi [...]ns: Enthusiasts are the worst separatists; and the greatest blasphemers, guilty of the worst kind of sacriledge and Idolatry, in robbing God of his publike worship after such a manner as he hath commanded, and idolizing their own pretended gifts.

SInce it is an undoubted truth that the Holy Ghost is the Spirit of Christ, we may not doubt but his coming unto men alwayes was and still is of purpose to communicate Christ unto them; either after an extraordinary manner by immediate infusions and revelations as to the Prophets and Apostles, or after an ordinary manner by habitual improvements and assistances as at this day. For the extraordinary manner of his coming, and the extraordinary manner of his communicating Christ to men by immediate infusions or revelations, did both cease together; And we may truly say concerning those miraculous and extraordinary dispensations of the spirit, what Saint Paul hath said concerning tongues, one of the principal effects thereof, They were for a sign, not to them that believe, but to them that believe not, 1 Cor. 14. 22. and therefore were to continue and remain no longer then signes and wonders, that is, till the preaching or publishing of the Gospel, or till the planting and setling the Christian Religion.

For Saint Peter plainly sheweth in the second of the Acts, That this Prophecy of Joel, In the last dayes, saith God, I will your out of my spirit upon all flesh, was fulfilled in the miraculous descent of the Holy Ghost upon the Apostles, that these were the last dayes meant by that Prophet, and therefore after those dayes, men were not to expect any more such extraordinary dispensations: Wherefore those that will now preach or pray by the Spirit, may not rely upon infusions for which [Page] they have no warrant, but must betake themselves diligently to read and consider the word of God, that so they may have the assistance of the Spirit of God; For they that go about to separate the Spirit from the Word, are the most abominable Separists that ever were, or can be in the world, because they endeavour to separate God from himself; for Gods word is Gods truth, and Gods truth is himself. Be it then taken for granted, which may not be doubted, it cannot be denyed that they are very wicked Separatists who separate man from man, for they fill the world with sedition and privy conspiracy; They yet worse Separatists, who separate man from God, for they fill the world with false doctrine and heresie; But yet still they are the worst Separatists of all who separate God from God, that is, Gods Spirit from Gods Word, for they fill the world with hardness of heart, contempt of Gods Word and Commandment; which is the ready way to make men first impenitent, and then unpardonable; and what more can be said of the sin against the Holy Ghost? Yet these three separations do so naturally and necessarily spring from one another, that they may be accounted themselves inseparable. For the sedition begets the heresie, and the heresie begets the hardness of heart; separating man from man by sedition will separate man from God by heresie; and that will also in a short time endeavour to separate God from himself, by contempt of his Word and Commandments: What an unhappy age do we live in, wherein men think they do God good service, to run away from his Word, by pretending to his Spirit! But this is the wit of wickedness, the order of disorder, the method of atheism, that the persons of the holy and undivided Trinity should be sinned against by succession, and blasphemed in the same order that they are to be confessed; first the Father, secondly the Son, and thirdly the Holy Ghost: For under the Law men were generally given to Idolatry, (took an Idol for God) and so more immediately sinned against God the Father; he is [...] God of himself. Under the first times of the Gospel, men were generally addicted to Arrianism, denying the Divinity of Christ, and so more immediately sinned against God the Son; for he is God of God. But in these latter times of the Gospel, (for so it is to be feared our sins have made them) [Page] men are generally addicted to cry up their own phansies for the dictates of the Spirit, and so more immediately sin against God the Holy Ghost: not considering how unconscionable a thing it is to grieve the Holy Spirit of God whereby they are sealed to the day of redemption; and how impossible a thing it is for those not to grieve the Holy Spirit of God, who constantly blaspheme him; and what an unsufferable blasphemy it is to entitle those rude and crude impertinencies to the Holy Spirit, which few sober men can hear with patience, and no zealous man can hear with profit; and no conscientious man can hear with piety: Well may such a worship profit some men by exercising their patience, but yet it scarce deserves the name of worship, because it doth not rather exercise their piety: so that we must confess, that such pretenders to the Spirit are the greatest enemies of the Spirit; and whilst they would be thought the best reformers are in truth the worst blasphemers, for as much as they impute those imprudencies and indescretions, or rather impieties and irreligions (for imprudencies in the service of God are impieties, and indiscretions are irreligions) to Gods Holy Spirit, which are meerly their own vai [...] imaginations, and carnal inventions; and in the mean time, reject and disesteem those prayers and praises, which are the undoubted d [...]ctates of that same Holy Spirit, as if they rather hindred then helped us to cry Abba Father; what is this, but in effect to blaspheme God, instead of blessing him, for giving us so many admirable forms of prayer and praise in the holy Scriptures? and for giving us a Church to teach us to pray exactly according to that pattern in the Mount, according to those patterns of prayers and praises wh [...]ch came immediately either from God the Son, or from God the Holy Ghost? What is this but in effect to distract and to hinder men; instead of setling and helping them in their Religion, whilst they are made beleive that nothing is truly from the spirit of prayer, but what is new and unknown to them, whereby they are taught first to contemn the known prayers of the Church, and then the known prayers of the Scriptures, (for that the spirit is as much confined by the one as by the other) and to hunt after novelty instead of certainty, which is a way to exercise the phansie before the conscience, (because the conscience first tries the spirits, then follows them, [Page] 1 John 4. 1. but the phansie first follows the spirits, and never at all tries them.) A way that the more it busieth the head, the less it setleth and establisheth the heart; wherefore if that benediction was Apostolical, The Lord Jesus Christ himself stablish you in every good word, 2 Thes. 2. 17 Then this practice must be Apostatical, which doth unstablish and unsettle the People in their Prayers the very best words: Then was Egypt in a sad case when the locusts did eat up what the hail and thunder had left, Exod. 10. And is it not so with Israel when locusts out of the bottomless pit devour that small pittance of Religion which the hail, that is, their own chill and frozen dispositions; or the thunder and lightning, that is, the tempestuous terrours and troubles of war, had left in the Peoples hearts? When God suffers such devourers of piety and Religion to come into a land, he either looks upon it as Egypt, or tis to be feared he intends to make it so; The death of the first born is then sure not far off, and the drowning of all the rest is not like to belong after it For what can we expect, but that the read sea, even a sea of blood should cover us all, when we persecute the Israel of God for desiring to serve him, and say unto those who are zealous for such prayers as they know are either in Gods word, or agreeable with it, ye are idle, ye are idle, therefore ye say Let us go and do sacrifice to the Lord, Exod. 5. 17. as if Praying in known and approved forms, were rather a pretence for idleness then a help to devotion: This is not only to reproach the Church for teaching us to pray by her Liturgies, but also to reproach God himself for teaching the Church to pray by his Scriptures; and by this argument we may throw away not only the dictates of the Church, but also the dictates of the Spirit of God: Sure this is not the part of Christians, by one and the same wicked practice to oppose both the authority and the doctrine of Christ; the authority of Christ in his Church, the doctrine of Christ in his word: They pretend to have the spirit of God, but yet contemn the word of God: They will needs have the spirit of his Son in their hearts, and yet care not to have the language of his Son in their mouths: giving their Pater noster a quietus est, a writ of ease, as if the Holy spirit had supplied the servants above the son, and taught us better prayers then it had taught our Saviour: or as if it [Page] were not one and the same spirit that once directed him, and still directeth us to call upon the Father; Doubless such men cannot take it unkindly, that we abstain from communicating with their prayers, since they by rejecting the Lords own holy prayer, do at the same time reject commnnion not only with all the servants, but also with the Spirit and with the Son of God; for the Servants of God alwayes used it, the Spirit of God indited it, the Son of God commanded it; Tis no wonder if such men be not only Sacrilegious, but also perswade themselves there is no such sin as sacriledge, and consequently that whatsoever hath been consecrated to Gods Holy name, is still unholy and prophane, though it hath been conscrated according to Gods own express command in the fourth commandment, which is the commandment of consecrations, and requires the sanctification of place, and of persons, and of our substance to Gods publike worship, as well as of time; Time cannot be sanctified, or kept holy to Gods publick worship without these; And besides, we find these also expresly commanded in other parts of the Bible, and since they are all commanded for one and the same end, we must reduce the Texts concerning them to one and the same commandment, for the ten commandments are Decem summa genera, as it were ten predicaments or ten general heads to which is to be reduced whatsoever is commanded as a moral duty in the whole word of God: wherefore since it is a moral duty that men should publikely and solemnly call upon the name of God, and time alone, without place and persons, and the maintenance of these cannot serve for the discharge of that duty, we must allow the rest of these outward requisites to be commanded in this of time; And consequently, what of all these alike was common and unholy before it was sanctified to Gods publike worship, being once sanctified thereunto is made peculiar and proper to God; and therefore to rob, or pillage, or take away any of these, is sacrilegiously to invade Gods property; which is a sin of so heavy a burden to press down the soul, that the Apostle hath put it in the scale against Idolatry, and seems to make this at least to balance, if not to out-weigh the other; Thou that abhorrest Idols, dost thou commit Sacriledge? Rom. 2. 22. The argument would be of little consequence, if Sacriledge were not a sin at least equal [Page] to Idolatry; And truly so it is, (whatever we please to think or to make of it;) For whereas there are two kinds of Idolatry, the one to take an Idol for God, the other to make God himself for an Idol; the sacrilegious person is in effect guilty of them both: For it is impossible that any man should rob God if he did not make money his God, there's taking the Idol for God: or if he did not take God for one to be mocked rather then worshipped; there's taking God for an Idol: And tis no wonder if they can do all this, who can contemn the Lords most holy prayer: for the three first petitions of that prayer contain all the Duty of the first table; and the least part we can shew of dutifullness is to pray that we may be dutifull: and consequently he that will not say Our father which art in heaven, hallowed be thy name, cannot be troubled at that Sin of Sacriledge, whose property it is to invade and profane all that is dedicated to the hallowing of the name of God; For they that can swallow the Camel, have little reason to strain at the gnat, they that can be guilty of the greater, cannot stick at the lesser Sacriledge; they that can rob God of his publike worship, cannot easily make any scruple of robbing his Church; and to take away such publike prayers as do undoubtedly glorifie the name of God, what is it else but to rob God of his worship, or of the honour due unto his name? For he that doth forbid us to take his name in vain, doth withall command us to glorifie his name, and consequently to make use of such forms of prayer and of praise as we are sure do most glorifie him; These forms being accordingly made for the honour of God after the rule of the two first, and in obedience to the third Commandment, are set apart for this use, in obedience to the fourth; and to take away these forms, is in effect to sin against all the first Table: And they who are guilty of this sin, even of putting down the true service of God, are guilty of many sins together; for as they sin against the third Commandment, they are guilty of blasphemy; as against the fourth, they are guilty of sacriledge and prophaness; and as they sin against the first and second Commandments, denying men (as much as in them lies,) to have God for their God, and to worship him with internal and external worship, according to his own holy will and command, so they are downright guilty of Irreligion and of Idolatry.

[Page]Nay yet more, (which is a misery to think, and the greater because tis not a mistake to say) such men are guilty of worse Idolatry then many of the heathen: For no Idolatry is so bad as that wherein a man doth make himself the Idol: and have we not here that Idolatry, when men set up their own pretended gifts, against a known true and substantial worship of God? for what is it for any man to pretend the gift of the spirit (that all others may rely upon his lips, in pouring out their souls to God,) but to make himself an Idol? And what is it for others to rely upon pretences, instead of Certainties in Gods worship, but in effect to make themselves guilty of Idolatry? For to speak the plain truth in this case, the people do worship God not in their own Faith, but in the faith of their Minister if they pray with him as Communicants, before they know what he will pray, which is to be guilty of will-worship, whiles they resign up their souls in a blind obedience: or the minister alone doth worship God, whiles the People are present only as Judges, not as Communicants, reserving their souls unto themselves, all the time he is praying, till they see they can safely say Amen at the end of his prayer, which is in effect to have no publike worship till the worship be quite done; for publike worship is not rightly so called from its company, but from its communion; And Saint Paul would never have commanded all gifts whatsoever, (in that he commanded the first gift, the gift of tongues, which came immediately from the Holy-Ghost) to submit to Edification, if he would have allowed any other gift afterwards to oppose it self against, much less to advance it self above true Christian communion, since it is a plain case that Christian communion was at first commanded, and ought to be still observed chiefly for Edification.

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SECT. III. Hypocritical Christians, who make prayers for pretences, worse Atheists, then the heathen; Pretenders to the spirit are the greatest enemies to the spirit, and shew the least fruits of the spirit; Therefore must be silenced by the Ministers of Christ, and shunned by his people, who have no excuse if they are misled by themselves, because they are to be known by their works, whereof the weakest and the meanest men are competent Judges.

THere is no Atheism so much dishonoureth God or deceiveth men, as that of Hypocrites, who make religion it self a meer pretence whereby to act their irreligious designs and practises: So that the Christians Atheism is worse then the heathens; for the heathen that hath not the true Religion is an Atheist not knowing God; but the Christian who hath the true Religion, and useth it for a pretence, is an Atheist abusing and affronting him. Hence is that terrible curse denounced by our Saviour against such men, saying, Wo unto you Scribes and Pharisees, Hypocrites, for ye devour widows houses, and for a pretence make long prayer, therefore ye shall receive the greater damnation, Mat. 23. 13.

Tis not imaginable that our Saviour Christ should discourage either the gift of prayer, or the use of that gift in making long prayers; for himself continued all night in prayer to God, Luke 6. 12. And spake a parable, that men ought alwayes to pray and not to faint, Luke 18. 1. Therefore we may be sure it is a grievous sin to make long prayers for a pretence, when our Saviour himself may seem to dislike the prayers, rather then he would not condemn the pretence: And questionless such Hypocrites are most abominable Idolaters; for whiles they make prayers meerly for pretences, they make God an Idol: and whiles they make them for pretences of devouring, they make Mammon their God; And this is the twofold Idolatry of Hypocrites, they pray not to glorifie God, and to do so, is to make God an Idol: they pray to enrich themselves, and to do so, is to make Mammon their God; they pray that they may devour.

So that two grievous sins at once are laid to their charge: one is that they are devourers; for ye devour widows houses; the other that they are pretenders, and for a pretence make long rayers; [Page] he that makes no prayers is in a sad condition, because he neglects his salvation; but he that makes prayers for a pretence, is in a sadder condition, for he increaseth his damnation; therefore ye shall receive the greater damnation: He that doth this, may easily deceive men, and is sure to deceive himself, but he cannot deceive his God: Thus to pretend the Spirit of God, and to do the works of the flesh, is little less then to blaspheme the spirit both speculatively and practically at the same time; speculatively in pretending to act by him; practically in acting downright against him; This is to make themselves Edomites, not in Edom but in Israel, to speak with the smooth voice of Jacob, that they may act with the rough hands of Esau; to pretend to snuff the candle, that they may throw down the Candlestick, and put out the light of our hearts and of our eyes both together; even the light of the Gospel, no less then the light of Israel. This is to go far from the Doctrine of Christ, who made that exhortation a main part of his first Sermon, Let your light so shine before men, that they may see your good works, and glorifie your Father which is in heaven, Mat. 5. 16. For though such men are pleased to say they walk in the light more then all the world besides, yet tis evident they heap up together so many works of darkness, rebellion, blood, rapine, sacriledge, prophaneness, injustice, oppression, as do even scandalize all good men, and encourage and harden all wicked men; and teach them who once frequently glorified their Father in heaven, now not to glorifie him; and those who before did carelesly glorifie him, now openly to revile and to blaspheme him: So direct a path have they chosen, by following their new lights, to make Protestants turn either Papists or Atheists, and to keep not only Papists from turning Protestants, but also Turks and Jews from turning Christians. For what sober man can find any rational motives to be of that Church, where men use their Religion not to serve their God, but to serve themselves, nay the worst, though truest part of themselves, their unbridled distempers and concupiscences.

Surely such men cannot truly say, (and yet they say it most of all men) that they have the Spirit of God, who are so far from the works of the Spirit; And they are very far from the works of the Spirit, unless hatred, variance, emulations, wrath, strife, [Page]seditions, ( [...] dividing and standing in parties) heresies, envyings, murders, and such like which the Apostle calleth works of the flesh, (Gal. 5. 19.) may be discerned by some of the new lights to be the works of the Spirit: It were a foul shame for any Minister of Christ to immix such a reproof as this in his Doctrine, if it were not a fowler shame that some Christians have immixed such sins as these in their practise; But those that have Saint John Baptists trust to prepare the way of the Lord by preaching of pennance, must follow his example, constantly speak the truth, boldly rebuke vice, and patiently suffer for the Truths sake; Thus did Saint Paul rebuke the Galatians when they were in the like distemper, saying, [...] O Amentes, O ye mad men that are out of your wits; or O Insentati, O ye sottish and stupid men that are out of your senses, who hath bewitched you that you should not obey the truth? They would needs pretend to be reformers of the Gospel, when indeed they were disturbers and destroyers of it; for this reason the Apostle reproves them sharply as Apostates, saying, Who hath bewitched you? and again, Ye are fallen from grace: And he also reproves them fitly as hypocrites, calling them fools, whilst they pretended to be wiser then all other Christian Churches, because indeed they were too wise in their own fond conceits ever to attain unto true wisdom: Excellently Saint Chrysostome, [...], To preach mild Doctrines to those that more need reproofs, is rather to act the part of a jugler then of a Divine; to be an enemy rather, then to be a friend: Our chief Master did not do so to his Disciples, [...], but sometimes blesseth and sometimes reproveth them; and he instanteth in Saint Peter, to whom Christ upon the confession of his faith, said, Blessed art thou Simon Barjona; but upon his carnal advice he said, Get thee behind me Satan, thou art an offence unto me; (Greek, a scandal unto me) for thou savourest not the things that be of God, but those that be of men, Mat. 16. 17. & 23. O blessed Saviour, still say to this kind of Satan that loves to get in among the Disciples, Get thee behind me; take away such scandalous Ministers out of thy Church, who savour [Page] only the things of men, whilst they pretend the things of God; for such will often offend, but never confess thee; or if they do confess thee, it is only, that they may the more covertly and the more securely offend thee: Real scandals they are, not only to thy Ministry, but also to thy self; not only to thy Church, but also to thy religion. Thou hast shewed thy hatred of their sin in that thou hast so sharply rebuked it: O now shew the love of their Function, in not suffering that foul sin any longer to possess thy Ministers, or to deceive thy people.

It is a question very well propounded by Alensis, but better answered by him, when he saith, Ʋnde tam detestetur Dominus in Evangelio peccatum Hypocrisis? Resp. 1. ut notetur quanta debet esse detestatio Antichristi, qui maxime per Hypocrisin decipiet. 2. Quia hypocrita est contrarius operi Divino; Dominus enim ordinat malum in bonum, ille bonum convertit in malum. 3. Quia contrarius est toti Trinitati, &c. His question is this, Whence is it that our Lord doth in his Gospel shew so great a detestation of the sin of hypocrisie? His answer is this; 1. To shew men how they ought to detest Antichrist, who will deceive them chiefly by hypocrisie. 2. Because the hypocrite is directly opposite to God in working; For God useth to turn evil into good, but the hypocrite useth to turn good into evil. 3. Because the hypocrite opposeth the whole Trinity: The Father, in seeking after his glory; for the hypocrites aim is to glorifie himself. The Son, in not seeking after his truth; for his whole life is a lie: The Holy Ghost, in not regarding his goodness; for the hypocrite comes only to appear good, but not to be so; For this cause our Saviour intermingled sharp reproofs with his Doctrine, when he had to do with hypocrites, and so did his Apostle after him, saying, O ye foolish, or mad, or senseless Galatians, who hath bewitched you? [...], He varied the manner of his teaching according to the necessity of his Scholars; sometimes burning and cutting, where was a gangrene, other times applying lenitives where was a green wound: [...], &c. So great a paroxysm shewed a [Page] very great distemper; For as to be pettish for a trifle argues a poor degenerous spirit; so not to be moved to anger and indignation when there is just occasion, is the argument of a sleepy and sluggish, if not of a sottish man; And behold saith Saint Chrysostom, Here was a sin greater then the rebuke could be, a sin vast and mountanous, [...], such as not only separated, but also estranged them from Christ. A dangerous relapse or recidivation! First, because after a full knowledge of Christ, a mercy denyed to others when bestowed on them; For Saint Paul that went through the region of Galatia, was forbidden to preach in Asia, Act. 16. 6. Secondly, because after a full confirmation in that knowledge, for the same Saint Paul who had instructed them, did also by way of an Episcopal visitation, see how they followed his instructions: He went over all the country of Galatia and Phrygia in order, strengthning all the Disciples, Act. 18. 23. In such a case as this, the Apostle of Christ could not, the Ministers of Christ cannot be too zealous, to shew men their apostacy from the Christian Religion; and to vindicate the honour of Christ, and of Christianity; alwayes remembring that distinction of Alensis, qui irascitur per vitium, irascitur personae; qui autem per zelum, irascitur peccato; (Alensis, par. 2. qu. 139. m. 11.) He that bids us be angry and sin not, would have us angry only with sin; And the rather, because for so doing, the Ministers have not only the practice of the Apostles as a president to justifie them, but also the Doctrine of the Apostles as a precept to command them: For this is the express command of the Text, There are very unruly vain-talkers and deceivers, whose mouths must be stopped, Tit. 1. 10, 11. Must their mouths be stopped? then surely such as Titus, (Bishops and Ministers) must stop them; for we cannot expect that God should again send his Angel, and shut the Lions mouths, as he did to Daniel; And the way of stopping their mouths, is by opening their sins; as it follows, Wherefore rebuke them sharply, that they may be sound in the Faith, ver. 13. and without doubt whosoever cordially desires to be sound in the Faith, either is not concerned in the rebuke, or will not be displeased with it. It is Alensis his observation, that the Spirit of God makes no mention [Page] of the sin of Angels in the book of Genesis, but sets forth at large the sin of man, and he gives this reason for it, Quia Angelicam vulnus Deus non praedestinavit curare, sed hominis peccatum sanare voluit, (Par. 2. qu. 98. m. 8.) Because God intended not to heal the wound or to repair the ruine of the Angels, but he intended to heal the wound and repair the ruine of man: so is it still; where God will not heal the sinners, he suffers their sin to be undiscovered and unreproved; but if he be pleased to reprove them, tis because he is willing to heal them. And if the mouths of unruly vain talkers and deceivers must be stopped by the Ministers; then surely their communion and their Doctrine both, must be shunned and abandoned by the people, who can have no pretence of excuse if they be misled by false Prophets, since the Text bids them, (in this case) appeal, not to their judgements, wherein they might possibly be misguided by misperswasions, but to their senses, wherein themselves are infallible Judges; for saith our blessed Saviour, ye shall know them by their fruits, Mat. 7. 16. The most ignorant peasant that lives, knows the distinction of fruits by his outward sense, and goes not to gather grapes of thorns, or figs of thistles; And our blessed Saviour bids him be guided also by his own sense, in the choice of the tree from which he would gather spiritual fruit to nourish his soul to everlasting life. He may not leave a good, and go to a bad tree to gather good fruit: The false Prophets will say, Lo here is Christ, as well as the true Prophets, Mat. 24. 23. Yet our Saviour saith, believe them not: What shall the people do in such a case? shall they not believe the Prophets? No, they must not believe the false Prophets; But how shall they distinguish betwixt the true and the false Prophets, to believe the one, and to shun the other? I answer, they must look on that other Text, which professedly bids them beware of false Prophets, (Mat. 7. 15.) and there they shall find their note of distinction: for he that bids them beware, teaches them to distinguish, and to discern a wolf though he be in sheeps cloathing; and they must distinguish them meerly by their fruits, whereof they themselves cannot be but sufficient Judges: Wherefore let them examine the works of the Prophets, and they will soon perceive, which are the true and which are the [Page] false: Whether the scoffing Ismael or the patient Isaac: Whether the covetous Balaam who loveth the wages of unrighteousness, or the obedient Elisha who slayeth his Oxen, and burneth his Plow, to shew that no worldly interest can keep him from his calling; Whether a false and a fierce Zedekiah that is ready to Prophecy according to the mind of Ahab, and to smite a true Prophet on the cheek: or a true and a mild Micaiah who vows to speak only what the Lord shall say unto him, (though he be sent to the prison never so often) and who forbears to give ill words when he is smitten; Lastly, whether a proud Diotrephes, who loveth to have the preheminence, and receiveth not the brethren, but prateth against them with malicious words; or a meek and modest Demetrius, that hath a good report of all men, and of the truth it self: In a word, whether he that serveth the times, or he that serveth the Lord; whether he that invadeth anothers right, to forsake his Religion, or he that forsaketh his own right to keep and practise his Religion? Surely it can be no hard matter, for the people to discern in such a case on which side Christ is, and on which side he is not: and if they will not discern, we cannot say this people who knoweth not the Law are cursed, but this people are cursed because they will not know the Law; they will not know that Christ is to be found in the temple among the Doctors, not among the mony-changers; and out of the temple among just, obedient, patient men that are ready to suffer for righteousness sake; not among unjust, rebellious, outragious men, that are ready to devour those that are more righteous then themselves: For Saint Paul speaking of the works of the flesh, useth this introduction, Now the works of the flesh are manifest, therefore as easily to be discerned by the ignorant as by the learned; by the people, as by the Priests; they are manifest; for all men to see them, and for such men as do them not, to avoid and abandon those that do them; and the same Saint Paul after he hath spoken of the works of the flesh with an &c. saying, and such like (for fear we should think he had named them all in naming those few,) useth this conclusion; of the which I tell you, that they who do such things, shall not inherit the Kingdom of God; doubtless with an intent to instruct the people as well as the Priest, the unlearned [Page] as well as the learned, that those who have not done such things, should take heed of doing them; and those who have done such things (to procure some worldly advantages) should take heed of doing them any more, unless they will so look after the inheritance of this world, as not to inherit the Kingdom of God: All the works of the flesh which the Apostle there numbreth, do directly proceed either from the sinfull distemper of the body, as adultery, fornication, uncleanness, lasciviousness, drunkenness, revellings; or from the more sinful, though less visible distemper of the soul, as idolatry, witchcraft, hatred, variance, emulations, wrath, strife, sedition, heresies, envyings, murders. The distemper of the body is the more opprobious, the more scandalous; the distemper of the soul is the more dangerous, the more pernicious; I find Noah repented of his drunkenness, I find not that Cham repented, who mocked at his fathers nakedness: I find that David repented of his adultery and of his uncleanness, I find not that Doeg repented of his cruelty and of his maliciousness; I find Publicans repenting who thought themselves sinners, I find no Pharisees repenting who thought themselves Saints: I will pray as heartily as I can, that God will keep me from the distempers of my body, lest I should defile the members of Christ, and the Temple of the Holy Ghost: But above all will I pray that God will keep me from the distempers of my soul, for they will downright expell Christ out of my heart, and bid defiance to the Holy Ghost: For the temper of Christ was the temper of charity and of humility, and so also is the temper of the good Christian; Come unto me, saith Christ, not go from me, there's the temper of charity, to invite and embrace, not to repell and reject others; for I am meek and lowly in heart, there's the temper of humility; lowly in heart, and cannot be of that pride as to forget my self; meek in heart, and cannot be of that presumption as to disdain and reproach my brother; where you find not this temper, there you may not seek for Christ; where you do find the contrary distemper, (in the forenamed works of the flesh,) there you are sure not to find the Spirit of Christ, and therefore must come with your libera nos Domine (though you care not to have the Letanie) and say, Good Lord deliver me from such professors, [Page]and from such a profession of the Christian Religion, where I can neither find the temper, nor the Spirit of Christ.

SECT. IV. Ʋnsetledness in Religion, shews we have not learned it from our heavenly Master, or from Gods Exapostole; The Holy Ghost being given us from the Father by the Son, sheweth there is no salvation to them who believe not the Trinity: The mixture of Praises with Prayers in the Psalms, was the Abba Father of the Old Testament, and proceeded from joy in the Holy Ghost; which is a Joy both unsequestrable, and unspeakable: The Sacrifices and Hymns answerable to that joy.

IT is very easie for a man to depart and fall away from God, but not so easie to return and to cleave unto him; No man can come to me, except the Father, which hath sent me, draw him, saith our blessed Saviour, John 6. 44. The Father draws us, before we go unto his Son, and he draws us with lovingkindness, Jer. 31. 3. with bands of love, Hos. 11. 4. that is, by the power of the Holy Ghost, who is the Spirit of love: The Father draws by his Spirit to his Son. He that believes not the Trinity, cannot hope to be thus drawn; and he that is not thus drawn, cannot hope to come unto God; which is plainly shewed by the Apostle when he saith, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father, Gal. 4. 6. The Greek word is very observable, [...]: for here's another Exapostle, even God the Holy Ghost, as in the fourth verse we had before one Exapostle, God the Son; There it was God sent forth his Son; here it is, God hath sent forth the Spirit of his Son; that is, He sent such a Messenger as was not only an Apostle, one sent from God, but also an Exapostle, One sent out of God: There was one Exapostle to plant the Christian Religion in the world, God sent forth his Son; and there is another Exapostle to plant it in our hearts, God hath [Page]sent forth the Spirit of his son into your hearts; the same word is used in both places, [...], God made use of Exapostles as well as of Apostles, for the planting of the true Religion: Messengers sent from God would not have served the turn to make men believe the truth, (much less to love and practise it) unless there had been also Messengers sent out of God; Therefore God sent forth his Son, and the Spirit of his Son, that he might settle and stablish our hearts in the Christian faith: So that if we be unsettled in our Religion, and carried away with every blast of vain Doctrine, as being not firmly established in the truth of the holy Gospel, it is a plain case we have not inclined our ears (and much less our hearts) to those two Messengers who came immediately out of God, even his own Son, and his own Spirit, and therefore it is no wonder if we slightly esteem of all Gods other Messengers: God the Father hath sent out God the Son: And God the Father and Son, hath sent out God the Holy Ghost: The salvation of one is the work of three; the salvation of one sinful soul, is the work of all three persons of the blessed Trinity; The Father sending the Son, the Father and Son sending the Holy Ghost; which of these three persons can we lose or let go, and not withall lose or let go our own Salvation? which of these three needs not work as God, a work of All-mighty power, of All seeing wisdom, of All-sufficient and All-saving goodness; to turn us from our evil waies that we may be sanctified, and to keep us in the waies of righteousness that we may be saved? God the Son sent out of the Father into your flesh; and God the Holy Ghost sent out of the Father and the Son, into your hearts: His Son and your flesh; his Spirit and your hearts, both certainly most miraculous conjunctions, & the one the cause of the other; For his Spirit and your hearts, could never have met in man, had not his Son & your flesh met together in God: And this produceth yet another miraculous conjunction, a conjunction of Prayer and of praise both together in the same mouth, and from the same heart, and at the same time, that a righteous man cannot be so over-burdened with sorrow in himself, as not to be relieved and refreshed with joy in his Saviour: Thus Hannah was was in bitterness of soul and prayed unto the Lord and wept sore, but she found that joy and comfort in her prayer, that the [Page] Text saith, She went her way and did eat, and her countenance was no more sad: So that in effect, she was so of a sorrowful Spirit, as also of a joyful Spirit, and as her sorrow afforded matter of Prayer, so her joy afforded matter of Praise; Her own spirit made her sorrowful, but Gods Spirit made her joyful: And this was indeed the Abba Father of those in the Old Testament, who had but dark promises of a Saviour, yet did with joy draw water out of the wells of salvation, Isa. 12. 3. who had scarce any knowledge or revelation of the person, yet were very well acquainted with the joyes of the Holy Ghost: Hence it is that most of the Psalms, as they are exceeding devout prayers, wherein Gods own Spirit teacheth us to pray, and helpeth our infirmities in praying; so they are also most thankful praises wherein the same spirit teacheth us to rejoyce in God, for hearing our prayers: They are not only prayers, but they are also praises concerning the same deliverance, whether it be corporal or spiritual, whether it be from bodily or from Ghostly enemies; as for example, The 30. Psalm is a prayer to be delivered from sickness, and death, and damnation, (as that noble Champion of Christ, both for his Church, and for his Truth, and for his Authority, hath piously and judiciously stated it, in his Book of Collects upon the Psalms, which should never be out of the hands of good Christians, till it be fully imprinted in their hearts) I say the 30. Psalm is a Prayer to be delivered from sickness, and death, and damnation, three such sad considerations as were enough to make it a most disconsolate and doleful prayer: yet it begins with praise, I will magnifie thee O Lord, for thou hast set me up; and it ends with praise, O my God I will give thanks unto thee for ever: And it is the peculiar observation concerning the 88. Psalm, nullâ consolatione clauditur, saith Musculus; that it hath in it no clause of comfort and consolation, and yet even this Psalm hath in it some shaddow or dark representation of Abba Father, in that it is said, O Lord God of my salvation, and, O let my prayer enter into thy presence; even as our blessed Saviour when he thought himself most forsaken of God, yet even then laid hold on him by a true and lively Faith, saying, My God, my God, why hast thou forsaken me? This we are sure, It is the same Spirit of adoption that inditeth the most uncomfortable prayer, and the [Page] most comfortable praise: Only the prayer proceedeth from the great apprehension and constant necessity of our own manifold wants and imperfections, even in our best condition; But the praise proceedeth from the comfortable enjoyment of Gods undeserved goodness in mercies received, and more comfortable assurance of his everlasting mercies, in blessings promised; So that the uncomfortableness of the prayer is from the testimony of our own spirits concerning our miseries and sorrows in our selves; but the comfortableness of the praise, is from the testimony of Gods Holy Spirit concerning the blessings and joys treasured up for us in our Redeemer. Accordingly there is no gift or comfort of the Spirit which we can now pray for in our distresses, which was not prayed for by the Psalmist in his greatest distress, Psal. 51. Renew a right spirit within me; take not thy holy spirit from me; stablish me with thy free spirit: He prayeth for a right spirit against the perversness; for an holy spirit against the profaness and uncleanness; for a free spirit, against the dulness and deadness of his heart: And what can we say more of that spirit which teacheth us to cry Abba Father, but that it is a right spirit to rectifie us when we are out of order: but that it is an holy spirit to sanctifie us that we may be kept in order: and that it is a free spirit, to testifie unto us that being rectified and sanctified, we shall doubtless be accepted as beloved in the beloved: Accordingly Saint Hierom thus translateth the words, Et spiritu principali confirma me, and confirm or stablish me with thy principal spirit, which in Saint Pauls phrase is the spirit of thy Son, or the spirit of Adoption whereby we cry Abba Father: So that we find these Psalms of David as necessary and as useful devotions for us Christians, as they were for the Jews; for that one and the same spirit cryed Abba Father in them, which cryeth Abba Father in us: Wherefore he so prayeth, as that he also praiseth: and so praiseth, as that he also prayeth: He praiseth for the joy of his Saviour, he prayeth for the joy of his salvation: Redde mihi laetitiam salutaris tui, restore unto me the joy of thy salvation: So restore it when it is lost, as also preserve and increase it when it is restored. This is a joy which all the delights of this world cannot give, and therefore sure all the sorrows of this world cannot take away: Although the figg tree shall not blossom, neither shall fruit [Page]be in the vines, the labour of the Olive shall fail, and the fields shall yield no meat, the flock shall be cut off from the fold, and there shall be no herd in the stalls, yet I will rejoyce in the Lord, I will joy in the God of my salvation, Hab. 3. 17, 18. The Prophets festival doth not depend upon the joy and mirth of the times; his good chear doth not hang upon the fig-tree, nor upon the vine: it ariseth not out of the fields, nor out of the flocks; God may sequester all these from man, or man may sequester them all from Gods Prophet, yet still he will keep his solemn feast, he will rejoyce in the Lord, he will joy in the God of his salvation; and the reason is, because God will not, and man cannot, sequester the true Prophet from his God: Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword, (as it is written, For thy sake we are killed all the day long, we are accounted as sheep for the slaughter) nay in all these things we are more then conquerors through him that loved us, Rom. 8. 35. And as this joy of the good Christian is unsequestrable, not to be taken from him, so is it also unspeakable, not to be expressed by him: thus saith Saint Peter, speaking of our blessed Saviour, Whom having not seen ye love, in whom though now ye see him not, yet believing ye rejoyce with joy unspeakable and full of glory, 1 Pet. 1. 8. You that love him from your soul, cannot but rejoyce in him from your soul; If your love of him be with all your soul, with all your might, with all your strength, your joy in him will be so too; you love him with all your might because he is your Saviour; you rejoyce in him with all your might because of his salvation. Who can sufficiently admire the goodness of God in giving the gift of faith unto men, thereby in some sort to antedate the beatifical vision, and to let us into heaven whiles we live here on earth? For the Apostle describes to us such a faith as is to be known, not by its pretences, but by its power; and that power is threefold, A power of believing in Christ, yet believing; A power of loving Christ, whom having not seen ye love: A power of rejoycing in Christ, in whom ye rejoyce with joy unspeakable. Whosoever hath not this threefold power of believing, of loving and of rejoycing in Christ, hath not true Faith in Christ, but a phansie in stead of Faith: So inseparable are these three Sisters, the three Theological [Page] vertues, Faith, Hope, and Charity, that whosoever hath one hath All; whosoever doth believe, doth also love; whosoever doth love, doth also rejoyce, rejoyce in hope of the glory of God, Rom. 5. 2. A joy not to be expressed to others by our speaking, but by our doing; not by our words, but by our works; It is fit they should see us offer the sacrifice of righteousness, and from thence know, that we put our trust in the Lord, Psalm 4. 4. For we Christians also have an Altar, (Heb. 13. 10.) and we have a two fold sacrifice to offer upon that Altar. 1. A Sacrifice of thanksgiving: let us offer the Sacrifice of praise to God continually, v. 15. 2. A Sacrifice of Almsgiving: to do good, and to communicate forget not, for with such Sacrifices God is well pleased, ver. 16. These our sacrifices as they do express our joy in Christ, so they should also answer it: and therefore when we have the greatest joyes, we should also have the greatest sacrifices: For the analogie or proportion is not only historical, but also causal, which we find set forth betwixt the joy of Gods people and their Sacrifices, Nehem. 12. 43. Also that day they offered great sacrifices, and rejoyced, for God hath made them rejoyce with great joy: Because their joy was great, their sacrifice also was great: God had made them rejoyce with great joy on that day, and therefore also on that day they offered great sacrifices: And this is the reason why the Church of Christ recommendeth to us solemn Festivals as daies wherein the Lord hath made us rejoyce with great joy: and as solemn sacrifices for those festivals, particularly the receiving the holy Eucharist, and the giving of alms (the two proper sacrifices of Christians) that our sacrifices may be in some sort answerable to our joy. For all the sacrifices we can offer unto God cannot be answerable to the joy we have in him, and from him, (and much less answerable to the joy which we hope to have with him.) And will you see the reason of this joy? it is by reason of the comfort and consolation that good men have in and from God, when they cannot have it in or from the world: They have comfort from the Comforter, and may well have joy with their comfort: This made Saint Paul bless God for all the troubles and tribulations he had from men, because the more they troubled him, the more his God comforted him, and enabled him to comfort others, 2 Cor. 1. 3, 4. Blessed be God, even the Father [Page]of our Lord Jesus Christ, the Father of mercies and the God of all comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we our selves are comforted of God; that is, with internal and spiritual comfort, which proceedeth from the Spirit of God; q. d. I will not repine for mens cruelties, but bless God the Father of mercies, whiles the more man is my Persecutor, the more God is my Comforter: enabling me to comfort both my self and others with such comforts, as this world is not able to give, and therefore sure is not able to take away. And the same way doth God please to comfort the soul, as the Prophet describes him comforting of Zion (for what is Zion [...] but an illuminated or enlightened soul?) For the Lord shall comfort Zion; He will comfort all her wast places, and he will make her wilderness like Eden, and her desart like the garden of the Lord; joy and gladness shall be found therein, thanksgiving and the voice of melody, Isa. 51. 3. What an immense, an immortal comfort is this, that the wast places of the soul are comforted, and that her wilderness is made like Eden, and her desart like the garden of the Lord? for the waste place of the soul that needs be comforted, is the conscience which is wasted by sin; the wilderness or desart of the soul is the same conscience overgrown with cares (as a wilderness is with thorns) and over-awed with fears and terrours, (as with so many wild beasts,) and overcome with drouth and barrenness, (like the desarts of those hot Countries, that starve their inhabitants:) This wast place, this wilderness, this desart must be quite changed before it can be comforted: The Lord makes this wilderness like Eden, a place of pleasure, this desart like a garden of the Lord, a place of fruitfulness, before joy and gladness can be found therein, thanksgiving and the voice of melody: Till the conscience is purged from dead works, it is like a wilderness, unlovely and unfruitful; unlovely, it makes the man out of love with himself, and much more his God out of love with him: unfruitful, it brings forth no fruits either of righteousness or of repentance: But after it is purged from sin, then it is like an Eden or a Paradise, a place of pleasure, and of plenty, of loveliness and of fruitfulness; Saint Paul joyns them both together, That ye might walk worthy of the Lord unto, all pleasing, being fruitful in every good work, [Page]Col. 1. 10. [...], to all pleasing, of God, of your neighbours, and of your selves, there's the pleasure and the loveliness (for no man truly pleaseth himself, whiles he displeaseth his God:) [...], bringing forth fruit in every good work, or bringing forth the fruit of every good work, there's the plenty and the fruitfulness; for no man walketh worthy of God, but he that is fruitful in every good work; that is to say, fruitful in the works of piety, of temperance, and of charity: of piety towards God, of temperance towards himself, of charity towards his neighbour: He that thus walks worthy of God, cannot but exceedingly rejoyce in God: For he cannot but say with the Psalmist, And now shall he list up mine head above mine enemies round about me, Psalm 27. 6. Hoc erit lentum est nimis; He shall lift up mine head, would make him stay too long for his joy: He may therefore say, He hath already lifted up mine head, even my blessed Saviour, above all mine, and above all his enemies, that I should not fear them: and he is daily lifting me up to my head, that I should not fear my self: Therefore will I offer in his dwelling an oblation with great gladness, I will sing and speak praises unto the Lord, (ver. 7.) Hoc erit lentum est nimis, I will sing, keeps him too long from his duty, he therefore doth sing and say, Praised be the Lord, for he hath heard the voice of my humble petitions; The Lord is my strength and my shield, (my strength to support me when I am not assaulted, my shield to defend me, when I am) my heart hath trusted in him and I am helped; therefore my heart danceth for joy, and in my song will I praise him, Psal. 28. 7, 8. All this and much more then this is set down to express the joy of the Holy Ghost, and it is nothing but Abba Father in the language of those under the Law, who though they did not see God in his Son and in his Spirit so clearly as we do under the Gospel, yet they praised him as loud both for his Son and for his Spirit, as we can praise him; for though in some sort they came short of us in the Object of Faith, because the Son and the Holy Ghost were not so fully revealed unto them, yet they came not short of us in the Act of faith, whether exercised in prayers or in praises; for they prayed in the mediation of the Son, and they praised in the joy of the Holy Ghost.

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SECT. V. F [...]lly and Filiation are together in Gods best adopted children, whiles they are in this world: The three priviledges of the Saints (of Gods, not of their own making) because of the Spirit of Adoption; First, That of enemies they are made servants, and of servants they are made sons. Secondly, That being made sons, they have the Spirit of his Son. Thirdly, That having the Spirit of his Son, they have also the mind and language of his Son, crying Abba Father: Having their hearts true to God by inward affection, and their mouths true to their hearts by outward profession.

IT is fit that a foolish son should know his folly as well as his filiation; his folly that he may return to himself to do his duty, as well as his filiation, that he may return unto his Father and beg for mercy: Accordingly every good Christian being made the son of God, and yet still abiding too much in the sins of other men, should look with one eye upon himself to increase his humility, and to quicken his obedience and repentance; with the other eye upon his Saviour, to strengthen his faith, and to inflame his piety and devotion: He must see his folly as well as his filiation, that he may ascribe unto God the honour due unto his name, and much more the honour due unto his nature, in that he disinherits not a foolish Son, besotted and bewitched with the vanities of the world, and with his own sinful lusts and affections, but first looks on him as wise in Christ, his own eternal wisdom, and then makes him so, that he may not only accept him for a son, but may also bring him to his inheritance.

For there is no doubt to be made but that the filiation will carry the inheritance, if so be we take care that the folly do not destroy the filiation; And accordingly we must still remember, that we were by nature the children of wrath, born enemies, but made sons by the grace of adoption, and take heed of returning to our own natural corruptions, or of sinning [Page] against that grace whereby we have been adopted; For in that we have been adopted into Gods family, we have been put out of our own; so the Greeks do expresly set forth the nature of adoption, [...], to be an adopted son, [...], (saith Suidas) is to be put out of our own kindred, out of our own stock: And the Psalmist requires no less of us, when he saith, Hearken O daughter and consider, incline thine ear, forget also thine own people and thy fathers house, so shall the King have pleasure in thy beauty, for he is thy Lord God, and worship thou him, Psal. 45. 11, 12. Thou canst not be an adopted son of God, unless thou forget thine own people, and thy fathers house, that is, unless thou go out of the man, that thou maist go in to God; leave off to be an enemy, that thou maist begin to be a son; forsake thy self, that thou maist cleave to thy Saviour: For in thy self thou art a stranger, nay an enemy; in him only thou art a servant, or rather a Son: This consideration made Saint Paul say, I am crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the Son of God, Gal. 2. 20. As if he had said, I am crucified with Christ, in that I am dead unto sin; for the thought that he hath nailed my sins to his Cross, makes me willing to be crucified with him; And yet I still truly live, but not that old carnal man I was before, but made a new creature; so that indeed Christ liveth in me by his Spirit, making me lead a new life; And though I am still in this mortal body, yet my life which I live is immortal; for though my person be on earth, yet my conversation is in heaven: And the same truth which the Apostle here preached by his Example, he did in another place preach also by his Doctrine, saying, And if Christ be in you, the body is dead because of sin, but the spirit is life because of righteousness, (Rom. 8. 10.) that is, the outward man is mortified to the weakning and abolishing of sin, but the inner man is renewed to the encreasing and establishing of righteousness. And this is the proper work of the Spirit of adoption, to change a man from being an enemy to be a servant, and from being a servant to be a son; which we may well look upon as the first priviledge of the Saints, who are truly so, that is, [Page] Saints in Gods account, though sinners in their own; Saints not of their own calling, but of Gods: or Saints not of their own, but of Gods making. Their duty is to be his servants, but their honour is to be his friends, nay more, his sons: Ye are my friends if ye do whatsoever I command you (John 15. 14.) They were before his enemies, they are now his servants and friends; They are to do whatsoever he commands them, there's their duty, they are obliged as servants; yet he saith unto them, ye are my friends, there's their honour, they are accepted as friends: Great is their honour as his friends admitted to his counsels; yet much greater is their honour as his sons, admitted to his inheritance; But this honour is meerly a priviledge, not a prerogative; tis such as they must thankfully receive, not such as they may peremptorily demand; for when ye have done all those things which are commanded you, say, we are unprofitable servants, we have done that which was our duty to do, saith our blessed Saviour, Luk. 17. 10.

Christ looked upon his own obedience as duty, and therefore will not have us look upon ours as supererogation; We are unprofitable servants in our service, and should be so in our account, and are we then in Gods account accepted as friends, nay beloved as sons? Great was their priviledge who could say, We are the servants of the God of heaven and earth, and build his house, Ezra 5. 11. (Sure they could not have said so much, if they had pulled his house down;) But far greater is our priviledge, who can say, We are the sons of the God of heaven and earth, and though we be despoiled of our inheritance in earth, yet we cannot be deprived of our inheritance in heaven, The prodigal son saith to his father, I am no more worthy to be called thy Son, make me as one of thy hired servants, Luk. 15. 19. but each of us may now invert those words, and say unto our Father, I am no more worthy to be a hired servant and yet thou hast made me be called thy Son: A consideration which is able to kindle a holy fire in the breast of every good Christian, and enflame his soul with the love of Christ, by whom alone of an enemy he is made a servant, of a servant a friend, of a friend a Son, of a son an heir, even an heir of God, and joint heir with Christ, Rom. 8. 17. For though men have son▪ that are not heirs, yet God hath no son which is not also [Page] an heir, and therefore this is not so truly a priviledge, as tis a property, for Gods Sons to be his heirs; Accordingly all our care must be to keep our selves in the obedience, that we may be in the acceptance of sons, for then we shall have no cause to doubt of our inheritance: And the best way to keep our selves in the obedience of Sons, is to keep our selves in the communion of his Spirit; for if any man have not the Spirit of Christ he is none of his, Rom. 8. 9. And this is indeed another priviledge of the Saints, that being made the Sons of God, they have the Spirit of his Son. And that Spirit is sent forth into their hearts to testifie unto them his fatherly care and kindness; For the tongue could not truly say Abba Father, if the heart did not truly believe it: We must therefore observe the Apostles Doctrine concerning the Spirit of adoption, that it so moveth in the tongue, as much rather in the heart, Ye have received the Spirit of adoption, whereby we cry Abba Father, there's Abba Father in the mouth; and, The spirit it self beareth witness with our spirit that we are the children of God, there's Abba Father in the heart, Rom. 8. 15, 16. [...]; saith Saint Chrysostome. When the spirit of God is our witness, who can misdoubt the testimony? All the fault in truth is, that we do not so devote our selves to the love of God, and the practice of piety and godliness, as that the Spirit either will or can be our witness: For we often g [...]eve the Holy Spirit of God by our multiplied transgressions, and hence it is we do not see that he hath sealed us to the day of redemption, (Ephes. 5. 30.) His seal is alwayes sure and good, though not alwayes clear and visible: He doth still imprint it, though we do not still perceive it: the reason is, because our sins do cast a mist before our eyes, nay more, a dismal darkness upon our hearts; and this mist, this darkness interposeth it self betwixt us and the everlasting light. Therefore saith the Apostle, And every man that hath this hope in him, purifieth himself even as he is pure, 1 John 3 3. Every man that hath this hope in him, viz. truly and really, not presumptuously and phantastically, purifieth himself even as he is pure, and tis no more then needs, because he cannot have this hope in him unless he purifie himself: For the same Holy Spirit that maketh the Son of God dwell in us by consolation, doth also make us dwell in him by [Page] affection; and no longer then we dwell in him, can we be assured that he dwelleth in us: hereby we know that we dwell in him, and he in us (they go both together) because he hath given us of his spirit, 1 John 4. 13. And that holy Spirit as it maketh him dwel in us by consolation, so it maketh us dwell in him by affection; God hath joyned these two together, and we may not separate them, even walking in the fear of the Lord, and in the comfort of the Holy Ghost, Act. 9. 31.

Thus doth our own Church teach us to pray, That we may evermore dwell in him, and he in us; which when it shall be fully brought to pass, we shall fully understand, and more fully enjoy that benediction of the Psalmist, Blessed is the man whom thou choosest and receivest unto thee; he shall dwell in thy Courts, and shall be satisfied with the pleasures of thy house, even of thy holy Temple, Psal. 65. 4. Nay his dwelling shall be much bettered; for he shall dwell not in thy Court, but in thy self; and be satisfied with the pleasures, not of thy house, but of thy Son; nor of thy holy Temple, but of thy holy Spirit.

Thus doth Hierusalem get up thither indeed, whieher Babel got up only in design, even to heaven; Nay yet much higher: Is there any thing higher then heaven? Yes there is, The God of heaven; A true Citizen of Hierusalem never leaves ascending in heart and mind, till he get up to God: And this makes him so given to his de [...]otions, that he cares to say nothing else but Abba Father; which is yet another priviledge of the Saints; of Gods, not of their own making; (for they, though called Saints here, will be found sinners hereafter,) that having the Spirit of his Son, they have also the language of his Son, and cry Abba Father; For the priviledge of Gods Sons who have the Spirit of his Son in their hearts, is also to have the same Spirit in their mouths, crying Abba Father; as their heart is true to God by inward affection, so their mouth is true unto their heart by outward profession; and consequently, that mans religion is not true which wants either part of this truth; for if his heart be false to his God, he is an hypocrite: If his tongue be false to his heart, he is little less then an Apostate: So hath the irrefragable Doctor determined concerning one that lives among the Turks or Saracens, who still retaineth the Faith in his heart, but not the confession of it in his mouth: Potest tamen [Page]dici Apostata communi nomine quia à confessione fidei retrocedit; (Alensis par. 2. qu. 153. memb. 2.) He may in a general sense be called an Apostate because he is fallen away from the confession of his Faith: So then a true believer hath not only his heart true to God by affection, but also his tongue true to his heart by profession; being bound to the one by the first, to the other by the third Commandment of the decalogue: If his heart be false to his God, he will one day be ashamed of himself: If his tongue be false to his heart, his Saviour will (one day) be ashamed of him; so himself hath told us, Whosoever therefore shall be ashamed of me and of my words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the holy Angels, (Mar. 8, 38.) of him shall the Son of man be ashamed, [...], He shall blush for the shame of him: O our blessed Redeemer, let us never put thee to the blush, let us never force that precious blood into thy lovely face, which thou camest to bestow upon our sinful souls: But as with our hearts we beleive unto righteousness, so with our mouths let us make confession to salvation: This is Saint Pauls definition of a true Christian, A man that with the heart believeth unto righteousness, and with the mouth confesseth to salvation, Rom. 10. 10. The heart believing brings the righteousness; the mouth confessing, brings the salvation: As tis vain to have a Faith without righteousness, for that is the hypocrites faith; so tis vain to have a righteousness without salvation, for that may be an Apostates righteousness: But the true and constant Christian hath both the heart to believe, and the mouth to confess his belief: and therefore so hath the Faith, as that also he hath both the righteousness and the salvation: For not being guilty of hypocrisie in confessing his faith whereby to lose the righteousness, he will not be guilty of Apostacy in falling away from his confession, whereby to lose the salvation.

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SECT. VI. The having the Spirit and language of the Son further explained, by three questions. 1. How Abba father is called the language of the Son, and whether Saint Mark borrowed not that expression from Saint Paul? 2. Who it is that cryes Abba Father, or prayes by the Spirit; whether he that hath most cordial affections, or he that hath most voluble effusions? 3. Whether the spirit may be in the heart believing, whilst tis not in the mouth crying Abba Father? or whether the Spirit of adoption once truly had, be not retained to the end?

SAint Paul saying to the Galatians, and because ye are Sons, God hath sent forth the Spirit of his Son into your hearts crying Abba Father, (Gal. 4. 6.) hath joyned three eminent priviledges of the Saints altogether in few words; And because ye are sons, there's their first priviledge, that of enemies they are made servants, of servants they are made sons: God hath sent forth the spirit of his Son into your hearts; there's their second priviledge, that being made Sons, they have the Spirit of his Son; whereby we cry Abba Father, there's their third priviledge; that having the Spirit of his Son, they have also the language of his Son: But it may not unfitly be demanded how Abba Father is called the language of the Son? I answer because Christ himself used it in his prayer to the Father, and he said, Abba, Father, all things are possible unto thee, Mar. 14. 36. And the Spirit of Christ teacheth us to use it; as appears Rom. 8. 15. Ye have received the spirit of adoption whereby we cry Abba Father; and Gal. 4. 6. God hath sent forth the spirit of his Son into your hearts crying Abba Father: And it is to be observed that this kind of expression is never at all used in the Old Testament, (as if it had been reserved of purpose for our Saviour Christ) and but thrice used in the new Testament, (in the places forecited) as if it could not rightly be used but only by some few very good Christians, who having entirely devoted themselves to all dutifulness and obedience, can hope for a greater portion of love and kindness from God, then other men; as if he [Page] were more a Father to them then to others: For so would Syrus interpres have us understand the words, [...] Abba Pater mi; O Father, my Father, Father of all in general, but my Father in particular; which is doubtless the application of a true and lively faith, and cannot belong unto those who have not applied themselves to this Father as most dutiful and obedient children; But why [...], Abba Father, the one is Syriack, the other in Greek? was our blessed Saviour at so much leasure in his agony, as to look after variety of languages in his prayer? Thats not to be supposed; but tis most probable, that our Saviour used only the Syriake word Abba when he prayed (because he commonly used that language,) and he doubled that word, to express the zeal and earnestness of his affection in his prayer; So Grotius; duplex autem vox posita est affectus testandi causâ; simile illud [...], Apoc. 1. There is a double word set down to shew the strength of his affection, as Revel. 1. 7. Even so, Amen: This may happily be a reason of the duplication, but tis not a reason of the variety; that doubt still remains why Abba Father in two several languages? I answer, happily to teach us that Christ and the good Christian do call upon God with one and the same Spirit; and therefore Saint Mark agreeth with Saint Paul in the use of one and the same expression; For though Saint Mark writ his Gospel from Saint Peter, yet tis probable he borrowed this emphatical expression from Saint Paul, since it is undeniable, that Saint Paul had written his Epistles to the Romans and to the Galatians (in which two he useth this Abba Father) long before Saint Mark published his Gospel; For Saint Chrysostome in the argument or Hypothesis before the Epistle to the Romans, (wherein he takes great pains to shew in what order Saint Pauls Epistles were written, and that by observations collected out of the Epistles themselves) plainly saith, [...], It seems to me that the Epistle to the Galatians was writ before the Epistle to the Romans, and tis past all doubt that the Epistle to the Romans was writ long before Saint Paul was carried prisoner to Rome; but the Gospel of Saint Mark was writ afafter that as may be gathered out of Epiphanius his words [Page] (in Haer: Alog.) [...]: next after S. Mathew comes S. Mark who following S. Peter to Rome, was there permitted to write his Gospel. But Saint Peter came not to Rome till after Saint Pauls first answer, under Nero; unless you will comprize him amongst those of whom Saint Paul complains (2 Tim. 4. 16.) At my first answer no man stood with me, but all men forsooke me; I pray God that it may not be laid to their charge; That Saint Peter came soon enough to Rome to die there with Saint Paul for the Gospel of Christ, we may not doubt, since all antiquity asserteth it. But that he sate there as Bishop 25. years, sc. from the second year of Claudius, to the 13. year of Nero, (in which he was put to death) seems an unreasonable assertion; for if he were then Bishop of Rome, when Saint Paul was brought to his first answer before Nero, he did plainly forsake Saint Paul; and tis more just to say he had rather forsake his Bishoprick, nay indeed his life; And this being laid for a ground that Saint Peter did not forsake Saint Paul at his first answer, it must needs follow that he came not to Rome till after it, and by consequent Saint Mark writ not his Gospel till after Saint Pauls first answer, that is, long after Saint Paul had writ his two Epistles to the Romans and to the Galatians▪ So that Saint Marks Abba Father may not improbably seem to have been derived from Saint Pauls Abba Father, and that for this reason, to assure us that good Christians have the same Father that Christ had, and call upon God with the very same spirit that he did, nay in the very same words, as having their prayers both exemplified and sanctified through his intercession; For as some Protestant Divines are willing to believe that the Baptism of John and of Christ were both one, because else we now say they should not be baptized with the same baptism wherewith Christ was baptized; and we cannot be too desirous to receive our Baptism in our Saviours communion: for what is communicated from him is also sanctified by him; So is it in our prayers: we may very comfortably perswade our selves, that Saint Mark used the same Abba Father for Christ, which Saint Paul had used for us Christians; least any man should think we Christians [...]ad not the same right to pray, or at least not the same spirit of [Page] prayer that was in Christ; therefore to assure us that both do pray in the communion of the same Spirit, both are set down praying in the communion of the same words: But yet, whether S. Mark borrowed this from S. Paul, or not, the doubt still remains, why this Abba Father is in two several languages, when as the reduplication might happily have been as emphatical in one tongue as in two; I answer with Saint Augustine, Abba propter illorum linguam, pater propter nostram (Aug. in Psal. 78.) To shew that Christ did no less belong to the Gentiles then he did to the Jews, he useth a Greek word that signifies father for the Gentiles, as well as a Syriack word, that signifies father for the Jews; (for at that time the Jews themselves commonly spake Syriack, having in the Babylonian captivity learned to mix Chaldee with Hebrew, which mixture begat the Syriack) The effect of Saint Augustines answer is this; Syriack and Greek are both joined together, to shew the communion of Jew and Gentile in Christ; we may add, and not only so, but also to shew the cause of that communion, even the communication of the same spirit to them both; which when it descended visibly upon the Apostles, endued them with the gift of tongues; and the scripture still retaining the variety of languages in this Abba Father, doth not only commemorate that miraculous discent of the Holy Ghost upon them, but doth also confirm his continual descending upon us, with as good success, though not with as great a miracle; For he teacheth us no less then he taught them to cry Abba Father, which puts me upon a second question, who it is that cries Abba Father? is it his spirit or our own? I answer, tis his Spirit, not our own; tis indeed our voice, but tis his breath; for we cannot say Abba Father by the breath and power of our own, but only by the breath and power of his Spirit; and by that we can say it with an undaunted courage, and do say it with an immortal comfort, because with a hope full of immortality: Tis then his Spirit that crieth Abba Father though in our mouths; And this crying Abba Father is more fully expressed, Rom. 8. 26. The spirit helpeth our infirmities; for we know not what we should pray for as we ought, but the Spirit it self maketh intercession for us with groanings which cannot be uttered; whence it may be gathered that the gift of prayer is more in groans then in words: more in groans which cannot, [Page] then in words which can be uttered: for Moses cried unto the Lord when he spake not one word; (And the Lord said unto Moses, Wherefore criest thou unto me? Exod. 14. 15.) So that he prayed by the Spirit whiles his tongue stood still, and consequently the gift or spirit of prayer (here meant by crying Abba Father) may not be placed in voluble effusions, but in strong affections; not so much in the tongue as in the heart; for else many adopted Sons must be denied to have the Spirit of Christ, who cannot pour out their conceptions in multiplicity of words; And (which is as bad) many must be affirmed to have the Spirit of Christ, who are enemies to the cross of Christ, whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things; for many of these men may and do attain to a great perfection in extemporary effusions, we dare not then say that all those who take upon them to be eminent in the gift of prayer, do truly cry Abba Father, or do pray by the Spirit of Christ, because we see that many of them by their works do oppose the name, and blaspheme the truth of Christ; and bring themselves under that terrible reproof and more terrible reproach, They profess that they know God, but in works they deny him, being abominable and disobedient, and unto every good work reprobate, Tit. 1. 16. But there are doubtless many others, more concerned in the gift, though less in the pretence of the Spirit, who make not so many words, but yet make more prayers, even whiles they make use of those prayers which their Church hath made for them, for these bring their groans, though not their words; and those groans are the groans of the Spirit; which without doubt may as well (if not better) accompany a prayer that we are sure is according to the mind of Christ, as a prayer that we cannot tell whether it will be so or no; However, we cannot deny but every one who truly prayeth by the spirit of Christ, may say what holy David hath put into his mouth, and the Holy Spirit put into the mouth of David, Oh come hither and hearken all ye that fear God, and I will tell you what he hath done for my soul: I called upon him with my mouth, and gave him praises with my tongue; If I incline unto wickedness with my heart, the Lord will not hear me; But God hath heard me and considered the voice of my prayer; praised be God which hath not cast out my prayer, nor turned his mercy from me,[Page]Psal. 66. v. 14, &c. As if he had said, This great miracle of mercy hath God done for my soul, which I cannot but speak; & all you that fear him, shall do well to hear, he gave me his spirit to call upon him with my mouth, & to give him praises with my tongue; and because praise is not commonly in the mouth of a sinner, and cannot be acceptable from it; he gave me his spirit also to sanctifie my heart, that it should not incline to wickedness; & hence it is that I do heartily praise him for enabling me to pray, because praying in the spirit of his Son, I can pray in comfort, that he will not cast away my prayer, because he cannot cast away his only Son; nor turn away his mercy from me, because he cannot turn away frō his own Spirit, which by his mercy, is now becōe mine.

Thus it is said, The spirit of the Lord cloatheth Amasai, 1 Chro. 12. 18. tis in the Hebrew [...], which the Septuagint translate [...], and Saint Hierom induit, that is, The spirit of the Lord cloathed Amasai, not barely came upon him but also stuck close to him, and covered him all over; And indeed so doth the spirit come upon us to cloath our souls as our garments do our bodies; that there be neither chilness nor nakedness, neither want of zeal nor of holiness in our affections whiles we cry Abba Father.

But is the spirit therefore gone when the voice is gone? or is the Holy Ghost no longer in our hearts, then Abba Father is in our mouths? For that must be our third Quere, Whether the spirit may be in the heart believing, while tis not in the mouth crying Abba Father? as when Saint Peter, who doubtless had the Spirit of God, was so far from saying Abba Father, that he denied the Son, nay forswore him, as if a simple denial had not been enough, unless it had been seconded with oaths and curses (which is our unhappy progress of Saviour-denial, instead of self-denial). I answer for Saint Peter, that either the spirit was not quite gone from him, or else soon returned unto him, which appears by the speediness and by the entireness of his repentance in that he wept suddenly, and he wept bitterly; for he had a peculiar prayer and promise of Christ that his faith should not fail; I answer for others of Gods adopted children, as my late reverend and learned Diocesan taught me out of Saint Ambrose, Deus nunquam rescindit donum Adoptionis, God never cuts off his entaile; if once adopted; ever adopted, and out of Biel, Eos [...] qui à▪ salute excidunt numquam fuisse filios dei per adoptionem: [Page] All those who at last fall away from their salvation, were never the children of God by adoption: (Bishop Davenant in his third determination) or rather as Saint John taught them all three, If they had been of us, they would no doubt have continued with us, 1 John 2. 19. But withal I must distinguish betwixt adoption and the state of adoption: betwixt salvation and the state of salvation; for there is salus & status salutis, salvation and the state of salvation, as there is peccatum & status peccati, sin and the state of sin, And the state of either is such as it is in relation to us, and to our reception of it. In actionibus humanis dicitur negotium aliquem statum habere, secundum ordinem propriae dispositionis cum quadam immobilitate seu quiete, (22ae. 183. 1.) in humane actions the state of a business shews the immoveableness of its disposition; so the state of sin is a kind of immoveableness in sin, and the state of Adoption is a kind of immoveableness in adoption: But yet we men are not alike immoveable in both states; because the state of sin is wholly of our own making, and therefore may get some stability from us; But the state of grace is wholly of our receiving, not of our making, and therefore loseth of its stability (as also of its perfection) from the mutable and sinfull condition of our persons: Hence it is, that though to be in sin, is much less then to be in the state of sin: yet to be in Adoption and Salvation, is much more then to be in the state of either; For though we can add to our own misery, yet we can only diminish from Gods mercy: For Adoption and Salvation are much greater in Gods giving, then in our receiving, and consequently the Adoption is greater then the state of Adoption, and the salvation then the state of salvation, according to the old rule, Quicquid recipitur, recipitur ad modum recipientis; whatsoever is received, follows more the nature and condition of the receiver then of the giver; And hence it is that even the adopted Sons of God, have by fearfull failings and fallings made disputable for a time the state of their salvation, though their salvation hath by Gods infinite goodness been made indisputable: For there i [...] no being at the same time in two contrary states, that is to say, in the state of sin, and in the state of Grace; and sure we are that tis no other then madness for any man to be in the hope, who is not in the state of Salvation: So that though we may truly say [Page] the [...], the habit remains, when the [...], the act is gone (or cessant) yet we may as truly say, That Gods Elect are not saved only by habits: and therefore the acts of grace if they have been expelled, must necessarily return again, either to keep or to put them in the state of salvation, either to retain them in it, or to restore them to it, before they can be actually saved. And in this sense may we expound Saint James his question, What doth it profit my Brethren, though a man say, He hath faith, and have not works, can faith save him? James 2. 14. As if he had said, It is not the sleepy habit, but the vigorous act of faith (and of all other graces) that brings a man to salvation. And by this means we shall reconcile Saint James his works, and Saint Pauls faith in the Doctrine of Justification; For Saint James affirming that we are justified by works, doth include faith in those works; and Saint Paul affirming we are justified by faith, doth include works in that faith: both of them understanding a faith working by love, Gal. 5. 6. though Saint James comprehend the faith in the works, as the cause in the effect: Saint Paul comprehend the works in the faith, as the effect in the cause.

And Saint James as justly urgeth the necessity of works against hypocrites; who deceived themselves with a vain pretence of faith in Christ, and so did not look after the righteousness of works; as Saint Paul urged the necessity of faith against the Pharisees, who trusting to the righteousness of the Law, did not at all look after the righteousness of Christ: Both Saint James and Saint Paul will have us justified by Christs righteousness, (for no other righteousness can acquit and absolve us before God) only they differently express the instrumental cause of our Justification, which is faith working by love: for whereas that faith hath a twofold act, actum confidendi & obediendi, An act of believing, and an act of working; Saint Paul rather insists upon the act of believing, because he had to deal with Pharisaical Jews who rejected the Gospel, and thought they could live according to the rule of the Law; But Saint James rather insists upon the act of working, because he had to deal with Hypocritical Christians, who abused the Gospel of Christ, to lawless licentiousness of living: And therefore in Saint James his Divinity, it is as great an absurdity to suppose true faith [Page] without its proper act of working, and consequently, by the rule of analogie, to suppose the habit of righteousness without the exercise of righteousness, as to suppose true faith and righteousness without salvation: For the act of working being as essential to a justifying faith, as the act of believing; He that will go about to separate true faith from working, may as well go about to separate it from believing; and as well make faith no faith, as make it no working faith.

But how this faith sheweth its work in those who are carried away with any grievous temptation, is not so easie to discover: though that it hath its work, is unreasonable to deny: Therefore Saint Ambrose in his apologie for King David, affords us a threefold excuse of his sin, 1. Quia din noluit in peccato manere. 2. Quia corde doluit. 3. Quia potius fragilitate naturae quàm libidine peccandi. Gratianus de Poenit. lib. 3. c. 25. 1. That he would not long continue in his sin: (I suppose he meaneth after he had been reproved for it; for else he was too long in it, at least a whole year.) 2. That he did repent of it with all his heart. 3. That he had fallen into it rather out of weakness then of willfulness: now if you will ask the reason of his resistance before his sin, of his regret and reluctancie in it, of his repentance after it, you will answer your self, it was from some good principle of the spirit within, which made him war against the flesh, even at that very instant when he was overcome by the strength of its temptation: And accordingly he useth these words in his first penitential prayer, Cast me not away from thy presence, and take not thy holy spirit from me: The holy Spirit was certainly in him when he repented, and therefore not taken away from him when he sinned: And thus much Aquinas is willing to admit, Quod Charitas ex parte Spiritus Sancti moventis animum ad diligendum Deum, impeccabilitatem habet: Ʋnde impossible est haec duo simul esse vera, quod Spiritus Sanctus velit aliquem movere ad actum charitatis, & quod ipse charitatem amittat peccando; (22 [...]. q. 24. ar. 10.) Charity (or Grace) as it proceeds from the Holy Ghost moving the soul to love God, is not to be lost by sin; wherefore it is impossible that these two propositions should be both true, That the Holy Ghost will move a man to love God, and that he by his sin should lose that love. We conclude then, That they who have [Page] once received the Spirit of adoption, do still retain him; for Gods gifts are without repentance, and therefore he giveth not his Holy Spirit, the greatest of all his gifts, that he may take him away again: But this Spirit still abideth in the children of God, and will not let them be wholly conquered, much less captivated by the flesh, but either holdeth them up that they may not fall, or raiseth them up when they are down: For the foundation of God standeth sure, having this Seal, The Lord knoweth them that are his; And let every one that nameth the name of Christ, depart from iniquity, 2 Tim. 2. 19. The first part of this seal cannot be so much as changed, The Lord knoweth them that are his; for as God himself is immutable, so is his knowledge; And the second part of this seal can never be totally defaced, Let every one that nameth the name of Christ depart from iniquity; for he that nameth the name of Christ, so as to love what he nameth, doth certainly either first or last depart from iniquity; departing from it either by his righteousness or by his repentance. For though man may be and often is wanting to God, yet God is never wanting to himself; Shall his Spirit begin a good work and not accomplish it? Shall he lay the foundation and not finish the building? We know what our Saviour hath said in this kind, Which of you intending to build a Tower, sitteth not down first and counteth the cost, whether he have sufficient to finish it? least haply after he hath laid the foundation, and is not able to finish it, all that behold it, begin to mock him, saying, This man began to build, and was not able to finish, Luke 14. 28, 29, 30. Be it so that we may pass this jeer and scoff upon man, but let us not think it may be passed upon God: For it were not only unrighteous, but also unreasonable to ascribe less to the Spirit of Grace, then Saint Paul ascribeth to the Word of Grace, since the Word is made powerful by the Spirit which accompanieth it: but Saint Paul ascribeth the power of salvation to the Word of Gods grace, saying, And now Brethren, I commend you to God and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified, Acts 20. 32. If the word of grace be able to build you up, then sure the Spirit of grace much more; which is not only able but also willing to build you up, or else he would never have begun to lay the foundation; and when power and [Page] will are both in the premises, the work or effect must be in the conclusion; So then, though we be cast down, yet since the Spirit of God is both able and willing to build us up, we have a firm hope to be raised at last as high as heaven; for though heaven be as far above our deserts, as above our reach, yet we cannot doubt but he that hath given us an inheritance among all them which are sanctified, will also give us an inheritance among all them which are glorified; And thus the same Aquinas rightly grounds our hope of salvation which we have in this life, not upon mans righteousness which may fade and decay in a moment, but upon Gods almighty power and all-saving mercy, which can never decay: Spes viatorum non innititur principaliter gratiae jam habitae, sed divinae omnipotentiae & misericordie, per quam etiam qui gratiam non habet, eam consequi potest: Our hope of salvation doth not rely principally upon the grace which we have, but upon Gods power and mercy, whereby they may have grace who yet have it not, and consequently we may come to have grace again if we should lose it: Therefore though we should suppose without heresie, that grace it self may fail, yet we cannot suppose without infidelity, that Gods power and mercy should ever fail; and that can as easily restore grace, as it did at first give it: But Saint Gregory will not let us go so far in our supposition, having thus dogmatically determined this controversie, (though some of his own Church will scarce now stand to it as to his decretory sentence, or Papal determination) Quod in illis donis, sine quibus ad vitam pervenire non potest, spiritus sanctus in electis omnibus semper manet, sed in aliis non semper manet, Greg. 2. Moral. The Holy Ghost doth alwaies abide in Gods elect, as to those gifts without which they cannot be saved, though in regard of other gifts and graces, he may be said sometimes to depart from them. Wherefore we are sure the Spirit of his Son is alwaies in their hearts who are adopted, to work in them an habitual perseverance in godliness, for that is absolutely necessary to salvation, though not alwaies to work in them an actual perseverance in godliness, without which they may be saved; For the Act of sin doth not prevail against the habit of righteousness, and much less above it: So that the habit of righteousness cannot be captivated under an everlasting lethargie, that it should alwaies forget its own act; [Page] The Spirit of Christ which at first infused the habit, so working in all those who belong to him, that either they still retain the act of righteousness by their innocency, or in due time recover it by their repentance.

God of his infinite mercy give unto us all this Spirit, and continue unto us his own gift, that we being his adopted sons, may so honour and obey him as our Father, that we may have the comfortable assurance of our adoption in this life, and the glorious fruition of our inheritance in the life to come. The one by the Spirit, the other by the merits of his only begotten Son Jesus Christ our Lord, who liveth and reigneth with the Father in the unity of the same Spirit, one God world without end, Amen.

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Christ received in the state of true Christianity.

CAP. I. Of the state of true Christianity.

SECT. I. The happiness of Christians who have their conversation with Christ; That lovers of themselves, or of the world, have not this happiness; For though Christ speaks to all, yet he answers only to good Christians, that is, to Sheep, not to Wolves; to Christians, not to Heathens; for such he accounteth all Persecutors; teaching the one to their instruction and contentation, the other only to their conviction and condemnation, the reason why so many Christians come not to the state of true Christianity.

IT is the special priviledge of Christians, not only to have their appellation or name from Christ, the eternal Son of God, but also to have their Religion from him, and their conversation with him: The Jews could begin [...] with God; and the Heathen learned it from them: But we Christians can begin [...], with the salvation of God, even with Jesus, who had that name from salvation, for he shall save his people from their sins, Mat. 1. 21. Happy soul that is so well acquainted with the dialect of heaven, as to understand the language of Jesus, and so wholly taken up with that acquaintance, as to maintain familiar colloquies with him, to hear, and [Page]to know, and to love his voice. For if the Psalmist could say with great admiration and greater comfort, O how amiable are thy dwellings thou Lord of hosts! Psal. 84. 1. Then much more, O how amiable art thou O Lord who makest thy dwellings so! The hope of men, and the joy of Angels; the salvation of earth, and the beauty of heaven: No wonder if it follow in the next verse, My soul hath a desire and a longing to enter into the Courts of the Lord; my heart and my flesh rejoyce in the living God. But where is the soul that enjoyeth this happiness? for even one of his Apostles who daily seemed to converse with him, enjoyed it not. Saint John plainly excludes him in these words, Judas saith unto him, not Iscariot, John 14. 22. As if the Spirit of God had been afraid least we should think that a Traytor could familiarly converse with Christ, (though he dipped with him in the same dish) or have any comfort from that conversation. Tremelius glosseth the word Iscariot two waies, mercede inducitur ad defectionem; & ultro declinavit ad strangulationem, (Mat. 10. 4.) The hopes of gain made him a Traitor, the thought of his treason made him hang himself; Such was this Iscariot, A man whose heart was so settled and fixed on money, as to sell his Saviour for the love of it: Therefore he could not comfortably and much less familiarly converse with Christ, by questions and answers: For he durst not ask Christ a question to be informed of his Doctrine, for fear the answer should have proved an Indictment, to convine him of his treason, whereof he knew himself already guilty in his heart, which made him afraid least he should disclose the same, who was the searcher of hearts. Therefore he desired not to make any particular addresses to his Master, when as the other Judas who had none of this Treachery or covetousness, did as it were continually hang upon his lips, and was wholly ravished with his Doctrine, saying within himself, How sweet are thy words unto my taste, yea sweeter then hon [...]y to my mouth? Psal. 119. v. 103. And accordingly our blessed Saviour answers the Jude, but not the Iscariot: answers the Confessor, but not the Traytor; For Jude was a name imposed from confession and praise, Now will I praise the Lord, therefore she called his name Judah, Gen. 29. 35. that is praise, or confession, whence the Vulgar Latine doth often say, Confitebor tibi Domine, I will confess unto thee O [Page]Lord, for, I will praise thee O Lord, because the same word in the Hebrew signifies both confession and praise; Be it so then; Christ will answer one that confesseth him, but he will not answer one that betrayeth him: This is the reason that though he speak so loud, yet so few hear his voice; That though his love be greatly extended, yet it is but little diffused in our hearts; For though he be most lovely in himself, yet is he not so to them whose breast is filled with another love: The Text tells us of a fourfold lover, [...], A lover of himself, A lover of his pleasure, A lover of his profit, and A lover of his God. The first lover will not hearken to Christs voice; for self-love and Saviour-love cannot be together, since self ends and Saviour-ends are so far asunder: The second and third lovers, though they may a little hearken to Christs voice, yet they cannot much regard it; for if any man love the world, (that is, his pleasure or his profit, the whole world consisting of nothing else) the love of the Father is not in him, 1 John 2. 15. It is only the last lover, the lover of God, who heareth Christs voice, and rejoyceth to hear it; for every one that loveth him that begat, loveth him also that is begotten of him, 1 John 5. 1. To such lovers he will not only speak, but he will also answer, which shews a familiarity of speaking; For though he speak to very many, yet he answers to very few: that is, only to those who are willing to discourse and advise with him; He speaks to all that are Christians by outward profession, calling aloud to them now in his Word, as once he did to the Jews in his person, and saying, Repent, for the Kingdom of God is at hand, Mat. 4. 1. But he answers only to Christians by inward affection, because indeed they only do hear his voice; for why should he answer to those that will not give him the hearing? Thus himself hath told us, my sheep hear my voice, John 10. 27. He must be a sheep that will hear the voice of Christ, not a wolf, one more ready to devour his Pastor then to follow him, one more ready to scatter and tear the flock, then to associate and joyn with them. I must take heed of being a Wolf towards my Brother, If I desire to be a Sheep towards my Saviour; Homo homini lupus, & Christo ag [...], were a strange proverb, and more strange Divinit [...], That he who is a Wolf to man, should be a Lamb to Christ. It was an evil Spirit that made Saul a Wolf to David, [Page] 1 Sam. 19. 9. And the same evil spirit shewed him to be none of Gods sheep.

He watches to catch David, but to lose himself; and whiles he seeks to destroy Gods servant, he doth indeed destroy his own soul; This makes the spirit of God look upon him as a heathen not as an Israelite, as appears from Psal. 59. 5. Thou therefore O Lord God of hosts the God of Israel, awake to visit all the heathen; This Psalm was made upon that occasion that Saul had sent and watched Davids house to kill him, and we must expound these words according to that occasion; So Tremelius, Ad visitandum omnes gentes ist as, i. e. Copias Saulis, quae eodem animo Davidem persequebantur, quo gentes aliene à populo Dei facturae fuissent; Awake to visit the heathen, that is, the Armies of Saul which did persecute David with as malicious a Spirit, as the very heathē, who knew not God, would have persecuted him.

Thou which laughest the heathen to scorn, saith Isacides, wilt also laugh those men to scorn; And Ezra shews how he is able to do it, saying, that he is the Lord of hosts, of the Armies of Angels that are above in heaven, [...] no less then of the armies of Israel that are below on the earth: God is not said to laugh any to scorn but only heathen, as in this Psal. ver. 8. And in the second Psalm. v. 4, or such as make themselves like heathen by raging as furiously as they, against the Church of Christ, and the ministers of his Gospel, as appears Acts 4. where the Apostles being persecuted for preaching Christ, make use of this very Psalm in their prayer, Why did the heathen rage, and the people imagine vain things? For such men whether they be Jews or Christians, are no better then heathen in Gods account; and accordingly he that dwelleth in heaven shall laugh them to scorn, the Lord shall have them in derision; He laughs them to scorn because of their vain imaginations of opposition against Christ, and much more because of their vain endeavours in opposing him; and his laughing ends in their weeping, and their weeping ends, (as their cruelty began,) in gnashing of teeth; They gnashed on him with their teeth, Acts 5. 54. there's their sin, which shewed them be men little better then Wolves; and again, there shall be weeping and gnashing of teeth, Mat. 8. 12. there's their punishment, which will shew them to be men worse then nothing: The first gnashing of teeth was from the [Page] fierceness, the last shall be from the anguish of their hearts: And the spirit of God seemeth to pray that it may be so, saying, and be not mercifull unto them that offend of malicious wickedness: (Psal. 59. v. 5.) So that we need not wonder why so many Christians now a dayes come not to the state of true Christianity, (which alone puts them in a capacity of mercy) for the reason is plain, tis because they sin out of malicious wickedness: [...] Be not mercifull to any wicked prevaricator, Selah; Tremelius renders the words thus, Ne gratiam facias ullis perfidè agentibus iniquitatem summe: He finds a new signification for Selah, to shew he had found a new Selah for their sin, that is, a new hight or exaltation in the sin of those men who are praevaricatores iniquitatis, who do not only continue, but also prevaricate in their iniquity: Qui Deum cultu, & honore Davidem prosequi simulantes, perfidè ea perpetrabant quae sequuntur, (saith he,) who pretending to fear God, and to honour David did perfidiously act all that follows in the Psalm against them both: How are such men like to come to Salvation, when the Son of God will not preach for it, and the Spirit of God doth pray against it? Be not mercifull unto them that offend of malicious wickedness. Surely OLord, mercy is thy delight no less then it is our desire; It is above all thy works, and shall it not much more be above all ours? shall there be any sin (which is properly our work) of so vast an extent as to reach beyond thy mercy? or of so loud a cry as to make thee stop thine ears against the prayer of a distressed sinner? Oh no, tis not iniquity, but prevaricating in iniquity that makes man not care to pray; Tis not sin, but impenitency in sin, that makes God not hear his prayers: Your iniquit es have separated betwixt you and your God, Isa. 59. 2. that is your multiplied, your malicious sins, committed wth a shameless face, with a stiff neck, with a high hand, and with a hard heart, which first fill your Souls with iniquity, and then with impeniteney; such iniquities as these whiles unrepented (and tis like they will be unrepented, whiles they would be unreproved) do separate betwixt you and your God: For froward thoughts separate from God; there's the separation of a perverse sinner from God the Father who is God of himself: and again, into a malicious soul wisdom will not enter, there's his Separation [Page] from God the Son, who is the wisdom of the Father: And lastly, wisdom is a loving spirit; there's his separation from God the Holy Ghost, who is the Spirit of the Father and of the Son, the spirit of love: (Wisdom 1. 3, 4, 6.) This is the reason why not Iscariot is annexed to that Judas, who spake to our blessed Saviour, and whom our Saviour Christ was pleased to answer; God the Son did not answer such an Apostate, such a Traitor as Iscariot was, and God the Holy Ghost would not have us think that he did answer him; he that once thought it better to be a Traitor then to be a Disciple, doth now think it better not to be, then to have been a traytor: He that once was willing from an Apostle, to become a Divel, is now much more willing from a Divel to become nothing.

He then would not hear the voice of Christ, and now he cannot hear it, unless it be that voice which hath already filled his heart with the horror, though it shall not till the last day fill his ears with the noise of it, Depart from me ye cursed into everlasting fire, Mat, 25. 41. A voice that Christ hath reserved as a Judge, for those who would not hear him as a Saviour; A voice which he will utter to the goates on his left hand, not to the sheep on his right hand. Lord, make me consider in due time which is best for my soul; either now to hear thy voice as a sheep to my salvation, or hereafter to hear it as a goat to my condemnation: Thou hast said, My sheep hear my voice, and I know them, and they follow me, John 10. 27. Which is thy voice Lord that we may hear it? And where wilt thou be that we may follow thee? Is not thy voice in thy Word? art not thou in thy Church? How then do those men hear thy voice that neglect thy word? How do they follow thee, that run away from thy Church? Surely he is no good sheep that doth this, and therefore Christ is none of his shepherd.

He careth not to answer one that is either a Wolf or a Divel; either a Wolf for his bloody cruelty, or a Divel for his continued Apostacy; or if he do answer such a one, it shall be only as he did once answer Judas Iscariot, who was both a Wolf and a Divel, with a Tu dixisti, Thou hast said, Mat. 26. 25. An answer tending to nothing but to his conviction, or to his condemnation; [Page] He that hath persecuted or betrayed his Saviour, if he say unto him, Master, is it I? shall soon find such an answer returned to him in his own guilty conscience, Thou hast said: an answer tending only to his conviction or to his condemnation; But the answer which our blessed Saviour was pleased to return to Saint Jude the Confessor, was of another strain; for it was a gracious answer for his instruction, a satisfactory answer for his contentation.

If Christ made so great a distinction betwixt two of the same communion and of the same order, no wonder if he still make so great a distinction, betwixt those that will not be of the same Church, who regard neither the Doctrine of Christ, nor the communion of Christians! Judas the traytor, had not yet forsaken Christs Communion, yet was not benefited by his teaching, because he regarded not his Doctrine. Judas the Confessor that he might be sure to be well taught by him, readily embraced his Doctrine, and resolved never to forsake his Communion: And hence it was, that our Saviour Christ returned to him a gracious answer for his instruction, teaching him that great Mysterie of the manifestation of the Son of God in the soul of man: Nay yet more, a satisfactory answer for his contentation, assuring him, that he would thus manifest himself unto him: The manifestation of Christ unto the soul, is a great mysterie and a greater mercy; the mysterie instructs the soul, but the mercy contents it: And well it may, for tis no less then eternal life; In qua quidem manifestatione vita aeterna consistit; as saith Aquinas, in which manifestation of Christ unto the soul, consisteth eternal life; and he proveth his saying from John 17. 3. And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent, (Aquin. 22. qu. 24. art. 12.) So then, if I will enjoy eternal life, I must first know it, if I will know eternal life, I must know Christ: If I will know Christ, I must not disesteem his Doctrine, or discountenance his communion; for if I do either, though I live never so long among Christians, yet I am like never to come to the state of true Christianity.

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SECT. II. Many Christians not so careful of their spiritual, as of their temporal estate or condition. The State of true Christianity is not external in the profession; but internal in the love of Christ, which will make us hate all sin, No malicious man can be in the state of true Christianity: The ground of true Christian charity, generally abused to most unchristian uncharitableness; charity is more safely mistaken, then not maintained.

IF men were as zealous to look after their spiritual, as they are to look after their temporal state, the earth would be less filled with sin, and heaven would be more filled with Saints: But we are generally careless to know the state and condition of our souls, because we are generally careless to make it such as might be worth our knowing: Hence that sad Epiphonema from our Saviours own mouth, so is he that layeth up treasure for himself, and is not rich towards God, Luke 12. 21. That is, so very a fool is he, in the account of the eternal wisdom, (though perhaps he be wise in his own account,) who is carefull of his Mammon, and careless of his God; who takes so much pains about his body, so little about his soul; who is so busie in contriving of his temporal, but thinks not at all of his eternal welfare: Hence it is, that men so easily betake themselves to that profession of the Chris [...]ian Religion, which makes most for their temporal advantages, though it much disadvantage them in their spiritual condition, and thereby declare themselves not to be in the state of true Christianity, for that would make them prefer the love of Christ above all worldly interest whatsoever.

But we need not have to do with the several professions of the Christian Religion in this case; for the state of true Christianity, is not to profess but to love Christ; and we are then truly in the state of salvation, when we truly love our Saviour: And this plainly appears by Saint Pauls exhortation to the Ephesians, (and in them to us,) where he saith, Be ye therefore followers of God as dear children, and walk in love, as Christ also hath loved us, Ephes. 5. 1, 2. To be followers of God, and to [Page]be his dear children, and to walk in love, are put for one and the ame thing; And what love is here meant, but the love of Christ, who so dearly loved us as to give himself for us, and therefore may justly require our entirest love? And if we entirely love him, we will be sure not to love what he hateth, nor to hate what he loveth, and consequently not to abide in any sin either of commission or of omission; for to be wilfully guilty of a sin of commission, is to love what Christ hateth; and to be wilfully guilty of a sin of omission, is to hate what Christ loveth: and either of these is enough to keep a man from being a good Christian. Therefore saith the Psalmist, O ye that love the Lord, see that ye hate the thing which is evil, Psalm 97. 10. For ye cannot love him, unless ye hate what he hateth; & he hateth every thing that is evil, whether it be evil by omission or by commission.

The state of salvation consists so much of love, that tis not possible for an uncharitable, and much less for a malicious man, to be in that state, but either he must forgoe his malice, or he must forgoe his salvation; for God is love, and he that dwelleth in love, dwelleth in God, and God in him, John 4. 16. No man can be in the state of salvation, who hath not communion with God; and there is no having communion with God but by love; we must dwell in love, or he will not dwel in us: And therefore it was most Christian Doctrine which was delivered by Saint Augustine, lib. 1. de Doctrina Christiana, when he said, Quatuor sunt diligenda; unum quod est supra nos Sc. Deus; Alterum quod nos sumus; Tertium quod juxta nos. i. e. proximus; Quartum quod infra nos. i. e. corpus: There are four things which every man is bound to love, that he may be a good Christian, or in the state of true Christianity; his God that is above him: His neighbour that is about him: His soul that is within him; and His body that is without him; for as the body is capable of eternal bliss by redundancy from the soul, so is it also capable of true Christian charity; which is not a momentary or temporal, but an eternal and everlasting love, grounded upon the communication and the communion of a blessed eternity: So that in truth the love of God doth not only produce, but also comprize and contain all those three other loves; man loving his body and his soul, and his neighbour with Christian charity, only in relation [Page] to Christ, and as they belong to his communion: For undeniable, if not indisputable is that position of the Angelical Doctor, Amicitia charitatis super communicatione beatitudinis fundatur, The friendship of Christian charity is founded upon the communication of eternal blessedness; (Aquin. 22 [...]. qu. 25. art. 5.) and by consequent is to be extended according to the extent of that communication: Therefore it beginneth with our Saviour Christ, and goeth on to every one of his members, this spiritual unction of the Holy Ghost being like to that holy ointment poured upon Aaron, which ran from his head down to the skirts of his cloathing, Psal. 133. 2. And yet even from this excellent ground of charity, do many men find a pretence for gross uncharitableness, whilst those that are of divers perswasions in matters of Religion, will needs deny to one another the hopes of salvation; every one being resolved to maintain, that his own Religion is the only true Christian, (though it be no more then a profession of it) and all agreeing, that tis only the true Christian Religion wherein and whereby we can attain eternal blessedness: Hence it is, that we commonly receive those very faintly whom we suspect God hath not received; and those not at all, whom we are perswaded he will not receive: So that we do little less then invade Christs Judgement seat, that we may discard true Christian charity; and if we now invade his seat, we shall hereafter tremble at his bar. Why should we so grosly abuse the very ground of Christian charity, to a most unchristian uncharitableness? Why should we be so hasty to exclude out of the communion of eternal blessedness, those whom our Saviour Christ hath called to it? Surely, if it be not in our power to give heaven by our charity; tis not in power to deny heaven by our uncharitableness, unless it be only to our selves.

True Christian charity is of as large an extent as heaven it self, and embraceth all those who have any probability of getting thither; For it is grounded upon the communion of eternal bliss; and therefore as it loves Christ the head, so it cannot but love all Christians as members of that communion: It first loves Christ for his own sake, by whom we have the communication; it afterwards loves our Christian brethren for Christs sake, with whom we have inchoately, and hope to have consum [...] of eternal blessedness: O Christ let me [Page] love as a Christian, that I may live as a Christian; for I cannot live as a Christian unless I live in thee, and I cannot live in thee unless I live in love: Let me rather mistake my charity in believing their salvation who have gross errors mixed with their profession, then not maintain my charity, by denying them salvation, who are not of mine own profession: For thou wilt sooner pardon their errors which may proceed from ignorance or infirmity, then my uncharitableness which can proceed from nothing else but pride and presumption.

SECT. III. That the state of true Christianity is best taught by our Saviour Christ, and best learned of him; how far the Jews may be said to have known Christ and Christianity: That Christ teacheth us by his voice in the holy Scriptures, more certainly then by his voice in holy Church; the Scripture is to teach the Church, as the Church is to teach the people.

THere is not in all the world any thing taught by a Preacher from heaven, but only the Christian Religion: And the Son of God came from heaven to teach that, and his Fathers voice came from heaven to bid us observe and follow his teaching. Behold a voice out of the cloud, which said, This is my beloved Son in whom I am well pleased, hear ye him, Mat. 17. 5. And we may very well be not only contented, but also desirous to hear him; for the state of true Christianity is without all doubt best taught by Christ himself, and is therefore best learned of him; Moses was faithful in Gods house as a servant, (and the best teachers amongst men can but sit in Moses chair, Mat. 23. 2.) but Christ was faithful as a Son, Heb. 3. 5, 6. The servant was appointed and ordained for the Son, and so was Moses for Christ; but the Son came only for himself; The servant was faithful in his Masters house; but the Son in his own house; Christ as a Son, over his own house, ver. 6. Moses his faithfulness was by way of introduction, for a testimony of those things which were to be spoken after, ver. 5. (sc.[Page]by Christ;) But Christs faithfulness was by way of perfection, to speak those things plainly, of which Moses had testified obscurely, and to accomplish or perform whatsoever Moses his testimony had either prophesied or promised concerning him: For Moses in his writings spake of Christ, and directed these Jews unto him, in so much that our Saviour telleth the Jews that they needed no other then Moses to accuse them of unbelief for not turning Christians. Do not think that I will accuse you to the Father; there is one that accuseth you, even Moses in whom ye trust; For had ye believed Moses, ye would have believed me; for he wrote of me; But if ye believe not his writings, How shall ye believe my words? John 5. 45, 46, 47. We may put the whole sense of those three verses into these two propositions. 1. That Moses writ so much of Christ as to leave the Jews inexcusable if they did not from his writings look after Christ, and believe in him; which more particularly appears from Deut. 18. 15. where Moses saith, The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me: unto him ye shall hearken; which words we find Saint Peter and Saint Stephen both, have applied unto Christ, proving he was that Prophet to whom Moses had bid them hearken, Act. 3. 22. & Act. 7, 37. so that the Jews themselves were no longer to hearken to Moses, by Moses his own appointment, then till the comming of Christ.

2. That the Jews who would not believe Moses his writings concerning Christ, were not like to believe any other Prophets words concerning him; which is still a good proof, that no man can possibly reject the authority of the Scripture, and yet truly beleive in Christ from the authority of the Church; for if the writings of Moses, or of the Old Testament, then much more the writings of the Apostles or of the New Testament must needs be above any other Prophets words, since these writings as well as those are looked upon as the undoubted word of God; And therefore if the Church hath not found Christ in the Scriptures, how shall we hope to find Christ in the Church? and by consequent, if we will be good Christians, we must above all things take heed of cavilling or rather blaspheming against the word of Christ; for that is in effect to say, that we will have a state of Christianity, [Page] not of Gods, but of our own making: we question not but the Christian Religion, as it hath an excellency above all other religions, so it hath a certainty agreeable to its excellency.

And this Certainty is grounded meerly on the written word, in the judgement of Saint Peter, who tels us indeed that there came such a voice from the most excellent glory, This is my beloved Son; in whom I am well pleased: and that he and some others heard this voice, when they were with Christ in the holy mount: but yet that the Scriptures were a more certain ground of the Christian Faith, then was this Voice; for so he saith after all, We have also a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a l [...]ght that shineth in a dark place, untill the day dawn, and the day-star arise in your hearts. 2 Pet. 1. 17, 18, 19. The voice from heaven was sure, but yet the word of Prophecy was more sure; for notwithstanding that voice did say, Hear ye him, Mat. 17. 5. yet they would have suspended their hearing, but for the word of Prophecy which had said before, Ʋnto him ye shall hearken, Deut. 18. 15. So that the voice from heaven had in effect all its certainty from the word of Prophecy; Therefore he said, we have also a more sure word of Prophecy; His full intent was to make us seek after Christ in the Old Testament, much more in the New: He saith we shall do well to take heed unto that, much more unto this; that will guide us unto Christ as a light that shineth in a dark place, but this will guide us to him as a morning Star that ushereth in the day: And this is no more then our Saviour himself had said before, Blessed are the eyes which see the things that ye see; For I tell you that many Prophets and Kings have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them; Luke 10. 23, 24. The comparison is betwixt those under the Law, and those under the Gospel: and they under the Gospel are declared the more blessed; For they under the Law had but a dim light, which made them see Christ so imperfectly as if they had not seen him; But we that are under the Gospel have a clear shining light clearly, and perfectly to see our Saviour Christ, and therefore are much more blessed then they, if we can but see our own blessedness, and will be heartily thankfull [Page] for it; therefore saith Saint John, The Law was given by Moses, but Grace and Truth came by Jesus Christ; John 1. 17. whereby he excludes the Law both from Grace and Truth; from Grace absolutely, but from Truth only comparatively; The Law did neither teach Grace, nor give Grace; it only gave a rule of righteousness, but not grace to keep it; and therefore only shewed our want of a Redeemer, but shewed not the way of our redemption; Thus the Law was opposed to grace absolutely, and left that to come wholly and entirely by Christ; and it was also opposed to Truth comparatively; for many truths were but obscurely and figuratively propounded in the Law, which are plainly and substantially revealed in the Gospel; as the doctrine of the blessed Trinity, of the incarnation, passion, resurrection, and ascension of the Son of God, and indeed all the other articles of our Christian faith; So that Truth substantially or compleatly, that is, in its full revelation and accomplishment, came only by Jesus Christ.

Wherefore if our Saviour Christ himself, (who without doubt best understood the state of true Christianity) sent the Jews to the Law of Moses to be assured of the truth of the Christian Religion; much more doth he send us Christians to his own holy Gospel, to be assured of the same truth; And, as Moses his writings were then, so the Apostles writings are now a greater ground of assurance to us, then any Prophets words can be: (for as Moses wished That all the Lords People were Prophets, so am I willing to believe, that his Church is to be accounted as a Prophet:) so that it commonly fareth with Christians in their coming unto Christ, as it did with the Samaritans, John 4. who first believed on our blessed Saviour for the saying of the woman, but afterwards believed because of his own word; So do we generally first believe in Christ by the testimony of the Church, which he hath in mercy appointed to lead us to his Word, (for else it were impossible we should ever come neer it) But when once we come to see and understand his Word, then we believe in Christ, not for his Church, but for himself; and may justly say to the Church, as the Samaritans said to the woman, Now we believe, not because of thy saying, for we have heard him our selves, and know that this is [Page]indeed the Christ, the Saviour of the world; John 4. 42. This may we justly say, not to the undervaluing of the Church, to which we are so much obliged for bringing us to the knowledge of the Word, (for had not she preserved and translated it, we could never have known it) but rather to the overvaluing of the word above the Church, to shew we are infinitely more obliged to God for giving his word, then we can be to his Church, either for preserving, or for expounding it: Therefore we cannot but prefer the word above the Church, and we know this may be done without either undutifulness or unthankfulness; since God hath appointed that his Church should wholly rely upon his word, and prove her self to be his Church from the Testimony of his Word, as appears plainly in the case of the Bereans, who are commended for searching the Scriptures, and believing the Word preached by Paul and Silas, because they found it agreeable with the written Word; These were more noble in that they searched the Scriptures, whether those things were so; therefore many of them believed; Acts 17. 11, 12. And sure, we are to go in the same way they did go, unless we can prove that either the Scripture is now less Dogmatical then it was in those days, or the Church more Apostolical: And there is great Reason for it, as well as great Religion. For we plainly see that the Church is much ordered according to the will of man; but weare sure the word was wholy ordered according to the will of God; For the Prophesie came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost, 2 Pet. 1. 21. We must say the same of the New, what he saith of the Old Testament; for as came the Prophecy of old time, so also came the Gospel in the latter times, not by the will of man, but holy men of God spake as they were moved by the holy Ghost: And from hence we must conclude the Authority of the Scripture, to be the highest authority that can be, in setling and establishing the Christian Religion: For if the Prophets and Apostles did not only speak, but also write as they were moved by the Holy Ghost, it must needs follow that the doctrine of the Church must have its force and weight from their doctrine, but their doctrine from it self, as that which came directly and immediately from the Holy Ghost, the infallible Spirit of God, [Page] which best knew his mind as being his own Spirit, and hath most truly derived his mind and meaning to us, as being his infallible Spirit: So it is evident, The Scripture is no less to teach the Church, then the Church is to teach the People, according to that irrefragable determination of their irrefragable Doctor, Si enim aliquis asserit aliquid quod non sit determinatum in sacra Scriptura, vel quod non sequatur directe ex fide, mortaliter peccat, quia se constieuit supra Deum: Judex enim est supra id de quo debet judicare; Qui ergo suâ authoritate asserit aliquid de Deo, ponit se supra Deum, quia judicat de Deo. Haec est superbia Intellectus, quam prohibet Apostolus, Rom. 12. Non plus sapere quàm oportet sapere, sed sapere ad sobrietatem: Alensis par. 1. qu. 68. mem. 1. ar. 2.) If any Doctor, and (consequently if any Church which is but a company of Doctors) doth positively affirm any thing (as matter of Faith or Religion) which is is not directly determined in the holy Scriptures, or doth not inevitably follow from the Faith therein revealed, he sinneth mortally, because he exalteth himself above God; For the Judge is above that of which he is to judge; Therefore he who without warrant from God positively asserteth any thing of God, putteth himself above God in that he judgeth of God: which is the Spiritual pride forbidden by the Apostle, Rom. 12. 3. Be not wise above what is required, but be wise to Sobriety: Therefore surely the Church cannot teach that as a Doctrine of Christianity, which she hath not learned of Christ; and where hath she learned of Christ but in his Word?

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SECT. IV. That the state of true Christianity is to be learned only in the Church of Christ, for there only doth Christ teach by his word (which the Church is bound to translate, that the People may understand it:) and by his spirit, which teacheth both infallibly and irresistibly: That the state of true Christianity is not confined to any one particular Church, for that Christ teacheth more or less in all Christian Churches; and yet this is no ground for Sectaries to run from the Church.

THE state of Christianity, as it came by our Saviour Christ in being, so also in knowing; It hath its being from his merit, its knowing from his word; whence it follows by undeniable consequence, that the state of true Christianity is to be learned only in the Church of Christ: for there only is the word of Christ, by which he teacheth to mens conviction: there only is the Spirit of Christ by which he teacheth to mens Conversion; For the voice must needs proceed from the body, and the Church is his body, Col. 1. 24. therefore it is to be feared that those who care not to be of the body, either do not hear his voice, or do not much profit by hearing it; For it is not to be doubted but Christ hath intrusted his Church with his word, as appears, Rom 3. 2. Ʋnto them were commited the oracles of God, [...], they were intrusted with the oracles of God: The Jewish Church with the Oracles of the Old Testament, and the Christian Church with the oracles of the new; And this precious Talent was intrusted with the Church, not to be wrapped up in a Napkin, but to be imployed to Gods glory & the peoples good: for so we find that the law and the Prophets were read in the Synagogues every Sabbath day, Acts 13. 15. & 27. And by the same reason the Christian Church is still bound to take care that the Gospel or New Testament be also read in our Churches, which because it cannot in the original tongue, wherein it was written, to the Edification of the people, the Church is bound to translate it into such languages as the people do understand, that she may not be defective in her trust, which is to use the word of God most for Gods glory and for his peoples good: And [Page] that Church doth in this particular best discharge her trust, which sets forth the word of God in the truest and fittest translation; not rigidly according to the words, (in all places,) but yet exactly according to the sense; for neither doth Christ himself nor his holy Apostles cite the Old Testament so much according to the words, as according to the sense: And if men had no other obligation to their Church but only this, That they could not know what God had said in his holy word, unless their Church had taught them, yet this alone, (if rightly weighed,) would keep them both from Heresie and from Schism: from Heresie, in receding from that doctrine which came from God: and from Schism, in receding from that communion wherein they were first made partakers of that doctrine. This is certain, the Text saith plainly, The Lord, added to the Church daily such as should be saved, Acts 2. 47. which would never have been written, if to depart from the doctrine, or to be out of the communion of the Church, were the ready way of Salvation. Therefore as S. Peter once said to our blessed Saviour, so ought all good Christians still to say unto his Church, for rightly translating the word of Christ, Lord to whom shall we go? thou hast the words of eternal life, John 6. 68. for without question God did not put it in the power and will of his Church to give unto his people the words of eternal life, that they should run away either from her doctrine or from her communion; The hour is coming and now is, when the dead shall hear the voice of the Son of God, John 5. 25. Sweet Jesus, make the dead; to hear thy voice, for the living do little less then scorn it. And this document or instruction, as it much concerns the word preached, so it much more concerns the word written, which hath alwayes in all ages and in all Churches been taught more incorruptly and more impartially by Translations then by Expositions; For in Translations men generally follow Gods truth, but in expositions they too too often follow their own inventions, if not their own interests.

Thus have men little reason to depart from the Church, because therein Christ teacheth by his word; and yet much less, because he therein teacheth by his spirit: for it is clear that the spirit goeth along with the word, in that Saint Stephen saith unto the Jews, Ye do alwayes resist the Holy Ghost, Acts 7. 51. When as they had only resisted the words of the Prophets. [Page] Therefore we may confidently and comfortably affirm, that they who carefully observe and conscionably obey Gods holy Ordinances in his Church [...], will be able at the last day to say unto him, not as Sectaries and wanderers will be able to say, Thou hast taught in our streets, Lake 13. 26. to whom he will answer, I tell you I know you not whence you are; depart me from all ye workers of iniquity, ver 27. but, Thou hast taught in our hearts: for I will put my laws into their minds, and write them in their hearts; Heb. 8. 10. And indeed this doctrine concerning the state of true Christianity, and the knowledge of that state, and the comfort of that knowledge, is a most heavenly doctrine, and therefore can have its teacher only from heaven; The teaching Priest is not enough to instruct us in it, but we need also The teaching God. Miserable was the condition of Israel to have been without a teaching Priest, but irrecoverable would have been their misery, had they been also without a teaching God; had not the Spirit of God come upon Azariah to teach them, 2 Chron, 15. 1. 3. Man may teach us the way of Gods statutes, and we may never keep that way at all; but if God once teach it us, we shall no [...] only keep it, but we shall also keep it unto the end; Teach me O Lord the way of thy Statutes, and I shall keep it unto the end; Psal. 119. 33. Thus hath Saint John said, And ye need not that any man teach you, but as the same annointing teacheth you of all things, and is truth, and is no lye, and even as it hath taught you, ye shall abide in him, 1 John 2. 27. His intent is not that they to whom he writ, should despise his teaching; he is only willing to commend them to a far better teacher; for the Apostle might teach them, and yet they might not abide either in the Church or in the truth; but if the Annointing, if the Spirit did teach them, they were sure to abide both in him and in his doctrine for ever: And therefore saith holy Job, who teacheth like him? Job 36. 22. Though he be not the only teacher, for man teacheth with him, yet he is the only irresistible and infallible teacher; for man teacheth not like him: He is the only infallible teacher, because he convinceth the understanding: he is the only irresistible teacher, because he converteth the will, teaching us by the representation of himself unto our Souls as the chiefest good, from which we cannot turn away, and against which we will not resist. [Page] For God teacheth the soul by his own presence, revealing unto it himself and his everlasting blessedness (saith Alensis,) against which the will of man cannot resist in the judgement of some Philosophy, and therefore the scoff of irresistible Grace, must needs be far from the Judgement of sound Divinity: The Church in the Collect for Whitsunday sheweth both the infallibility and the irresistibility of Gods teaching: he teacheth irresistibly: in that he teacheth the Heart which useth to make resistance against all teaching of the ear, unless it self be taught in the first place, wherefore none can be an irresistible Teacher but he that can teach the heart; & he teacheth also infallibly, in that he teacheth by the light of his holy Spirit: wherefore none can be an infallible teacher but he that teacheth by the Holy Ghost; God which hast taught the hearts of thy faithfull people, by sending to them the light of thy holy Spirit: Here's a teacher that subdues my perversness, and makes me willing to learn, in that he teacheth my heart: here's a teacher that enlightens my darkness, and makes me able to learn, in that he teacheth by the light of his holy spirit: And the doctrines which he teacheth are agreeable with the manner of his teaching, Recta sapere, & in ejus consolatione gaudere: To have a right judgement in all things, that is, in all things of Salvation: as if you would say, to have a right judgement in the state of true Christianity, and of your being in that state, and evermore to rejoyce in his holy comforts, as if you would say, to comfort your self against all temptations and taibulations, that you have such a right judgement. Let me never u [...]dervalue, much less forsake that School wherein this heavenly master is pleased to teach, for fear I should lose both the right judgement and the Holy comfort which he is pleased to bestow upon his Scholars; And let me not doubt but this Church wherein I have been trained up, is a part of that school, since it hath taught me nothing that is either Antichristian or unchristian, for where I cannot deny the doctrine of Christ, I may not doubt of the spirit of Christ; Wherefore it is a false and an envious principle of divinity which some have so much improved of late to the advantage of their Church, but to the disadvantage of Religion, (if at least any Christian Church can be advanced by that doctrine, by which the Christian Religion is depressed and disparaged) That our [Page]Saviour Christ hath set up one chair from which he would have all the world to take the documents and determinations of Christianity: For the state of true Christianity is not to be confined to any one Church, since the author and teacher of it is over all, God blessed for ever; Rom. 9. 5. The Apostle proves that God vouchsafed his Grace to the Gentiles no less then to the Jews, by this argument, is he the God of the Jews only, is he not also the God of the Gentiles? yes, of the Gentiles also, Rom. 3. 29. and again, There is no difference between the Jew and the Greek; for the same Lord over all, is rich unto all that call upon him, Rom. 10. 12. as if it were as absurd to think God not rich unto all that call upon him, as to think him not Lord over all; wherefore as no Christian Church can doubt of his being Lord over them, so neither of his being rich towards them; unless we will say that Saint Paul did by this argument take away the difference betwixt the Jew and the Gentile, that he might set it up betwixt Christians; That he took it away betwixt men of two different Religions, to set it up betwixt men of one and the same Religion; whereas the contrary is evident from his doctrine, for though he said explicitely, yet he said not exclusively, To all that be in Rome Grace to you and peace from God our Father and the Lord Jesus Christ, Rom. 1. 7. for he extended the same benediction to all that in every place call upon the name of Jesus Christ our Lord, 1 Cor. 1. 2. not thinking it so little as to be confined to one place: Let us observe his words, Ʋnto the Church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be Saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours: Grace be unto you and peace from God our Father, and from the Lord Jesus Christ: 1 Cor. 1. 2, 3. He tells us of a Church of God in Corinth as well as in Rome, and in other places as well as in Corinth, which are sanctified and called to be Saints, the one as well as the other; and he proves it, because the Lord Jesus, whose name they call on, is both theirs and ours, therefore have they Grace and peace from him, as well as we. And the like is Saint Peters doctrine when he saith, Of a truth I perceive that God is no respecter of persons, but in every Nation he that feareth him and worketh righteousness, is accepted with him, Acts 10. 34, 35. He saith, of a truth I perceive [Page]that God is no respecter of persons; not that he had first perceived it, for Moses had perceived the same before, and had told the Jews so. For the Lord your God is God of Gods, which regardeth not persons, Deut. 10. 17. But S. Peter perceived it better then Moses; For Moses did only see that God would not overvalue the Jew, because of his being circumcised in the flesh, if in his heart he remained uncircumcised; But Saint Peter did moreover see (and tis a wonder his Successors will not see it after him,) That God would not undervalue the Gentiles, confining them all to the dictates and documents of one particular Church, But that in every nation they who would fear him and work righteousness, should be accepted with him: Nor is this indefinite manner of speech, he that feareth him, a warrant for every Schismatick and Sectary to set up a new Church of his own making: for such men do neither truly fear God, because not in his Authority; nor work righteousness, because not according to his commands; For if they work for righteousness in the first Table, by renouncing superstition, they work against righteousness in the Second Table, by setting up sedition; And working against righteousness in the second Table they cannot either truly or rightly work for righteousness in the first Table. So saith Saint James, who soever shall keep the whole law, and yet offend in one point he is guilty of all: James 2. 10. The reason is, because he that can despise the authority of the Law-giver, by a voluntary breach or violation of any one of his commandments, cannot observe the rest out of duty or obedience: for the same Authority commanding all, requires the same duty and obedience to all; And therefore he that willfully rejects but one, embraceth the rest more out of conveniency then out of conscience, more for his own then for Gods sake, more for his self-interest then or his Saviours glory.

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SECT. V. That the certainty in true Christianity, or the state thereof, is from the Word and Spirit of Christ; The uncertainty from our selves: and of doubtings in good Christians concerning their state, that some are by way of admiration, others by way of infirmity, but none by way of infidelity.

THE certainty that is in true Christianity, or the state thereof, is wholly from the word and Spirit of Christ; the uncertainty is wholly from our selves; For what shall we be sure of, if not of our Religion? What certainty can we have but of truth? What truth can we have so certain, as the truth of Christian Religion? grounded upon the word of truth, and testified by the spirit of truth? Therefore doubtless the state of true Christianity cannot be capable of any doubt in it self, but only in regard of us that profess to be Christians: For Saint Paul tells the Colossians of a full assurance of understanding in the knowledge of Christ, Colossians 2. 2: And Christian faith is in its own nature more sure and certain then any humane science whatsoever, though in us, it often hath a less proportion of certainty: For Faith in it self, looks wholly on Gods infallibility, though in us it partake of, and sympathize with mans infirmity: Therefore the doubt, the uncertainty is not in the Religion, but in the professor of it; Tis not in the thing but in the person; as for example, tis without all doubt that true Christianity is to love Christ, the doubt is only whether we that are Christians do truly love him.

But is it lawful for us to make this doubt of our selves, who by our inordinate self-love, have caused all the world besides to make it of us? Doth not the Apostle bid us receive him that is weak in the faith, not to doubtful disputations, (Rom. 14. 1.) And shall we think he would have us oppress a weak faith in our own selves by doubting? I answer out of Bonaventures words (in 3. sent. dist. 25.) Quod triplex est modus du [...]itandi; Est enim quaedam dubitatio proveniens ex infidelitate,[Page]sicut dubitaverunt Iudaei; & est dubitatio proveniens ex tarditate, sicut dubitaverunt Discipuli, quibus dicitur Lucae ultimo, O stulti & tardi corde ad credendum; & est dubitatio proveniens ex pietate, sicut quam aliquis ex magna admiratione ad modum dubitantes se habet; There is a threefold manner of doubting, one that proceedeth from infidelity, so the Jews doubted of Christ and of his Doctrine; Another that proceedeth from infirmity; so the two Disciples that went to Emmaus, doubted of Christs. Resurrection, to whom it was therefore said, O fools and slow of heart to believe all that the Prophets have spoken, Luke 24. 25. A third doubting there is that proceedeth from piety, because of astonishment and admiration, which makes a man to seem to doubt what he doth most stedfastly believe, (And such a doubting we read of in the blessed Virgin, Then said Mary unto the Angel, How shall this thing be, seeing I know not a man? Luke 1. 34.) I answer then according to this distinction; First, If the doubt concerning our being in the state of true Christianity, proceed from piety or admiration, it is exceeding commendable, we have an excellent president for it, the man after Gods own heart, who twice spoke these words from Gods own mouth, for surely with his spirit, What is man that thou hast such respect unto him, or the son of man that thou so regardest him? Psalm 8. 4. and 144. 3. Nor is it possible for any one that hath indeed the Spirit of God, when he considers the immensity of Gods goodness and of his own unworthiness, not to make this doubt of admiration unto his own soul, What is man! what am I, a sinful man in my person, that thou hast such respect unto me? or What is the son of man! what am I, a sinful man in my nature, that thou so regardest me?

Secondly, If the doubt concerning our being in the state of true Christianity, proceed from infirmity, it is at all times excusable, because though the spirit be willing yet the flesh is weak; (Mat. 26. 41.) and at sometimes almost commendable, when either by our omissions of piety we have quenched, or by our commissions of impiety we have grieved the Holy Spirit of God, whereby we are sealed to the day of redemption; In this case of spiritual leprosie, Gods answer to Moses concerning Miriam, may be taken as a full determination concerning us; If her Father had but spit in her face, should she not be ashamed seven [Page]days? Let her be shut out of the camp seven days, and after that, let her be received in again, Numb. 12. 14. Si pater terrenus aliquod gravis in eam irae signum edidisset, puderet eam saltem septem Dies redire in conspectum ejus, saith Junius; If her father on earth had shewed some great sign of anger against her, she would for shame not presently rush into his sight, but would forbear to come before him, for one seven days: The explanation is very punctual, and we cannot but see that in God Almighties own Logick the argument is good from our Father on earth, to our Father in heaven; Hence that prayer of sorrowful David, Cast me not away from thy presence: He confesseth he durst not come into his sight, and prays that he might not be for ever banished from it, Psal. 51. 11. and again, redde mihi laetitiam salutaris tui, Restore unto me the joy of thy salvation: Having grievously offended his God, he could not but discover in his own soul the signs and tokens of that offence: therefore he prayes God to restore unto him the joy of his salvation: For had he not in his blood-guiltiness lost the joy of his salvation, he might in his impenitency have lost the enjoyment of it: Good Lord, that we should so out-strip this holy man in our sin, and come so short of him in our repentance! This is certainly a ready way not to strengthen our faith, but to weaken it; not to lessen our doubtings, but to increase them: yea to turn our doubtings into distresses, and our distresses into despair, and our despair into damnation.

Thirdly and lastly, if the doubt concerning our being in the state of true Christianity, proceed from infidelity, it is neither commendable nor excusable in any; nay it is so far from being commendable in any, that tis altogether inexcusable in all: For such a doubt supposeth not a weakness, but a want of faith, and consequently sheweth the man that hath it, to distrust his Saviour, not himself, and to remain still in the state of infidelity, notwithstanding God calleth him so earnestly to the state of faith: Wherefore since without faith it is impossible to please God, (Heb. 11. 6.) such a doubting of infidelity must needs leave him that hath it, under Gods most heavy and more just displeasure; under his most heavy displeasure, because he embraceth not reconciliation when it is offered; & under his most just displeasure, because he believeth not him that offereth it. This is the reason of the Apostles [Page] exceeding pathetical exhortation, Take heed brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God, Heb. 3. 12. The heart is made evil by unbelief, and shews it is so by departing from the living God; so that we are advised and exhorted to take heed of unbelief, as we would take heed of an evil heart, and of departing from the living God. Tis at first, [...], an evil heart o [...] [...]nfidelity; tis at last [...] an evil heart of apo [...]tacy, [...], in apostatizing from the living God: But we must here take heed that we confound not together the doubtings of infirmity and of infidelity; The one saith, Lord I believe, help thou my unbelief: the other cannot say, Lord, I believe: The one dare not trust himself, but the other will not trust his Saviour; a doubting of infidelity rejecteth faith, but a doubting of infirmity desireth it. For though doubting cannot be in faith, yet it may be in him that hath faith; Saint Peters faith could not doubt, yet himself doubted; so saith the text; when he saw the wind boistrous, he was afraid, and beginning to sink, he cryed, saying, Lord save me, Mat. 14. 13. Though he was full of fear, yet he was not empty of faith, For he cryed, saying, Lord save me.

And therefore we may not say of any other in his case, more then our Saviour Christ did say of him, O thou of little faith, wherefore didst thou doubt? Mat. 14. 31. O thou of little faith, not, O thou of no faith; for he did fully believe in Christ, and did only misdoubt himself; And surely it would not be much amiss if every confident man would do so too, and ask himself the question which Christ asks Saint Peter, Lovest thou me? John 21. 17. and ask it again and again, and not be grieved at the often asking it; dost thou indeed love thy Saviour? lovest thou him who died for thee? lovest thou him who loved thee with an everlasting love? For the more you are assured in your own heart that you love your Saviour, the more will he assure you of his everlasting love.

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CAP. II. Of the knowledge of the state of true Christianity.

SECT. I. The knowledge of our being in the state of true Christianity, is from our keeping the words of Christ; And that Antinomians cannot truly be (and much less know they be,) in the state of true Christianity.

HE that is in the state of true Christianity cannot but desire to know it, and he that knows himself to be so, cannot but exceedingly rejoyce and triumph in that knowledge: Accordingly after the discourse of the state of true Christianity, in the next place we ought to enquire concerning our own knowledge of that state; for that man can scarce be thought to believe the life everlasting, who labours not to be very well assured that he himself is in the way which leadeth unto that life; and he can never be assured that he is in the way of righteousness, but by the practice and the love of righteousness; Therefore if it be demanded, how any Christian may know that he is in the state of true Christianity, I must answer, meerly by loving and obeying his Saviour Christ: For indeed so Christ himself hath answered, If any man love me, he will keep my words, John 14. 23. All that are in the state of true Christianity, do entirely love our Saviour Christ: and all that love him, do keep his words, that is to say, All his words; for Christ leaves out none, no more must we: so saith the Holy Prophet, For I have an eye unto all his Laws, and will not cast out his commandments from me, (Psalm 18. 22.) He had said in the verse before, [Page] I have kept the wayes of the Lord, and have not forsaken my God as the wicked doth; and he gives this for the reason of that saying, For I have an eye unto all his Laws: Tis this alone that keeps us from apostasie or forsaking God, even the having an eye unto all his Laws; For many that are very wicked, have an eye to some of his Laws, that they may the more securely act their wickedness against the rest; Wherefore we must keep all his Laws or words, not only in our memories to remember them, but also in our hearts to embrace them, and also in our works to do them; so Moses requires us to keep the statutes and Judgements of God, saying, Keep therefore and do them, Deut, 4. 6.

Tis a question among School Divine, An sit de ratione charitatis quod homo velit praeceptorum Dei regulam in omnibus sequi, Whether it be of the essence of true charity, that a man have a will to sollow the rule of Gods commandments in all things? and Aquinas determines it in the Affirmative; (22 [...]. qu. 24. art. 12.

But it is moreover determined by one who we are sure was more then an Angelical Doctor, even by our Saviour Christ, saying, Whosoever shall break one of these least Commandments, and shall teach men so, he shall be called the least in the Kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the Kingdom of heaven, Mat. 5. 19. If any of Gods commandments might be discarded or laid aside, then surely the least would claim the least observance: but the contempt even of the very least of them, will no less then cast us from heaven to hell in the day of Judgement: For so Saint Chrysostome expounds our blessed Saviours words, [...]: when you hear the words, He shall be least in the Kingdom of heaven, do not surmise any thing less, then that he shall be in hell, and in everlasting torments; For Christ here calleth the general resurrection and his own comming to Judgement, the Kingdom of heaven, because they will make way for the full power and glory of that Kingdom; and tells us, that such an offender as shall not only practically, but also doctrinally offend against one of the least of his commandments, not only doing wickedly himself, but also teaching others so to [Page] do, shall be called the least in the Kingdom of heaven, that is, shall be accounted as one rejected or a cast-away at his comming to Judgement; for such a man never was truly in the love of God, nor was the fear of God truely in hin; For had his heart been seasoned with the fear of God, he would have been afraid to have lifted up his hand against the least of Gods commandments by a wilful breach thereof, & much more to have lifted his heel against them all, (for whosoever offendeth in one point thereof is guilty of all, Jam. 2, 10.) by denying them to have the force of his commandments; as if Christ had come to abolish the Law, when indeed he hath established it, Rom. 3. 31. This is such a point of Divinity as is now most necessary for all, & can be offensive to none but only such men as may pretend Vertuosi, but act Banditi, as may pretend Saints, but act the most desperate and wilful sinners, resolving to maintain such opinions as are most agreeable with their practices, because they resolve to maintain such practices as are like to be most agreeable with their interests: I will only ask their consciences, whether it can proceed from the love of God, or rather from the love of Mammon, that they are desirous to advance the wicked precedents of men, against the most righteous precepts of Christ, whereby they run headlong into such tenents as they may well be ashamed of in the worst times, as they must be afraid of in better times, as they will be both ashamed and afraid of, when time shall be no more: Excellently Saint Greg. in his Morals, Sola est quae fidei meritum possidet obedientia, sine qua quisque infidelis esse convincitur, etiamsi fidelis esse videatur: Tis only obedience that maketh or sheweth faith to be a saving faith, without which every man is but an infidel, though he may pretend very much to be one of the faithful; This is a new way of infidelity (even in the midst of faith,) you need not turn Mahometan or Pagan, to become an infidel, it will suffice if you only turn Antinomian; And this is too too palpable, that since we have lost our obedience, we have found none of the blessings promised to it, Deut. 28. but have been a burden to our selves, a reproach to our neighbours, a seorn to our enemies, a laughing stock to all, a pitty to none.

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SECT. II. Three practical Principles necessary to be maintained by all those who desire to be good Christians, and to know themselves to be in the state of true Christianity: the first, That Christ hath words to be kept as well as to be believed; The second, that true love of Christ will make us labour to keep his words; The third, That true faith in Christ, was never yet without this love.

THere are three practical principles which all those must hold, who will be good Christians, and know themselves to be in the state of true Christianity; The first principle is this, That Christ hath words to be kept as well as to be believed; precepts as well as promises; and therefore [...]o preach the Gospel of Christ, is not only to preach faith in his promises, but also to preach obedience to his precepts; and they who leave out this latter part, preach but a half Gospel, which may shew the glad tidings', but not effect the good work of our salvation: For the precepts lead directly to the promises; and the way to obtain that which God doth promise, is to love that which he doth command: Hence Saint James exhorts us to be doers of the word, and not hearers only, deceiving our own souls, Jam. 1. 22. This is the most miserable cheat of all cheats, to deceive our own souls, and cheat our selves of our salvation; And this we shall do if we be only hearers of the word, as it is a promise to strengthen our saith; and not also doers of it, as it is a precept to exercise our obedience; For Saint Paul tells us plainly, that even the Gospel, the preaching of Jesus Christ was made known to all nations for the obedience of faith, Rom. 16. 25, 26. Not for the assent or perswasion only, but also, and much rather for the obedience of faith.

The second Principle of good Christianity is this, That the true love of Christ will make us labour with all our might to keep his words: For this is substantia Christianismi, the very substance of the Christian Religion; so Saint Paul saith expresly, Circumcision is nothing, and uncircumcision is nothing, but the keeping[Page]of the commandments of God, 1 Cor. 7. 19. as if he had said, External rights and professions are nothing to the Substance of Christianity (though to the order of it; they may be much) but the keeping of the commandments of God is all in all; And this is the true touchstone of the soul, to try whether it it be made of dross, or of purer metal, whether it love God or Mammon, as its chiefest good: For he that cares not to thwart Gods will to fulfill his own, is certainly in the state of sin, and not in the state of Grace: For he loves his pleasure, or profit, or preferment better then God, who for his pleasure, or his profit, or his preferment cares not to break Gods commandments. The Casuists rule is undeniable, Constituitur in honore ultimus finis, si ob honorem consequendum non curat quis offendere Deum mortaliter, (Cajet. Sum.) and again, Si paratus sit non curare de praecepto: He that so resolves upon riches, or honour, or any thing of this world, as to break through a commandment to come by it, is not yet a true lover of God; but loves only himself, nay the worst (though truest) part of himself, his sinfull affections; and is not yet a new Creature, because he hath not yet in him faith working by love, to make him so: For faith working by love, and a new creature, are one and the same thing in Saint Pauls account, as appears, Gal. 5. 6. and Gal. 6. 15. in the former place he tels us, that which availeth in Christ Jesus is a faith which worketh by love; in the latter place, that tis a new creature: For in Christ Jesus neither circumcision nor uncircumcision availeth any thing, but faith which worketh by love; Gal. 5. 6. For in Christ Jesus neither circumcision availeth any thing nor uncircumcision, but a new creature, Gal. 6. 15. Compare these two places of Scripture with that other formerly cited, out of 1 Cor 7. 19. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God, and you will see the cord, which either draws or knits us unto Christ, to be made up of these three links, keeping the Commandments of God, A faith which worketh by love; and a new creature: This three fold cord is not easily broken, and cannot possibly be untwisted: In that it is not easily broken, it may comfort the good Christian against the fear of being a Castaway: but in that it cannot possibly be untwisted, it must distinguish him from one that is so; [Page] For he hath not one of these truly, that hath them not all three, and he that hath them not all three, (at least in his purpose and and desire, where he is defective in his practise and actual performance) is not yet in Christ Jesus: For the love of Christ constraineth us, because we thus judge, thaet if one dyed for all, then were all dead; and that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again, 2 Cor. 5. 14, 15. The love of Christ is a constraining love, impatient either of denial or of delay, and the more impatient of delay, for fear it should end in a denial: The love of Christ constraineth, not courteth, those who are in Christ, to live not to themselves but to their Saviour, by whose death they have already obtained the life of grace, and by whose resurrection from death, they hope to obtain the life of glory.

The third principle of good Christianity, is this, That true faith in Christ was never yet without true love of Christ; And this much we have learned from our Saviours own mouth, who when he was asked a question that concerned faith, returned his answer concerning love: For so we find St Judes question, Lord, how is it that thou will manifest thy self unto us? John. 14. 22. But our Saviours answer is this, If any man love me, he will keep my words, v. 23. The question was made concerning the manifestation of Christ unto the soul, which is by faith: but the answer was only concerning love: and since our Saviours answer may not be thought impertinent, or improper, we must conclude that true faith in Christ cannot be without true love; wherefore the Solifidian must either say, That he may have true faith without Christs manifesting himself unto his Soul; or shew, that Christ hath manifested himself unto his Soul, by loving him and keeping his words: Saint Jude himself thus understood our Saviours answer, and thus in effect explaineth it (in his Epistle) for our better understanding: saying thus, But ye beloved, building up your selves on your most holy faith, praying in the Holy Ghost: v. 20. There's Christ manifested unto the soul by faith; a most pious faith, for tis praying; a most holy faith, for tis praying in the Holy Ghost: not despising, much less destroying either the house, or the exercise of prayer: and again, Keep your selves in the love of God, [Page]looking for the mercy of our Lord Iesus Christ, to eternal life, v. 21. There's that holy faith shewing it self by love, teaching a man to forsake all things else, to gain Christs love, and to forsake himself, to keep it, not looking after that fading life which he hath in himself, but after that eternal life which he hath in Christ: There is in man a two fold manifestation, and a twofold love: for either we are manifested unto our selves, and love our selves; or Christ is manifested unto us, and we love our Saviour; For this purpose the Son of God was manifested, that he might destroy the works of the devil, 1 John 3. 8. He was manifested in his own own flesh to destroy sin: and for the same purpose is he also manifested in our spirits; and accordingly till he be there manifested, we are so far from destroying sin, that we wholly delight in it: For as long as we are manifestd to our selves, our love is wholly of our selves, either of our pleasures, to defile the flesh, despise dominion, and speak evill of dignities, (ver. 8.) such a licentiousness as hates to be controuled, and much more to be confined, and therefore hates the dominion and dignities which God hath ordained to controul and to confine it; Or we are lovers of our profits (as in ver. 11.) They have gon in the way of Cain, and ran greedily after the error of Balaam, for reward; and perished in the gain saying of Core; where Balaam, though put in the Second place, yet is clearly the first mover in the way of unrighteousness: for Cain and Core both do homage unto him: For Cain is ready to kill, and Core is ready to rebell, if Balaam once run greedily after reward: Such are we whiles we are manifested to our selves, even lovers of our selves, in our pleasures, to all abominable licentiousness, in our profits to all abominable out-rages; and such are the cursed effects of our self-love, even murders and seditions: So that in truth we are selfhaters whiles we are self-lovers: for we have our woe denounced against us, Woe unto them (v. 11.) Praedicit eorum exitium, quoniam Cainum impudenti malitia, Balaamum turpi avaritia, Core d [...]nique factioso & ambitioso ingenio referunt, saith Beza in his short notes: He foretelleth the destruction of such men, because they follow Cain in his impudent malice, Balaam in his filthy coveteousness: and[Page]Core in his factious and ambitious unruliness, But if Christ be manifested unto us, our love is wholly of him, and we will never think that we can sufficiently express that love. We will labour to build up our selves in our most holy faith, delighting in those things that are for Edification, not for destruction, and being afraid of that faith which is more for pulling down then for seeting up of holiness; for we may not so build up our selves, as to throw down others: Praying in the holy Ghost, that is, praying in such a manner as that he may pray in us, and in such a form as that he may pray with us, not pinning those prayers upon the spirit of God, which a sober man would be ashamed to speak, and a conscientious man must be afraid to hear: Keeping our selves in the love of God, and loving whatsoever may be a means to keep us in his love, as his word because it instructs us, his authority because it restrains us, his ordinances because they confirm and strengthen us; having our eyes and our hearts alwayes lifted up to heaven, looking for the mercy of our Lord Jesus Christ unto eternal life; This is the only way to be assured that Christ is manifested unto our souls, if indeed we thus entirely love him; For our faith makes us accepted in Christ, not so much from the strength of its perswasion, as from the sincerity of its affection; and is therefore called by Saint Paul, [...], a faith which worketh by love, Gal. 5. 16. There is no moral certainty to others of our being in Christ without this love: In this the children of God are manifest and the children of the devill: whosoever loveth not righteousness is not of God, neither he that loveth not his brother: 1 Iohn. 3. 10. There can be no theological certainty to our selves of being in Christ without this same love, as it follows v. 14. We know that we have passed from death unto life, because we love the brethren: He that loveth not his brother abideth in death: And again, cap. 4. v. 13. Hereby know we that we dwell in him and he in us, because he hath given us of his spirit, and sure we are that spirit is the Spirit of love.

Thus if we love, we shall be assured of love: and the more we find that we do love, the more we shall find that we are beloved: What have we then to do, who profess our selves Christians, [Page] but to walk in love, as Christ also hath loved us, (Eph. 5. 2.) and by this love, to give our selves unto him, who hath given himself for us? So shall we also, (in him,) be made an offering, and a sacrifice to God, for a sweet smelling Savour: being made partakers of the greatest glory that is incident to the creature, even to be an offering and a sacrifice to the Greator, and of the greatest blessing that is incident to that glory, even to be an offering and a sacrifice for a sweet smelling Savour unto him; That he smelling the smell of the Goodly raiment which we have borrowed from our Elder brother, may bless us, and say, See the smell of my Son is as the smell of a field, which the Lord hath blessed. (Gen. 27. 27.) God the Son hath blessed that soul, to which he hath given this sweet smelling Savour and God the Father will bless it: and God the Holy Ghost will continue the blessing for ever more: Amen.

CAP. III. Of the Comforts that arise from the knowledge of our being in the state of true Christianity.

SECT. I. The first comfort arising from the knowledge of our being in the state of true Christianity, is, That we are thereby assured of the love of God.

MANY are the comforts of those who know they are in the state of true Christianity; but they are all reducible to these three Heads, That they are assured of love from God, of communion with God, and the continuance of that communion: Three such comforts, the least whereof is able to outweigh all that can be put against it, not only in the balance of the Sanctuary, but [Page] also in the scales of right reason: For man naturally doth love God above his life, and doth desire communion where he loveth, and doth exceedingly delight in the continuance of that communion; So that the comfort which ariseth from the knowledge of our being in the state of true Christianity, consists of these three degrees: 1. That we are thereby assured of the love of God: 2. That we are thereby assured of communion with God: 3. That we are thereby (on Gods part) assured of the continuance of that communion: which must needs bring heaven down to us, if not carry us up to heaven.

The first degree of this comfort is that we are assured of the Love of God, in whose presence is the fulness of joy, and at whose right hand there is pleasure for evermore, Psal. 16. 12. For God is not as man that he should be changeable in his love, but his love is like himself, without beginning or ending: He loves not more or less in process of time, as men do; and if he did, we should have but small comfort of his love. For love that is in time, is but for a time, & not for all times, it will be sure to choose the best time; If Gods love were such, woe would be to us upon whom are come the last and the worst times of this wicked world, and therefore the last because the worst; The worst as farthest from God, and for that reason the last, as neerest their own destruction: Were Gods love to have a beginning in such times as these, both they and it would quickly have an ending; his love would end; and the times would end, which are supported only by his love, and we should all suddenly pass from a most wicked time, to a most woefull eternity: We must therefore say of Gods love to our souls what himself hath said of it by the mouth of his holy Prophet, Yea I have loved thee with an everlasting love, therefore with loving-kindness have I drawn thee, Jer. 31. 3. in that he hath drawn us to himself, tis an argument he hath loved us with an everlasting love; wherefore every one whom God hath drawn unto himself by the bands of the Christian Religion, is bound to believe that God hath loved him in Christ, from all eternity, and will love him to all eternity if he abide in Christ, the Son of his love: Thus hath Saint Paul joined these two titles both together, beloved of God, called to be Saints, Rom. 1. 7. taking it for a proof that they were beloved of God, because they were called to be Saints; And yet we may [Page] still admit the School distinction of Gods love Secundum affectum, & Secundum effectum: not as setting forth a new love of God, but only new effects of his former love; For though his love be eternal and alwayes the same, yet the effects, the benefits thereof are temporal and various, according to our various temper or disposition to receive them: And particularly, the assurance of his love to our Souls, is in time, and not till such time as we have approved our selves to love him: And hence it is that our love to God is reckoned up before Gods love to, us, even that love whereby he loved us in his holy purpose of eternity; We know that all things work together for good to them that love God, to them who are the called according to his purpose, Rom. 8. 28. in which words our love is put before Gods love, not that it is so in it self, but that it is so in our experience: We must love, before we can know that we are beloved; for though we are called according to his purpose before we can love him, yet we must love him before we can know that we are called according to his purpose. Hence Saint John writeth to an honourable Lady, as if she had been elected but then when she walked in the truth; and yet Saint Paul saith plainly, we were elected in Christ before the foundations of the world, Eph. 1. 4.

And these two will very well agree; for we are not Gods elect in the judgement of our own consciences, till we have used all diligence to make sure our calling and our election: we cannot know that we are elected in Christ, till we can find that we are approved in him: Hence electus in Christo, and probatus in Christo, are but several expressions of the same spiritual blessing in Christ; Apelles approved in Christ, and Rufus elected, or chosen in the Lord, Rom. 16. 10, 13. set forth to us two several good Christians, but only one true being in Christ: for he that is elected in Christ, is also approved in him: And till he can make good his approbation, he cannot make good his election: whereas on the other side, he that can make it appear that he is approved in Christ, by being in the state of true Christianity, needs not doubt of his being elected in him: for knowing that he loves his Saviour, he shall much more know that his Saviour first loved him: since no man can be so well assured that he loves God, as he must be assured that God is love for the former assurance [Page] is from the testimony of his own conscience, but the latter is from the testimony of Gods most holy and infallible word.

SECT. II. The second comfort arising from the knowledge of our being in the state of true Christianity, is, that we are thereby assured of communion with God; the cause, the work, and the effects of that communion. The cause of it is God; The work of it is contemplation of God, and consultation with God; The effects of it, that it makes a man live for, to, with, and in God.

HE that will truly comfort himself in his communion with God, must first consider the cause of that communion, and then after that the communion it self, and its effects. The cause of that communion is only Gods own free grace, and undeserved goodness, in coming unto us, when we were unworthy, if not unwilling to come unto him.

For all the love that we can possibly bestow upon our Saviour, and all the obedience that we can possibly bestow upon our love, are not a sufficient invitation for such a heavenly guest to come unto our souls, and much less a sufficient entertainment for him, when he is come: Let us view that scala salutis, that Jacob's ladder whereby we climb up to heaven, set down, Rom, 8. 29, 30. we shall find in it five several steps or degrees, and God freely coming unto us in them all; The five steps whereby we ascend up to heaven are these: ¹ Precognition, ² Predestination, ³ Vocation, ⁴ Justification, ⁵ Glorification: For whom he did ¹ foreknow, he also did ² predestinate to be conformed to the image of his son; whom he did predestinate, them he also ³ called: and whom he called, them he also ⁴ justified, and whom he justified, them he also ⁵ glorified: Here are five steps in our ascending up into heaven, & God freely comes to us in every one of them: He did foreknow, there he comes to us in the first step, that of precognition: He did predestinate, there he comes to us in the second step, that of predestinacion: He also called, there he comes to us in the third step, that of vocation: He also justified, there he comes to us in the fourth step, that of Justification: He also glorified, there he [Page] still comes to us in the fifth and last step, that of glorification: What shall we then say to these things? If God be for us, (and he is certainly for us whilst we are for him, 2 Chron. 15. 2.) who can be against us? He that spared not his own son, but delivered him up for us all, how shall he not with him also freely give us all things? (Rom. 8. 31, 32.) Nay rather, how hath he not already given us all things in him as our head? how will he not give them us with him, if we continue still his members? We have already all things in him by vertue of his merit; it remains only that we have them with him by virtue of his communion: God in giving his Son, gives himself; in giving himself, gives all things; for he is all in all: Nothing but God can give God to the soul of man; The Father gives the Son, the Father and Son give the Holy Ghost: For as the Father did heretofore come to us by the Son: So Father and Son do now come to us by the Holy Ghost: and do also by him make their abode with us: Hence that Apostolical benediction, The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all, Amen, 2 Cor. 13. 14. The grace is of God the Son, the love is of God the Father, but the communication both of grace and love is of God the Holy Ghost; communicatio Spiritus Sancti, (saith the Vulgar Latine) The communication of the holy Spirit be with you all; For our communion with the Father and with the Son, is by the holy Ghost. Thus we see, the cause of our communion with God, is God. Let us now consider the communion it self, that we may know our own happiness, in continuing and abiding with God.

This communion is heartily desired, and fully expressed by the Psalmist, when he saith, One thing have I desired of the Lord, which I will seek after; that I may dwell in the house of the Lord all the dayes of my life, to behold the beauty of the Lord, and to enquire in his Temple; Psalm 27. 4. Non dicit simpliciter potii à Domino, sed unum petii à Domino, quibus verbis ostendit se prae omnibus bonis, quibus, liceat in hac vita frisi, unum hoc extollere, si detur pacifice in domo Dei habitare, saith Musculus. He saith not simply, I have desired of the Lord, but one thing have I desired of the Lord, whereby he sheweth, this one thing is to him above all other things, that he might live peaceably in the house of God; And of this he saith, [Page] which I will seek after, that is, I will never give over seeking, till I have found it; and there is cause enough for this longing desire, for this indesatigable diligence; for it is to behold the beauty of the Lord and to enquire in his temple; Ad contemplandum, ad consulendum Deum; That he might contemplate God, or behold the beauties of the Lord, and that he might consult with God to enquire in his Temple: Tell me what can a sanctified ou [...] desire more in earth; tell we what can a glorified soul enjoy more in heaven, then the contemplation of God, and consultation with God; ut videam voluntatem Domini, saith the Vulgar Latine, that I may see the good will and pleasure of the Lord; ut videam pulchritudinem ejus, saith Saint Hierom: that I may see his beauty; and thence Hugo inferres, that in the contemplation of God is a double vision; Visio pulchritudinis, visio voluntatis; The vision of his beauty, the vision of his will; for the first, he alledgeth the words of the Prophet Isaiah, Thine eyes shall see the King in his beauty, Isa. 33. 17. For the second he alledgeth that saying of Saint Gregory, supernae curiae cives dum supra se voluntatem sui Conditoris semper aspiciunt, quod obtinere non valent, nunquam volunt: The Citizens of the heavenly Hterusalem, whilst they alwayes see the will of God, are ready to conform their wills to his will, and never desire what they cannot attain; This is the blessing they have who contemplate God, whether in earth or in heaven; and they who are in his communion, do not only contemplate him, but also consult with him; as they see his beauty, so also they enquire in his Temple; They consult with God, as with their friend, hearing him and asking him questions: maintaining familiar colloquies with him whilst they are in his communion, that as they are delighted by their contemplation of God, so they may be directed by their consultation with him: And this appears in that heavenly dialogue which we find in the eighth verse, My heart hath talked of thee, seek ye my save, thy face Lord will I seek; that is, my heart communing with it self, and with thee, makes me often hear thee saying, seek ye my face; and I cannot but answer, thy face Lord will I seek; here is a spiritual dialogue, God speaking to the soul, seek ye my face; and the soul answering him, thy face Lord will I seek; So Hugo, Benè dicit tibi dixit cor meum, quiaquaedam familiaris [Page]colloquutio, & delectabilis confabulatio est, inter Deum & cor justi: He well said, My heart hath talked of thee, or to thee; for there is a kind of familiar colloquie and a delightful discourse betwixt God and the heart of a righteous man: No tyranny can forbid this communion, for tis of the heart; no outrage can disturb it, for tis in the heart; no pleasure can divert or distract it, for tis the delight of the heart; My heart hath talked of thee, or with thee, desiring no other company to converse withall: He desires to hear no other voice talking with him, but that which saith, Seek ye my face; and as he desires it earnestly, so he answers it readily, Thy face Lord will I seek.

Facies Dei est praesentia ejus, saith Alensis, (par. 1. qu. 2. memb. 1.) The face of God is his presence, that is, the presence of his Grace, for by that alone do we in this life enjoy his communion; His natural presence in our souls may be by knowledge and understanding, whereby he makes man know him, and so he is present with many wicked men, with whom he will not communicate; but his gracious presence is in the will and affections, whereby he makes men love him, and so he is present only with good men, to whom by this his presence he doth also afford his communion; agreeable to this is Saint Augustines Doctrine, concerning the inhabitation of God in the souls of men, Inhabitator quorundam est Deus nondum cognoscentium Deum, ut parvulorum; quorundam vero inhabitator est, cognoscentium & diligentium; quorundam autem inhabitator non est, qui sc. sunt cognoscentes & non diligentes, de quibus, Rom. 1. Qui quùm Deum cognovissent, non sicut Deum glorificaverunt: (Aug. ad Dardanum.) God dwels in some who know him not, as in regenerated Infants: He dwels in others who know him and love him, as in religious men; but he dwels in none who know him and do not love him: of whom the Apostle speaketh, (Rom. 1. 21.) When they knew God, they glorified him not as God: He is naturally present with those that know him, or else they could not know him; but he is graciously present only with those that love him: Many have found his gracious presence, that knew him not; but none ever found it who loved him not: For love, as it is the cause of union, so also is it the cause of communion, which is indeed but a reciprocal or interchangeable [Page] union: God may be present where he doth not dwell, for whither shall I flee from thy presence? Psalm 139. 7. and such a presence of God is without his communion: But where he is so present as to make his abode or dwelling, there he hath communion with the soul: For this presence of God is in truth nothing else but his communicating of himself: Praesens autem est: in quantum praesentat seu praesentem facit beatitudinem quae est in ipso, in habitu tantum, ut in parvulis; in affectu tantum, ut in adultis: in habitu, effectu, et intellectu, ut in beatis, saith that excellent Schoolman Alensis par. 3. qu. 61. God is then present with the soul, when he represents unto it his own blessedness, either in habit or disposition, as in children that know him not, and yet love him: or in desire or affection, as to men that know him and love him; or in a habit, desire, and comprehension, as to the blessed souls that not only know and love, but also enjoy him.

So that according to the degrees of Gods presence, are also the degrees of his communion: where his presence is incompleat and imperfect, (as in grace,) there his communion is so too: where his presence is compleat and perfect, (as in glory) there so also is his communion; But it is best for us to examine the effects of our communion with God, in the presence of his grace, that so we the more may undoubtedly attain to a communion with him in the presence of his glory.

And these effects are excellently set down in few words by the Casuists, saying, Spirituale bonum Divinum consistit in amicitia inter Deum & hominem, ac per hoc in consentire, conversari, convivere & colloqui cum Deo; The blessing of the soul consists in this, that a man hath friendship or communion with God, and consequently that he lives for him by consent, lives to him by conversation, lives with him by cohabitation, lives in him by contentation: I will briefly explain them all, that the good Christian may know his own happiness, in that he is called to live in this communion, by vertue whereof, First he lives for God by consent. Fiat volunt as tua [...], Thy will be done, is a petition twice sanctified unto us by our Saviours own lips, in two several prayers; One of them taught us by his Doctrine in the Mount, Mat. 6. So that we cannot contemn his prayer, but we must also contemn his Sermon: The other taught us by his practice or example, Mat. 26. 42. where [Page] he made but one speech, yet three prayers, he prayed the third time saying the same words, ver. 44, It was one and the same expression of his voice, it was not one and the same elevation of his soul; therefore he prayed the third time, though he spake but his first words: We place the gift of prayer in the volubility of our tongues; our Saviour placed it in the groans of his heart; He prayed thrice in the same words; we use many words, scarce pray at all: It is the heart that pants it, not the tongue that chants it out, when we truly say, Thy will be done: Conformitas in volito formali must be in all our desires, where in volito materiali cannot be: Here was a conformity of our Saviours will with Gods will in what he desired formally in his intention, though a seeming nonformity in what he desired materially in his expression: And so it must ever be with us; For we are most sure that in this case, the Non Conformist cannot be a good Christian; but the want of conformity is the want of Christianity.

The second effect of this communion, is that the good Christian lives to God by conversation. Tis a pleasant contemplation of Aquinas, that local distance is no impediment in the Angels conversing one with another, or speaking one to the other, because that is a meer intellectual operation: In loquutione Angelorum nullum impedimentum praestat localis distantia, quia est mere intellectualis operatio; (Aqu. 1. par. qu. 107. art. 4.) But tis a much more comfortable assertion of the Apostle, that the distance of heaven from earth cannot hinder the conversation of man with God; for so much he plainly asserteth when he saith, For our conversation is in heaven, for whence also we look for the Saviour, the Lord Jesus Christ, Phil. 3. 20. In which words the Apostle affordeth us three observations concerning the heavenly conversation of good Christians; 1. that it is nothing else but a serious study and exercise of Christian piety, in imitation of Christ, to whom they are always lifting up their eyes, and their hearts: 2. that they only are true Christians who firmly and constantly exercise this piety; for they only have true faith in Christ, they only have a firm hope of immortality: 3. that we have all two great Motives for this exercise; the one is that Christ our Saviour, on whom all our hopes rely, and in whom all our joys are fixed, is in heaven; & thefore what have we to do on earth? The other is, that the same Christ will at the last day come from heaven, to judge us according to the works that we have done; therefore if [Page] we will have a favourable judgement, we must have an innocent conversation: Conversation is but a frequent conversion, and requires our often turning to God by our repentance, as we often turn away from him by our sins.

The third effect of this communion, is, that he lives with God by cohabitation; I am crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, Gal. 2. 20. Saint Paul by this losing his life, did indeed save it; had he kept his life in himself he might have lost it, by a temporal, a spiritual, an eternal death; for he would have been subject to the separation of his body from his soul, of his soul from grace, and of his soul and body from God: But having lost his life in himself, that he might keep it in his Saviour, he keeps it for ever: He keeps his natural life, which else he could not but lose; for his dissolution is not to him a death, but only a change, making good his We shall all be changed even before the last day: for he had a change only, when others had a death; Our departure hence if looked upon as a change, is our greatest consolation, (for it must needs be much for the better, because our corruptible shall thereby put on incorruption, our mortal shall put on immortality) But if looked upon as a death, must needs be our greatest horror and confusion; for that can only tell us of the destroying, not of the amending or bettering our present state and condition; He keeps also his spiritual life, so continuing as moreover improving it; His soul being more knit and united with grace then before; which is the spiritual life, the union of the soul with grace; for though we suppose it the same grace, yet the soul must needs be united to it the more neerly and the more firmly, the longer it abides in the communion of Christ, the fountain of grace; But we may well suppose the good Christian to grow in grace, since the Apostle so adviseth him, 2 Pet. 3. 18. and say that by communion with his Saviour, his soul is united to more and more grace, and that both most neerly and most firmly; so neerly as without a distance, so firmly as without a disunion: Lastly, He keeps also his eternal life, by living to and in his Saviour; that is, he presently enters his claim, that he may keep his right, though he happily stay a long time, before he enters possession: Hence the Apostle [Page] said, cupio dissolvi & esse cum Christo, I desire to be dissolved and to be with Christ, Phil. 1. 23. Tis all one for him to be dissolved, and to be with Christ; for he did live with Christ before his dissolution, and therefore cannot but live with him after it.

The fourth and last effect of this communion with God, is, that the good Christian lives in God by contentation; Hence it is that the outrages of this world may disturb or discompose, but not discontent him; For when he is weary of men, he can retire to himself; and when he is weary of himself, he can retire to his God; And though he be not weary of himself, yet he cannot be satisfied in himself, as long as he is absent from his God: Therefore he will be alwayes turning to him, and never satisfied with turning till he get within him: Turn again then unto thy rest O my soul, for the Lord hath rewarded thee; And why? Thou hast delivered my soul from death, mine eyes from tears, and my feet from falling; I will walk before the Lord in the Land of the living, Psalm 116. 7, 8, 9. We have been a long time turning, and we have turned again and again, but surely not unto our God, because not unto our rest; we have turned unadvisedly and irreligiously, for we have turned away from our peace and from our God; and therefore the more shall be our turnings in this sort, the more will be our troubles; But this holy man turns very advisedly; for he is sure to get rest by his turning: He turns unto God with a deliberate election, because he is sure in him to find joy and rest: Turn unto thy rest O my soul; he turns unto him with a zealous and a thankful affection, acknowledging his manifold spiritual and temporal deliverances; Thou hast delivered my soul from death, mine eyes from tears, and my feet from falling: Lastly, he turns to him with a firm and a constant resolution, of persisting and presevering in his thankful acknowledgements, I will walk before the Lord in the land of the living.

These be the effects and fruits of our communion with God, we have a league of friendship with him; and that friendship makes us more devoted to him then to our selves: And hence it comes to pass that we live for him by consent; live to him by conversation; live with him by cohabitation; live in him by contentation.

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SECT. III. The third comfort arising from the knowledge of our being in the state of true Christianity is, that we are thereby assured of the continuance of our communion with God: For his Desertion will be only for tryal, not for punishment, unless we become unfaithful and unfruitful.

TRue friendship consisteth in a proportionable communication of offices and of benefices; Amicitia consistit in analogica officiorum & beneficiorum communicatione: One friendly office, one friendly courtesie for another: So is it in our communion with God; The friendship on Gods part is wholly in giving benefits or blessings; the friendship in our part is wholly in returning offices or services; we receive benefits from him, he receives offices from us: Beneficium requirit officium, His benefice requires our office; and we cannot better befriend our selves, then by readily and faithfully serving so good a Master, who is more willing to pay us our wages, then we are to earn them, and is not willing to cast us off for every neglect or default in our services. It was a sad complaint of the Orator in behalf of that widow whom he lamented, Nescio an foeliciorem dicam quod talem virum habue [...]it, an miseriorem quod amiserit, I cannot tell whether I may call her more happy in that she once had so good a husband, or more unhappy that now she hath lost him; But God forbid this complaint should be verified of a soul espoused to Christ by a spiritual marriage, and associated with him by a spiritual communion. Therefore there is yet a third comfort arising from the knowledge of our being in the state of true Christianity; which is this, that we are thereby assured of the continuance of our communion with God, according to that triumphant exaltation of the Psalmist, But thy loving kindness and mercy shall follow me all the dayes of my life, and I will dwell in the house of the Lord for ever, Psalm 23. 6. Did my communion with God depend upon mine own deserts, I that could not invite him to me, might justly fear I should soon drive him from me; but [Page] now that it dependeth upon his mercy and loving kindness, I will hope I shall never lose it, though I know I can never deserve it: For what can love do else but love? what can goodness do but good? What can the fountain of mercy delight in, but in shewing mercy? Therefore though I sometimes step aside from him, yet I hope he will not forsake me; for he hath not only a preventing mercy to receive me, but also a following mercy to recall me; He came to me when I was out of the way, and will he go from me because I cannot constantly keep in it? No, His mercy and loving kindness shall follow me all the dayes of my life: For though men do follow, that they may receive; yet God doth follow that he may give, and that he may give pardon among the rest of his gifts.

This is the ground of my confidence, that I shall dwell in the house of the Lord for ever, and that he will continue his dwelling in my heart: For God doth not come to men with an intent presently to leave them; He comes to the devout foul, not as a guest to lodge for a night, but as a friend, or a lover, to abide for ever: The Psalmist reckons up four wayes of Gods discontinuing his communion with his servants; Ne abscondas faciem, ne declines in ira, ne dimittas, ne derelinquas, Hide not thy face, turn not away, leave not, forsake not, Psalm 27. 8, 9. Each of these is an interruption of Gods communion with us and our communion with him, but none of them is a total abruption of it; each of them is a breach, but none of them is a final breach.

The first breach is expressed by the hiding of his face: the second by turning away his face; the third by leaving us; the fourth by forsaking us: But this which is the greatest of all, is capable of a mitigation; for though he forsake us for a while, yet he will not forsake us for ever. The Psalmist that asks the question, Will the Lord absent himself for ever, and will he be no more intreated? Is his mercy clean gone for ever, and is his promise come utterly to an end for evermore? Hath God forgotten to be gracious, and will he shut up his loving kindness in displeasure? Answers it negatively, in that he checks himself for asking it, saying, It is mine own infirmity, Psalm 77. 8, 9, 10. And agreeable to this Doctrine is that [Page] distinction of the Schools, desertio explorationis, & Poenae; There is a twofold spiritual desertion, a Desertion of tryal, and of punishment; by the first, God may, and often doth withdraw his presence from his best servants to prove them, but not by the second to punish them, (taking punishment properly not as the chastisement of a loving Father, but as the vengeance of an angry Judge.) Thus saith the Evangelist, Jesus having loved his own, which were in the world, he loved them unto the end, John 13. 1. If he had not loved them, he would never have come to them; and loving them to the end, how shall he depart from them? And lest we should think this peculiarly spoken of the Apostles (contrary to that rule of Rom. 4. 23, 24. Now it was not written for his sake alone, that it was imputed to him, but for us also to whom it shall be imputed; where we may plainly see that the Scripture, though it often is but particular in the occasion, yet is alwayes universal in the instruction,) I say, lest we should think this occasionally spoken of the Apostles, Saint Paul saith it also Doctrinally of all others, whom God hath been pleased to call to his communion, Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ, 1 Cor. 1. 8. And he gives the reason of his Doctrine in the next verse, God is faithful by whom ye were called unto the fellowship of his Son Jesus Christ our Lord: as if he had said, he hath converted you, and he will confirm you, not for a while, but unto the end, and the reason is, because he is faithful: He hath called you to the fellowship or the communion of his Son Jesus Christ, and he will keep and confirm you in it unto the end: He forsakes not the fellowship which himself hath ordained, for he is faithful: He hath ordained that you should have fellowship with him in his Son, and he is so faithful to his own ordination that he gives his Holy Spirit to call you to, and keep you in that fellowship, to the intent you may be joyned with him in the communion of grace, till he bring you to the communion of glory: So that the fault is wholly our own if God make not his perpetual abode with us, after once he is come unto us; Tis because either we do not stick to our Saviour the Son [Page] of his love, or because we do stick to our sins which he cannot love. For he will not constantly abide either with an unfaithful or with an unfruitful soul: The unfaithfull soul forsakes his communion, the unfrui tfll soul forgets it: [...], saith Aristotle, Children are the bond of Wedlock: Nay God saith so too; Now this time will my husband be joyned unto me, because I have born him three sons, Gen. 29. 34. Therefore was his name called Levi. The Levite had his name from conjunction; for shame let him not be the author of separation: And again yet more fully, God hath endued me with a good dowry; now will my husband dwell with me, because I have born him six sons, and she called his name Zebulon, Gen. 30. 20. Zebulon, id est, donum cohabitationis, saith Tremelius, Donatum filium ad conciliandam cohabitationem viri, a pledge or pawn of the husbands dwelling with his wife, and delighting in her society.

So is it also in the Spiritual Matrimony, in the Marriage of the soul with Christ; That he may betroth us unto himself for ever, he doth betroth us in righteousness and judgement, in loving-kindness, and in mercies, and in faithfulness, Hos. 2. There is righteousness and faithfulness, as well as there is loving-kindness and mercy in this blessed wedlock: Righteousness and faithfulness required on our parts, as well as loving-kindness and mercies on his part; and we must take heed of losing the righteousness and the faithfulness, for fear we should lose the loving-kindness and the mercies: Gratia est habitus mentis totius vit [...] ordinativus, Grace is a habit of the mind ordering the whole life, saith Alensis par. 3. qu. 61. m. 2. In what but in righteousness? Grace ordereth the whole life in righteousness, will not suffer any part of it to be spent in unrighteousness; so likewise saith Saint Paul, Grace reigneth through righteousness to eternal life, Rom. 5. 21. Take away the righteousness, take away the reign of grace: take away the reign of grace, and farewell to the reign of glory, unless you will look for glory without eternal life. O blessed Jesus who art the only guest and joy of religious souls! I confess that [Page] I am not worthy thou shouldest once come under my roof; yet I beseech thee to make me fit for thine everlasting abode; That I being faithfull and fruitfull in all righteousness unto the death; may receive of thee a Crown of life, who didst dye for my sins, and rise again for my Justification, and now sittest on the right hand of God, making intercession for me: Thou hast been the Mediator of this blessed communion betwixt God and my soul; O be thou also the preserver of it, that in it, and for it, I may bless and praise thee with the Father and the Holy Ghost, one God world without end, Amen.

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Christ reteined in the true Christian Communion.

Now I beseech you brethren, mark them which cause divisions and offences contrary to the Doctrine which ye have learned, and avoid them; for they that are such, serve not our Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple, Rom. 16. 17, 18. Nec Haereticus pertinet ad Ecclesiam Catholicam quae diligit Deum: Nec Schismaticus, quoniam diligit Proximum: Aug. de fide & Symbolo cap. 10. Neither doth a Heretick belong to the Catholick Church, because she loves God; nor a Schismatick, because she loves her neighbour.

The Prooem. Christian Communion is to be considered in its Authority, in its Excellency, and in its Sincerity.

GReat are the divisions of wicked and ungodly men, whilst at first they run away from God; and as great are their distractions, when at last they run away from one another: It is their sin that they will needs be at enmity with God; it is their punishment that they cannot but be at enmity among themselves: This small Treatise endeavours either to keep us from this great misery, or to recover us out of it; either to prevent it from coming upon us, or to redress it when it is come: For it calleth us to unity against division, to constancy against distraction, (since there can be no constancy where there is no unity) It calleth us to a communion with Christ and with his Church; which communion must have unity from the nature, and constancy from the author [Page] of it; For our Saviour Christ is the same yesterday to day, and for ever, Heb. 13. 8. and as he is unchangeable in himself, so he desires to be found unchangeable in his members; He will have them the same yesterday, and to day, and for ever; And indeed so they are, for they do partake of the constancy, who were real partakers of the unity in the Christian communion, which is betwixt Christ and his Church: Those Christians do shew forth a kind of immutability or unchangeableness, by their constancy in religion, who truly have communion with Christ, in the unity of his Church: For they cannot run a gadding after other mens phansies who are really established in their own consciences: They know they have met with the true Christ already, and therefore look not after false Christs; and regard not them who say, loe he is here, or loe he is there; They have found him in his Church, and will not look for him in the desert or in the secret chambers; For Christ having said to his Church, Loe I am with you alwayès, even to the end of the world, would not have us think that we can be with him, if we will not be with his Church. Therefore we must look for Christian communion in Christs Church, though we must not look for it only in his Church, but also, & much rather in himself: For in truth, Christ and his Church do make but one true Christian communion; Accordingly it will be necessary to consider this communion, first in its authority, for that Christ calleth us thereto by his own authority as the head, and the Church calleth us thereto by the authority of Christ as his body.

After that we shall consider the same communion in its excellency; for authority and excellency are reciprocal in Gods commands; He commonly commaning that with the greatest authority, on which he hath bestowed the greatest excellency.

And lastly, we shall consider the same Christian communion in its sincerity; for in spiritual exercises or duties of the soul, such as is the desire and practice of this communion, the greatest part of the excellency consisteth in the sincerity; for God the seer and searcher, and judge of hearts, accounteth nothing excellent in his service, but what proceeds from the heart.

Lord make me earnestly desire this Christian communion, [Page] for its authority, as proceeding from Christ the eternal Son of God, make me highly admire this communion for its excellency, as continuing with Christ; make me cordially embrace this communion for its sincerity, as wholly ending in Christ.

A true Christian communion indeed, which hath its beginning from Christ, its continuance with Christ, its end in Christ; which is [...], ex ipso, per ipsum, & in ipsum, which is of him, and through him, and to him, (as the Apostle speaks, Rom. 11. 36.) Because it is of him, it hath great authority; because it is with him, it hath great excellency; because it is to him, it hath great sincerity.

CAP. I. Of Christian Communion in its Authority.

SECT. I. Christ requires our Communion by his own authority, as our Head: which hath the most noble and most powerfull influence upon the members. The nature, the reasons, the cause, the proofs of our communion with Christ.

COmmunion with Christ is the only way to Salvation by Christ; for if we embrace not his Communion here, we shall not enjoy his Salvation hereafter: For Christ as man, is the head of our Christian Communion, though as God, he be not only the commander of it by his word, but also the defender and maintainer of it by his power, so that the gates of hell are not able to prevail against it; And this is Saint Augustines Judgement upon those words of our blessed Saviour, John 1. 5. I am the true Vine: That our Saviour spake those words, Secundum quod caput Ecclesiae, as he was the Head of the Church, that is, according to his humanity, [Page] whereby he is of the same nature with us men, as a Vine is of the same nature with its branches. Nor can there be a fitter similitude to express the communion of Christ with his Church, then is this of a Vine with its branches: For as a Vine in the winter is without its branches, so was Christ in his passion without his disciples: for they all forsook him and fled, Mark 14. 50. And as a Vine when it is without its branches is without it is beauty; so it is said of Christ, whiles he was yet without its disciples, hanging upon his cross, He hath no form nor comeliness; and when we shall see him there is no beauty that we should desire him, Isa. 53. 2. And as a Vine is first planted in the earth before it brings forth branches; So was our Saviour first laid in the earth before his Church was increased and multiplied And as the Vine is the basis and foundation which sustaineth the branches, so is Christ the foundation of his Church: Other foundation can no man lay, then that is laied, which is Jesus Christ, 1 Cor. 3. 11. The fellow-labourers with God (spoken of in the ninth verse) may help under prop the branches: but tis only the Vine that can sustain them: And as the branches have all their greeness, and growth, and fruit, from the Vine: So hath the Church all its beauty and nourishment and increase from Christ; and as the Vine doth transfuse its nature, and therewith its vertue into the branches, so doth Christ communicate to his members his name, whereby they are called Christians, his vertue whereby they are made Christians, nay the very nature and being of his filiation or Son-ship, as far as it is communicable, in that he makes them the Sons of God with himself, though not by nature, yet by adoption and Grace: Lastly (which is Saint Augustines observation) As the branches are the most contemptible of all sorts of wood when they are off from the Vine, but the most glorious whiles they are on it: so is it with men, whiles they are without Christ, they are most base and contemptible. Saint Peter can liken them to nothing but to dogs or swine, But it is hapned to them according to the true proverb, the Dog is turned to his own vomit again, and the Sow that was washed to her wallowing in the mire, 2 Pet. 2. 22. But whiles they are in Christ, they are glorious and excellent above all others; the same Saint Pteer labours for variety of titles to express their excellency, But ye are a chosen generation.[Page]a royall Priesthood, an holy Nation, a peculiar People, 1. Pet. 2. 9 Nay yet more, Partakers of the divine nature, having escaped the corruption that is in the world through lust, 2 Pet. 1. 4. In his first list of titles he makes them much more then other men: but in his Second, he supposes them little less then God: Christ as man, communicating to his members the excellencies of his humanity, making them a chosen, a holy, a peculiar people; and as God, communicating to them the excellencies of his Divinity, making them partakers of the divine nature: In capite tria possumus considerare, saith Aqu. (tertia par. qu. 8. ar. 1.) Ordinem, perfectionem, & virtutem: we must consider in the Head these three things; That it is the highest part in order; The noblest part in perfection, and the chiefest part in operation; And so is Christ to be considered as Head of the Church. 1. That he is the highest part in order; for he is neerest the most high, in whom alone men and angels are brought near unto God; For the distance betwixt finite and infinite, must needs be infinite; The Angels then being finite, no less then men, are in the same parallel or equi-distance from infinity, and cannot be Mediators to bring us unto God: Only he that hath joined finite and infinite in one person, can join them together by his mediation. 2. That he is the noblest part in perfection, because he alone had the fulness of Grace and truth: all others have received from him; and of his fulness have all we received, John 1, 16. Quo propinquius est receptivum causae influenti, eò abundantius recipit; The neerer that which receives the influence, is to that which gives it, the more plentifully it is supplied; thus Astronomy teacheth us, that the Moon in its conjunction with the Sun hath in truth more light in it self: though in the opposition, when it is farthest from the Sun, it seem more enlightned in regard of us; So the Soul of Christ received most Grace, because it was neerest God the fountain and giver of grace, as being joined to him in person, whereas the spirits of the best men and Angels are joined to him only in affection; and those are the best of either sort, who are the neerest God in this conjunction.

3. That he is the chiefest part in operation; For as the virtue and motion [...]f all other members dependeth on the Head; So the vertue and motion of religious Souls dependeth on Christ. Hence the Apostle is more, willing to glory in his infirmities, then [Page] we can be to glory in our supposed strength; for tis but a supposed strength, and that by an unlogicall, much more by an untheological supposition which we do challenge to our selves, without our Saviour; tis a supposed strength by a supponis quod non est supponendum; A man that supposeth himself to have strength from himself, supposeth what is not to be be supposed logically, because it is against reason; much more theologically, because it is against religion; for he hath said without me you can do nothing, Sine me nihil potestis facere, John 15. 5. Nec mirum, quia nec Deus sine ipso aliquid fecit, saith Aquinas; and tis no wonder if we can do nothing without him: For God himself did nothing without him: as appears, John 1. 3. Sine ipso factum est nihil quod factum est, without him was not any thing made that was made. Accordingly Saint Augustine tells us, that by this saying our blessed Saviour hath instructed the hearts of the humble, and stopped the mouths of the proud: In quo & corda instruit humilium, & ora obstruit superborum. I had rather be one of the humble to have my heart instructed, then one of the proud to have my mouth stopped, and will therefore say unto my Saviour, O Lord my strength and my redeemer, Psal. 19. 14. Or I will say of him, I take pleasure in infirmities for Christs sake, for when I am weak then am I strong, 2 Cor. 12. 10. that is, though I am weak in my self, yet I have a sufficient strength to glory in, and to trust to, being strong in my Saviour; therefore let me follow Saint Pauls humility and say, Most gladly will I rather glory in my infirmities, that the power of Christ may rest upon me, 2 Cor. 12. 9. Power is accounted matter of glory in the man who desireth to rely upon himself; But Weakness is matter of glory in the Christian, who desireth to rely wholly upon his Saviour: Hence Saint Bernard, Quis dabit mihi non solum infirmari, sed & destitui ac dificere penitus à memet ipso, ut Domini virtutum virtute stabiliar, (Serm. 25. super Cant.) O that I could be more and more in-firme and defective, even to a swowning fit in my self, that I might be strengthned and revived by his power who is the Lord of power and strength; He comes very neer Saint Pauls expression [...], ut tanquam in tabernaculo inhabitet in me virtus Christi, That the power of Christ may rest in me as in a tabernacle, not for the shortness of continuance, [Page] or the uncertainty of abode that is in tabernacles, for he could never have too much of Christs company; but for the slenderness of entertainment that was used to be in them: for he could never enough bewail his own unworthiness to entertain such a heavenly guest.

But this Communion with Christ, as with our Head, will be better understood from our Saviours own mouth, who maketh a whole Sermon concerning it in the fore-quoted 15. Chapter of Saint John, in the eleven first verses; and we shall best learn this doctrine by considering the chief heads of that Sermon; For therein our blessed Saviour sheweth us the nature, the reasons, the cause, and the proofs or evidences of our Communion with him.

First, The nature of this communion, Abide in me, and I in you, v. 4. It is that whereby we abide in him, and he in us; as our own Church hath taught us to pray, That we may evermore dwell in him, and he in us; we dwell in him by faith believing his promises, by love obeying his commands, and by desire, hungring and thirsting after his presence; He dwells in us by his spirit enlightning our understandings that we may believe, inflaming our affections that we may love, and satisfying our desires that we may delight and rejoyce in the presence of his Grace, till we may be admitted to the presence of his Glory.

Secondly, The reasons of this communion: for although his command be enough to compell us, yet he is pleased to use reasons to perswade us to have communion with himself; And those reasons are five, whereof four are positive arguments, the fift is privative; The first positive argument why we should communicate with our Saviour, is, our own Sanctification, set forth by two words of Purging, ver. 2. and of cleansing v. 3. by abiding in him we are purged from the guilt, and cleansed from the pollution of our sins.

The Second positive argument why we should communicate with our Saviour, is, our fruitfulness in all good works, ver. 5. He that abideth in me and I in him, the same bringeth forth much fruit; that is, fruits of piety and religion towards God; fruits of temperance and sobriety towards himself; fruits of justice and charity towards his neighbour; for he is like a tree planted by the water side bringing forth at all times and seasons the fruits [Page] of a holy, a chaste, and an upright conversation.

The third reason why we should communicate with our Saviour Christ, is, our own contentation, ver. 7. Ye shall ask what you will, and it shall be done unto you; For he that abideth in Christ, conformeth his will to the will of Christ, and is sure to obtain what he asketh, because he asketh such things as please him; according to that excellent prayer of our own Church, That they may obtain their petitions, make them to ask such things as shall please thee: (Collect for 10. Sunday after Trin.) So Saint Augustine glosseth the words, Manendo quippe in Christo, quid velle possunt nisi quod convenit Christo? quid velle possunt manendo in salvatore, nisi quod alienum non est à salute? He that abideth in Christ, what can he ask against Christ? He that abideth in his Saviour, what can he ask that is destructive of salvation? Therefore if he beg any thing of God that is not granted him, he begs it as he is in himself, not as he is in his Saviour; so the same Father, Quia si hoc petimus quod non fit, non hoe petimus quod habet mans [...]o in Christo, sed quod habet cupiditas aut infirmitas carnis; If we ask that which God will not do for us, we ask not according to our being and abiding in Christ, but according to our being and abiding in our own fleshly lusts and infirmities: Wherefore this being a certain truth, that the good Christian desires to live rather according to the will of Christ, then his own will; he can never be discontented for whatsoever befals him, because he knows, that though God hear him not according to his prayer, yet he heareth him according to his profit; si non audit ad voluntatem, audit ad utilitatem, as saith Saint Augustine, and being perswaded that all things work together for good to them that love God, (Rom. 8. 28.) he resolves to be thankful for what God gives him, and for what he denies him and, he that resolves to be thankfull, is sure not to be miserable.

The fourth reason why we should communicate with our Saviour Christ, is Gods glory; ver. 8. Herein is my father glorified, that ye bear much fruit; which is agreeable with that Doctrine in his first Sermon upon the Mount; Let your light so shine before men, that they may see your good works, and glorifie your Father which is in heaven, Mat. 5. 16. An argument so powerfull, that we may call it [...] or violentum, because it offereth [Page] force or violence to our consciences, which cannot but tell us that unless we do glorifie our God here, we may not hope to be glorified by him hereafter.

The fifth reason why we should communicate with our blessed Saviour, is rather privative, then positive, because it is taken from the punishment of those who are not in his communion; and that reason is urged in the sixth ver. If a man abide not in me, he is cast forth as a branch, and is withered, and men gather them, and cast them into the fire, and they are burned: Where the punishment of those who abide not in Christ, is the same which those endure that are in hell; For it is a punishment of loss, and a punishment of sense; The punishment of loss is twofold, 1. The loss of glory, he is cast forth; 2. The loss of nourishment, he is withered; The punishment of sense is also twofold; 1. He is confined to ill company, men gather them, he is gathered together with other branches as rotten as himself; he can have no other company but of wicked men and of evil spirits; which we cannot but see, in our late outrages, was a most unsufferable mischeif; and if it be so tedious for an hour, what is it for ever? 2 He is cast into a place of torment to be there tormented; and cast them into the fire, and they are burned; Hence Saint Augustine most excellently, Ʋnum è duobus Palmiti congruit; aut vitis aut ignis; si in vite non est, in igne erit; ut ergo in igne non sit, maneat in vite; One of those two things must needs befall every branch, either he is in the Vine, or he is in the fire; therefore that he may not be in the fire, he were best abide in the Vine.

Thirdly the cause of this communion, ver. 9. As the Father hath loved me, so I have loved you; continue ye in my love: Gods love to us in Christ is the first efficient cause of our communion with Christ, even as his grace is the secundary or instrumental cause of it; and Saint Augustine hath found that also in these words, manete in dilectione mea, id est, in gratia mea, saith he; continue ye in my love, that is in my grace: He that is an enemy to the grace of God, is not yet fitted for communion with Christ.

Fourthly and lastly, our blessed Saviour sheweth the proofs or evidences of our communion with him, that we may rejoyce when we have it, and repent when we have it not; and those proofs are three.

[Page]The first proof of our communion with Christ is this, that Christs words abide in us, ver. 7. If ye abide in me, and my words abide in you, the one alwayes accompanies the other; so that those men give an ill proof of their communion with Christ, who make it their business to revile and reproach his word: Tunc dicenda sunt verba ejus in nobis manere, quando facimus qua praecepit, & diligimus que promisit, saith Saint Augustine. Then is it to be said that his words do abide in us, when we do what he hath commanded, and desire what he hath promised; But Aquinas tells us that Christs words do abide in us when we believe them, when we love them, when we consider them, and when we obey them, Amando, credendo, meditando, & implendo; And he proves this his Exposition from Prov. 4. 20 21. My son attend to my words, that you may believe them; Encline thine ear unto my sayings, that you may obey and fulfill them: Let them not depart from thine eyes, that you may consider and meditate upon them; Keep them in the midst of thine heart, that you may entirely affect and love them: If the words of Christ do thus abide in us by faith, by love, by meditation and by obedience, then we have a sure token that we our selves do abide in him; so saith Saint Bern. (Serm. 69. super. Cantic.) Si sensero aperiri mihi sensum, ut intellig [...]m Scripturas aut uberiores desursum influere animo meditationum imbres, non ambigo sponsum adesse; Verbi siquidem hae copiae sunt, & de plenitudine ejus ista accipimus: If I perceive my understanding opened to understand the Scripture, or the influence and distillation of heavenly meditations upon my soul, I cannot doubt but the Bridegroom is at hand; for these are the armies that the word doth march withall; and it is from his fulness, that my soul is thus filled.

The second proof of our communion with Christ, is this, that we continue and abide in his love; and this is a consequent of the former, as it is said, ver. 10. If ye keep my commandments, ye shall abide in my love: No keeping of his commandments, no abiding in his love: Wherefore the Solifidian is in a dangerous condition, who seeks not to joyn obedience to his faith; For he abides not in the love of Christ; and how then can he expect that Christ should interpose his death and passion betwixt the judgement of God and his sinful soul, since [Page] that interposition is clearly the greatest effect that can be of Christs love? Greater love hath no man, then this, that a man lay down his life for his friends, John 15. 13. Our blessed Saviour dyed for his enemies; but none shall have the benefit of his death, in the day of Judgement, but only his friends; and none are his friends but they that abide in his love; and none abide in his love, but they that keep his commandments; if not by their righteousness, yet at least by their repentance.

The third proof of our communion with Christ, is this, that his joy remaineth in us, ver. 11. These things have I spoken unto you, (sc. the things that belong to your abiding in me) that my joy might remain in you; and that your joy might be full; Lord, what a mercy is it that thy joy doth come unto us, much more that it doth remain in us? And from whence co [...]h thy joy, but from the testimony of thy Holy Spirit that thou hast reconciled us unto the Father, and from the testimony of our own consciences that we do not abide in any sin, to hinder the comfort, and hazard the fruit of that reconciliation? This is the very joy of the Holy Ghost, a joy not heard of but amongst Christian, a joy not found but amongst good Christians, who have the Spirit of Christ witnessing with their spirits that they are the children of God; and if children, then heirs, heirs of God, and joynt-heirs with Christ; if so be that they suffer with him, that they may be also glorified together: Rom. 8. 16, 17. Tis not all the losses of the earth can discourage those who are the heirs of heaven; tis not all the sufferings of this world can dismay those who have the joy of the next world, because they know they can be losers and sufferers only for a time, but they are sure they shall have gain and glory for ever.

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SECT. II. That our communion with Christ is as our participation of Christ; exteral or internal; The one may be the communion of hypocrites, the other only of good Christians: The way to be a good Christian in a bad Church.

NO man can hope to be wise without wisdom, righteous without righteousness, holy without holiness, true without truth, or to see without light, or to live without life; And therefore no man can hope to be wise, righteous, holy, true, or to see, or to live without Christ; for he of God is made unto us wisdom, and righteousness, and sanctification, 1 Cor. 1. 30. and he alone is the light which lighteth every man that cometh into the world, John 1. 9. and he alone is the truth and the life, John 14. 6. Therefore we must have Communion with him, or we cannot have wisdom, righteousness, sanctification, truth, light or life from him: But how can we have communion with Christ, since He is in heaven, and we are on earth? I answer, as we can partake of him, so we can communicate with him; For participation and communion, [...] are in Saint Pauls language equipollent, one and the same thing: [...] Quae participatio, quae communio, are set down as terms convertible, 2 Cor. 6. 14. So far therefore as we participate of Christ, so far forth we communicate with Christ; If we participate of him only externally: whether in his Word, or in his Sacraments, we communicate with him only externally; If we participate of him internally, we communicate also with him internally: according to that excellent determination of that irrefragable Doctor, upon this question, An mali pertineant ad unionem capitis cum corpore Ecclesiae? whether wicked men belong to that Union of the Church, wherein Christ as head, is united with the body: which question he determines in the negative, saying thus: Mali quidem sunt in unitate Ecclesiae dummodo habent fidem rectam, ut zizania cum tritico, Mat. 13. sed non sunt in unitate corporis Ecclesiae; sunt ergo de Ecclesia, sed non de corpore Ecclesiae; nam ut in corpore humano est unio membrorum duplex, sc. materialis per nervos, & formalis per vitam, sic in corpore[Page]Ecclesiae est duplex unio membrorum, una quasi materialis quae est per fidem, alia formalis quae est per charitatem: (Al [...]n. par. 3. qu. 12. m. 2. ar. 3.) Wicked men are in the Unity of the Church as long as they profess the true faith, as the tares are with the wheat, Mat. 13. But they are not in the unity of the body of the Church; therefore they are of the Church, but not of the body of the Church; For as in the body of a man there is a twofold Union of the members, to wit a material union by nerves & ligaments, and a formal union by spirit and life; so in the body of the Church there is a twofold union of the members, the one as it were a material union in the outward profession of the same Christian Faith, the other a formal union in the inward affection and love of that Faith which they profess; And hence is that distinction of Aquinas (for Stapleton and the later writers have it from him) Quidam sunt de Ecclesiae numero tantum; quidam & merito & numero; Some men are members of the Christian Church only in their number or in their persons; some also in their merit or in their Dispositions: some men partake of the Word and Sacraments only with their ears, and with their mouths; but others partake of them also with their hearts, as it is said of the blessed Virgin-mother, She kept all these sayings in her heart, Luke 2. 51. the one we may say are Christs external, the other his internal communicants; And the Apostle in the same place useth three other words, [...], concord, part, agreement, which are in effect so many pledges to us, and testimonials to others, of our internal communion with our blessed Saviour; for that causeth us to have concord, part and agreement with him; Concord, as being united with Christ, in the same affections; Part, as being united with him, in the same promises; Agreement, as being united with him, in the same professions.

Wherefore this rule as it may increase our knowledge, so it must increase our comfort; as it may be for our instruction, so it must be for our consolation, that as far as we partake of Christ, so far we communicate with him; and as far as we communicate with Christ, so far we partake of him. If our participation of Christ be only external, as is that of hypocrites, who draw neer him with their lips, but their heart is far from him; who hear his Word, and receive his Sacraments meerly for custom, [Page] or for curiosity, or for some other external consideration, then is our communion with Christ only external, and we only do help to make up that visible body, whereof man is the Head: But if our participation of Christ be internal, as is that of good Christians, who hear his Word and receive his Sacraments out of conscience, that they may hear him speaking to them in his Word, and find him nourishing them in his Sacraments, then is our communion with Christ not only external, but also and much rather internal, and we do help make up that mystical body, whereof Christ alone is the Head: For tis our heart makes our Head, as we are Christians: if our heart be with man more then with God in our religion, then man is our head in it; but if our heart be with Christ, more then with man in our religion, then Christ is our Head in it: And hence it comes to pass, that some men are better Christians under a more corrupt, then others are under a more incorrupt form of doctrine and discipline; because it is not communion with the Church, but with Christ in the Church, that makes the good Christian: He that looks more after Christ, then after his Church in the profession of Christianity, may haply be a good; Christian in a bad Church; for Christ is able to make him a good Christian without his Church; nay indeed against it: He that looks more after his Church then after Christ, must needs be a bad Christian in a good Church; for his Church cannot make him a good Christian without Christ. Accordingly a man may be a better Christian in an unreformed Church, if his religion be above his faction, then in a reformed Church, if his faction be above his religion; and I had much rather have a Christian mind in an unchristian or antichristian Church, then an unchristian mind in the purest Christian Church that is: For though Christ be never so much in my Church, yet that will do me no good, unless he be also in my heart; And if Christ be in my heart, tis not my Churches being Antichristian or unchristian in some particulars (which I do lament, but cannot help) that can drive him out of it, or deprive me of the state and comfort of true Christianity: Tis sin if Christ be not in mine heart, whiles I profess my self to be a Christian: Tis my misery, if. Christ be not in all the professions and practices of my Church, by which I have been [Page] brought to Christianity: Let me keep my self from being sinful, by making sure of Christ in my heart; and my God will keep me from being miserable, because of some mistakes or defects of Christianity in my Church.

Saint Paul saith to the Corinthians, but of him are ye in Christ Jesus, notwithstanding at that time there was both heresie and schism in the Church of Corinth; Heresie, for some denied the resurrection; 1 Cor. 15. 12. Schism, for some said they were of Paul, others of Apollos, others of Cephas, 1 Cor. 1. 12. Their communion with a bad Church, (when they could not help it) did not hinder their communion with Christ; and their communion with Christ, did make them partakers of Christ: for he was made unto them wisdom, and righteousness, and sanctification, and redemption, 1 Cor. 1. 30. wisdom to direct them, righteousness to acquit them, sanctification to purge them, and redemption to save them: Thus was Christ made unto them either externally in his Word and Sacraments, or internally in his Spirit and graces, accordingly as they did communicate with him, and participate of him: If they brought only an outside to him, they received only an outside from him; such a wisdom, and righteousness, and sanctification, and redemption as did only shew them to be Christians, not make them good Christians: But if they brought their inner man to Christ, he perfected their inner man by an internal communion with, and participation of his wisdom, and righteousness, and sanctification, and redemption. Wherefore if our communion with Christ, or participation of Christ, be only external, and not also internal, we ought to quarrel with our selves, not with our Church, and much less with our God: for without doubt, God is faithful who offers us Christ by his Church in his word and Sacraments, (For is the Spirit of the Lord straitned? do not his words do good to him that walketh uprightly? Mich. 2. 7. is a question as unanswerable now, as it was then) and it is meerly from our own unfaithfulness, if we receive not Christ when he is offered, or retein him not when he is received.

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SECT. III. That our internal communion with Christ is through his Spirit and our faith; which may not be a phansie or fiction, much less a faction, but a faith knowing by evidence, approving by adherence, applying by affection, and working by practice: That such a faith will make our communion with Christ real and substantial in the thing it self, though in the manner it be only spiritual and mystical.

THE union of two extreams, is necessarily by some other third thing betwixt them both, which brings the said extreams together; and that, in regard of Christ, is his spirit, which brings him down to us; in regard of us, is our faith, which carries us up to Christ; Both are alike required in our internal communion with Christ: For though his Spirit be never so powerfully with his own ordinances, that to resist the one is to resist the other, as saith Saint Stephen, ye stiffnecked and uncircumcised in hearts and ears, ye do alwayes resist the Holy Ghost, Acts 7. 51. Yet if our faith be not with his Spirit, we cannot have communion with him in his word; For so is the same truth spoken by anothers mouth, But the word preached did not profit them not being mixed with faith in them that heard it, Heb. 4. 2. Their not being profited was not for want of Gods Spirit with his word, but for want of their faith with Gods Spirit: The spirit was not, is not wanting to the word; for the word of God is quick and powerful, sharper then any two▪ edgedsword, peircing even to the dividing asunder of soul and spirit, and of the joynts and marrow, and is a discoverer of the thoughts and intents of the heart, ver. 12. All which force and activity cannot be from the dead letter which constitutes the word, but from the quick spirit which accompanies and enlivens it; But their faith was, and our faith is wanting to the Spirit of God, which brings us all under that sharp reproof of our blessed Saviour, O fools and slow of heart to believe all that the Prophets have spoken! Luke 24. 25. For if we be not slow to believe, yet generally we believe by an historical faith proceeding from [Page] the conviction of the understanding meerly through the evidence of truth, (as the Devils believe and tremble) not by a justifying faith, proceeding from the conversion of the will through the love of truth: And hence it is, that though the cheif corner stone be rightly laid in all Christian Churches, all alike confessing Christ to be the eternal Son of God, and the Mediator betwixt God and man; (for if any deny this, they are neither to be thought, nor to be called Christians) yet the building is not rightly raised in many Churches; the reason is, because there be many mockers in these last times, who walk after their own ungodly lusts, separating themselves, sensual, not having the Spirit, as Saint Jude admonisheth; But in no wise building up themselves in their most holy faith, or praying in the Holy Ghost, or keeping themselves in the love of God, as Saint Jude adviseth. No wonder if such a faith as this came far short of its proper object, Christ with all the blessings and mercies of God, since indeed it comes far short of it self; For a faith that maketh men not build up but pull down the practice of religion; and pray, not in Gods Holy Spirit, but in their own perverse spirits, and keep themselves not in the love of God, and consequently of his Church, but in the love of their own self-interests and advantages; such a faith, or rather such a phansie or fiction, and faction as this is and must be called, comes far short of faith, and therefore cannot but come far short of Christ the proper object of faith.

Saint Paul tells us of another kind of faith, which to them under the Law was the evidence of things not seen, and must be so to us under the Gospel, saying, these all died in faith, not having received the promises, but having seen them afar off, and were perswaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth, Heb. 11. 13. They died in that faith in the which we ought to live and dye, though the object of it be more clearly revealed to us, then it was to them; a faith which is the substance of things hoped for, the evidence of things not seen; A faith knowing by evidence, [...], they did see the promises a faith approving by adherence, [...], they were perswaded of them; A faith applying by affection, [...] they embraced them; and lastly a faith working and persevering by profession & practice, [...], [Page] they confessed the same promises not only in their words but also in their deeds, in their life and conversation, accounting themselves strangers and Pilgrims on earth, when they considered those heavenly promises: And that made them like Pilgrims earnestly to long after their own country, and not do or desire any thing for love of earth, which might hinder or delay their passage to heaven: So that a faith thus seeing, thus applying, thus approving, thus confessing the promises of salvation by Christ, is the faith which our Apostle defineth to be the substance of things hoped for, the evidence of things not seen; that is to say, a faith that now maketh Christ present with the soul by the communion of his grace, and will hereafter make the soul present with Christ in the communion of his glory: Oh for such a faith to bring my Saviour into my soul, and to keep him there, till faith it self be no longer faith, but be turned into vision! A faith that engageth the whole man, in all his powers and faculties both of soul and body; For only such a faith as taketh up the whole man, in his understanding, will, affections, actions, can take a right and lay a fast hold on Christ; such a faith, though it cannot miraculously now open the heavens, as it did once to Saint Stephen, yet it can and will pierce the heavens, and there see the son of man standing on the right hand of God, ready to defend us on earth, and as ready to receive us into heaven.

Whence we may very well conclude, that this communion of good Christians with Christ, or of the body with the head, though at so great a distance, is in the thing it self most real and substantial, though in the manner it be only spiritual and mystical. Christ and his Church, (nay every true member of his Church) are as substantially united together, as man and wife; Husbands love your wives, as Christ loved the Church, Ephes. 5. 25. that is to say, his wife: And therefore as no distance can keep the man and his wife from being one flesh; so neither Christ and his Church from being one spirit: He that is joined to the Lord, is one Spirit, 1 Cor. 6. 17. And to put us out of doubt that we whilst we live here on earth, if we live unto him, are thus joyned unto him, Saint John saith plainly, Hereby we know that he abideth in us, by the spirit which he hath given us. 1 John 3. 24. There cannot be a more substantial [Page] union then is of the soul with the body, because the soul abideth in the body; and the same union is of Christ with the soul, because he abideth in the soul; and as we know the soul abideth in the body by the spirit or breath which it giveth to the body; so we know that Christ abideth in the soul, by the spirit which he giveth to the soul; Yet is this union of Christ with his body, not carnal but spiritual, not to be discerned by the strength of the outer, but of the inner man; such an union as Saint Paul describeth to all, but wisheth only to good Christians, (for though he might wish the Son of righteousness to shine upon a dunghill, yet he might not wish him to be joyned to it) that God would grant you to be strengthned with might by his spirit in the inner man, that Christ may dwell in your heart by faith, Ephes. 3. 16, 17▪ Here is a most real and substantial union and communion betwixt Christ and good Christians; for the spirit strengtheneth them, and Christ dwelleth in them; but tis only spiritual, for the spirit strengtheneth their inner man; and mystical, for Christ dwelleth in their hearts: And he dwelleth in their hearts by faith, not a faith that commeth from their own Spirits, but a faith that commeth from Gods Spirit; A faith that cometh from our own spirits strengthneth only the outer man; but a faith that cometh from Gods spirit strengthneth the inner man: That faith is strong only in perswasion, but this faith is strong in affection; That faith is strong in phansie, but this faith is strong in love, even in that love which is the fulfilling of the Law; loving the body for the heads sake, loving the head for his own sake: loving the Church for Christ, and loving Christ for himself; such a faith as this proceeding from the Spirit of God, cannot but afford us a real communion with the Son of God; and having a real communion with Christ as with our head, we shall never delight in separations and divisions from the Church, which is his body.

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SECT. IV. Christian communion beginneth with the Church, but endeth with Christ both in the word, and Sacraments, and Prayers; and that the Church is bound in all these to advance, not to hinder our Communion with Christ, either by denying the people the use of the Scriptures, or by teaching them superstitious prayers, as to Saints and Angels, wherein Christ neither can nor will communicate with men: The ready way to have communion with Christ, is by peace and holiness, and wherein that communion chiefly consisteth.

TRue Christian communion beginneth with the Church, as with the body of Christ, but endeth with Christ himself, as with the head: God hath joyned those two together, let not man put them asunder; Nor is it the intent of this discourse to divide this Christian communion into two several communions, by reason determining or defining, ratione ratiocinata, because the body cannot subsist without the head, but only by reason discussing or debating, ratione ratiocinante, because the head is different from the body: And every good Christian is to take notice, that though he may consider this communion severally, yet he may not persue and embrace it so. For he cannot have actual communion with Christ, unless he have actual communion with his Church, no more then he can have communion with the head, unless he have also communion with the body: yet may he not rest satisfied in his communion with the body, the Church of Christ, till they come thereby to have communion with the head, even with Christ himself.

For our Christian communion is much like Jacobs ladder, the lower part whereof was set upon the earth, but the top of it reached up to heaven; And behold the Lord stood above at the top of it, Gen. 28. 12, 13. So is our Christian communion; The lower part of it is with the Church the body of Christ here on earth: but the upper part or top of it, is with Christ in heaven: And we cannot say that our Christian communion is a [Page] true communion, unless Christ be at the end of it; as for example, in hearing the word (read and preached) we at first communicate with the Church, which speaketh to the outward man, but we hear it not profitably to our salvation, unless we at last communicate also with Christ, speaking by his Spirit unto our souls, or to the inward man; Paedogogus est Jesus, Our teacher is Jesus, was thought by Clemens of Alexandria, a fit subject both to fill and to name his books of Christian Institutions (v. lib. 1. Paedag. cap. 9.) For as the Church teacheth the people, so also Christ teacheth them much more: and the Churches paedagogy i [...] or should be to bring them unto Christ, not to make them rest only upon their own teaching for soul-saving truths: nor is this Doctrine any disparagement to the Church, no more then Saint Pauls was to the Law, when he said, The Law was our School-Master to bring us unto Christ, Gal. 3. 24. Nay indeed it is the greatest honour of the Church, (as it was of the Law,) that God is pleased to use her teaching as a means or instrument to bring us unto Christ; That as the Church teacheth us by explaining saving truths to our understandings, so Christ may teach us by imprinting the same truths in our wills and affections, & therefore the Church should above all things, take heed of offering those truths in her explanations, which she cannot believe, nor wish that Christ should ratifie by his impressions, such as are all those Doctrines which are the inventions of men, and not the institutions of Christ.

And forasmuch as it cannot be denied that Christ teacheth more powerfully by his own word then by ours, it is evident that the Holy Scriptures may not be denied to the people in their own tongue by that Church which will labour to advance their communion with Christ; and as evident, that the people are not bound to communicate with that Church which will not labour to advance this, the highest and greatest part of their Christian communion: Again, in receiving the holy Eucharist, we must not only communicate with the Priest exhibiting unto us the bread and wine, but also, and much rather, with Christ himself exhibiting unto us his most precious body & blood, or we shall receive but half a Sacrament, and enjoy but a half communion: This is Saint Pauls Divinity; The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which [Page]we break, is it not the communion of the body of Christ? 1 Co. 10. 16. We bless the Cup, and we break the bread; therefore you must communicate with us, (which we could not say, if we did refuse to do either; for we could not desire you to relinquish your communion with Christs institution, to follow ours;) But the Cup which we bless, and the bread which we break, is the communion of the blood and body of Christ; therefore you must not communicate chiefly, and much less only with us, but also and much rather with Christ himself.

Lastly, Thus is it also in our prayers▪ we are bound in our praying to communicate not only with the Church as the body, but also with Christ as the head; and consequently the Church is bound to use no other prayers then such as may be agreeable with Christs communion, and available by Christs intercession: For if we pray out of his communion, we cannot hope to obtain what we pray for, by virtue of his intercession: And this (I conceive) was one main reason why publick Liturgies were at first established in the Church, that Christians might know before hand the terms of their communion, and be assured in their own hearts, that no other prayers should be offered unto them, then such wherein Christ himself would joyn with them in intercession, which assurance during the extraordinary effusions of the Spirit, was grounded upon the infallibility of their persons who prayed; but when it could no longer be grounded upon the infallibility of the persons that prayed, then it was thought fit it should be grounded upon the infallibility of the thing or of the prayer; for that faith cannot rest but upon infallibility; and the people, as well as the Priest, ought to pray in Faith, wherefore this assurance is not only very just and reasonable, but also very necessary and religious, since we all know we must pray in the merit of Christs intercession, if we hope our prayers should find admittance to God, and acceptance with him, and we are sure he will not intercede with us in such prayers as we have not learned from him. For which cause the Church also teacheth us to conclude all our prayers after this manner, Per Jesum Christum Dominum nostrum, through Jesus Christ our Lord, as if we were bound to believe that Christ then prayeth for us, when we are praying for our selves, (according to the rules of his word) [Page] and that we have hopes to be heard not by virtue of our own, but of his intercession: And tis observable that Saint Paul saith of those who worshipped Angels, that they held not the head, (Col. 2. 19.) because in such worship, Christ who is the head, could not joyn with them, nor they with him: accorcordingly Saint Chrysostome thus expostulates with such a worshipper, [...], Why do you let go the head to lay hold on the members, whilst you think to come to God by the Angels, (he might have put in Saints too, by the same reason, if that worship had been then in fashion) and not immediately by Christ? For if you fall from him you are certainly lost; and the way to fall from him, is not to lay immediate hold on him; for he that layes not immediate hold of him, cannot lay fast hold of him; Tis holding of the head, not of the body, that gives the nourishment whereby we encrease with the encrease of God: and Angels are of the body, no less then men; Accordingly the Fathers of the Council of Laodicea, give this reason why they accurse them who called upon Angels in their worship, [...], (Can. 35.) because such men have forsaken the Lord Jesus, and are guilty of idolatry: And it is a pitiful evasion of Baronius to say that the Council spake of false Angels, which the Heathen called Genii; for besides that no Christians ever worshipped them, and the Canon only concerns Christians, tis too great an absurdity to be pinned upon a Council, to say they spake of Angels, when they meant Divels: For our parts, we must conclude that praying to Saints and Angels is a very unwarrantable, a very unsafe, a very uncomfortable way of praying, because we are sure we cannot have communion with Christ in such prayers: For though he can, doth, and will join with us in saying, Our Father, yet he cannot, will not, saying, Our Brother; Though he doth join with us in our intercessions to the Creator God blessed for ever, yet he doth not, cannot joyn with us in our intercessions to any creature; And therefore since the Church requires our communion only by authority from Christ, it is evident that no Church can justly require our communion in this or any other practice, wherein it self doth not communicate with Christ: For in such prayers as these, we can only hold of the body, (or rather [Page] some corrupted member of the body) but we cannot hold of the head; and consequently in such prayers as these, there can be no true Christian communion; for that so beginneth with the Church, as that it endeth with Christ; so beginneth in earth, as that it endeth in heaven; Saint Johns determination may best decide this controversie (for some mens perversness, hath made it so) who in very few words thus sets forth to us our Christian communion, That which we have seen and heard declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ, 1 John 1. 3. Where we may see that God imparted not the knowledge of Christian truths to his Church that she might reserve them to her self, but that she might publish and declare them to his people: That which we have seen and heard, declare we unto you: God hath declared them to us, that we should declare them to you: And the reason why the Church is bound to declare these Christian truths to the people, is, to establish them in the true Christian communion, that ye also may have fellowship with us; and truly our fellowship is with the Father and with his Son Jesus Christ; where we plainly see, that Christian communion begins with the Church, and ends with Christ; nor would the Apostle seek to draw them to have fellowship with him, but that with him they might also have fellowship with Christ; he desires not to magnifie this communion from himself, but from his Saviour: He therefore exhorts them to have communion with the Church, that they might have communion with Christ: For indeed there are at least two degrees, if not parts, of our Christian communion; the first is our communion with Christs Church as with the body, that ye also may have fellowship with us; The second is our communion with Christ himself as with the head, and truly our fellowship is with the Father and with his Son Jesus Christ; and this communion is or ought to be the end of all preaching; that which we have seen and heard, declare we unto you, that ye also may have fellowship, &c. This is or should be the intent of all preaching; even the communion of the people with the Priests, and the communion both of Priests and people with Christ; so likewise saith Saint Peter, speaking of our blessed Saviour, His Divine power hath given [Page]unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue; whereby are given to us exceeding great and precious promises, that by these you might be partakers of the Divine nature, 2 Pet, 1. 3, 4. [...], not only partakers of, but also communicants in or with the Divine nature, as if he had said, the end of your communion with us, is, that you may thereby have communion with God; His Divine power hath given unto us all things that pertain to life and godliness, through the knowledge of himself; And we are desirous to impart to you this knowledge, that you may have part in the same life and godliness: He hath given to us exceeding great and gracious promises, and we desire to publish them ro you, that by these, you also with us, might be partakers of the Divine nature: But because this communion is or should be the only task of our whole life, and is the only, comfort of our death, I will yet alledge one more testimony for it, and that shall be his who was wrapt up into the third heavens, that he might the better shew us the right and the straight way thither, and he bids us Follow peace with all men, and holiness, without which no man shall see the Lord, Heb. 2. 14. thereby dec [...]aring unto us as it were the two integral parts of our Christian communion, Peace and Holiness, and the reason why we should embrace them both, even that we may come to the beatifical vision: follow peace with all men, that you may have communion with Gods Church; and follow holiness, that you may have communion with God himself; for if you leave out either of these, or leave following either of these, you cannot see the Lord: We that follow peace with no men, not so much as with our selves, how shall we see God? we that follow holiness in no kind, at least conscientiously, but only contentiously, pretending to set it up in some one commandment, that we may the more plausibly beat it down in all the rest, how shall we see God? Let all unpeacefull and unholy men, (for surely they go both together, though holiness hath of late been made a pretence for breaking the peace) here see the danger of their perversness, that hereafter they feel not the mischief of it: those who neither follow peace nor holiness, and yet pretend their eyes are open, so as to see God, more then all [Page] the world besides, For it is a sad thing so to see God, as not to come neer him; Dives could do so in hell; He could see Abrahams bosome; though he could not get neer it, for it was afar off saith the Text, Luke 16. 23. Tis a sad thing to have a Vision of God without a fruition; but tis an impossible thing to have a fruition without a communion; Excellently Alensis asks this question, Per quid est unio membrorum in corpore Ecclesiae? By what is it that good Christians are joined together, or the faithfull are united as members in the body of the Church? and he thus answers it: Per unam perfectionem; una enim est perfectio in capite Christo & in omnibus Sanctis, sc. Spiritus sanctus ex quo est nobis communio Trinitatis: et per unam dispositionem, sc. Fide, spe, charitate, opere; nam Idem credunt, Idem appetunt seu volunt, Idem expectant, Idem imitantur: Par. 3. q. 12. m. 2. art. 3. Christ and good Christians are all united together by one Perfection, and by one Disposition: By one perfection, for there is the same perfection in Christ the head, and in all the Saints which are his body, to wit the Holy-Ghost, which joins them both in communion with the blessed Trinity: and by one Disposition, to wit, in Faith, Hope, Charity and Works: for they all believe the same thing, viz. The first truth: All desire the same thing, viz. The chiefest good: All expect the same thing, viz. Eternal bliss: All imitate the same thing, viz. The pattern or example of holiness, and hence it is that they all are of the same communion.

SECT. V. That the Catholick Church requires our communion by the authority of Christ, as his body: That the whole Christian Church is this Catholick Church, and that it is known to be so by the word of Christ: and how a particular Church may be sure to keep communion with the Catholick Church▪

HE that truly desires communion with God, cannot but highly esteem, and zealously pursue the actual communion with his Church, because the Church is appointed to bring, [Page] and lead him unto God; And this was the reason of that antient saying, Extra Ecclesiam non est Salus, Out of the Church there is no hope of Salvation, that is, out of the Catholick Church which is the body of Christ; So that for any man not to be a member of that body, is in effect to be a limb of the devil, and fewel for hell; which consideration made Saint Cyprian break out into that pathetical expostulation, Ʋbi, & ex qua, & [...]ui n [...]tus est, qui filius Ecclesiae non est, ut habere quis possit Deum Patrem, ante Ecclesiam matrem? (Saint Cypr. Epist. and Pompeium) Where, of whom, or to whom is he born, who is not [...] Son of the Church, that he should have God for his father, who hath not the Church for his mother? And this doctrine not only many very good Christian Divines, but also the Jewish Doctors have enforced as a duty of the Text, from these words of Solomon; My Son, hear the instruction of thy father, and forsake not the Law of thy mother, Prov. 1. 8. for say they, by Father is here meant God the Father almighty, and by Mother is here meant the Church, which teacheth us the word of God; Thus Solomon Jarchi glosseth that Text, my Son hear the instruction of thy father, that is (saith he) Hear the Instruction which God blessed for ever gave to Moses, partly in writing, partly by word of mouth: [...].

And forsake not the Law of thy mother, that is, saith he, forsake not the Law of the Church or the Congregation of Israel, [...] nor the interpretations of the Scribes, which are as it were a hedge of the Law: And doubtless he that will not hearken to the Churches instruction, will not hearken to Gods instruction; and he that will not hearken to Gods instruction, cannot hope for Gods communion; which made the Prophet Jeremiah to say, Be thou instructed O Jerusalem, lest my soul depart from thee, Jer. 6. 8. Tis in the Hebrew [...] ut non laxetur anima mea à te, lest my Soul be loosed or disjointed from thee: the same word (saith Rabbi David,) that is used about the hollow of Jacobs thigh being out of joint; and the signification of it is, the removing of a thing out of its place, [...] from whence we may gather, that the communion of faithful Souls with God, is like the knitting of the joints in the bodies of men; and as a member when it is out of joint, affords great pain, [Page] but no use to the man as long as it is dislocated: So is it with the Soul whiles it is out of Gods communion, it is subject to very much horrour and great anguish, but is not capable of any good motion, or inclination: Consider what it is to put thy soul out of joint, before thou play the Ephraimite, starting aside like a broken bow from the communion of God in his Church; for if the dislocation of a joint be so painfull, because of the distention of the parts, what pangs and horrours▪ must needs accompany a disjointed Soul that is distended upon the wrack of an evil and a troubled conscience? Accordingly Rabbi David thus glosseth the Prophets words, Be thou instructed O Jerusalem; for if thou wilt not be instructed, my good-will shal be separated from thee, that I will take no delight in thee: A dismal judgement for a Separatist, that God will be separated from him▪ and take no delight in him; but the reason is, because he would needs be separated from God, and take no delight in God: For if he had delighted himself in the Law of God, he would have delighted himself in the Church, to which God committed, and with which God intrusted his Law: But he would not take delight in God, and therefore God by way of retaliation, will not take delight in him: And this he may be sure of, if God take no delight in him, what ever he may do for a while in this world, yet certainly in the next world, he will take no delight in himself: For he will then be so out of joint, as never to be set again: Behold all ye that kindle a fire, that compass your selves about with sparks: walk in the light of your fire, and in the sparks that ye have kindled: This shall ye have of mine hand▪ ye shall lie down in sorrow, Isa. 50. 11. A text that is to be expounded of Schismaticks in Iarchies opinion, who thus begins to gloss it, Behold all ye, because (saith he) they did not hear the voice of his Prophets: So we see that in his judgement the words concern those who would not hear the Church: and we may read in them, The sin and the punishment of Schismaticks: Their sin is twofold; they kindle a fire, and compass themselves with sparks: that is, they are Incendiaries in Church and State, and they love to be so. And their punishment is also twofold. 1. That in this life they are suffered to walk in the [...]ight of their own false fire, walk in the light of your fire, and in the sparks that ye have kindled; q. d. Quum non acquiesca [...] ig [...] sacro, perg [...]tote in[Page]prophano vestro, sed perituri tamen ut filii Aaronis, Levit. 10. saith Trem. since you will not acquiesce and rest satisfied with the holy fire that came from God, and with the true light thereof, that is in his Church, go walk in your own strange fire, and after your own false lights, but know, you shall certainly perish as did the Sons of Aaron, Lev. 10. where Nabad and Abihu, for offering of strange fire, were devoured by fire. 2. That at the end of this life, they are punished with everlasting death, This shall ye have of mine hand, ye shall lie down in sorrow; as if he had said, because ye will needs stand up in sin, ye shall be sure to lie down in sorrow; and ye shall so lie down in sorow, as that ye shall never rise up in glory.

And we have little reason to wonder at this grievous punishment, but less to doubt of it: for every Schismatical spirit by putting it self out of the communion of Gods Church, doth also put it self out of the communion of God himself: For Christs Church requires our communion by the authority of Christ the eternal Son of God; And if you ask what Church? it must be answered, That Church which is his body; for that only can act by power and vertue of the Head: If you farther ask what Church is his body: It must be answered the Catholick Church, that is to say, the whole congregation of Christian people, dispersed over the face of the whole earth: For so doth Saint Paul plainly answer for us, saying, And he is the head of the body the Church, Col. 1. 18. Not naming this or that particular Church, but taking the whole body of Christian people for the body of Christ, or for his Catholick Church: For they are all united together in one communion, and fellowship by the spirit of Christ, even as all the members of the body are united in one communion by the soul; So Aquinas, Sicut in uno homine est una anima; & unum corpus, & tamen sunt diversa membra ipsius; Ita Ecclesia Catholica est unum corpus, & habet diversa membra; Anima autem quae hoc corpus vivificat, est spiritus sanctus: (in opusc. de symbol.) As in one man there is but one soul and one body, although there be very may several members, because they are all made one body by vertue of the soul which gives life to all; so is the Catholick Church but one body, although it consist of divers particular Churches, as of so many [Page] members, because they are all made one body by the spirit of God, which quickens and enlivens them all: So that no man can say any one particular Church is the Catholick Church, excluding other Christian Churches without confining the spirit of God, and dismembring the body of Christ; which is little less then damnable blasphemy against the Spirit; for he is infinite and therefore unconfinable; and as damnable Schism against the Son of God, for he hath made himself one with his Church; and therefore to cut off any part of his Church from him, is to cut him off from himself: Let me rather rejoice that the spirit of God is not to be confined, and the body of Christ is not to be dismembred; for why should my eye be evil because he is good? Why should I deny that mercy to others, which God hath undeservedly bestowed on me? Will he not say to me, as Moses to Joshua, Enviest thou for my sake? Numb. 11. 29. for what is it to deny the Holy Spirit to other Christians that are not of our own profession, but enviously to wish that God would deny his spirit unto them? Or what is it to say they are not of Christs body, but malitiously to wish they were not so?

We may not then labour to bring back so much of Judaism into the world, as to say now, He hath not dealt so with any Nation, neither have the heathen knowledge of his Laws, Psal. 147. 20. for we cannot say he hath restrained his Church to any one Nation or People, since himself hath said that in every Nation he that feareth him and worketh righteousness, is accepted with him: (Acts 10. 35.) Be it therefore taken for granted that all the Christian Churches in the world do make up the Catholick Church of Christ; and that it is so called, not only for its accidental Catholicism, which is universality of time, place and person, because it comprizeth all times, all places, all persons, that is all conditions of men; But also and much rather for its Essential or Substantial Catholicism, which is universality of doctrine, which all they do hold and maintain that are reputed or called Christians; and that doctrine is called by Saint John This confession That Jesus Christ is come in the flesh. Every Spirit that confesseth that Jesus Christ is come in the flesh, is of God, 1 John 4. 2. The Apostles scope and intention in that place is briefly to teach us how to try or examine the spirits, that [Page] is, the several doctrin [...] of religion; that we may know who are true, and who are false teachers: and he tells us, that whosoever teacheth that Jesus is the Christ, that is, the only founder and governour of the Church, and Saviour of the world, that mans doctrine is of God; for it is not to be doubted but he that acknowledgeth Christ for the teacher and governour of the Church, is rightly instructed and established in the doctrine of Christianity: Contrariwise, he that acknowledgeth not this, as he hath not Christ, so he hath not God; and as he professeth not the Christian Religion, so he is to be looked upon as one that professeth a false religion: And to this is agreeable the Imperial constitution in the first title of the Code, Fides Catholica, hoc est, ut Patris & Filii & Spiritus sancti unam Deitatem sub pari Majestate & sub pia Trinitate credamus; Qui ita credunt Christiani Catholici appellantur; The constitution determineth those only to be called Christian Catholicks who have and profess a right faith of the blessed Trinity: for indeed none other are Christians, and therefore no other can be Catholicks: For he is not a Christian that hath not this faith of Christ; that he is the eternal Son of God, made man for our Redemption; and he cannot have this saith who believes not the Trinity; For he cannot believe Christ to be the Son of God, who believes not God the Father; and he cannot believe this Son of God made man, who believes not God the Holy-Ghost, for he▪ was conceived of the Holy-Ghost, that he might be born of a Virgin: So that a right belief of Christ cannot be without a right belief of the blessed Trinity; and therefore a right belief of the Trinity is very fitly called by Saint Athanasius, The Catholik Faith, and to be a Christian is to be a Catholick; For Christ alone is the founder both of our religion and of our communion: If he be truly taught amongst us, then is God truly amongst us, and we need neither misdoubt our Religion nor our communion, (for he that abideth in the doctrine of Christ, he hath both the Father and the Son, 2 John 9. but if he be not taught amongst us, let us not deceive our selves; for we cannot be without Christ, but we must also be without God; for whosoever denieth the son, the same hath not the father, 1 John 2. 23.

So that as far as the Christian Church is extended, so far the Catholick Church is extended; and if you will yet farther ask [Page] what particular Church is now to be reputed most Christian or Catholick; I must answer, that Church wherein Christ is best taught and practised; for we may not separate the practice from the doctrine of Christianity, since the doctrine cannot be proved but from the practice, according to that of Saint John, Hereby we do know that we know him, if we keep his commandments, 1 John 2. 3. Wherefore that is to be accounted the truest Christian Church, wherein the doctrine of Christ is most truly published, accepted, maintained: and since the doctrine of Christ is not to be known but from the word of Christ, no Christian Church can justly deny to submit its doctrine to the test and tryal of the word: for so saith Saint Paul to the Ephesians, ye are fellow-Citizens with the Saints, and of the houshold of God, and are built upon the foundation of the Apostles and Prophets, (that is the Old and the New Testament) Jesus Christ himself being the chief corner stone, Eph. 2. 19. 20. They could not have been taken for the houshold or Church of God, if they had not been built upon the foundation of the Apostle [...] and Prophets▪ Jesus Christ himself being the chief corner stone of such buildings, and of no other: For that which proves the Christian Church in general to be now the only true Catholick Church or body of Christ, may not be denied to prove this or that Christian Church to be so in special: which cannot be Tradition, for that hath still varied in all Churches, and at all times, so that never yet any Church would be bound by its own Traditions for any long time, and much less by the Traditions of another Church: It remains then that only the word of Christ is able to make good that proof, which word hath been generally acknowledged and received by all Churches: That proves the Christian Church in general to be the only Catholick Church, and may not be denyed to prove this or that Church to be so in special. By that alone we prove the Christian Church to be the only Catholick, against the misguided Jew; by that alone we prove this or that particular Church to be more truly Catholick against the mistaken Christian: And this proof Saint Paul teacheth us in all his Epistles, proving out of the Old Testament that Christ alone was that Prophet who was to come into the world to bring both righteousness and salvation; and consequently that no Religion but only [Page] the Christian was now any longer to be embraced or expected, unless we would have a Religion that should continue without righteousness, and end without salvation; And if we will compare the second of the Galatians with the eleventh of the Acts, we shall have more then a probable conjecture, that it was by Saint Pauls advice that the Disciples were in Antioch first called Christians, and the name of Nazarites, by which they had been formerly known, was quite laid aside, because in that very City some of the Nazarites had endeavoured to mingle Judaism and Christianity into one Religion: But this we are sure of, that in the Epistle to the Hebrews, the same Saint Paul, (for this argument being there so throughly canvased, is proof enough alone to conclude him the author of that Epistle) maketh it his whole business to shew, that only in Christ, and in his Gospel, is fully revealed the will of God, and the way of salvation; But more particularly, Heb. 9. 10. He sheweth, that though the Church of the Jews was once the Catholick, viz. till the time of reformation, yet the Church of the Christians alone is so now; which was indeed to continue and keep the spiritual, but to reform and lay aside the carnal Ordinances: Therefore this Christian Church still maintaineth communion with the Jewish Church in all Moral duties: (for no reformation of Gods making can put down a Moral duty or obligation, either towards God or towards our neighbour:) as saith Saint Paul, But we are not of them who draw back unto perdition, but of them that believe, to the saving of the soul, Heb. 10. 39. Here is [...], but not [...] in our turning Christians, [...] sumus substractionis, [...], sed fidei, q. d. we are not of those who forsake or deny any one Moral Law enjoyned to the Jews, for that were [...], to draw backward to perdition; but we are of those who profess a true and a lively faith in Christ, the Messias promised to the fathers, but exhibited to us, for thats [...], what we have been taught by the Apostles, and it is to go forward to salvation: For it is indeed to outstrip the Jews in their own Moral Law, whilst we establish not our own righteousness, but submit our selves to the right [...]usness of God, acknowledging that Christ is the end of the Law for righteousness to every one that believeth, [Page] (Rom. 10. 4.) but by no means for unrighteousness; that is, for the acceptance of our obedience, but not for the abolition of it: Thus we Christians still keep communion with the Jews in all Moral duties; and as for Ceremonials, the Jews themselves cannot deny but they are bound to alter their own communion; For the abolition of all ceremonial or typical worship was foretold to them even at the first institution of it, by Moses himself, saying, And the Lord said, I will raise them up a Prophet from among their brethren like unto thee, and will put my words in his mouth, and he shall speak unto them all that I shall command him: And it shall come to pass that whosoever will not hearken unto my words, which he shall speak in my name, I will require it of him, Deut. 18. 18, 19. And as this abolition of the Ceremonial worship was foretold to the Jews at the first institution, so was it also believed by them, at the first reception thereof: For hence alone was it, that they found no fault with their Prophets, after Moses, though they found them dispensing with the Law of Moses, nay plainly acting against it in the exercise of their typical or ceremonial worship; as for example, neither they (of Hierusalem, nor of Samaria) quarrelled with Eliah for gathering Israel together to offer sacrifice upon Mount Carmel, 1 King. 18. 19. Though Moses had flatly commanded, That all should bring their offerings to the door of the tabernacle of the congregation, Levit. 17. 2, 3, 4. Here it is plain the Ceremonial worship was changed without any quarrel at all in that backsliding, and therefore quarrelsome and contentious age of the Church of the Jews, which could scarce have been, had they not received that same worship with some belief of its future change, and had not their Prophets confirmed them in that belief, foreshewing as it were by particular changes introduced by them, the universal change that should one day be introduced by the Messiah, their last and greatest Prophet.

And this general change wrought by our Saviour Christ is so proved to us Christians, that we cannot so much as doubt it, and much less deny it; For those very words of Moses that foreshewed the change, A prophet shall the Lord your God raise up unto you of your brethren like unto me, him shall you hear in all [Page]things, are quoted by Saint Peter as fulfilled in Christ, Acts 3. 22. And again he saith v. 24. That all the Prophets, from Samuel, and those that follow after, (which words justifie the Jews division of the Prophets into the former, and latter Prophets, [...] and put the latter Prophets in as good credit as the former, against the Samaritanes) and as many have spoken, have likewise foretold of these dayes: All the Prophets like so many lines from the circumference in the centre, meet together in Christ; so that the written word of God, not only is the undoubted, and therefore should be the undeniable ground of all Religion, but also of the very Christian Religion; nor may we endeavour to prove the establishment of the Christian Religion by unwritten Traditions, no more then the Apostles did prove the change of the Jewish Religion by them; They alledged the written word for the introduction. we for the establishment of our Christian Religion; The old Testament so exactly agreeing with the new; and both old and new so exactly agreeing and corresponding in Christ, that there can be no doubt left of the truth of Christianity: Hence Saint Paul will have us make so sure of our Religion, that though an Angel from heaven should preach another Gospel, we should not be ready to believe but to accurse him; Gal. 1, 8. And Saint John saith the same in effect, If there come any to you and bring not this doctrine (sc. that whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God) receive him not into your house, neither bid him God speed, 2 John 9▪ 10. Si quis venit ad vos, If any come unto you, tis all one whether the substantive be an Angel or a man; for that divinity was not yet in fashion, Si Papa erraret praecipiendo vitia, vel prohibendo virtutes, teneretur Ecclesia credere vitia esse bona, & virtutes malas, nisi velit contra conscientiam peccare, Bellar. lib. 4. de Pontif. cap. 5. That if the Pope should err by commanding sins, and forbidding vertues, The Church were bound to believe that sins were good, and vertues were evil, unless she would sin against her conscience; Op. Ac ne forte contra conscientiam agat, tenetur credere bonum esse quod ille praecipit, malum quod ille prohibet; And least the Church should do any thing against her conscience, she is bound to believe that to be good which the Pope commandeth, and that to be evil which he forbiddeth; [Page] A strange assertion, as if God had put all his Divine Truths whether speculative or practical (for if the one, the other also) under the possibility of mans lawfull contradiction, and all our consciences under the power of his controul: nor is there any remedy for this mischeivous consequence, by translating this pretended Infallibility from his person to his chair, nor from his chair to his Church; for we may justly suppose, or rather must necessarily believe, that Saint Johns words are as well to be understood and interpreted of a whole Church, as of single man, since there is the same reason of both; for a Church is but a congregation of men; and false doctrine hath no less of falsity, though it hath less of excuse, in a Church, then in any particular man; But we must more then believe this Truth, (if it be possible) That the Gospel is to sway our faith above and against all authorities to the contrary whatsoever, by the force of Saint Pauls reason; For if not the authority of the Church triumphant, then surely not of the Church militant may be allowed to weaken our faith in the doctrine or in the Gospel of Christ; If not an Angel from heaven, then sure not a man upon the earth.

And great pity it is, but greater shame, that the faction and humour of some men should endeavour to shake not only the dictates of nature, in putting vertue and vice under mans determination, but also the very foundation of supernatural Truth, the written Word of God, thereby thinking the more to establish the pillar of supernatural truth, the Church of God; whereas indeed they do the more shake that too; For we are all most sure that the Scriptures came incorrupt from the mouth of God; and therefore if there be now any corruptions in them, they are of mans, not of Gods creating: And consequently if the Scriptures have in any wise lost their authority, they have lost it by the Church; and it were a wonder if the Church should cause the Scriptures to lose their authority, and yet keep her own.

We will then take it for granted that the Catholick Church cannot be fully and infallibly proved to be Christian, but only by the Holy Scriptures, and that she her self seeks for no other, and cannot find a better proof; And from hence it must neede follow that every particular Church as far as it is truly Christian, [Page] is willing to submit it self to be tryed by the written Word of God; and that if nothing but true Cbristianity had gotten into the Church, men would never have withdrawn their necks, and much less their hearts from that known and certain tryal; for that all the world is not able to prove any thing that is unwritten, (whether it be Tradition or Revelation) to be the undoubted Word of God, but only as far as it is agreeable with what is written; according to that admirable Rule delivered by Saint Athanasius, (who having been vexed by the Arrian hereticks above forty years together, hath taught us how best to confute that, and all other heresie saying) [...]; Athanasius in Epist de decretis Nic. Synodi ad finem, There are much more exact and perfect proofs of the divine truth to be taken from the Scripture alone, then all the whole world beside is able to afford us: wherefore it must needs follow again that the best way for a particular Church to keep communion with the Catholick Church, is, to keep close to the Scriptures, wherein alone are revealed those Truths, the bare profession whereof makes a Church, and the entire profession whereof makes it truly Catholick: That Curch which hath the written Word of God for the foundation of her faith and practice, is sure to have communion with all good Christians in what she truly believeth and practiseth according to that word; And in case she deviate through humane error, or infirmity, in some particular deductions, yet that deviation or mistake, shall not overthrow her faith, because it is sure and certain in the foundation; and consequently shall not break off her communion with Christ the head, nor with the Catholick Church his body, because that same holy Spirit, on whose dictates she relies, is the sole author and maintainer of that communion: whereas if a Church should believe all the Articles of the Christian faith upon any other ground, then that of Divine revelation, (which we cannot now be assured of, but only from the written Word of God) as she could not have a true Divine saith, not being grounded upon a Divine foundation, so she could not in that faith, have communion with those Christian Churches who allowed no other ground of their belief.

And such were all the Christian Churches of the Primitive [Page] times; for though Saint Athanasius (in the place fore-alledged) doth on the Arrians behalf bring in an objection against the word [...] as not being used in the Text, and therefore not to be used concerning Christ, for that we may not speak otherwise of him, then he in his word hath spoken of himself; yet he alloweth this very objection to be according to his own heart, (and sure he was a very good Chatholike) and enforceth it with the reason afore cited, That the most exact proofs of Divine truths were to be taken from the Scriptures, and withal avoweth, that those about Eusebius (who was a chief upholder of the Arrians) were such egregious turn-cotes and cavillers, that the Bishops assembled in the Council of Nice were in a manner compelled more clearly to expound those words of the text, which did immediately strike at the root of their heresie: [...]: Whereby it appears, that the Nicene Fathers did assume to themselves only the power of Exposition, in matters of faith, not of Addition, or of Invention: They did expound that more clearly which they found in the Scriptures, and in the Apostles Creed; they did not ad or invent that which they found not: As they were expounders, they might and did hold communion with the Catholike Church (whereof they were then the Representative) which did wholly rely upthe word of God for all the Doctrines of faith; whereas if they had taken upon them to be Inventers, they must have forsaken the main ground of Christian communion, the undoubted word of Christ, and have been the authors of a faction, and of a division: And for this cause we see that in that famous Council of Chalcedon, (wherein were assembled six hundred Christian Bishops,) The Holy Gospel was placed in the midst of them, as that on which they relyed, and to which they appealed, in all their determinations: [...], are the words found in the first action of that Council, The most holy and most pure Gospel being set before them; And Baronius tells us that the same had been done before in the Council of Nice, and gives the reason why it was done, out of Saint Cyril, who saith thus, concerning [Page] the Council of Ephesus, Christum assessorem capitis loco adjunxit; venerandum enim Evangelium in throno collocavit, tantum non in aures sacerdotum clamans, Justum judicium judicate: Liber igitur ille in sede regia collocatus divinam prae se ferebat personam, secundum illud Psalmi, Deus stetit in synagoga Deorum, in medio autem Deos dijudicat: They looked upon Christ as head or president of their assembly, for they placed his holy Gospel on a throne amongst them, that it might represent the person of God the Judge of all men; and they placed it in the midst, that all might cast their eyes upon it, and be afraid in the presence of their Judge, to pass an unrighteous judgement; Thus saith the Psalmist, God stood in the midst of the congregation of Gods, and he that was in the midst judged the other Gods: (Baron. An. 325. num. 66.) And the same saith Binius in his notes upon the Council of Ephesus, In medio Patrum consessu sedem enm Evangelio collocarunt, cujus intuitu omnes admonerentur, Christum omnium inspectorem ac judicem adesse, Synodique praesidem agere: In the midst of the fathers of the Ephesine Council, was the Holy Gospel placed on a throne, that all the Fathers seeing it, might be admonished of Christs own presence to overlook them as their Judge, and to overawe them as president of their Council: and he saith no more then is truth, for that form of adjuration mentioned by Fidus the Bishop of Joppe, [...], Whom we beseech and adjure by the Holy Gospel here set before us, Council. Eph. par. 2. act. 1. doth plainly witness as much; although at the first session of the Bishops there is no mention of the Holy Gospels being placed among them, as was afterwards at the first session of the Council of Chalcedon: But tis plain that the New Testament was not only before their eyes, but also within their hearts; for they proved all their several Doctrines out of it; particularly this position, that Christ is God by the union of the manhood with the God-head, they proved, 1. [...], out of the Apostle Saint Pauls writings, (among which is also reckoned up the Epistle to the Hebrews,) 2. [...], out of the Epistles general of Saint Peter, Saint John, Saint Jude, 3. [...], out of the Gospels peculiarly so called; Concil. [Page]Ephes. par. 1. And tis most evident that the Doctrines delivered by the four first general Councils in their Creeds, are all plainly to be proved by the Scriptures, so that we may easily grant that they placed the Holy Gospel in the midst of their Synods▪ as it were to make protestation that they intended to obtrude no other faith to the world, then what they had met with there, and could prove from thence; and consequently not to desire other mens communion with them in their Doctrines further then themselves had in the same Doctrines communion with the Holy Ghost; Wherefore this is the ready way for every particular Church to be sure to keep communion with the Catholick Church in her Doctrine, to adhere stedfastly to the written Word of God, which is the only indisputable ground of that Doctrine; For this Word alone sheweth that the Jews in Moral worship had communion with Christians, and that both the Jews (then had) and Christians now have in the same worship communion with Christ: They have Moses and the Prophets, saith our blessed Saviour, let them hear them, Luke 6. 29. And again, If they hear not Moses and the Prophets, neither will they be perswaded, though one rose from the dead, ver. 31. We Christians have not only Moses and the Prophets, but also the Apostles, for the foundation of our Churches; and as we are sure that Moses and the Prophets were delivered incorrupt to our first Fathers; (for else our Saviour Christ would not have appealed unto them, but rather have reproved the Jews for corrupting them;) so ought we to be sure that the Apostles are now delivered as incorrupt unto us, unless we will say that the Christian Church hath been less faithful then the Jewish Synagogue, in keeping the Text, and by so saying, quite disannul her authority in expounding it; and so cut our selves off from one of the best means of our salvation. Why thou should not these writings of Moses and the Prophets, and the Apostles, which are the only proof of our Churches, be also the grand establishment of our communion? For as tis the faith that makes the Church, so tis the agreement in the Faith, that makes the communion of the Church truely Christian; Accordingly our own Church hath taught us to pray most exquisitely for this Christian communion, in these words, Beseeching thee to inspire continually [Page]the universal Church with the Spirit of truth unity and concord; and to grant that all they that do confess thy holy Name, may agree in the truth of thy holy word, and live in unity and godly love; A prayer so full of true Christian affection▪ that its Christianity will acquit it from Novelty, though it be scarce to be found in any antient Greek or Latine Liturgie; for it setteth forth true Christian communion in all its four causes; in its efficient cause, the Spirit of truth unity and concord; in its material cause, the universal Church; in its formal cause, the agreement in the truth of Gods holy Word; and in its final cause, to live in unity and godly love: How can any man that heartily saith this prayer, be either an Heretick by willingly sinning against the truth of Gods Word, or a schismatick by wilfully sinning against the unity of Gods Church?

We may conclude then, That all the several Christian Churches in the world, which have been, are, and shall be, do concur together as members to make up the body of Christ, or the Catholick Church; and that all of them as Christian, are joyned together, (though thousand of miles and years asunder,) in one outward communion by agreeing in the same word of Christ; and in one inward communion, by enjoying the same Spirit of Christ; The outward communion joyns the members to the body; and I would to God that they were not so much disjoyned and disjoynted: The inward communion joyns the body to the head, and I bless God that in that respect there can be no disjunction; Tis dangerous to be a separatist from the first, but tis damnable to be a separatist from the second communion; to communicate with Gods most holy Spirit in Gods most holy Word, is the most sure and ready way to communicate with the Catholick Church, aud that will keep us from being hereticks; for no heretick, as such, doth communicate either with Gods Word, or with Gods Spirit. To communicate with the Catholick Church, is the most sure and ready way to communicate with Christ himself, and that will keep us from being Schismaticks; for no Schismatick, as such, doth communicate with Christ either in his body or in himself. But still we must remember, that communion with the Word, and with the Church is nothing worth, without communion with Christ, and with the Spirit, and that will keep us from being hypocrites; [Page] For no hypocrite doth communicate with Christ and with his Spirit, either in his word or in his Church: And we have need, in these dangerous times, of all three cautions; for never was there any Heresie without a Schism; and seldome is there any desperate Schism without most damnable hypocrisie.

SECT. VI. The Catholick Church properly so called, hath in it neither Herereticks, Schismaticks nor Hypocrites; but commonly so called comprizeth all those Christians, who outwardly embrace the truth and worship of Christ: That our own particular Church (keeping communion with the Catholick) requires our communion by the authority of the Catholick Church; The authority and Trust of particular National Churches from Scripture and Councils: A sober and a pious resolution not to sin against the authority of the Church by willfull Schism, and the reasons of that resolution.

THE special number of right believing, (and therefore righteously doing) Christians in all the several Churches of the Christian world, which communicate in all things wherein Christians should, is alone truly and properly named the Catholick Church, because it consisteth of them only that without addition, diminution, alteration, or innovation in matter of doctrine hold the common faith once delivered to the Saints, so that tis impossible for them to be Hereticks; And without all particular or private division or [...]act [...]on retain the unity of the spirit in the bond of peace; so that tis impossible for them to be either Hypocrites or Schismaticks; they cannot be hypocrites because they have the spirit of God; and they cannot be Schismaticks, because they hold the unity of that spirit in the bond of peace.

Whence we may gather this Negative definition of a true Catholick, that he is such a one who is neither Heretick, nor Schismatick, nor Hypocrite; and this positive definition of a the Catholick Church, that it is such a number Christians, as [Page] profess the faith of Christ in Verity, Unity and Sincerity; in verity, and so are distinguished from Hereticks; in unity, and so are distinguished from Schismaticks; in sincerity, and so are distinguished from Hypocrites: And this is the Catholick Church perfectly and properly so called; And of this Catholick Church are those words of Epiphanius to be understood at the end of Colorbasii, or his thirty-fifth heresie, [...]. My dove, my undefiledis but one, saith Christ, (Cant. 6. 9.) that is, his holy spouse, the Catholick Church; called a dove, for her mildness, innocency, and purity; and called undefiled for the perfect grace and knowledge she hath received from God through our Saviour Christ, by the holy Ghost.

But yet we must acknowledge, that the Catholick Church commonly so called, is of a larger signification then to express, and of a larger extension then to comprize only these choice and selected Christians; For all that outwardly embrace the truth and worship of Christ, do make but one Catholick Church, for as much as they all concur in the outward profession of faith in the same common Saviour, and in the outward use of those means of Salvation which he hath appointed, though they neither profess the faith so incorruptly as it was taught, nor use the means so inoffensively as they were appointed. And this Divinity, That all Christians are incorporated into one body of Christ, or one Catholick Church, hath been taught us by Saint Paul, who saith, That he might reconcile both (Jew and Gentiles) unto God in one body, Eph. 2, 16. and again, That the Gentiles should be of the same body, Eph. 3. 6. that is to say, of the same body externally by the same word and Sacraments, and of the same body internally by the same spirit of Christ: Wherefore the unity of this body of Christians, as tis a visible body, is from one thing; and as tis a mystical body, is from another: For the unity of the Mystical body of Christ, is only from the Holy-Ghost, joining all the members together, and each particular member to the Head; But the unity of the visible body of Christ, is from [Page] one Lord, one Faith, one Baptism, all the members of the Church as tis visible, being to be discerned and known by this character, even by the outward profession of that truth, and by the outward use of those means, which Christ their common Lord and Saviour hath instituted and ordained for their Salvation.

Wherefore all men that have the profession of Christs saving truth, and do practice the means of salvation, must be acknowledged to belong to one Christian, or to one Catholick Church, as being sanctified by the profession of that truth, and the use of those means, though their ptofession be not so entire, nor their practice so exact as it ought to be: Whence the Apostle writing to the Corinthians, though much over run with Heresie and Schism, yet writeth on this manner, Ʋnto the Church of God which is at Corinth, to them that are sanctified in Christ Jesus, 1 Cor. 1. 2. For in that they were of the Christian Church by the outward profession of Christs truth, and the practice of his commands, they were sanctified in Christ Jesus, though some of them were Hereticks and denied the resurrection, others were Schismaticks and denied the Apostles authority; For even Hereticks and Schismaticks though they do not hold in verity and in unity the entire profession of Christs Truth, yet are they of the Christian Church generally so called, for that truth which they do hold; and as far as they remain parts of the true Christian Church, so far they may be a means of saving others either by preaching the word or administring the Sacraments, though by reason of their Heresie and Schism, they themselves (without repentance,) are not in the state of Salvation; And surely we cannot reasonably think that there were neither Hereticks nor Schismaticks in the Churches of Ephesus, Philippi, and Colosse; and yet the same Apostle saith, To the Saints which are at Ephesus, Ephes. 1. 1▪ To all the Saints which are at Philippi, Phil. 1. 1. and to the Saints and faithfull brethren in Christ, which are at Colosse, Col. 1. 2. In all which Epistles doubtless Saint Paul writ to the visible body of the several Churches, and sent his letters to the visible head of that body (as Saint John did his epistles to the Angels of the several Churches, Rev. 2. 13:) and yet he called them Saints and faithfull brethren; not that they were all [Page] really such, but that they were indeed called of God to be such; and if they were not so in their own inward affection, twas their own fault; He was sure they were so in their outward profession, and therefore might justly be so called; It was their parts to make good that glorious title, not his part to forbear it: for they were indeed sanctified through the outward profession of Christs saving Name and Truth, and therefore he could not in charity but think and say, they were also sanctified by the inward affection of the same: Nor may any man suppose, that the Apostle did send his directions and instructions to the mystical, but to the Visible body of Christ, unless he will say that the Apostle intended to bring confusion into the Church, which for its singular order, is called acies ordinata, a well ordered army, wherein not one man is suffered to be out of rank; or that he intended to gratifie some proud contentious spirits, by laying such grounds of schism and faction as might breed strifes and quarrels about the right of Church Government unto the worlds end: For who can tell by looking in a mans forehead, that he is one of the mystical body of Christ, having communion with him through the Holy-Ghost? whence it will follow that those who are best conceited of themselves will violently invade, at least readily usurp, the government of others, and consequently pride and presumption will challenge universal jurisdiction: for they who have so much pride as to say they are more neerly linked in communion with Christ then their brethren, have seldome so much piety as to make good that saying.

Wherefore it is safest for men to believe, that though the promises of grace chiefly concern the mystical; yet the precepts chiefly concern the visible Church; for as much as Christ hath intrusted that, both with the doctrine and with the means of salvation; with the ministry both of his Word and Sacraments: For these are without question deposited with the visible Church, though none are benefited by them, (so far as to attain Salvation) but only those that are of the invisible Church, or the mystical body of Christ: But God the searcher of hearts, hath reserved the knowledge of the invisible Church only to himself, and requireth all Christians to join in communion with that visible Church wherein they live, if so be that▪ [Page] therein is preserved the outward sincere profession of Gods truth and worship, and the right administration of his Sacraments▪ which is a condition not to be excepted against, unles we will deny men the use of reason (there only where they most want it) in the choice of their religion; and yet allow it in the choice of their Church: and think it enough for them to serve God according to the dictates of others consciences, when we are sure they shall be acquitted or condemned in the last judgement▪ according to the dictates of their own: Wherefore we must allow an outward sincere profession of Gods truth, and word, and a right administration of his Sacraments to the constitution of that visible Church, which obligeth us to her communion as a member of the true Catholick Church; And if we cannot make it appear out of the written Word of God that our own Church is faulty in either of these, we may not forsake her communion, since by vertue of these she is to us instead of the Catholick Church, and by authority of the Catholick Church, bindeth us to her communion: For if we acknowledge our Church to be Catholick in her profession, (which we are bound to do unless we can prove the contrary) we must also acknowledge her to be Catholick in her obligation; because where is unquestionable purity, there must be unquestionable Authority, unless we will say that Religion is a matter of indifferency, and leaves men at their liberty either to practice or to despise it, as they please.

This was not the opinion of the Primitive Christians, of whom it is said, And they continued stedfastly in the Apostles doctrine and fellowship, and in breaking of bread, and in prayers, Acts 2. 42. They thought themselves bound to continue sted [...]astly in that communion wherein was a sincere profession of Gods truth and worship, (here expressed by doctrine and Prayers,) and a right administration of the Sacraments (here expressed by breaking of bread:) And so must we likewise think our selves bound to continue stedfastly in their Communion, who succeed the Apostles in the publick exercise of the same religious duties, or deny that this Scripture was written for our learning; So that unless it be evident to us that the Church wherein we live is faulty either in doctrine, or in Prayers, or in administration [Page] of the Sacraments, we may not recede from her communion without being guilty of schism and faction, and then Saint Augustine (unless you will say Fulgentius was the author of that book) will tell us our doom, in these words, Firmissime tene, & nullatenus dubites, non solùm omnes Paganos, sed etiam omnes Judaeos, Haereticos, atque Schismaticos, qui extra Ecclesiam Catholicam praesentem finiunt vitam, in ignem aeternum ituros, qui paratus est diabolo & angelis ejus; Aug. de fide ad Patr. Daph. c. 38. You must firmly believe, and in no wise doubt, that not only all Pagans, but also all Jews, and Hereticks and Schismaticks, who end this present life out of the communion of the Catholick Church, shall go into that eternal fire which was prepared for the Devil and his Angels.

For he that willfully lives and dies out of the communion of his own Church, being a true member of the Catholick, lives and dies (at least in the perverse disposition of his soul) out of the communion of the Catholick Church, and consequently lives and dies in the state of damnation: so neerly doth it concern every Christian not to break communion with his own Church unadvisedly and undeservedly, (for that is in effect to break communion with the Catholick Church) but to try the Spirits whether they are of God, and to know there is no warrantable disobedience of that command, Keep the unity of the Spirit in the bond of Peace, unless it be evident, That the Spirit is not of God; And yet even in that case, men ought to be very cautelous and wary, that they so forsake the communion of the Church, as not to disturb the peace of it; for that was all that those seven thousand did, who bowed not their knee to Baal, in the general defection of the Church of Israel, 1 King. 19. 18. And that is all we are bound to do in the like case, if we will have Gods mark set upon us to preserve us from wrath in the day of wrath; for so saith the Prophet Ezekiel, Set a mark upon the foreheads of the men that sigh, and that cry for all the abominations that be done in the midst thereof, sc. of Jerusalem; Ezech. 9. 4. Sighing and crying for those abominations we cannot help, is enough to discharge us from the guilt of them, and this may be done, if not without making of a noise, yet sure without making of any tumult.

And this is according to Saint Augustines advice, Misericorditer[Page]corripiat homo quod potest; quod autem non potest, patienter ferat, & dilectione gemat atque lugeat, donec aut ille desuper emen det & corrigat, aut usque ad m [...]ssem differat eradicare zizania, & pal [...]am ventilare: ut tamen securi de salute sua bonae spei Christiani, inter desperatos quos corripere non valent, in unitate versentur, auferant malum à seipsis, id est, ut in ipsis non inveniatur, quod in moribus aliorum eis- displicet. Aug. lib. 3. contra Parmen. cap. 2. Let every man correct what he can with mildness; and what he cannot, let him bear with patience: And let him sigh and mourn in love till God from above amend what is amiss, or at the harvest pluck up the tares, and blow away the chaff; yet that Christians who have a good hope, may without danger of their own salvation, live in unity among those desperate wretches whom they cannot amend▪ let every man reform one, that he may not find that in himself which he dislikes in another; This is the safest way for every particular man, to be sure not to be out of the communion of the Catholick Church, and yet not to be in the corruptions of his own Church; For he that sighs for the abominations, shews he loves Gods truth; and he that only sighs, shews he loves his neighbours peace: His love to Gods truth will keep him in the actual communion of the Catholick Church; his love to his neighbours peace, will not let him violate the communion of his own Church, although he refuse to communicate in its corruptions: It is not to be doubted, but holy David, all the while he lived in Sauls house, or was afterwards driven from Jerusalem, was under the affliction and temptation of evil company▪ yet he saith of himself, I have walked in my integrity, I have not sate with vain persons, neither will I go in with dissemblers; I have hated the congregation of evil doers, and will not sit with the wicked; and he thus makes good that saying, For thy loving kindness is ever before mine eyes, and I have walked in thy truth; (Psalm 26.) His communion with God, kept him from the corruptions of those unrighteous men he could not avoid, and kept him in the communion of those righteous men he could not enjoy; Though his conversation might be in Gath, or Ascalon, yet his communion was in Jerusalem, (when the Ark was there) as it is said, ver. 8. Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth.

[Page]Therefore make sure of thy communion with God, by faith and repentance and holiness of life, and doubt not of thy communion with his Catholick Church, though thou live amongst Infidels or amongst such Christians as are fallen into Infidelity, and so having denyed the faith, are worse then those who never embraced it.

For no private man is entrusted with the external communion of his own Church, nor shall he be called to an account for the sins of it, if he partake not in those sins; but he is intrusted with the internal communion of his own soul, and for that he must look to give a strict account; to the maker and lover and Judge of souls.

But this admonition which only concerns private men, may not be extended to whole national Churches, which have power given them of God to rectifie what is amiss among themselves either in Doctrine or worship, or Sacraments, and are accountable to God for not rectifying it; so that if there be any notorious defect in either, much more in all of these, they that are not bound to obey other men, have no pretence of excuse if they obey not God, in ordering themselves exactly according to his known and undoubted word.

And this is evident by Saint Pauls Epistles to particular Churches, and Saint Johns orders to the seven several Churches of Asia, to all which were sent distinct instructions and reproofs, which sheweth that every one of them was bound to follow those instructions they had received from God, (without expecting new orders from some general Superintendent over them all) and was justly reproved for not following them.

And this is the Judgement of the Catholick Church in the first Council of Nice, in the sixth Canon, which will have the priviledges and dignities, and authorities, of all Churches inviolably preserved; for so much is comprized in these few words, [...]: The same Judgemen is again repeated and reinforced in the first Council of Constantinople, Can. 2. which forbids the confounding of Churches, ( [...]) and leaves every several provi [...]ce by a Synod in it self, to administer and order its own [...]s. The same is again more fully repeated and reinforced in the first Council of Ephesus, Can. 8. which will [Page] have particular Churches keep their own rights and priviledges, lest they should unawares lose the liberty purchased for them by the blood of Christ: [...]. And the Council of Chalcedon, Can. 19▪ enjoyns provincial Synods twice a year to rectifie and dispose all emergencies whatsoever in the Church, [...], So we find this is the judgement of the Catholick Church in the four first general Councils; and therefore all the world is not able to prove this practice of our Church to be Anticatholick; For I willingly pass by other Churches in the case, with whom I am not bound to keep external communion, and plead only for this Church where of God in mercy hath made me a happy member, though an unworthy Minister; For if Saint Paul would not judge those men that were without, much less may any of us judge those Churches that are within: And truly it is enough for our satisfaction, and too much for our desert, that though other Churches pretend more, some to the purity, others to the practice of Religion, yet generally they have performed less; Though some rigid Zelots press nothing so much as a circumcision of all rites and ceremonies; other Pharisaical professors can boast of the yoke which they have put upon the neck of their Disciples, which neither we nor our fathers were able to bear; yet we cannot find any sufficient reason why we should not answer them both in Saint Peters words, we believe that through the grace of our Lord Jesus Christ, we shall be saved even as they, Act. 15. 11. For we have this reason of our belief, because the grace of our Lord Jesus Christ is truly and clearly set forth in the Doctrine of this our Church, (tis our shame and sin, not our Churches, if it be not also in our practice) and Saint Paul hath taught us, that this is the doctrine which most constituteth (and therefore most edifieth) a Christian Church: For thus much do those words import to the Colossians, And you that were sometimes alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblameable, a [...]d unreproveable in his sight, if ye continue in the faith, grounded and setled, and be not moved away from the hope of[Page]the Gospel which ye have heard, Col. 1. 21, 22, 2 [...]. Tis the Churches part to preach unto us the hope of the Gospel, or the Doctrine of our being reconciled to God in Christ; where this Doctrine is rightly published, accepted and maintained, there is without doubt a true Christian Church; there is communion with Christ; and if he will present us holy, unblameable & unreproveable in his sight for continuing in this faith grounded and setled, we can have little cause, but no excuse, for leaving that Church whereinis the profession of this faith: for as every particular Christian Church may lawfully preserve its own liberty against the incroachment of other Chuuches, so it must necessarily preserve its authority against the insolencies of its own people: The case is notorious concerning Ʋzziah, when he went into the Temple of the Lord to burn incense upon the Altar of incense, that Azariah with the Priests withstood him, saying, it pertaineth not to thee Uzziah to burn incense unto the Lord, but▪ to the Priests the sons of Aaron that are consecrated to burn incense: Go out of the sanctuary, for thou hast trespassed, neither shall it be for thine honour from the Lord God, 2 Chron. 27. 17, 18. And great is the approbation which the Spirit of God giveth to this Azariah for so doing, saying, He it is that hath executed the Priests office in the Temple, 1 Chron. 6. 10. As if none had been high Priest but he, who so couragiously maintained the authority of the Priest-hood; and this is R. Davids gloss upon the words: He was not the first Priest of Solomons Temple, for that was Zadok; nor was he the only high Priest, for there were many others, both before and after him; but our Rabbies say, because he gave his mind to the holiness of the Temple, [ [...]] and would not let Uzziah offer incense, therefore it is said, he it is that executed the Priests office, because he was most zealous for the glory of the Priest-hood; [...]: So Kimchi: it seems by the Text, that officiating in the Priests office without being a Priest, was a profanation under the Law; and why should we think otherwise under the Gospel, since those who now succeed them in the administration of publick worship, have obtained a more excellent ministry, by how much they are the Mediators of a better Covenant? Heb. 8. 6. For those words though spoken directly of Christ, yet are proportionably true of the Ministry instituted by him, who are surely [Page] the Mediators of a better Covenant, & therefore have obtained a more excellent Ministry; & consequently to invade their office, must needs be a more dangerous profanation; and we see those who are guilty of it, are commonly even to this day, struck as Ʋzziah was, though not with a corporal, yet with a spiritual leprosie, that infects more dangerously, though less discernably: And if their office may not be invaded without profanation, then much less may it be despised & opposed without irreligion. For God gave all the authority belonging to the Ministry of the New Testament, to our Saviour Christ, and he gave the same to his Apostles, with power and command of giving it to others after them to the worlds end; so saith the Text, John 20. 24. As my father hath sent me, Therrs the authority of the Ministry given unto Christ, even so I send you, there's the same authority given by him to his Apostles, not only for themselves, but also for others; for as Christ was sent that he might send them, so were they sent that they might send others after them. Thus Saint Paul saith for himself, According to the glorious Gospel of the blessed God which was committed to my trust, 1 Tim. 1. 11. And he saith no less for Saint Timothy, I besought thee to abide still at Ephesus, that thou mightest charge some that they teach no other Doctrine. And again, This charge I commit unto thee, 1 Tim 1. 3. & 18. Thereby acknowledging that he had received this trust not only to discharge it himself, but also to commit it to others that should discharge it after him: For this calling of Ministers having been instituted for the perfection of the Saints, for the work of the Ministry, for the edifying of the body of Christ, (Ephes. 4. 12.) tis evident it must be continued as long as there shall be any Saints to be perfected, or the work of the Ministry to be performed, or the body of Christ to be edified; and as evident, that it may not be despised or opposed by any who will not put himself out of the communion of Saints, or cut himself off from the body of Christ: For the Text is as plain as if it had been written with a Sun beam, which saith, He that heareth you, heareth me; and he that despiseth you, dispiseth me; and he that despiseth me, dispiseth him that sent me, Luke 10. 16. He that despiseth you that are sent by me, despiseth me that sent you; and he that despiseth me that am sent of my Father, despiseth him that [Page] sent me; nor may we say that our Ministers are not sent of God; for how shall they preach except they be sent, doth now infer as well as then, that if there be no sending, there can be no preaching: either we must say that preaching (and consequently praying and administring the Sacraments, for there is the same reason of all) is not Gods work, or that those who lawfully do it, have Gods authority for what they do: And if they have Gods authority, how shall they not have my obedience? Saint Pauls saith not only for himself and his assistants, but also for all that were to succeed him in his Ministry, We were allowed of God to be put in trust with the Gospel, 1 Thes. 2. 4. They have Gods allowance or approbation, and may lawfully undertake the Ministry of the Gospel; nay more, they have Gods command or trust, and must necessarily discharge what they have undertaken: so the same Saint Paul, Necessity is laid upon me, yea woe is unto me if I preach not the Gospel, 1 Cor. 9 16. Not speaking the words occasionally concerning his person, (we must betray the authority of the Scripture to say so, making it an imperfect rule to give us only momentary or occasional directions) but doctrinally, concerning his calling; and therefore this woe lieth▪ upon all those that succeed him in the Ministry, binding them to use their utmost endeavours, both by their preaching, and by their living, and by their dying to advance the Gospel of Christ; or if they do not their duty, this woe lieth upon them; and consequently if they do, it l [...]eeth▪ upon those that oppose or hinder them; For it is a clear case that our Saviour Christ hath in every Nation of Christendom entrusted his worship, and Word, and Sacraments, and what ever else directly concerns the salvation of souls, with some peculiar men, who must rather forgoe their lives then forsake their trust; to whom he still saith, as he did to his Apostles when he first gave them his commission, Fear not them which kill the body but are not able to kill the soul, but rather fear him which is able to destroy both soul and body in hell, Mat. 10. 28. They were not to fear mens killing if they did their duty, but Gods killing if they did it not; And least the world should think them hated of God, because they were by him exposed to all dangers, in another place, (where he still deterreth them from fearfulness in discharging this trust,) [Page] he calleth them his friends, And I say unto you my friends, be not afraid of them that kill the body, and after that have no more that they can do. But I will fore-warn you whom you shall fear, fear him that after he hath killed, hath power to cast into hell; yea, I say unto you fear him, Luke 12. 4, 5. They are to prefer the discharge of their Trust above their lives, and shall not I prefer it above my humour? Shall I think that my Saviour who hath bid me take him for an heathen or a publican that neglects to hear the Church, will take me for a good Christian if I my self be guilty of that neglect? (Mat. 18. 17.) I will then willingly acknowledge that those only to whom Christ hath given the power of loosing and binding in heaven, are, in this respect, called the Church (for so the sequele of the context there requires) and that if I hear not these, I shall be in his account but as a heathen or a publican.

For this is the Church which God hath in this Nation, entrusted with the blood of his Son, with the dictates of his Spirit, and with the souls of his People; and I must hear this Church as I would have the benefit of his Sons blood, as I would have the instructions of his holy Spirit, and as I would not forfeit the salvation of mine own Soul.

Wherefore though the whole world turn round to a meer spiritual diziness, or reel to and fro and stagger like a drunken man, yet this shall be the sober resolution of my soul; I will not sin against that authority which God hath set over me. He hath called his Ministers his friends, I will not call them mine enemies least I put my self out of his friendship: I find that God the Father, Son and Holy-Ghost hath set them over me, and how shall I answer it to this blessed Trinity, if I oppose my self against them, or rather set my self over them! Tis St. Athanasius his observation, (Ath. lib. de communi essentiâ Patris, Filii & Sp. S.) That the election of Ministers in Gods Church, is, in the book of God, equally attributed to all three persons of the holy and blessed Trinity: Saint Paul attributeth it to God the Father, 1 Cor. 12. 28. God hath set some in the Church, first Apostles, Secundarily Prophets, Thirdly Teachers, &c. Again, The same S. Paul attributeth this work to God the Son, Eph. 4. 11. And he gave some Apostles, (sc. He that had descended into the lower parts of the earth, and was now ascended into heaven) [Page] and some Prophets and some Evangelists, and some Pastors and Teachers: And lastly the same Saint Paul attributeth the choice of Ministers to God the Holy-Ghost, Acts 20. 28. Take heed unto your selves and to all the flock, over the which the Holy-Ghost hath made you Overseers; God the Father, Son and Holy Ghost hath made them my Overseers, and shall I strive to make them my Underlings? And what shall I answer at the last day to this God whose authority I have contemned, and whose power I shall not be able to resist, when he will call me to an account, and pronounce against my soul, and execute upon it the sentence of eternal dammnaton for my contempt?

He hath said expresly, Obedite praepositis vestris & subjacete eis, Heb. 13. 17. Obey them that have the rule over you, and submit your selves; for they watch for your souls as they that must give account, that they may do it with joy, and not with grief; for that is unprofitable for you: There are some certain men that have charge of the peoples souls, and are accordingly to give an account of that charge: Those are here called their Rulers or Leaders, [...], Their Captains to train and lead them under Christs banner; A word of great humility in regard of their communion with them, in the same Christian duties and combates, but a word of great authority in regard of their command over them; in so much that Gregor. Nazian. in the first of his steliteuticks calls the Ministers, [...], The order of those that govern; and the people, [...], those that are under that order of government, or those who are to be governed: The one are set over, the other are set under by the power of God the Father, by the wisdom of God the Son, and by the goodness of God the Holy-Ghost: so that to disturb and to destroy this order, is little less then to proclaim enmity against the eternal power, and wisdom and goodness of God; This is reason enough why we should obey, because God the Father, Son and Holy-Ghost hath made them our Rulers; but yet the words enforce another reason of our obedience, because they watch for our souls: And are accordingly called watch-men in the Text, Son of man, I have made thee a watch-man to the house of Israel, therefore hear the word at my mouth, and give them warning from me, Ezek. 3. 17. Speculatorem dedi te; speculator qui est aliis vice oculorum, i. e. [Page] [...] saith Calvin upon the place. A watch-man is one who is to others instead of eyes, that is an Overseer or a Bishop: we find here God hath divolved to him a double trust; here is verbum commissum, Animae commissae; Gods word is committed to his care, and mens souls are committed to his cure; He is entrusted with Gods word, hear the word at my mouth; and he is entrusted with his neighbours Souls, Give them warning from me: His office was instituted meerly for the glory of God, and the salvation of men; and I cannot oppose it, but I must be an enemy both to God and Man; And if I be an enemy to Gods glory here, how shall I hope to enjoy it hereafter? If I oppose the Salvation of others, how shall he that came to be their Saviour, take a care to save me? For I do what is in me to trample his blood under my feet; and how can I hope that he should sprinkle it upon my soul? nor may I say that these Texts were only occasional, or this trust was only temporal, such as concerned the Prophets and Apostles, but not others after them, unless I will moreover say (which in truth I am afraid to think,) That God hath now a less care then he had then both of his own glory and of our salvation; both of his own word, and of our souls. These spiritual watch-men were as necessary in Saint Pauls time as in Ezekiels, and in our times as then; And consequently they are to us, what the Prophets were to the Jews, or the Apostles to the Primitive Christians, saving only their extraordinary commission and endowments: Ezekiel was to give warning to the Jews, and Saint Paul was to give warning to the Gentiles for so himself saith, whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus, Col. 1. 28. And our watch-men are now to give warning unto us, by vertue of the same commissions, and therefore Saint Paul speaketh in the plural number, saying, whom we preach, comprizing the whole body of the Ministry; wherefore also he saith warning every man, and that we may present every man; which was impossible for himself alone, and indeed for all the Preachers of his time, because there were to be infinite sucessions of men, which could not be their auditors; whereby it is evident, that as long as there shall be men to be warned, and taught, and presented perfect in Christ Jesus, so long there must be Preachers [Page] to warn and teach and to present them: whose duty and office is accordingly here described; 1. In the nature of it, To warn and to teach; not only to deliver sound doctrine which is teaching, but also to apply it by particular exhortations according to the capacities or wants of theit auditors, which is warning or admonishing: [...], putting your mind to theirs, that they may understand what you say, not soaring aloft in sublime speculations above their apprehensions: or putting the Truth into their minds, as they are able to receive it. 2. In the object of it, every man, excluding none from the benefit of their Ministry, who desire to be taught or to be warned, though more particularly including those of their own Pastoral charge; in which respect Clemens Alexandrinus his gloss may be admitted, who saith, [...], warning and teaching the whole man, that he may be purified both in his body and in his soul. 3. In the manner of it, with all assiduity and industry, for so the Participles [...], do set forth not only continued, but also multiplyed acts. 4. And lastly, in the end of scope of it, which is to bring men to the communion of Christ, that so they may be presented to God as perfect, having that perfection in their Saviour, which they have not in themselves.

Wherefore we cannot deny, but as we still need the warning, so we still need the watchmen; and we must confess that watchmen of Gods own setting up, may not be disturbed or displaced, till himself be pleased to put them away, or to pull them down; and sure we are, that will not be till we shall no longer need them. And if the watchmen are bound to give the warning, then questionless the people are bound to take it when it is given: For it is plain the Text said, Obey them that watch for your souls, (Heb. 13. 17.) before the civil Magistrate was yet Christian, to force men to that obedience: Nay indeed, while he was yet Heathen, to deterre them from it, and to persecute them for it; So that the fifth Commandment obligeth me to obey those whom God hath set over me in spirituals, no less then those whom he hath set over me in temporals: And I may no more forsake the Church to set up a new Religion, then I may forsake the State to set up a new Government: For my obedience is due to both as a moral debt by the necessity of Justice, [Page] since I am as much obliged to my spiritual Father for the care of my soul, as I am to my civil Father for the care of my body; and therefore I can no more withdraw my duty from the Church, then I can from the Common-wealth: Nor may I go out of my Nation to look for a Head of the Church, any more then to look for a Head of the State, since the fifth Commandment obligeth me equally to the Church and to the State; And I ought to be as much afraid of Schism, which is a sedition against the Church; as of Sedition, which is a schism against the State: Sure I am, if I will be a true Gospeller, I must see that my conversation be such as becometh the Gospel of Christ, and that's a conversation which requires Unity no less then Verity; Unity of Spirit, no less then Verity of Faith: So the Apostle advising the Philippians that their conversation should be as becometh the Gospel of Christ, sheweth them in the next words wherein consisteth that conversation, saying, That ye stand fast in one Spirit, with one mind, there's the Vnity; striving together for the faith of the Gospel; there's the Verity, Phil. 1. 27. He permitteth not the pretence of Verity to break the bonds of Unity; for he saith striving together, (not striving one with, or against another,) for the faith of the Gospel: Their concord and communion was to be the credit of their Religion, not the pretence of Religion to be the bane of their communion: He accounts it as necessary to their salvation that they should stand fast in the same Unity, as that they should strive for the same Verity: that they should stand fast in one spirit, with one mind, as that they should strive for the faith of the Gospel: This is the true way to set up Christs Discipline; for himself hath said, By this shall all men know that ye are my Disciples, if ye have love one to another, John 13. 35. As we are made Christs Disciples by the Verity of our Faith, so we are known to be his Disciples by the Unity of our Love: and if we desire to set up his Discipline, we must take a course that men may know we are his Disciples: which they cannot do unless we have love one to another; and surely factions, divisions, strifes, contentions, are very ill arguments, and worse evidences of love: So that I cannot be a Schismatick in with-drawing my love from Christs Church, but I must be a piece of an Atheist in [Page] withdrawing my love from Christ himself, as refusing to be accounted his Disciple: This makes Saint Paul come like clypei Dominus septemplicis Ajax, holding out a Buckler with no less then seven folds in it to keep off all the assaults of schism; saying, 1. There is one Body, that is, one Catholick Church of Christ, whereof we are all members that profess our selves to be Christians. 2. One Spirit, to quicken and enliven that body. 3. One hope of immortality to comfort and confirm it. 4. One Lord, (to wit our Saviour Christ) that hath purchased, and doth claim it. 5. One faith, to feed and nourish it. 6. One Baptism, to wash and cleanse it. 7. One God and Father of all, to rule and govern it, (Eph. 4. 4, 5, 6.) So that I dare no more be a Schismatick, then I dare think to divide this one body, to multiply this one Spirit, to falsifie this one hope, to renounce this one Lord, to forsake this one faith, to despise this one Baptism, to deny this one God; for I must be zealous to maintain this Christian Communion in its authority, that I may be so happy as to enjoy it in its excellency.

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CAP. II. Christian Communion in its excellency.

SECT. I. The excellency of Christian Communion, because of its large extent, as reaching to all Christians, though of different perswasions, and professions.

THE Christian Church is truly Catholick, in that it comprizeth all true Believers, of what nation▪ sex, age, or condition soever; for God acknowledgeth them all for his children, by faith in Christ Jesus; So saith Saint Paul. Gal. 3. 26, 27. For ye are all the children of God by faith in Christ Jesus; for as many of you as have been baptized into Christ, have put on Christ: So that whosoever believeth in Christ, and is baptized in his name, must be acknowledged a member of the Christian Church; whether he be Jew or Greek, bond or free; which was not so before Christs coming in the flesh; for then it was said only of the Jews, ye shall be my people, and I will be your God, Jer. 30. 22. But since our blessed Saviour hath broken down the partition wall, God hath called to himself a people, not of the Jews only, but also of the Gentiles; and it hath come to pass, that in the place where it was said unto them, ye are not my people, there they are now called the children of the living God, Rom. 9. 24, 26. Those whom God calls his sons, how shall we not call our brethren, unless we will deny him to be our Father? Whence it must follow, that Christian communion is of as great a latitude or extent, as is the Christian Church, according to that of Saint Paul, ye are all one in Christ Jesus, Gal. 3. 28. Having said before, ye are all the children of God by faith in Christ Iesus, to shew they were of the same Christian Church; he now saith, ye are all one in Christ Jesus, to shew they were also of the same Christian communion. And this principle we [Page] may not gain-say, if we will acknowledge the excellency of▪ true Christian communion: for it cannot be so excellent if it▪ depend on man, as if it depend on God; if it depend on Christs. Vicar, as if it depend on Christ himself; if it be confined to one party of Christians, as if it be extended to all; for undenyable is that rule in reason, Bonum quo communius, eo melius, Every good the more common it is, the better it is; and much more undenyable is it in charity, when it is applyed to our Christian Communion: For it is against the nature of God to be under a restraint or a Monoply. God the fountain of goodness is an universal good; He is good unto all; and every other good, the more it partakes of his goodness, the more it partakes of his universality, and is the more diffusive of it self, being good only to it self whiles it is not diffused, and therefore diffusing it self, that it may also be good to others. Much more is this to be seen and confessed in the good of Christian Communion, which is therefore good because it is a common good, and may not be abridged of its Community, without being also abridged of its goodness. Saint Paul will have us if it be possible, to live peaceably with all men, Rom. 12. 18. therefore much more with the best of men, with Christians, who have the name, the word, the image, the Spirit of Christ; with all men we must keep an external and civil, but with Christians we must moreover maintain an internal and spiritual peace. Our hand is bound to the good behaviour in regard of Christs enemies, but our heart is so bound in regard of his servants. We may not break the outward peace with those that persecute him; much less may we break the inward peace with those that love him: There is a great difference betwixt our Civil and our Christian conversation or communion: The Civil depends upon the body, and is accordingly confined to time and place; but the Christian depends chiefly upon the soul, and therefore may be extended as far as the souls apprehension and affection, to know and to love the Truth; Whence Saint John saith to that elect Lady, Whom I love in the truth, and not I only, but also all they that have known the truth (though they had not known her) for the truths sake which dwelleth in us, and shall be with us for ever, 2 John 1. 2. As far as truth and love do extend, so far extends our Christian Communion, the foundation whereof is [Page] truth, the building whereof is love. Communio spiritualis, est in consensu vero vel interpretativo; Spiritual communion consists either in an explicit or an implicit consent with other Christians, (Alensis par. 2. qu. 161. m. 10.) which as I may not afford to any Christians as they abide in errour, so I may not deny to any Christians as they embrace the Truth: For wherever the Truth is, it calls for my interpretative or virtual consent, not to deny or gain-say it; and where I know it to be, there it calls for my actual and explicit consent to love and follow it; I may not turn Donatist, to confine the spirit of truth; nor may I turn Familist to confine the spirit of love; For as it cannot be denyed but that the spirit breatheth where it listeth; so it may not be disputed, but I must love wheresoever the spirit is pleased to breath; Either I must deny the spirit of Truth to breath upon all those Christians that are not of my profession; or the spirit of love to breath upon me, if I will not allow them to be of my Christian Communion; So that I must first limit and confine the Catholick Church, before I can limit and confine the Communion of Saints; for as is the Church, so is the communion, if the one be Catholick, the other is so too: If I will make a particular Christian communion, I must make a particular Christian Church, and consequently make that two Articles of my Faith, which Christ and his Apostles have made but one, even, The holy Catholick Church, the Communion of Saints; Saint John the beloved Disciple loved for the Truths sake, and so must I; where God hath not denyed his truth, there may not I deny my love: If there be such a Christian Church in the world which I cannot well love for its own sake, yet even that Church must I love for the truth sake; as far as it hath my Saviours Truth, so far it must have my souls love; And though that Church may most justly claim my love, which hath most entirely Christs truth; yet no Christian Church, but may in some sort claim it, since no Christian Church but hath Christs Truth, by which it is made Christian.

Some have this truth mingled with many and gross errours: but God forbid that the tares which the enemy hath sowed, should make me out of love with that good seed, which I know came from Christ himself: For why should I be alwaies looking on the mote in my brothers eye, and not rather see the beam [Page] in mine own? To his own master he standeth or falleth, and God is willing to make him stand; why should I be willing to make him fall, or to keep him down? If I would look on the Christian, not on the man, I should account him a brother, whom now I think an enemy; for what he is in Christ is most amiable, though not what is he in himself: God looks on me in Christ to love me, and why should not I so look on my Brother to love him? Gods love in Christ towards me covers a multitude of my sins, and why should not my love in the same Christ towards my Brother cover a few of his mistakes? Sure I am my Saviour hath made Charity a necessary condition to the forgiveness of my sins, and therefore I must willingly cover my brothers faults, or I cannot hope that God will cover mine. If I will needs lay open his miscarriages to my sight, I shall but lay open mine own miscarriages to the sight of God; for he that cursed Cham meerly for not covering, will certainly never bless me only for discovering, either my fathers or my brothers nakedness; I cannot judge him, but I shall bring my self into Judgement; and therefore I must pass by his faults, as I would have God to pass by mine; This is such a truth as no Christian can deny, and therefore none should contemn; yet is this truth most of all contemned by Christians, whiles each particular Church more stomachs at a man for not being one of her members, then she rejoyces for his being a member of Christ; Hence those outragious invectives and impious calumnies of one Christian Church against another, whiles they all had rather contribute to their own unnecessary differences as men, then to their necessary concord and agreement as Christians; Each particular Church so labouring to advance and enlarge her own Communion, as in effect neglecting and confining the communion of Christs Catholick Church. Whereas it is most evident by Saint Paul, that there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free; but Christ is all and all, Col. 3. 11. That is, All true Believers promiscuously without any distinction or exception of place or person, do belong to the communion of Christs Catholick Church; And accordingly the same Apostle sets all Christians a rule, how infallibly to compass, and inviolably to hold this communion, saying, Put on therefore as the elect of God holy and beloved, bowels of mercies,[Page]kindness, humbleness of mind, meekness, long-suffering, forbearing one another and forgiving one another, if any man have a quarrel against any, even as Christ forgave you, so also do ye, ver. 12, 13. How many vertues are here joyned together, the least whereof, if put on in bowels, (that is sincerely and without hypocrisie,) will not let us break communion with any Christian? For here is mercy to pitty him, kindness to recall him, humbleness to yeild to him, meekness not to provoke him, long suffering to forbear and to forgive him, when we have a just quarrel, and therefore much more not to make a quarrel against him, when we have none: And all this is enjoined, as we would be the Elect and beloved of God, or thought zealous to follow the example of Christ, who hath forborn and forgiven us much more, then we can (for his sake) forbear or forgive our brethren: These virtues will make us zealous in compassing our Christian communion, and one more follows these which will make us as zealous in keeping it; And that is charity, of which it is said, And above all these things put on charity, which is the bond of perfectness, ver. 14. Charity is the bond of perfection in regard of our souls, in regard of our operations, and in regard of our communion; making our souls perfect, by uniting and binding them together in Christ, that every one may enjoy the perfections of all; making our operations perfect, by uniting & binding them together for Christ, that all may tend to his glory as if they were but one; and making our communion perfect by uniting and binding both our operations and our souls, together with Christ; for our communion in neither is perfect, till both be joyned with him who is the author of all perfection: For as in the natural body of man, the perfection thereof consisteth very much in the communion which the several members have with themselves, but much more in the communion which they all have with the soul; so in the mystical body of Christ, the perfection thereof consisteth very much in the communion which good Christians have with one another, but much more in the communion which they all have with Christ: It is their great glory and bliss that they all have in effect one common soul, but their far greater glory and bliss that they all have in truth one common Saviour: [Page] And indeed they first meet in him before they meet in one another; Quae in aliquo tertio conveniunt, ea inter se conveniunt, is not only consequently but also causally true; not only if two or more agree in a third, they agree in themselves; but also, because they agree in a third, therefore they agree in themselves: Thus the two extreams in a syllogism are joyned both together in the conclusion, because they were both joyned before with the same middle term in the premises; so is it with men of different and disagreeing perswasions, because they rightly agree in medio termino, in one and the same Mediator, they cannot but agree among themselves: And as it is a rule in Logick or in reason, Si medium in premissis rite collocatur, duo alii termini non possunt aliter quàm recte disponi; If the medium be rightly placed, the two extreams cannot be placed amiss; so is it in religion, if our Mediator may but have his due place and order amongst us, there will be no fear of our own being out of order amongst our selves: Hence that Eulogie of the first Christians, And all that believed were together and had all things common, Act. 2. 44. They were not so together in their persons, as to be asunder in their affections; and therefore we must interpret this verse from the first, and say, [...], They were all with one accord in one place, or with one mind and soul; They were unanimously met together as well as personally, they were in one mind as well as in one place; And so will all true believers to the worlds end; Nay, they will meet in one mind, when they cannot meet in one place; for they are all joyned together as it were in one common soul, though not as men, according to Averrois his phansie, who said there was but one numerical intelligent soul which assisted all mankind; Yet as Christians, according to Saint Pauls Divinity, with one mind and one mouth glorifie God, Rom. 15 6. or perfectly joyned together in the same mind and the same judgement, 1 Cor. 1. 10. or, being of one accord, of one mind, Phil. 2. 2. And in this respect they have also all things common; for though we may not allow an external community of goods and bodies to the confusion of humane property and society, yet we must allow an internal community of affections and souls to the exercise of Christian love and charity: For if that rule be true of the outward or carnal man, [Page] Homo sum, humani à me nihil alienum puto; I am a man, and think nothing belongs to a man but belongs to me; then much more is it true of the inward and spiritual man, I am a Christian, and think no prosperity or adversity can happen to any Christian, but the same happens to my self: For this is according to the example of Christ, who said unto Saul, I am Jesus whom thou persecutest, Act. 9. 5. Thinking the injuries done unto his members as done unto himself; Nay, it is according to the precept of Christ commanding us to think so to; wherefore he saith, Rejoyce with them that do rejoyce, and weep with them that weep; Be of the same mind one towards another, Rom. 12. 15, 16. Bidding us be of the same mind, that we might be of the same affections, and have the same joyes and the same sorrows: This contemplation should indear it self withall Christians to remember, and much more to practice it; for then all outrages in words and deeds, which are now so scandalously heightned, would be peaceably composed, because every one would look upon anothers injury as his own, and consequently would be afraid of wronging his brother, that he might not wrong himself: Thus would the peace of God rule in all our hands and tongues, if it did first rule in all our hearts, which is also required as the cheifest means whereby to preserve Christian communion, and let the peace of God rule in your hearts, to the which also ye are called in one body, and be ye thankful, ver. 15. Where the Apostle exhorteth us to Christian unity and concord for three reasons: First, because God is the author, and lover of it, whence it is called the peace of God; and we may be amazed to see that men should say in their dayly prayers, Deus author pacis & amator, O God which art the author of peace, and lover of concord, and yet not love it themselves: Secondly, because it is a badge, or rather an ingredient and part of our Christian calling, whence it is said, To the which also ye are called in one body; that as there is no schism in the body, but the members have the same care one for another; and whether one member suffer, all the members suffer with it, or one member be honoured, all the members rejoice with it; so it might also be with us now we are the body of Christ, and members in particular, 1 Cor. 12. 27. For Christ hath called us to be of one body; and how then shall we not be of one mind? [Page] Thirdly, because it is an expression of that thankfulness which we owe to God, for giving us that peace, which this world, were it never so quiet, could not give, and be it never so quarrelsome, cannot take away; whence it is said, and be ye thankful; to wit for that peace of a good conscience here, and a blessed eternity hereafter, which Christ hath purchased for you, of which the same Apostle speaketh, Rom. 5. 1. Therefore being justified by faith we have peace with God, through our Lord Jesus Christ; We can never be truly thankful for that peace of God which our blessed Saviour hath purchased for us, unless we labour earnestly to have peace one with another: Nor may we pretend that the love of truth makes us to have but little regard of peace; for the Apostle supposeth that peace and truth may very well be joyned together in our conversation, in that after the command for peace, he giveth the command for truth; and first saith, Let the peace of God rule in your hearts, and after that, Let the word of Christ dwell in you richly in all wisdom; He first requireth the peace, and then the truth, inverting the order by confirming the authority of the Prophet Zachariah, who first requireth the truth, and then the peace; therefore love the truth and peace, Zach. 8. 19. For as it is an undeniable argument, that the tenth Commandment of the decalogue cannot fitly be divided into two several precepts, because the order of the words being changed in Exodus and in Deuteronomy, it could not be known which of the two precepts were to be set down first; for Exod. 20. 17. first is forbidden the desire of our neighbours house; but Deut. 5. 21. First is forbidden the desire of our neighbours wife; so that in both places is forbidden but one inordinate desire in regard of the act, though two in regard of the object; and consequently both inordinate desires come under one and the same precept, or we must be posed to shew which of the two prohibitions makes the ninth, which makes the tenth commandment; So is it in this command of loving peace and truth, the Prophet first names the Truth, the Apostle first names the Peace, that we not knowing which of the two we are bound to follow first, might be the more industrious to follow both, being as much afraid of forsaking the peace to follow the truth, as of forsaking the truth to follow the peace; for that we can [Page] do neither, but we must invert the order, and pervert the intent of Gods command; which yet more plainly appears from the words of the same Apostle Saint Paul, [...], Eph. 4. 15. Speaking the truth in love, or doing the truth in love, for so the Vulgar Latine veritatem facientes in charitate; we may render the words, Be ye true in love, shew your selves true men, in that you are charitable men; for here is plainly but one precept for the exercise of both virtues, to shew we cannot be defective in the love, but we must also be defective in the truth; I will then be as zealous for Christian love, as for Christian truth, and not think I can do my Saviour good service, whilst I am so intent upon the truth of his Religion, as not to regard the peace of his communion; Communicant and Christian, must be to me terms convertible; as far as reacheth the Christianity, so far also reacheth the communion; For he that is a good Christian doth communicate with Christ; and how can I exclude the one without excluding the other out of my communion? What is truly Christian in the worst of Christians is lovely for Christs sake; and though I exceedingly rejoyce in old Simeons happiness to take my Saviour from the arms of a pure Virgin Church, as he did from the arms of his pure Virgin Mother, Luke 2. yet I will not run from him, if I find him talking with a woman of Samaria, revealing himself to her that liveth in the state of incontinency, John 4. It shall be my desire to meet with him dayly in mine own Church that is not defiled either with superstition or with faction; but it shall be my joy to meet with him in any other Church, though she be actually defiled with both, and run a whoring after her own inventions: For I may not refuse to communicate with any Church in that wherein she is truely Christian, unless I will venter to divide and separate from Christ himself: Wherefore I will communicate with all Christian Churches, as far as they are so, in the disposition of my soul, though I cannot in the presence of my body; so shall I be sure neither to be a schismatick in a Church that is truly Catholick, and moreover I shall be a Catholick in a Church that may be guilty of schism; Animus Catholicus in Ecclesia Schismatica, is in my account a better temper then Animus schismaticus in Ecclesia Catholica; [Page] I had rather have a Catholick spirit in a schismatical▪ Church, then a schismatical spirit in a Catholick Church; for the one is an antidote to allay the poyson I meet withall, the other is able to turn an antidote into poyson. To have a Catholick Spirit in an Anticatholick Church may keep me a true Catholick in the communion of Schismaticks; but to have an Anticatholick Spirit in a Catholick Church, will make me a Schismatick even in the communion of Saints.

Therefore Christianus Catholicus, Christian Catholick is the Title I desire to assume, and will labour to justifie; the one may be as my proper, the other as my common name; the one shewing what I am in my person, the other shewing what I am in my communion. For I cannot but think Lactantius his pen borrowed inke from heaven, when it dropped down this admirable observation, Christiani esse desierunt, qui Christi nomine amisso, humana & externa vocabula induerunt; Lact. de vera sap. cap. 30. They have left off to be Christians, who have left off the name of Christ, that they may call themselves by other mens external names: For indeed all other names are Notes and causes of division, tis only the name of Christ is the note and cause of communion amongst Christians: This is truely the voice of a dove that hath no gall, and me thinks I see the Holy Ghost still appearing in this Dove: Sure I am there is none other name under heaven given among men whereby we must be saved, but only the name of Christ, Acts 4. 12. and why should I then either desire a name that cannot shew my Religion, or desire a Religion that cannot bring me salvation?

SECT. II. The excellency of Christian communion as holding of Christ, and fom him having Immortality, piety, verity, and charity; and of the proper place, company, and author of this communion.

THE Communion of men is frequently broken off by faction in their life; or necessarily broken off by dissolution in their death; But the communion of Christians is altogether [Page] indissolvable; for it endures no faction to separate the members from the body, it incurs no dissolution to separate the body from the Head: Other communions are cut off and destroyed by by death, but this is confirmed and enlarged by it; and the reason is, because he is the Head of this communion who is the first born from the dead: So saith Saint Paul, He is the head of the body the Church, who is the beginning, the first born from the dead, Col. 1. 18.

And indeed this is the greatest excellency of our Christian communion, that it not only begins, but also continues with Christ, and that in his twofold exa [...]tation, in his exaltation [...], which he had by nature, as the beginning, coaeternal and coaequal with his Father; and in his exaltation [...], which he had by dispensation, as the first born from the dead, Col. 1. 18. An excellent communion indeed that is grounded upon eternity, both à parte ante, for he is the beginning; and à parte post, for he is the first born from the dead, Col. 1. 18. And such is the communion of all good Christians with Christ, (and surely no other can have communion with him) for they were joined with Christ in one election before the beginning of the world, (as he hath chosen us in him before the foundation of the world, Eph. 1. 4.) and shall be joined with him in one Salvation after the end of it: (Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory which thou hast given me; John 17. 24.) The first communion we have with our Saviour as he is the beginning; the second as he is the first born from the dead; Hence it is that the Apostle Saint Paul so exceedingly labours in all his Epistles, first to make us sensible of, then to make us thankfull for this great mercy. For this Method he observes in all his Epistles, making it his business first to shew us the blessings we have in Christ then to exhort us to the practice of true Christianity: But more particularly in those Epistles which he writ in his captivity at Rome, immediately before his death, which he purposely divideth as it were into these two parts, one of doctrine, another of application; As for example, In his Epistle to the Ephesians he spends the three first chapters wholly in doctrine, declaring the benefits we have by Christ and the three last chapters wholly in application, exhorting us to shew our selves dutifull[Page]and thankfull Christians: So again in his Epistle to the Colossians, all his labour in the two first chapters is to shew us what blessings we have in Christ, what prepared in our election, what exhibited in our redemption, what consummated in our salvation; and in the two last chapters, what thankfulness we are obliged to for so great blessings, exhorting us accordingly by all holiness of life, that we may approve our selves to be truly thankfull: In both which arguments he is so zealous that he takes many whole sentences out of his Epistle to the Ephesians, and repeats them again (though a little shorter,) in his Epistle to the Colossians, as neither afraid to pen his Sermons, though he preached by the spirit, nor yet to preach the same Sermon twice; for in truth his Epistle to the Colossians is little other then an Epitome or compendium of that to the Ephesians: He had heard by Epaphras that the Colossians were setled and established in the communion of Christ, (cap. 1. vers. 8.) and that made him write this Epistle to keep them still in that communion: [...], saith Sain Chrysost. Saint Paul writ three Epistles to those Churches which he had not then seen, that to the Romans, that to the Hebrews, and this to the Colossians, which Church it is probable he never saw at all, and accordingly professeth he had a great conflict for them, because they had not seen his face in the flesh; Col. 2. 1. His intent was to shew he would be with them in his affection, though he could not be with them in his person; accordingly he gives this reason for his writing to the Colossians (which may likewise serve for his writing to those other Churches) that though he was not one of their company, yet he was one of their Communion, saying, For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order and the stedfastness of your faith in Christ, Col. 2. 5. He openly professeth himself one of their communion, yet I am with you in the spirit, and sheweth the cause why he was so willing to communicate with them, because of their order and the stedfastness of their faith in Christ.

Good God what a strange course have we taken of late to make all good Christians (which are and must be of Saint Pauls mind,) to abhor our communion, who neither care for order nor for stedfastness; but instead of order, do embrace confusion; [Page] instead of stedfastness do eagerly pursue inconstancy: who neither have order in the practice, nor stedfastness in the profession of our religion: who pretend to faith in Christ, but shew no stedfastness in our faith; So that tis much to be feared we have no true faith in him, and consequently no true communion with him! Did we indeed look upon our Saviour as the beginning, we would begin in his fear, and in his faith, (not in our own phansies, and much less in our own factions) that we might live to him; did we look upon him as the first born from the dead, we would go on in his favour that so we might at last die to him, and through him be made partakers of a joyful resurrection from death to everlasting life. This would we all do if indeed we had communion with our Saviour Christ, and we would before and above all things seek to have communion with him, if we did rightly understand, or could sufficiently value not only the future but also the present excellencies of his communion; For what excellency is there not to be found here, and not to be expected hence? He is the beginning, that's ground for Christian piety, [...], to begin with God, or else we must begin without our beginning: He is from the dead; thats ground for Christian verity, no religion in the world teaching this truth of the resurrection, but only the Christian, and that teaching it as the consummation of all other truths: And lastly, he is the first born from the dead, thats ground for our Christian unity or charity; in that we are all under the same Captain of our Salvation, and therefore should upon no pretences fall into mutinies, and much less into outrages one against another: For that Disciple who leaned in his Masters bosome, and therefore probably knew most of his heart, plainly tells us we cannot have a share in the resurrection of this first born from the dead, or at least not know we have it, unless it be from our love to those that are to follow after him: We know that we have passed from death unto life, because we love the brethren: He that loveth not his brother abideth in death, 1 John 3. 14. Were it possible for any man to pass from death to life who loveth not his brother, yet it were not possible for him to know so much; We know that we have passed, because we love; therefore they who will not have this love, cannot have this knowledge, and indeed they cannot have this passage: for he that abideth in death, hath not yet passed from death unto life; [Page] And he that hath not passed from death, hath not yet communion with the first born from the dead; and consequently is no less destitute of piety and of verity then he is of charity; I was willing to find out all these three heavenly virtues together in the Apostles expression; but sure I am I shall find them altogether in my Saviours communion; for without doubt therein is piety to keep us from being hypocrites; verity to keep us from being hereticks; and unity to keep us from being schismaticks or sectaries: agreeably to those three honourable compellations given to the Colossians by Saint Paul, and in them to all good Christians, the Saints and faithful brethren in Christ, Col. 1. 2. Saints, faithful, and brethren; Saints, from the piety, faithful from the verity, and brethren from the unity that is in the true Christian Religion; wherein he is adored who is the beginning, author of the piety; who is from the dead, author of the verity; and the first born from the dead, (to raise us all after him,) author of the unity: I must now confess with Saint Chrysostome, That those of Saint Pauls Epistles have something more of Divinity in them, which were written in his bonds, (as this was to the Colossians,) [...], since I find both the grounds and the excellencies of all Christian Religion twice fully expressed in three words, once speculatively in those [...], Beginning, first born, from the dead; another time practically in those [...], Saints, Faithful, brethren; I cannot hear those compellations of Christ, the Beginning, the first born, from the dead, but I think my self called to the blessed speculation of piety, verity and charity; I cannot hear those compellations of Christians, Saints, faithful, brethren, but I must confess my self called to the more blessed practice of them; since he is not a Saint who is without piety, he is not faithful who is without verity, and he is not a brother who is without charity; Wherefore the best and readiest way to be a good Christian, is, to have communion immediately with Christ; for by this means we shall be sure never to be destitute either of piety, or of verity, or of charity, to make us perfect Christians, or of immortality to make us happy Christians, but in the midst of hypocrites we shall have piety, in the midst of hereticks we shall have verity, in the midst of schismaticks [Page] we shall have Charity, there is our purchase; in the midst of death and destruction we shall have immortality, there is our happiness.

In the midst of life we be in death as men, but in the midst of death we be in life as Christians; And for this cause I conceive the Church did more peculiarly enjoyn Communions at Easter, because then she did more especially commemorate the resurrection of Christ; thereby putting us in mind, that if we did indeed communicate with him, we should not only be partakers of his piety, verity, and charity, but also of his immortality; and be not only strengthened against the errours of our life, but also against the terrours of our death. For through his blessed resurrection, even the grave it self hath teemed to eternity, and is become a second Eve, to be called the mother of all living, at least in respect of the true life, that is to say, the life everlasting.

For by vertue of this first-born from the dead, corruption it self is become a father, and the worm is become a mother, to bring forth children to incorruption, and to immortality: So that what was holy Jobs complaint, I have said to corruption thou art my father, and to the worm thou art my mother and my sister, (Job 17. 14.) must be our joy and triumph ever since that text hath been verified, Thou wilt not leave my soul in hell, neither wilt thou suffer thy holy one to see corruption. For ever since that day, hath our corruptible put on incorruption (in our blessed Saviour) and our mortal hath put on immortality: so that although we still carry about us mortality in our condition, yet we have already put on immortality in our Communion: Hence was the time between the Resurrection and Ascention of Christ, antiently called [...], (as Cedrenus calls that week [...], which Zonaras calls [...], saith Meursius) partly for the historie, that our Saviour abode in Galilee altogether after his resurrection till his ascension, but much rather for the mysterie, the reason why he chose Galilee for the place of his abode, and that is the signification of its name derived from the Hebrew [...] which signifies joy and exaltation, or our English word Glee; That as the resurrection of Christ was the greatest joy that ever came to earth, whose very dust by this new breathing of God the Son, is the second [Page] time become a living body, never to die again; so the place wherein it was demonstrated, and the time wherein it was celebrated, should be to mankind both of them remembrancers of everlasting joy.

This was enough then to make all the world go to Hierusalem, and Hierusalem it self to go to Galilee, that they might be joyful spectators of this great blessing, and more blessed partakers of this great joy, accordingly providing their [...], their songs and hymns of triumph in honour of our blessed Saviour, who had thus overcame death, to open unto us the gate of everlasting life, and let us in to an immortal Communion with himself the first-born of the dead, and with his holy Angels, the first-born of the living. This is that communion the holy Apostle recommendeth to our desires, and much more to our delights, when he saith, Ye are come unto Mount Sion, and unto the City of the living God, the Heavenly Hierusalem, and to an innumerable company of Angels; To the general assembly and Church of the first-born, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect: and to Iesus the Mediator of the New Covenant, Heb. 12. 22, 23, 24. As many words, so many excellencies of our Christian communion, which is inchoate here in earth, and shall be consummate hereafter in heaven; but I will reduce them all to three heads, the proper place, the company, and the author of this Communion.

1. The proper Place, is the Church of God, here specified by three most honourable titles or compellations, Mount Sion, The City of the living God, The heavenly Hierusalem; three such titles as will make every sober, much more every Religious man in love with the Churches communion, as he would be in love with the stedfastness of Mount Sion, which cannot be removed; with the holiness of the City of God, which cannot be defiled; and with the happiness of the heavenly Hierusalem, which above all things is to be desired; for without doubt this Christian communion with the Church of Christ is the safest and the plainest way to stedfastness, to holiness, and to happiness.

2. The company, and that is so good, that we cannot hope for better in heaven: for it consists of Angels, and of the first-born in Christ, whose names are written in heaven, and of God the Maker, Preserver and Rewarder of these, and the Judge of all [Page] that hate and oppose them; with all these do we actually communicate in Christs Church whiles we are here on earth, with Angels as the assistants, with good men as the members; and with God as the president of this communion; nay indeed, we actually communicate with more then these, for also with the spirits of just men made perfect; so that if any just man go from hence out of our company, yet he goes not out of our communion: for we follow after him to heaven in our affections, though we still continue and remain here on earth, in our persons.

3. The author of this Communion, and he is no other then the eternal Son of God, the hope of men, and the joy of Angels; the support of earth, and the beauty of heaven, even Jesus the Mediator of the New Covenant, who by his eternal Priesthood offering up himself, hath fully expiated and taken away the sins of the whole world, and by his own death hath ratified and confirmed that Testament in which he hath given us the Inheritance of heaven; 'Tis of his fulness we have all received grace for grace; It is of his fulness we shall all receive glory for glory: It is the sprinkling of his blood which washeth away our sins contracted from our earthly parents: and which will present our souls without sin, before our heavenly Father: so that we have great necessity earnestly to desire and constantly to embrace his Communion, by whom alone we can hope to attain the sanctification of our souls here, and the salvation of our souls hereafter.

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CAP. III. Of Christian Communion in its sincerity.

SECT. I. The sincerity of Christian Communion consists in this, that it gives all to Christ: Those Christians justified that do so in their Festivals; the Sabbatarians questioned for not so doing. The Apostles new method of teaching Christian Divinity by interlining of prayers and praises, that Christ might be the more glorified, and the Christian Religion the less adulterated.

IN other communions every one is like Diotrephes, [...], ready to challenge, if not to engross the preheminence to himself: But in the true Christian communion, all are willing to give the preheminence wholly unto Christ: And they have great reason so to do, and greater Religion in so doing; for they do but give unto him, what they have received from him; that like as they have the preheminence among other men in being members of his body, so he may have the preheminence among them, in being acknowledged for their Head: For his humiliation was very great in stooping down so low as to be joyned to them, and by the Apostles express rule, Phil. 2. His exaltation is to be correspondent to his humiliation: Saint Chrysostom thus expresseth his humiliation in that He descended to this communion, [...], That he who was above and above all things, was pleased to joyn himself with those below, that so he might be their Head; It was the Psalmists admiration, Who is like unto the Lord our God, that hath his dwelling so high, and yet humbleth himself to behold the things that are in heaven and earth? Psalm 113. 5. It must be our astonishment that he humbleth himself, not to behold, but to guide and manage them; that he humbleth himself, not to look, but to come down to heaven to be the head [Page] of Angels; not to look, but to come down to earth, to be the head of men: Three great steps of humility in stepping down to this▪ It was one great step for him to look down to heaven; Another great step to look down to earth; but the third was far greater then both, to come down to earth, that he might there incorporate himself with men in one body, and so become their Head; and inspirit men with himself, as it were in one soul, that they might become his members: Wherefore our enquiry concerning this, must needs begin in admiration, that our admiration may the better end in thanksgiving, according to Saint Pauls example, who after his [...], O the depth of the riches, concludes with [...], to whom be glory for ever, Amen.

Nay indeed according to Saint Pauls Doctrine, for so he expresly saith, [...], That in all things he might be first, or that in all things he might have the preheminence, Col. 1. 18. [...], [...], saith his most faithful interpreter, Saint Chrysostom. The first in heaven, as the beginning, the first in earth as Head of the Church, the first under the earth, as the first born from the dead. Thus hath God ordained that our Saviour Christ should have the preheminence in all things, and in all places; from whence we must conclude that the same is the duty, and ought to be the work of all that profess godliness, even to give all honour and glory to this Son of man, whom the King of Kings is pleased to honour: And in this respect those Christians, like Mary, have chosen the better part, (though the other, like Martha trouble themselves and all the world besides, about many unnecessary things) who carefully observe all those anniversary Festivals which have been instituted entirely for the honour of Christ, and consequently, observe our weekly festival rather as a Lords day then as a Sabbath: For these sit quietly and orderly at Jesus his feet, hearing his Word, and place him at their head, promoting his honour: according to the Apostles example and advice, To God only wise be glory through Jesus Christ for ever, Rom. 16. 27. They look upon this festival as instituted for Gods glory, and think it neither safe nor fit for Christians to glorifie God through Moses, but through Christ. And therefore desire to honour him not by a Sabbath, but by a Lords day; for that the Sabbath was a [Page] type of Christs rest in the grave, (who rested there only that whole day, as it were to bury it with himself) but the Lords day is an undoubted memorial of his resurrection; So that the one carries in its name, if not in its nature a false protestation concerning the Christian faith, and may possibly in time make us turn Jews: The other carries in its name and nature a true profession of our faith, and can only help to make and to keep us good Christians, as immediately directing our thoughts and our thankfulness to our Saviour Christ, which alone is the way to make us true Evangelical professors; this being the summe of the whole Gospel, That he was delivered for our offences, and rose again for our Iustification, Rom. 4 26. And it is plain that the whole Gospel doth so directly tend to the Article of Christs resurrection, that Saint Paul saith expresly, it can neither be rightly preached nor professed without it: If Christ be not risen, then is our preaching vain, and your faith also is vain, 1 Cor. 15. 14. It nearly concerns all Christian Ministers to abandon those tenents which may either directly or indirectly make vain their own preaching, or the peoples faith: And it is to be feared the Sabbatarian Doctrine may tend to this; for it is to be avowed that the turning those solemn festivals out of the Church, which peculiarly commemorate the Incarnation, Nativity, Resurrection and Ascension of Christ, and teach us to bless God for the same, that the Sabbath may be set up as Lady paramount and Queen Regent to controule and confine all our publick worship, can in no case make for the honour of Christ, and therefore not for the truth of Christianity: For Saint Paul saith expresly, that in all things he must have the preheminence, and if in all things, then surely both in duties and in daies; and if in duties, then much more in daies; for if the worship be not acceptable to God but in him, then sure the day cannot be acceptable but for him; Tis proper for the Jew to keep a Sabbath, who thinks himself still bound to worship God through Moses; but tis proper for the Christian to keep a Lords day, who knows himself bound to worship and glorifie God only through Christ Jesus the Lord of glory: And Saint Paul readeth this Lecture to the Jews themselves, (and much more to us Christians,) in those words to the Hebrews, Now the God of peace that brought again from the dead our Lord Jesus, [Page]that great Shepherd of the Sheep, through the blood of the everlasting Covenant, make you perfect in every good work, to do his will, working in you that which is well pleasing in his sight, through Jesus Christ, to whom be glory for ever and ever, Amen, Heb. 13. 20, 21. Where he briefly declares the summe not only of that whole Epistle, but also of the whole Christian Faith, and that by way of benediction, to shew we cannot have the blessing of Christians, unless we have the faith of Christians; And that faith teacheth us to believe and confess, 1. That God is reconciled to us, Now the God of peace. 2. That our Saviour Christ alone hath wrought for us, and offereth to us this reconciliation, as our King, our Lord Jesus, as our Prophet, the great Shepherd, and as our Priest, through the blood of the everlasting Covenant. 3. That he hath given us sufficient proof of his great work, that he is brought again from the dead. 4. That he is ready to give us the superabundant fruits of all, by making us perfect in every good work, to do his will, working in us that which is well-pleasing in his sight. In all these inestimable and undeserved mercies, it is Christ alone that is all in all; wherefore it follows in the next words, through Christ Jesus, and consequently he in himself, and the Father in him is to be glorified for all, as it is said, To whom be glory for ever and ever, Amen. God is the God of peace to us men, in that he brought again from the dead the Lord Jesus; so that we cannot rightly glorifie him for the reconciliation, unless we glorifie him for the resurrection. And for this cause happily it was that the Church did antiently interpose Halleluiah in the midst of those sentences of the Text, which she chose for her publick service in celebrating the memory of Christs resurrection, not to interrupt the words or sense of the Scriptures, but rather to explain them; teaching us that good Christians should not read or hear any part of the Text without thinking of Christ, and that they should not think of Christ, without praising God in him and for him, and that praising God in and for their Saviour Christ, they can never be zealous enough in their praises, nor rejoyce too much in his salvation. Therefore they intermingled Hallelujah not only in the Hymns of the Text, where it might be thought a natural appendix, but also in the Doctrines of it, where (at first sight) it might seem altogether an unnecessary [Page] addition; As for example, thus they recite that Hymn of the Psalmist, He brought forth his people with joy, Halleluiah, and his chosen with gladness, Psalm 105. ver. 42. And thus also that doctrine of Saint Peter, As new born babes, Halleluiah, desire the sincere milk of the Word, 1 Pet. 2. 2. Where Halleluiah doth not close a part of a Hymn, but breaks off a doctrinal exhortation, surely not to distract our attentions, but to enflame our affections; and to possess our souls wholly with the joy and love of Christ, without which neither our praying nor our preaching is acceptable unto God, or available unto us. And the Church seemeth to have borrowed this practice from the Apostles; for it is much to be observed that Saint Paul delivers not any one Doctrine of the Christian verity without his Halleluiah, that is, without a peculiar doxology to God in Christ: So in his Epistle to the Romans, (1. 8.) First I thank my God through Jesus Christ: So to the Corinthians (1. 1. 4.) I thank my God alwayes on your behalf; So to the Galatians, (1. 5.) To God and our Father be glory for ever and ever, Amen: So to the Ephesians (1. 3.) Blessed be the God and Father of our Lord Jesus Christ: And so in the rest of his Epistles: Nay he doth not only prefix his Halleluiah and lay it as the foundation and bottom of his work, but he doth also familiarly interweave it whilst he is working, as it were some choice and eminent thred to checquer and adorn the whole piece: Thus in the Doctrine of Christian regeneration, Rom. 7. 25. I thank God through Jesus Christ our Lord, speaks little or nothing to the argument, but more to the soul of him that earnestly desires truly to understand it, then the tongue of men and Angels is able to express: Thus also in the Doctrine of the resurrection, 1 Cor. 15. 57. Thanks be to God which giveth us the victory through our Lord Jesus Christ, are such words as do more then perswade the belief, they do also enforce the love of that Christian truth, which of it self is able to make not only one Foelix, but also all mankinde to quake and tremble: For Christ raising us from the death, by vertue of his resurrection; will also uphold us in the judgement, by vertue of his satisfaction: Lastly, thus also in the Doctrine of Christian patience and preseverance, concerning our being strengthned with might by the Spirit of God in the inward man, and Christs dwelling in [Page] our hearts by faith, and our own being rooted and grounded in love, Ephes. 3. He begins with prayer to God before it, ver. 14. For this cause I bow my knees unto the Father of our Lord Jesus Christ; and he ends with praises after it, ver. 21. Ʋnto him be glory in the Church by Christ Jesus throughout all ages world without end: Which manner of teaching by prayer and praise, must needs make a deeper impression upon the soul then all the arguments of Logick, or perswasions of Rhetorick, that have been or can be invented by the art of man.

And indeed the same is also the Method of Saint Peter, and of the rest of the Apostles, to intermingle prayers and praises to God in all their writings, and may not unfitly be called the Method of grace: And Alensis gives this reason for it, Alius est modus scientiae ad informationem affectus secundum pietatem; Alius ad informationem intellectus secundum veritatem; (Alex. Ale. qu. 1. mem. 4.) There is one method of teaching the will how to embrace piety, another method of teaching the understanding how to embrace truth: For the understanding is best informed by the evidence of demonstration, but the will is best enflamed by the power of devotion: And again, sunt principia veritatis ut veritatis, & sunt principia veritatis ut bonitatis. There are principles of truth which are to be learned as they are true; and there are principles of truth which are to be learned as they are good; other sciences proceed from principles of truth which are to be learned as they are true, because their truth is most notoriously evident; But Divinity proceeds from principles of truth which are to be learned as they are good, because their goodness is more notoriously evident then their truth; Ʋnde hec scientia magis est virtutis quam Artis, & sapientia magis quam scientia: magis enim consistit virtute & efficacia quam in contemplatione & notitia; (Alen. ibid. in respon. 2.) Therefore is Divinity rather a science of power then of Art, and consequently rather a Sapience then a Science; for both in its being, and in its knowing it consists more of virtue and power, then of contemplation or knowledge: Accordingly the Apostle himself, (saith Alensis) professeth that his preaching was not with enticing words of mans wisdom, but in demonstration [Page] of the Spirit and of power, 1 Cor. 2. 4. which is such a demonstration as is more fitted to the will then to the understanding, because it hath more of piety then of evidence; mans wisdom teaching the understanding, but Gods wisdom rather teaching the will and affections; The one working more upon the head, but the other working more upon the heart; And therefore the Method which Gods wisdom useth in teaching man, is not unfitly called the Method of grace. For it is a Method that neither nature nor Art can teach us, but only the Spirit of Grace, and is accordingly used in no other science but only in Divinity: In teaching other sciences he that should break out into a prayer or ejulation, would either forget his principle, or mistake his conclusion; But in teaching Divinity, this is the only way to strengthen both our memories against forgetfulness, and our judgements against mistakes; Here it is not [...], quod demonstrandum erat, nor [...], quod faciendum erat, but [...], quod orandum erat; Not what we can shew, nor what we can do, but what we can pray, makes us the best proficients in the School of Christ.

For doubtless we may best learn soul-saving Divinity in the way the Apostles taught it, that is, by intermingling prayers and praises with our endeavours, since this is the only way to learn Christ; for Christ cannot be learned till he be received, and cannot be received in a soul not prepared by piety and devotion to entertain him: This occasioned that expression of Saint Paul, As ye have therefore received Christ Jesus the Lord, so walk ye in him, Col. 2. 6. In other sciences we need learn but the Doctrine that is taught, no matter for the author that teacheth it; But in Christian Divinity we must learn and receive Christ the author, or we cannot rightly learn and receive the Doctrine: Haec cloquentia quaedam est Doctrinae salutaris, movendo affectus discentium accommodata, saith Saint Augustine, Epist. 119. ad Januarium; Whence we may gather the true definition of Christian eloquence, It is that which most moveth our affections, and raiseth them up to Christ; this is the reason why the Apostles used this new kind of method in their writings, not for the want of knowledge, but for the abundance of love and charity, which was wholly enamored [Page] on Christ, and the beauties and excellencies of the Christian Religion, making them to proclaim to all the world these three things concerning that Religion which they taught after this new manner.

1. That Christian Religion is not opus naturae, proceeding from the principles of nature; for then they would have used the Method of nature, who first planted it; but opus gratiae, The work of Grace, and therefore they used the Method of grace.

2. That Christian Religion must not be made opus artis, matter of mans invention or institution; for if it would not borrow so much as outward form or Method from the art of man, (there being no science in the world taught by such a Method as Divinity is, in the Scriptures) much less any inward matter or substance from it.

3. That Christian Religion must be taken in the whole, in credendis & agendis, in belief and practice both together: for therefore did the Apostles teach it by praying, to shew that we must learn it by practicing, prayer it self being the best practice of Christianity.

Thus it is necessary that Christ should be the Alpha and Omega, the first and the last in all our thoughts, words and works; for this is the end of all the Scripture, (and they who undervalue the Scripture, seem not to know this end, or not to regard it) as saith Saint John, But these are written that ye might believe, that Jesus is the Christ, the Son of God, and that believing ye might have life through his name, John 20. 31. as if he had said, God gave us the Scriptures, (especially the New Testament,) for this end, that we might glorifie Christ as the eternal Son of God and only Saviour of the world, and that by so doing, we might through him come to inherit eternal glory.

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SECT. 11. The sincerity of Christian communion is the bullwark of its authority, and first to be regarded by every Christian Church, as being the glory of her prosperity, and comfort of her adversity; such a sincere communion never to be deserted, when once happily attained.

NO particular Christian Church advanceth our communion with Christ, as such, but only as Christian, and therefore no particular Church can justly require another Church to communicate with it, any farther then as tis truly Christian or Catholick; for no further doth she her self keep communion with Christ; And consequently where any Christian Church leaves Christ, there other Churches may, and must leave Her, that is, leave Her as to the communion in Her sin, whereby she leaves Christ, but not in Her righteousness whereby she still reteineth him; for that were little less then in her to leave the communion of Christ; For this profession of Saint Paul, We are not as many which corrupt the word of God, but as of sincerity, but as of God, in the sight of God, speak we in Christ, 2 Cor. 2. 17. should be the profession of every Christian Church, which desires to have other Churches joyn with her in her communion; we do not corrupt the word of God, and would not willingly pin corruptions upon it; [...], non sumus mangones aut caupones Theologiae, we play not the prolers or hucksters with our Divinity or with Gods word, putting new dresses or false colours upon the Text, or truth, to make our own erroneous Doctrines the more passable, and the less discernable: or rather, we do not mingle Gods truth with our own errors, as false drawers mingle their wines; for so saith Hesychius, [...], so that the word [...] here translated which corrupt, is a Metaphor taken from those Vintners who corrupt and mingle their wines before they sell them: A word that speaks much in little, and may serve instead of a whole Sermon to the Preachers themselves: For if they preach phansie, [Page] they mingle water with this wine; if they preach faction, they mingle blood with it: Lord forgive us these horrid mixtures, and renew again amongst us thy miracle wrought in Cana of Galilee, and once more turn our water into wine, and suffer not us any more to turn that wine into blood: [...], saith Saint Chrysostome, To corrupt wine, is in effect to bastardize it; which consideration should terrifie any Church that hath wittingly corrupted the word of truth, seeing she hath thereby laboured as it were to bastardize the eternal Son of God: Non cauponantur, quia meram veritatem praedicant de Filio Dei, nec ipsam quasi aqua falsitatis adulterant, saith Saint Cyril (of Alexandria) Thes. l. 12. cap. 3. They [...]sc. that are true and good Church-men) do not corrupt the word, because they speak nothing but the truth, and do abhorr to adulterate Gods pure wine, with their impure, their puddle water: No Church can be two careful about the sincerity of its Doctrine, since the Apostle did not think he could be zealous enough about it; And therefore he again immediately enforceth this same duty to the same effect, though in other words; seeing we have received this Ministry, as we have received mercy, we faint not; but have renounced the hidden things of dishonesty, not walking in crastiness, nor handling the word of God deceitfully, but by manifestation of the truth, commending our selves to every mans conscience in the sight of God, 2 Cor. 4. 1, 2. His whole intent and purpose is to make them see his sincerity in preaching the Gospel of Christ, thereby obliging every Christian Church, (which is the grand Apostle of its own nation) openly to profess, and much more conscionably to discharge the same sincerity, for which accordingly he alledgeth two reasons. First, the incomparable worth and value of the Doctrine, and therefore he saith this Ministry, by way of excellency; for that the Gospel was as far above the Law, (and much more above all other things) as liberty and salvation are above thraldom and condemnation; Secondly, the indispensible obligation of his trust, which God had laied upon him, and therefore he saith, as we have received mercy; he calls it a mercy, not a trust, the more to endeer it to his own soul and to ours, yet in that he saith he had received [Page] it, he acknowledgeth the trust, & himself as one accountable according to his receipts: for as he had received it from God, so he was bound to deliver it to them without either alteration or addition, or diminution, according to his own former profession, I delivered unto you that which I also received, 1 Cor. 15. 3. q. d. If I could not prove the receipt, I could not justifie the delivery: Having alledged these two reasons for his sincere preaching of the Gospel, he afterwards shews what it was preserved him in this sincerity; and that was his magnanimity, his innocency, and his integrity: First, the undaunted courage of his heart, we faint not: [...], non deficimus, we are not defective to our selves for want of perseverance, nor to our duty for want of constancy; For thus Aquinas finds out two virtues to strengthen a man in any good enterprize, or great undertaking: the first is perseverance to encourage him against the difficulties that arise from the long continuance of the work; the second is constancy to encourage him against any outward impediments in working: Saint Paul professeth both in his [...], we faint not either for the remisness of our own spirits, or for the intenseness of other mens oppositions: The word is used of both, that men ought alwayes to pray and not to faint, Luke 18. 1. [...], not to faint because of inward weakness or imbecillity; agan, I desire that ye faint not at my tribulations, Eph. 3. 13. [...], not to faint because of outward difficulties or oppositions. Secondly the unspotted innocency of his life, we have renounced the hidden things of dishenesty; He did so heartily detest any thing that was against religion and righteousness, that though he might do it never so secretly, yet he would not: as abhorring not only what was notorious and obvious to other mens consciences, but also what was injurious to his own. Thirdly the unfeigned integrity of his mind, not walking in craftiness, neither handling the word of God deceitfully; [...], non ambulantes in astutia, not using sophistry where he should use simplicity; [...] omne faciens, qui quidlibet ex quolibet facere potest, one that can make any thing of any thing, This [...], and [...] will never agree together; Tis ill iugling in temporal, but worse in spiritual matters. I may not use art in mis-rendring or mis-interpreting [Page] the word of man, and much less the word of God; and therefore he saith, [...], nor handling the word of God deceitfully: [...] saith Saint Basil (in Psal. 14.) every better thing when it is mingled with a worse, is handled deceitfully; so is Gods word, when it is mingled with mans inventions or false glosses. But this is not that is all intimated in the Greek word [...] therefore saith the Vulgar Latine, adulterantes verbum Dei, adulterating the word of God. They who handle the word of God deceitfully are guilty of spiritual adultery: Beza goes yet farther, falsantes Sermonem Dei, falsifying the word of God; They who handle the word of God deceitfully, are guilty of diabolical fasifications: And is it proper for the spouse of Christ to play the whore? for the Church of God to imitate the Devill? He was a lyar from the beginning, let him only be the lyar unto the end: for is it just that any Church should alledge the word of God for her authority, which cares not to alledge it, for her sincerity? it is without doubt the Churches part first to make good her sincerity, by renouncing the hidden things of dishonesty, and not walking in craftiness, nor handling the word of God deceitfully, but by manifestation of the truth commending her self to every mans conscience in the sight of God; And then after that, to stand upon her authority, unless she will profess to be more selfish then Christian, to be more zealous for her own then for Christs interest; and to be more desirous of making proselytes unto her self, then unto her Saviour: For tis only the manifestation of Gods▪ truth can commend a Church to mens consciences, though the manifestation of pompe and prosperity may too much commend it to their opinions. And what is the Churches glory, but to commend her self to mens consciences, that men may commend their own Consciences to God?

For do I now perswade men or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ, Gal. 1. 10. If a Christian Church shall not be servant of Christ, who else will care to do him service? and she cannot be Christs servant by seeking to please men, in condescending to their humors, but God, in cleaving stedfastly to his truth. If she do this, she will keep her sincerity, which is her chiefest glory: and if she [Page] keep her sincerity, she cannot lose her authority; For a Church that with Saint Paul, by the manifestation of the truth, commendeth her self to every mans conscience in the sight of God, may say with the same Saint Paul, If our Gospel be hid, it is hid to them that are lost; In whom the God of this world hath blinded the minds of them which believe not, least the light of the glorious Gospel of Christ, who is the image of God, should shine unto them, 2 Cor 4. 3, 4.

In such a case there is no want of Authority in the Church; but want of conscience in the men she hath to deal withal; For she commends her self to their consciences which is an act of the highest authority; But they have no conscience left to regard her doctrine in the manifestation of Gods truth, and that makes them not regard her authority, though speaking in Gods name: And the reason is, because they will not be governed by the God of the world above, but by the God of this world below, whereby they come to lose themselves, and the internal light of reason, and the external light of Religion; For he calleth them lost, blind, and unbelievers, and concludeth them lost because they willfully continue in their blindness, and in their unbelief: He complains not that he had lost his authority; for the light of the glorious Gospel of Christ was able to dispell all mists of errour, and to reprove and repro [...]ch all works of darkness; But he complaines that they had lost their consciences, and were so blinded with their own interests that they would not see this light, though it shined most gloriously unto them: So is it with each true Christian Church, she can never lose her Authority, whiles she preserves her sincerity; well she may lsoe her actual jurisdiction, because men may lose their consciences which should make them obey; but she cannot lose her habitual jurisdiction, because she hath not lost Gods truth which claimeth their obedience: Thus we find the Church complaining in the Prophet Micah, 1. Of her small number, that she was as the grape-gleanings of the vintage. 2. Of the general corruption, that the good man was perished out of the earth, and those who were left in it did evil with both hands earnestly. 3. Of unsufferable inhumanity▪ the best of them is as a briar, the most upright is sharper then a thorn-hedge; and 4. Of a most abominable Schism and faction, that the Son dishonoured his Father,[Page]the daughter did rise up against her mother, and that a mans enemies were those of his own house; yet even in that complaint she comforteth her self in God, and triumpheth over her enemies: Therefore I will look unto the Lord; I will wait for the God of my salvation; my God will hear me; there's her comfort; and again, Rejoyce not against me, O mine enemy: when I fall, I shal arise: when I set in darkness, the Lord shall be a light unto me: There's her triumph, Micah 7. 8. Neither could her tribulation deprive her of comfort; for that was no more then she had deserved, therefore she saith, I will bear the indignation of the Lord because I have sinned against him, untill he plead my cause, and execute Judgement for me; Nor could her captivity diminish her triumph; for that was no less then he had promised; therefore she saith, He will bring me forth to light, and I shall behold his righteousness: Then she that is mine enemy shall see it, and shame shall cover her which said unto me, Where is the Lord, thy God?

Tis evident the Prophet here complaineth in the person of his Church, as saith Theophylact, [...], He takes upon him the person of Sion, And he speaks to sin as his enemy, saith Kimchi; to Babel, saith Jarchi, to Idumea, saith Theophylact; Sin, Babel, Edom, are all three the enemies of Sion; Sin throws her down, Babel and Edom keep her under: But God will raise her again in despite of them all; He will first subdue her iniquities, (v. 19.) and then he will subdue her enemies: Divinely the same Theophylact, [...] I have indeed fallen down by reason of my sins & my impieties, but by returning unto Christ, who is the Resurrection, I shall be raised again: And if he will raise his Israel, tis neither Babel nor Edom, neither a stranger nor a brother, neither a forein nor a domestick enemy shall be able to keep him down: And he will not only raise him, but also plead his cause and execute judgement for him, against those that do depress him as saith the same Father, [...]: for although I have offended against my God, yet I have many iust complaints of their offences against me. So is it still with the Church of God; though she be most sincere in the profession of his truth, yet she may easily incurre the just indig [...] of the Lord▪ because either her profession cometh short [Page] of Gods truth, or sure her practice cometh short of her profession; so that the purest Church upon earth may deservedly come under persecution, and being persecuted must contentedly say with the Prophet, I will bear the indignation of the Lord, because I have sinned against him: But yet she must not be dismaied at the indignation of men; for God will certainly plead her cause when he hath purged her corruptions, proved her patience, and procured her repentance; He will bring her forth to the light, whiles her enemies shall sit in darkness; and she shall behold his righteousness, though she be punished a while for her own unrighteousness; Nor is it a wonder to see that time come now, which Saint Peter said was come one thousand six hundred years ago, That Judgement must begin at the house of God, 1 Pet. 4. 17. It is Gods pleasure thus to train up his children under the rod; and tis my shame if the severity of his discipline make me repent that I am one of his family: though there is sorrow from the judgement, yet there is joy from the house of God; and I had rather be one of his domesticks, though full of sores, and empty of food, then be a stranger from his house, and be clothed with purple and fine linnen, and fare sumptuously every day; For I cannot but admire that holy protestation, One day in thy courts is better then a thousand, Psal. 84. 10. It is better to live one day in thy courts and die to morrow, (saith Jarchi) then to live a thousand years in another place, Let this Jew teach me both to be a good Christian, and to be a good Protestant, that I may learn to prize Gods Courts above mens Palaces, and to prefer his service above mine own patrimony: for it is in truth better then my life, and disdains to be brought in competition with my livelyhood: And a more hhly resolution followeth this holy Protestation, when he saith, I had rather be a dore-keeper in the house of my God, then to dwell in the tents of wickedness; excellently the same Jarchi thus glosseth those words, I had rather be at Gods threshold [...] to be kept watching and waking, then dwell at my ease in the tents of Esau, [...] to cleave to, or have communion with them: And indeed the Hebrew words intimate as much, [...] I had rather sit at at the threshold: a great descent for a king to come from his throne to sit on a threshold; and yet thats not all; for the Septuagint (from the unquiet estate of those that sit on thresholds [Page] because of their often being displaced by the goers out and commers in) have thus interpred the words, [...], I had rather be tumbled and tossed up and down: Let us joyn both together, and this will be the full meaning of his resolution, I had rather dishonourably sit at the threshold, or unquietly be tumbled and tossed up and down from this to that place in the house of God, then to dwell at my ease, to have a quiet and peaceable, and if it were possible, an honourable habitation in the tents of ungodliness. Therefore though many Disciples go back and walk no more with Christ when they meet with thorns and briers in the way, yet all good Christians will be sure to say with Saint Peter, Lord to whom shall we go? thou hast the words of eternal life, John 6. 68. Others may teach us words more conducing to this life, but thou hast the words of eternal life; We came to thee not to learn how to live in this world, but how to live in the world to come; and therefore all the terrors and mischiefs of this world shall not drive us from thee: We have found thy words in thy house wherein we have lived, and dare not leave thy house, (though at this time the rain descend, and the floods come, and the winds blow and beat upon it,) for fear least we should also leave thy words: If it be not in the wit of man to prove that our Church hath forsaken Christs words, it should not be in the power of man to make us forsake our Church; For if there be no just exception against the premisses, tis impossible justly to except against the conclusion; And if there be no lawful objection against the object and act of worship, there can be no lawful objection against the exercise of it.

Wherefore it would be happy for Christendome if all Churches would stand more upon their sincerity then upon the authority of their communion; For authority without sincerity is but like will without understanding, power without judgement, to engage men to sin; but sincerity without authority is not to be▪ imagined; for whatsoever appears to me in matters of Religion to be true, doth require my assent by the authority of the first truth; and whatsoever appears to me to be good, doth require my love and obedience by the authority of the cheifest good; So that if I cannot but confess my [Page] Churches sincerity, woe will be unto me if I deny, much more if I withstand her authority; For if I cannot justly find fault with her Religion, I must be irreligious if I forsake her communion: God have mercy upon those Christians, who on the one side are so zealous for their Church, as not to be scrupulous about their Religion; or who on the other side, are so scrupulous about their religion, as not to be zealous for their Church; the one sinning against the verity, the other against the unity of faith, and therefore neither but hath a spice of infidelity in their sin; and since God hath made me a Christian, why should I make my selfan Infidel, either by superstition sinning against my God, or by faction sinning against his Church? I will therefore take the best care I can both about my Religion, and about my communion: though I will first take care of my Religion, and then of my communion.

SECT. III. The sincerity of Christian communion comprehendeth both the purity and the solemnity of Religion; And is the whole duty of the first table: The purity and substance of Religion being enjoynd in the three first commandments: The solemnity and publick exercise of it with the adjuncts thereto belonging, being enjoyned in the Fourth, the one from the end, the other from the letter of the Law: The Sabbatarian the greatest opposer of the fourth Commandment who cryes up the day, but beats down the other adjuncts, and also the very duty of the Sabbath; That duty being to glorifie God in Christ, (by publick worship) for the Redemption of the world, whereas they discountenance Liturgie and Festivals, though both instituted in honour of our Redeemer.

EVery man is born an enemy to the true Christian communion, because his corrupt nature filleth him with vain fears to make him superstitious, and with outragious malice to make him factious: And the true Christian communion is equally opposed by superstition which corrupts the sincerity, and by faction which destroys the solemnity of Gods publick worship: Wherefore God hath given us a Law which taketh care not only for the Religion of his Church against superstition, [Page] but also for the Communion of his Church against faction; though it first take care for the Religion, and after that for the communion; For Religion knits and unites us immediately to God; But communion knits and unites us one to the other; Religion is the very knowledge and worship of God; communion is only the agreement in that knowledge and worship: Religion makes the Saints, communion only shews and declares them; Religion makes true worship, communion makes publick worship: Accordingly God first provided for the duty, then for the solemnity; first for the Religion, then for the communion: Thus in the three first precepts of the decalogue, he requires the true knowledge and worship of God, which constitute our Religion; and in the fourth, he requires the publick profession of that knowledge, and exercise of that worship, which constitute our communion: For the first commandment requires us to have right apprehensions and affections concerning God, by the internal acts of our souls in trusting, believing, loving him above all things: The second and third require us to testifie those our inward apprehensions and affections concerning him, by our outward adoration or reverence, and by our outward confessing or glorifying his holy name: Then follows the fourth, requiring us to muster up our apprehensions and affections, adorations and glorifications altogether, in one publick entire and holy communion: So that the fourth Commandment is little other then a new ratification or establishment of the three first; all in one to be observed or performed solemnly and publickly: enjoyning us to do those holy duties on some set dayes openly and joyntly in one communion, which were before enjoyned every day severally and privately in one Religion: And consequent the 4th Commandment is in effect an establishment of the Church, as the three first are an establishment of Religion; For the consecration of times, places, persons, maintenance and forms of worship, is here commanded, though time only be named, and all for this end, that God may be publickly glorified, (and our souls edified) in the communion of Saint.

Wherefore those that prophane the places, oppose the persons, rob the maintenance, and reproach the forms consecrated to the publick worship of God, are as great Sabbath-breakers [Page] as those that prophane the time; nor is there in truth a greater enemy to the Sabbath then the Sabbatarian: as not a greater enemy to faith then the Solifidean; the one crying up the Sabbath in the day, but beating it down in the duty; advancing the circumstance of time, but depressing and debasing not only other circumstances, but also the very substance of worship; The other making a noise of faith which fils the phansie with strong perswasions, but neglecting the work of faith which fils the soul with holy affections: What? do we think our Saviour Christ said in vain, Father, glorifie thy name? or that God himself answered in vain by a voyce from heaven, saying, I have both glorified it and will glorifie it again? John 12. 28. If not, let us acknowledge this to be the main end of our Christian Religion to glorifie the name of God, and then we shall be afraid to oppose any thing directly conducing to his praise and glory: For certainly, those words are never to grow out of date, This voice came not because of me, but for your sakes, John 12. 30. We know it was the whole work of Christ to glorifie God, and what else can we think is the work of the Christian Religion?

Let this then, (I mean the glory of God) be taken for the ballance of the Sanctuary, wherein to weigh all our Tenents and all our practices, and we shall never put a parsimonious, much less an envious gloss upon the fourth Commandment, as if it had taken care only for one circumstance of publick worship, but neglected all the rest; thats a parsimonious gloss; or as if it had provided for the circumstances alone, and not much more for the substance of Gods publick worship and service; thats an envious irreligious gloss; For in truth, as in the Creed every subsequent Article of faith presupposeth the belief of all before it, that it self may be rightly believed, the same truth being first in the order of nature, which is there put first in the order of Revelation; So also in the decalogue, especially in the first table, every subsequent commandment presupposeth the obedience of all before it, that it self may be rightly obeyed, the same duty being first in the order of nature which is there put first in the order of injunction: God in his very Method of revealing truths and enjoyning duties, shewing us that we cannot take any of either, but we must take all: And this is [Page] most evident in the present case; for the fourth Commandment pl [...]inly presupposeth all that is enjoyned in the three former commandments concerning holy duties, or the whole substance of Religion both internal and external; and then also farther addeth an obligation of consecrating time and other adjuncts for the publick exercise thereof, that God may be the more solemnly glorified, and men the more truely edified whilst the duties of Religion are all practised together in a full communion of Saints, the Church Militant being obliged in this to imitate the Church Triumphant, that it invite men on earth to glorifie God with one accord, as the Angels do glorifie him in heaven.

And in this respect we may easily believe, and readily confess the first Sabbath to have been both instituted and kept in Paradise; for the Church was there founded, and the Communion of Saints there first established: That is, the communion of holy men with the holy Angels and with themselves, joyning together to sing Halleluiahs to God their blessed Creator, which was indeed the principal end of their creation: And accordingly men were at first enabled to the discharge of this great duty, as well as the Angels, having the right and acceptable forms of praising God imprinted in their hearts; and when through transgression they had disabled themselves, it pleased God of his infinite goodness to grant them as it were a new impression, and to give them a second edition of those praises in his holy Scriptures, which before had been written in their own hearts, but were now very much slurred and defaced, if not quite obliterated and blotted out. This great and undeserved mercy of God, those men either shamefully forget, or ineffectually remember, who cry up the Sabbath day, but beat down the Sabbath Duty, making little or no use of the written Word of God in their publick worship, and making little or no account of those forms of pra [...]er and praise which are either contained therein, or agreeable thereto; but setting up their own private gifts against that publick communion, which should be in Gods house and service by virtue of this fourth Commandment; discountenancing the exercise of Religion, in known forms of heavenly prayers able to establish the heart; and encouraging new-fangled devices which are [Page] only fit to busie and tickle the phansie.

By which ungodly practice, (for so it must be called, though it pretend to the greatest measure of godliness,) they in effect throw the fourth Commandment out of the Church, whilst they pretend to set it up over the Altar, since not sitting still or keeping an outward rest, but comming together that we may all labour inwardly in Hallowing the name of our Father which is in heaven, is the cheif moral duty of the Sabbath; For as in the promise of the fifth, so in the precept of the fourth Commandment, the Lawgivers expression containeth the least part of his intention, and we may no more confine this precept in the duty, then we may that promise in the reward; Therefore as we would be loth to look no farther then the Land of Canaan for our inheritance, so we should be wary how we assert that God looks no farther then the Sabbath day for our obedience: Truth is, it pleased God to train up the Jews in his fear by types and figures, and as it were to wrap up heaven in earth, spirituals in temporals, morals in ceremonials, substances in circumstances, to them as well in his precepts as in his promises; particularly in that precept which concerned his publick worship because that amongst the Jews was for the most part Ceremonial and figurative. Wherefore if we desire rightly and fully to understand the fourth Commandment, we must conceive it in so great a latitude as to comprize all those Commissions, injunctions, invitations, and exhortations which we find in the Old and New Testament, given either to Kings, or Ministers, or People, concerning the ordering, establishing, reforming, practicing, professing or promoting the solemn publick worship of Almighty God, which is in truth the principal end thereof, unless we will say that all those moral duties are reducible to none of the ten commandments in the decalogue, and consequently that all they were will-worshippers who either professed, or promoted or practised them; For as such duties of Religion are to be done publickly and solemnly by many together in one communion, they are not reducible to any of the three first commandments which speak to single persons, but only to the fourth which alone speaketh to whole families, (or to many persons joyned together in one community.) And therefore [Page] it is not amiss to say that Hallowed be thy name is that Petition which most directly prayes for Grace to perform the duty of the fourth Commandment, since all other things are hallowed for his names sake; God sanctifying times, places, persons and forms of prayers and praise, unto us, that he may sanctifie us unto himself: nor is it amiss to say, that the holy Catholick Church, the Communion of Saints, is that Article of faith which most directly professeth to believe the truth of the fourth Commandment; for it is only the Catholick Church, the Communion of Saints, which doth rightly hallow and praise Gods holy name: The Hallowing of Gods most holy name belonging equally to the decalogue, and to the Creed, and to the Lords most holy prayer; belonging to the decalogue, as it is a duty to be performed; belonging to the Creed, as it is a truth to be believed; and belonging to the Lords Prayer, as it is a good to be desired, as we are all bound to pray that we may perform this duty, and believe this truth.

For Faith, Hope and Charity are not to be separated from one another; but do alike belong to supernatural Truths, and to religious or moral duties, because both truths and duties do equally call for our faith to know and believe them, and for our hope to crave and desire them, and for our Charity to love and embrace them: But if we take the outward sanctification of a day for the principal morality of the Sabbath, we shall scarce find a Petition in the Lords most holy and most perfect prayer, relating to such a Duty, nor an Article in the Apostles Creed, relating to such a Truth: and so we shall phansie to our selves such a morality as is without a good to be desired, and without a truth to be believed; for without doubt, The Lords Prayer briefly containeth all the good we are bound to desire, and the Apostles Creed briefly containeth all the Truths we are bound to believe, as well as the Decalogue briefly containeth all the Duties we are bound to practise and perform. Whereas on the other side, if we look upon hallowing the name of God in our publick worship, as upon the principal moral duty that is enjoyned in the fourth Commandment, we shall find the Decalogue, and the Creed, and the Lords prayer, all joyntly agreeing together in this, the one commanding it to be done, the other believing it [Page] is done perfectly in heaven, the third praying it may be done perfectly on earth.

And in this sense it is evident, that keeping of the Sabbath is a moral duty, not to end with time, but to last to all eternity, as becometh Righteousness, which is immortal, not temporary; and that so intrinsecally and essentially, that if it be not Immortal, it cannot be righteousness: Thus did Adam and Seth with his righteous posterity keep the Sabbath (long before the Law was given by Moses to appoint the day) as we read Gen. 4. 26. Then began men to call upon the name of the Lord; which words clearly set forth the first exercise of publick worship in the first communion of Saints upon the earth; so Junius upon the place, Sensus est, Adam & Seth in cujus posteris mansura erat Ecclesia, &c. The meaning is, that Adam and Seth, in whose posterities the Church was to be continued, observing that their families were in danger of being corrupted by the ungodly conversation of the wicked Cainites, and consequently that the worship of God, whereof they were the Ministers (and therefore the Trustees) was like speedily to decay, did from that time assemble their children together into one congregation, or into one body of a Church, and by their preaching, and their praying, and their exercises of piety and Religion, did labour to convert the wicked, and to confirm the righteous, from which their religious observations they did purchase to themselves the title or appellation of the Sons of God; Nam prius quidem invocavit Adam, sed in familia; tunc verò invocarunt multi, sed in ecclesiam, velut in caulam, recepti, à mundi peccantis & seducentis consortio; For Adam had indeed before that, called upon the name of the Lord, in his own family; But at that time many families called upon God together, being gathered into the Church as into a fold, and separating themselves from the sinners and seducers of the world; Thus in effect, saith Junius: And we cannot but say, that this was a moral duty suggested to them by the Law written in their hearts, which teacheth men to enter into a society or communion to serve themselves, and much more to serve their God; Drusius goes yet further, saying thus, Eo tempore ritus certos colendi Deum institutos fuisse, quos observarent filii[Page]Dei; At that time were instituted some certain rites and ceremonies of worshipping God, which the Sons of God were bound to observe. But Aquinas had said the same long before him; for after this objection, how could Enos first begin to call upon the Name of the Lord? for that were to say that the Church began not till his time; he gives this answer, Non incepit divinum cultum, sed invenit aliquem modum singularem colendi velorandi Deum, He did not first begin to worship God, but found out a new way of solemnly worshipping him, which new way Junius tells us, was of assembling many families together, whereas before, for want of Communicants, Adam had served God only in his own family: But now that the Church was further enlarged and spread in several families, it was necessary that all those families should assemble together to do their homage to their leige Lord and maker.

And the Chaldee Paraphrase did before him give the same exposition of that Text; for though the words▪ of that Paraphrase be different in Buxtorfs and Montanus his Hebrew Bibles, which is very usual, whilst the Hebrew Text in both is alwayes the same, the Church not thinking her self bound to the same care in keeping of Translations as of the Originals; yet the sense is not different, but one and the same of either Paraphrase, and that is this, then began men to pray in the name of the Lord, that is, then they began to pray altogether in one congregation, whereas before they had prayed only in several families.

So then, this is the true keeping of the Sabbath, to Hallow Gods most holy name for its own sake, and to hallow the things conducting or belonging thereto, for his names sake, according to that command, Be ye holy, for I am holy, which though found four several times in Leviticus, (Lev. 11. 44. 11. 45. & Lev. 19. 2. & Lev. 20. 7.) yet is not a precept of the Levitical, but of the Moral Law, as Saint Peter plainly shews us, alledging these very words as an invincible demonstration, that it is our bounden duty to be holy in all manner of conversation, because it is written, Be ye holy, for I am holy; 1 Pet. 1. 15, 16. Where this is the force of the argumentation; such as I am, such must all they be who will have relation to me, or communion [Page] with me; but I am holy; therefore must they be holy: And this argumentation, though it most properly belong to persons, yet may it not be confined only to them, but is also to be extended to things and Actions; Person [...], Res, Actiones, Persons, Things, and Actions must be all holy, or they must not come into the beauty of holiness; And if they be all holy, they must come in thither, and may not be kept or cast out thence; ungodly profaning of dayes and Churches, unworthy reviling or robbing of Ministers, consecrated to the service of Almighty God, unjust excommunicating of Orthodox Christians, undeserved ejecting of Catholick rites, of unblameable Liturgies, are all sins against this fourth Commandment, and so many breaches or violations of the Sabbath; all of these directly opposing that communion of Saints which ought to be in the publick worship of God, or the exercise of Religion; and all of them grievously sinning against that command which came to Saint Peter in a voice from heaven, before it came to us in the written word, What God hath cleansed or purified, that call not thou common or unclean, Act. 10. 15. We generally do look upon the profanation of consecrated time as the breach of the Sabbath; and we do well, for so it is; But we look not far enough; for profanation is of as large an extent as consecration; and we are to know that persons and Things, and Actions, are all alike consecrated to Gods publick worship, by virtue of the fourth Commandment. Thus saith the Psalmist, Give thanks O Israel to God the Lord in the congregation, Psalm 68. 26. Which are the words, (saith Sol. Jarchi) that Miriam and the Damosels with her, playing on the timbrels, (mentioned in the verse before) had said in their song of praises to God at the drowning of the Egyptians, so that in the judgement of this great Doctor, blessing God in the congregations, was a duty that belonged to Israel by the Law of nature, (for the Law of Moses was not then given, when Miriam was supposed to say so) Though it was also included in the positive Law concerning the Sabbath, which we find set down in Genesis, as if it had been given immediately after the Creation; but are sure it was written with the finger of God, among the rest of the Moral Law; which is a strong proof that the substance of it was written in mans heart, before it was [Page] writ in Moses his Tables; And what can be the substance of it, but this, that God ought to be publickly worshipped in the congregations, and therefore all those things are made, and are to be reputed holy, which necessarily belong to his publick worship: For sure that was no will-worship in the Jews which we find recorded for our example, Nehem. 8. And all the people gathered themselves together as one man; I ask by what Commandment, if not by the fourth? so it is apparent that communion in Gods worship is a duty of the fourth Commandment; And Saint Peter will have this communion, extend it self to the whole body of Christians wheresoever dispersed, (for he writes to the strangers scattered abroad in several Countries) when he saith, But ye are a chosen generation, a royal Priesthood, an holy Nation, a peculiar people, that ye should shew forth the praises of him who hath called you out of darkness into his marvelous light, 1 Pet. 2. 9. Be good Christians never so far asunder in time and place, yet they are all joyned together in one chosen generation, in one royal Priest-hood, in one holy Nation, in one peculiar people, and the reason why they are so joyned together, is, to shew forth the praises of him who hath called them out of darkness into his marvelous light; And this (as far as may be) they must all do together as one man, no less then did the Jews, according to that of Saint Paul, Now I beseech you brethren by the name of our Lord Jesus Christ, (as you desire to be thought and called Christians) that ye all speak the same thing and that there be no schisms or divisions among you, but that ye be perfectly joyned together in the same mind, and in the same judgement, 1 Cor. 1 10. as if he had said, I beseech you altogether to make but one man amongst you all, in the business of Religion, but one outward man, whilst you all speak the same thing, and there be no schisms or divisions among you, (which is best done by having a set and known form of prayer) and but one inward man, whilst you are perfectly joyned together in the same mind and in the same judgement; he [...]e is not only a most powerful exhortation, but also, as it were, a most powerful exorcism, By the name of our Lord Jesus Christ, to cast out from us all, the evil spirit of schism; Now I beseech you brethren by the name of our Lord Jesus Christ; nor can the Church of Christ now use a more powerful exorcism [Page] against Schismaticks then that which was once used by the vagabond Jews, (such as Schismaticks now strive to make their Ministers, and the more to make them vagabonds, because they cannot make them Jews) saying, We adjure you by Jesus whom Paul preacheth, Acts 19. 13. For there cannot be a stronger adjuration to unity and concord, then the name of Jesus, who joyned God and man together, and therefore will not suffer man and man to be asunder; nor can we more powerfully adjure by that Jesus then as Paul preached him, or in the words of Saint Paul, that they would all speak the same thing; all have one confession of faith, all have one form of prayer and praise, who are of one and the same communion, and not be like that confused assembly of the Ephesians, wherein some cryed one thing, and some another, and the more part knew not wherefore they were come together, Acts 19. 32. Thats for their external union and communion. And again, that they would all be perfectly joyned together in the same mind, and in the same judgement; In the same mind by unity of love, in the same judgement by unity of faith; in the same mind in regard of their affections; in the same judgement in regard of their opinions; thats for their internal union and communion; To speak the same thing is the ready way to be of the same mind, and the same judgement; and consequently to break off external communion in worship, is to break off internal communion in faith and charity; for worship is the profession of faith, and the exercise of charity: Here Saint Paul preacheth communion in Christ, so as to have it begin in the mouth, and to end in the mind, they should first speak the same thing, and after that be of the same mind and of the same judgement; But in his Epistle to the Romans; he will have this communion in Christ begin in the mind, and end in the mouth, Rom. 15. 5, 6. Now the God of patience and consolation grant you to be like-minded one towards another according to Christ Jesus, That ye may with one mind and one mouth glorifie God, even the Father of our Lord Jesus Christ: He first prays that they may have one mind in Doctrine, and then that they may have one mouth in prayer; They both so much conduce to each other, that tis indifferent to him which he names first, whether the mind or the mouth; for Hierusalem [Page] is a City that is at unity in it self, as well in Mouth as in mind; and if Babel, if Confusion once get into the Tongue, it will from thence easily get into the Heart.

And now tell me ye that are possessed with the evil spirit of Schism, is not this word of adjuration, being by the holy Apostle made the word of God, quick and powerfull, and sharper then any two-edged sword, piercing even to the dividing asunder of soul and spirit in you, whiles you procèed to the dividing asunder of soul and spirit in Christs Church? we adjure you by Jesus whom Paul preacheth thus plainly, thus powerfully, that you will endeavour to keep the unity of the Spirit in the bond of peace, not violating that internal Communion which ought to be among Christians in the unity of the Spirit, nor that external communion which ought to be among them in the bond of peace; Nay more, we adjure by Jesus by whom Paul adjureth you, when he saith, I beseech you brethren by the name of our Lord Jesus Christ, [...], saith Oecùmenius; I commanding or exhorting in mine own name perchance am not sufficent to perswade you, therefore I command and exhort you in the name of Christ, that is to say, Christ himself who is injured by you, doth by me command and exhort you to unity and concord in his worship: The words in themselves are no more then a pathetical exhortation, but in regard of the evil spirits of some men, they may be taken for an Adjuration: Saint Paul, as it were leaving the Apostle and taking the Exorcist to allay the furious outrages and distempers of those who make it their work not only to rend Christs coat, (which yet the Roman Souldiers would not do) but also his body; raising factions and schisms in the Church, not only against the decency and order which are as it were the coat or cloathing, but also against the very substance of worship, which is in some sort the body of Christ. So then the Church may still in this regard claim and continue the power of Exorcism, saying with Saint Paul, I exhort or command you by the name of our Lord Jesus Christ, or we adjure you by Jesus whom Paul preacheth.

And if the evil spirit of Schism being thus adjured, shall answer, Jesus I know, and Paul I know, but who are y [...]? making [Page] no more account of the Ministers of Christ then if they were indeed so many vagabond Jews, it will shew it self not only a factious, but also a lying spirit, saying It knows Christ, when it doth not know him: They profess that they know God; but in works they deny him, being abominable and disobedient, and unto every good work, reprobate; Tit. 1. 16. Such a lying spirit deserves not to be confuted by the spirit of Truth, which saith Let a man so account of us as of the Ministers of Christ, and stewards of the mysteries of God, 1 Cor. 4. 5. (shewing that the societies or corporations of Christians may no more take their spiritual food together, without their ministers, then other Corporations do usually take their corporal food without their Stewards:) I say, such a lying spirit as this, (which pretends to know both Jesus and Paul, but indeed knows neither,) deserves not to be confuted by the spirit of Truth, but by the spirit errour; and indeed hath found such a confutation; For Satan in this foul affront of Christ, is devided against himself; and one of his own most false and wicked spirits could not but say of Gods Stewards or Ministers, These men are the Servants of the most high God, which shew unto us the way of salvation, Acts 16. 17. This truth when some men did gainsay, after the father of lyes himself durst not deny, could not dissemble it, they gave occasion to Luther of falling into these bitter expressions, As hitherto men have seemed possessed with Devils; even so now the Devils themselves do seem to be possessed of far worse Devils, and so rage above the fury of Devils; and again, For who ever heard (to pass over the abominations of the Pope) so many monsters to burst out at once in the world as we see at this day in the Anabaptists alone, in whom Satan breatheth out as it were the last blast of his kingdom through horrible uproars, as if he would by them suddenly not only destroy the whole world with Seditions, but also by innumerable Sects swallow up and devour Christ wholly with his Church; (Prefat. in Gal.) So Luther in his zeal to Christ and his Church; for he saw the one could not be devoured without the other; he saw the Church could be thrown down, but Christ would also be involved in the downfall.

Without doubt it is a most horrid sin for men to cry up the shadow, that they may beat down the substance of the Law; and yet this is the sin of many men who cry up the Sabbath in [Page] the Day, that they may throw it down in the Duty, making it their business to discountenance the solemn exercise of Religion in common Prayer, to disadvantage Gods publike worship and service, to disgrace his Ministers, to defile his ordinances, to revile, and contemn, and pollute his Sanctuaries; whereas in truth, these are all alike sanctified to the hallowing of Gods name by vertue of the fourth Commandment; and if we will needs make a separation betwixt the letter and the end or reason of that commandment, where God hath made a most strict conjunction, we must give the pre-eminence and superiority, not to the circumstances, or adjuncts, but to the substance of Religion; The Jew in his typical worship, was first to look after the Time, the Place, the Person, as the Sabbath, the Temple, the Priest, which were the adjuncts of his worship, and then, to offer his sacrifice, which was the substance of it.

But the Christian in his moral worship, is first to look after substance, then after circumstances, though he hath commission to neglect neither, but rather hath express command to look after both; Nay indeed the Jew himself was to do this in his moral worship, even to prefer the Substance before the circumstance; for we find that Ezra did read in the book of the Law, and blessed the Lord the great God, and all the people answered Amen, Amen, with lifting up their hands, and they bowed their heads and worshipped the Lord with their faces to the ground; Ezra 8. 5, 6. All these were acts of moral worship, and accordingly we find them not confined to the Temple, for its evident They were all performed before the Street that was before the water-gate, verse 3. And it is as evident that the duties of Preaching and Praying were exercised by the Jews in their Synagogues, whereas their sacrifices were offered only in the Temple; The reason we may conceive was this, Because their Typical worship was to continue but for a time, and to shew it deserved not to continue for ever; there was in it this kind of absurdity, that the accessory did draw the Principal, the Temple the Sacrifice, the Circumstance the Substance: But their moral worship was to continue for ever, and therefore in that the Principall was to draw the accessories, the substance the circumstances, blessing the Lord the great God, bowing the head and worshipping [Page] the Lord, reading the Law and giving the sense of it that the People might understand the reading, these being all duties of moral worship, were unconfinable either to place or time, either to the Temple or Sabbath, to shew they were above them both, and were to remain after them, as they had been before them.

This was the main subject of Saint Stephens Sermon, Acts 7. That Abraham and the Fathers worshipped God rightly, long before Moses was born to give them any Laws either about the Tabernacle or the Temple, (and consequently about the Sabbath) and that all those outward ceremonies which were afterwards ordained by Moses, were to last but for a time, but till the coming of Christ. And the Jews themselves who call the Sabbath the foundation of the Decalogue, because the precept of the sabbath was given before the rest, (for that was certainly given in the wilderness of Zin, Exod. 16. where as the rest were not given till they came to Mount Sinai, Exod. 20.) yet do ingenuously confess that Abraham did not keep the Sabbath; so saith Hospinian, (who yet was very zealous for the Sabbath) Judaei ipsi in minori expositione in Genesin, arbitrantur Abrahamum non observasse Sabbatum, The Jews themselves in the lesser exposition upon Genesis, do think that Abraham did not keep the Sabbath. Nay the Fathers do plainly say they know he did not. For Tertullian proves, against the Jews, that the Sabbath was temporary, and to be abrogated, because their Antientest and first fathers, Adam, Enoch, Noah, and Abraham did not keep the Sabbath; And lest we should mince the matter by a distinction, and say that he denied not Abraham to have kept the Sabbath, but only to have kept it so rigidly and severely as the Jews did, (which is Hospinians opinion) Justine Martyr makes it his business in a great part of his Dialogue with Trypho the Jew (wherein he excellently asserts the Truth of the Christian Religion) To prove that neither circumcision was before Abraham, nor the Sabbath before Moses; and so refutes Trypho's objection, That the Christians did slight the commandments of God in the Old Testament concerning the Sabbath and Circumcision, and other outward observations.

[...] [Page] [...]: If before Abraham there was no need of circumcision, nor before Moses of the Sabbath and Festivals and Oblations, neither now is there any need of them: Nor is it easie for any man to answer the force of this argument which he useth (amongst many others,) [...]. To say that any of these outward ordinances is righteous in and for it self, were in effect to calumniate God, as if he had not at all times taught one and the same Righteousness; which must follow, if there be granted any intrinsecal or inherent holiness either in the Jewish or in the Christian Sabbath, since we cannot prove that the one was established before Moses, and we are sure the other was not established till after Christ; So that by confequent, there was one moral Righteousness before the Law; another under the Law; a third under the Gospel; and we whose salvation it is to sit in Abrahams bosome, shall be saved by a righteousness unknown to Abraham; which cannot be allowed without setting up two several distinct communions of Saints, and two several distinct Religions that made them so; and how can we acknowledge two Religions, and acknowledge but one God? We must therefore put a distinction between circumstances and substances in Religion; for though both are to go hand in hand to do their homage to Almighty God, yet substances are to have the upper hand; And this appears plainly by our Saviours own determination in the like case, even concerning Tithes; for Tithes and the Sabbath are alike moral; if what is numeral be moral in the one, how can it be less then moral in the other? Nay Abraham paying Tythes before Moses, is undisputable, not so his keeping the Sabbath; whence it appears God took care for the Priest before the Sabbath; for the person, before the day of his worship. I say this appears plainly by our Saviours own determination concerning Tythes, Mat. 23. 23. which he will not have put in the ballance against Mercy and Judgement, calling in effect these and the like ceremonial institutions, the lighter, whiles he plainly calleth those moral duties, the weightier matters of the Law; And denouncing a woe against those as Hypocrites, who magnified the one, that they might vilifie the other, Woe unto you [Page]Scribes and Pharisees, Hypocrites, For ye pay tithe of mint, and annise, and cummin, and have omitted the weightier, matters of the Law, Judgement, Mercy and Faith; This woe was denounced against them, not for what they payed, but for what they omitted; not for paying Tythe of mint, and annise, and cummin, but for omitting Judgement, mercy and faith, whiles they were over zealous and over scrupulous about those payments: for so it follows, These ought ye to have done, (that is the moral duties) and not to leave the other undone, (that is, the ceremonial institutions.) To prefer circumstances above substances, and consequently, to be more zealous and scrupulous about the day or other adjuncts then about the duty of publike worship, is to incur this woe; and it is too too plain, that since tything of mint, and annise, and cummin have been much in fashion in regard of God (for in regard of his poor Ministers Tythes were never less in fashion) Mercy, and Judgement, and Faith have been quite out of request; Since we have been so scrupulous about the Rue and all manner of herbs, we have quite passed over judgement and the love of God, (Luke 11. 42.) since the Sabbath day hath been so much cryed up, the Sabbath Duty hath been quite beaten down: In the name of God let us set up both together, and know that [...] Tempori Servientes, Applying our selves to the Time, is not good Divinity, if it exclude [...] Domino Servientes, Applying our selves to the Lord; Though Erasmus hath given us that interpretation on Rom. 12. 11. and our Church in the Epistle for the second Sunday after Epiphany hath followed him; and Vorstius would fain justifie [...] to be the truer lection, against the authority of the Text commonly received both in Greek and Latine Churches. This may seem a dangerous assertion in him, to make the letter of the Text come under our Disputes, which God hath set over our Obedience; But yet the other assertion would be more dangerous in us, to make the end and reason of the Text come under the letter of it; We all know this is the end of the Text, That God may be glorified in Christ, and we saved by him; Let us gloss the fourth commandment according to this end, and we shall neither be Hereticks nor Schismaticks by our gloss, neither sin against Religion by having a corrupt Liturgie, [Page] nor sin against communion by having no Liturgie; which are both peccancies against the end of this commandment; And (consequently) we shall neither Idolize, nor prophane, much less rob either Times, or Places, or Persons consecrated to Gods publick worship, which are both peccancies against the letter of this Commandment.

Christ is the end of the Law, saith Saint Paul, Rom. 10. 4. shewing that the letter of the Law was to look to the end, and the end of the Law was to look to Christ; let us say so too, and we shall not easily sin against the principal end of this Commandment, which is the glory of God in Christ; we shall not sin against the Christian Religion by having a corrupt Liturgie. Again, the same Saint Paul saith, the end of the commandment is charity, 1 Tim. 1. 5. not excluding what he had said before of Christ, but including it: Let us say so too, and we shall not easily sin against the subordinate end of this Commandment, which is the salvation of man by Christ; we shall not sin against Christian communion, by having no Liturgie. For what Saint Paul hath said of the Law or Commandment in general, that must we say of this Law, of this Commandment in particular, The end of it is Christ, and the end of it is charity: For the end of it is twofold; First, the exercise of the true Christian Religion, that God may be glorified in Christ for our redemption: Secondly, the establishment of true Christian communion, that man may be edified, and brought to the knowledge and enjoyment of his Redeemer. And all those Texts in the Old and New Testament, which concern the publick worship of God, are so many interpretations of the twofold end of this commandment; as for example, in the Old Testament, Psalm 95 (which was made to be used in publick assemblies, according to Aben Ezra's gloss) commandeth singing to the Lord, and worshipping of him, there's the exercise of Religion, q. d. Remember thou keep holy the Sabbath day: and commandeth us to sing and worship, there's the establishment of communion, q. d. Thou, and thy son, and thy daughter, &c. and gives this reason of those commands, The Lord our maker; q. d. For in six dayes the Lord made heaven and earth: So again, Psalm 100. O be joyful in the Lord, serve the Lord with gladness, and come before his presence with a song, there's the Religion: All ye lands, or, as it is in the Hebrew, all the earth, [Page] there's the communion: It is he that hath made us, and not we our selves, there's the reason of both, from our Creation; For the Lord is gracious, his mercy is everlasting, &c. there's that reason further enlarged to us Christians from our redemption; who are taught that God by his son both made the worlds, and also purged our sins, Heb. 1. 2, 3. So again in the New Testament, Mat. 18. 20. Where two or three are gathered together, there's the communion; In my name, there's the Religion; I am in the midst of them, there's the reason of both; so Heb. 10. 22, 23. Let us draw neer with a true heart, let us hold fast the profession of our faith, there's the exercise of Religion; for he is faithful that promised, there's the reason of that exercise: And ver. 24, 25. Let us consider one another, not forsaking the assembling of our selves together, there's the establishment of communion; To provoke unto love and to good works, there's the reason of that establishment: If we be sure of Christs name, we cannot be too zealous of our gathering together; if we be sure of the Religion, we cannot be too zealous of the Communion, but if we be not sure of the name, (which cannot well be, without a set and known Liturgie) every good Christian must be contented to say with Joshua, I and my house will serve the Lord, and mou [...]n that he cannot say with David, I was glad when they said unto me, we will go into the house of the Lord: for it is more agreeable with the end of the fourth Commandment, that men have the right Religion in their own houses without a publick visible communion, then that they have a publick visible communion (in Gods house,) without the right Religion. They must first say, Let us hold fast the profession of our faith, and after that, Let us consider one another, not forsaking the assembling of our selves together; For if the Assemblies have forsaken the faith, it can be no sin to forsake the Assemblies, since the end of the Commandment is without doubt above the letter of it, the substance of worship above the adjunct of it, or to speak in one word, since Christian Religion doth challenge precedency before, and preeminency above Christian communion.

So then without question the end of the Commandment is the first thing to be considered; for if the end be rightly understood, the letter will not easily be mistaken; for the letter [Page] of the Law is subservient, to the end of it, and therefore may not have so scanty an interpretation as will not reach the end; And such is that interpretation of the fourth Commandment, which would have the letter mean no more then it mentions, (that is the bare circumstance of time,) and leaves men at liberty to do what they please with the other adjuncts of publick worship, (to wit, the persons by whom, and the places in which it is to be performed) and regards not the end or reason of the command at all.

This was the fault which our blessed Saviour did find with the Scribes and Pharisees interpretations of the Law, that they interpreted it not in its full extent or latitude; and this made him so often in one Chapter use these words, Ye have heard it hath been said of old, But I say unto you, &c. not opposing his authority against the authority of God, who gave the Law, but against the authority of the Scribes and Pharisees, who misinterpreted it: As for example, God had said thou shalt not kill, they intepreted this Law only of the act of murder; our Saviour interprets it also of the intent or occasion of it; of hatred in the heart, and of calumny in the tongue: Again, God had said thou shalt not commit adultery, this the Scribes and Pharisees restrained to the act of fornication or adultery, but our Saviour tells us plainly that God meant otherwise, and forbad not only the act, but also the inclination thereto, lusting, nay the occasion thereof, looking on a woman to lust after her, Mat. 5. 28.

The like interpretation have some of late given of the fourth Commandment, as if the day were all that God required, whereas questionless he requireth also the other adjuncts of publick worship, as much as the day, and he requireth the worship it self much more: For publick worship must first be publick in its substance, then in its adjuncts; first, in its substance, by having such prayers as are of publick concernment to all good Christians, according to the pattern given us in the Mount, that is to say, in Gods most holy word, wherein we find the Spirit of God himself the first author of Liturgie or of common prayer; having taught us such prayers whose matter and form is common alike to all good men; and taught them, not only for our direction, but also for our use; as plainly appears [Page] by the Hebrew inscription on the ninty second Psalm, A Psalm for the Sabbath, because, saith Jarchi and Ezra both, they were to say that Psalm on the Sabbath; And Musculus saith the same after them, concinendus in Ecclesia die Sabbathi, this Psalm was to be sung in the assemblies on the Sabbath; Nay the Psalmist saith as much, being nothing else but an invitation to praise the name of God for all his works, most especially for the wonderful dispensations of his power in pulling down his enemies, and of his mercy in relieving and upholding his servants: So again, Psalm 102. hath this inscription, A prayer for the afflicted when he is over-whelmed, and poureth out his complaint before the Lord, which plainly sheweth that the Psalms were made to be used not only as publick, but also as private devotions, and consequently that set forms do not confine the Spirit of prayer, because the Holy Ghost commandeth the use of this Psalm to the afflicted, not for the hinderance, but for the furtherance of his devotion; not only as a prayer, but also as a prayer fit to pour out his complaint before the Lord: And tis clear our blessed Saviour hath said concerning his own most holy prayer, not only, after this manner therefore pray (Mat. 6. 9.) commending it for our direction, but also, when ye pray, say Our Father, (Luke 11. 2.) commanding it for our use; not only giving this prayer to his Church as a pattern for Liturgie, or publick worship, but also as a part of it; which is also true of the whole Book of God, since those words being a part of the Scripture, cannot be of any private interpretation, 2 Pet. 1. 20. So that God hath provided for himself a Lamb for a burnt offering, in giving his Scriptures to his Church; for in them are not only rules of worshipping, but also forms of worship; such rules as equally oblige all; such forms as equally concern all the Christians in the world.

Secondly, publick worship must also be publick in its adjuncts, not only in one adjunct of Time, (though that happily be more particularly named, because it is the most universal or common adjunct, wherein all the habitable world can at once communicate together) but also in the other adjuncts of place and person; God will have his publick places to be worshipped in, his publick persons to be worshipded by, as well as his publick day; and all those Texts in the Old and New Testament, [Page] which speak of places or persons deputed to Gods publick worship, do belong to the letter of this fourth Commandment, as well as those which speak of the day.

Thus hath God himself said, Ye shall keep my Sabbaths, and reverence my sanctuary, I am the Lord, Lev. 19. 30. Here is the same reason given for reverencing the Sanctuary, as for keeping the Sabbath, and not to do the one, as well as the other, is a contempt of God; And lest we should think this injunction did only concern the Tabernacle or the Temple of the Jews, the reverence is evidently communicated to more then one Sanctuary, Lev. 21. 23. That he prophane not my Sanctuaries, for I the Lord do sanctifie them; God owns the sanctification of Place as well as of time for his worship, and forbids us to prophane the one as well as the other: Thus as we find many complaints in the Prophets against those that prophaned the Day, so we find many in the Psalms, against those that prophaned the place of Gods publick worship, as Psalm 74. 8. They have set fire upon thy holy places, and have defiled the dwelling place of thy name, and ver. 9. They have burnt up all the houses of God in the land; and they that did this, are called Gods enemies, foolish people, and blasphemers, verse 19. Remember this, O Lord, how the enemy hath rebuked, and how the foolish people have blasphemed thy name. God owneth to have houses as well as days; and if our Saviours example may prevail with us, we shall be as zealous for his Houses as for his Days: He would not suffer that any man should carry any vessel through the Temple, Mark 11. 16. (and yet he here excused his Disciples for plucking the ears of corn on the Sabbath day, Mark 2.) and he gives a reason for it that concerns Christians who are of all Nations, and not only Jews who were but of one Nation, for he saith, Is it not written, my house shall be called of all Nations the house of prayer? Which words plainly shew that all Nations are to set apart Houses of prayer, and that God hath an interest or propriety in those Houses, (so set apart) they are his houses; which caused Saint Paul to say to the Corinthians, What, have ye not houses to eat and to drink, or despise ye the Church of God? 1 Cor. 11. 22. Where is a plain contradistinction betwixt mens houses and Gods House, they may not do the same offices in both; Their corporal [Page] food they must take in their own houses, their spiritual food only in Gods house; and they who do otherwise, are said to despise the Church of God, which is here put as a term convertible with the House of God, or is imporperly opposed to their own houses: And indeed the context requires this exposition, when ye come together in the Church, ver. 18. Is thus afterwards explained, when ye come together in one place, ver. 20. For it is evident that if the place of their meeting had not been first determined, and known, they could never have met together; and what is the determining of a place to holy meetings, but the exempting or separating it from prophane or common uses?

Therefore the Canon Law saith expresly, that all men know there was a consecration of places from the beginning, who know the precepts of the Old and New Testament; (de consecr. dist. 1. cap. 1.) and accordingly proves it was so among the Jews, and ought to be so among the Christians: Iudaei ergo loca, in quibus sacrificabant Domino, Divinis habebant supplicationibus consecrata, nec in aliis quam Deo dicatis locis munera Domino offerebant: si enim Iudaei, qui nmbrae legis deserviebant, haec faciebant, multo magis nos, &c. The Jews did consecrate those places by prayers and supplications, in which they offered their sacrifices: And if they who had only the shadow of the Law were so zealous and carefull about the places of their worship, how much more ought we so to be who enjoy the substance of the Gospel, and the very Sun-shine of Grace? For sure our worship being more holy then theirs, cannot have less claim to the beauty of holiness: And the same was also the Judgement of the Greek Church, in the purest ages of it, as appears by Athanasius his Apology to the Emperour Constantius, making many excuses for himself, that he had held a religious Assembly in the great Church newly builded by him, [...], before it had been consecrated: And the Council of Gangre saith expresly, [...], we honour and highly esteem the Houses of God, not speaking of his spiritual, but of his material Temples (which this prophane age blasphemously nick-nameth steeple-houses) for so it follows, [...], (Can. 21.) Honouring every place that is built to [Page] the name, or for the worship of God: But why should we insist upon the practice of the servants, when the master himself did no less, who honoured the Feast of the Dedication of the Temple with his own presence, John 10. 22. Thereby shewing it was not superstition but true Religion which first taught men to perform holy duties, not only on Holy-days, but also in holy Places.

And yet we have not quite explained the letter of this Commandment, for it also requires holy persons, as well as times and places, for a holy worship: Nay we find Gods publick worship performed in a common or unholy place, Nehem. 8. 1. In the street before the water-gate, but not by a common or unholy person, for it was performed by Ezra the Scribe. And we find our blessed Saviour and his Disciples sometimes upon extraordinary occasions, preaching and praying publickly, neither in the Synagogues nor on the Sabbaths, that is, neither in consecrated places, nor on consecrated Days, to shew the work it self had a holiness incommensurable with, and therefore unconfinable to either; but still we find only them who were without doubt consecrated persons, publickly preaching and praying; we find no unholy or unconsecrated persons in all the Book of God either authorized or allowed to do this Work of God, which immediately concerneth his publick worship: But on the contrary it is said expresly, The Lord separated the tribe of Levi to bear the Ark of the Covenant of the Lord, to stand before the Lord, to Minister unto him, and to bless in his name unto this day, Deut. 10. 8, Those whom the Lord had not separated, durst not meddle with the Ark of his Covenant, nor stand before the Lord to Minister unto him, and to bless in his name: One Ʋzzah that was not of this separated tribe, was struck dead for taking hold of Gods Ark, though it were with a good intent, to sustain it when the Oxen shook it, 2 Sam. 6, 7. And we cannot say that this was not written for our learning, unless we will twice contradict Saint Paul, not only in the general Thesis, when he saith, Now all these things happened unto them for ensamples, and they are written for our admonition, 1 Cor. 10. 11. but also in this very particular hypothesis, when he saith, No man taketh this honour unto himself, but he that is called of God, as was Aaron;[Page]so also Christ glorified not himself to be made an High Priest, but he that said unto him, Thou art my Son, Heb. 5. 4, 5. In which words though he confine not the Priesthood to the tribe of Levi, of which Aaron was, for he saith that Christ was an high Priest, who was of the tribe of Judah, yet he confines it to the calling of God, for he saith, Christ glorified not himself to be made an High Priest, but he that said unto him, thou art my Son. If Christ would not glorifie himself by taking the Priesthood, till he was called of God, then surely no Christian can do the office of a Priest without being called, but he must disobey God, and dishonour Christ; and to countenance any man that doth so, must needs be both ungodly and unchristian; much more to discountenance those whom God hath called, and who do not their own, but his work; Ministring indeed unto him, (exactly according as himself hath prescribed both in Worship, and Word, and Sacraments) and blessing in his name and by his authority: If we will needs expel these Ministers, what do we else but expel our own Blessing? Sure we cannot deny but our Saviour Christ hath given unto his Ministers the Keys of the Kingdom of Heaven, (for the Keys which he promised only to Saint Peter, Mat. 16. 19. He gave to all his Apostles, John 20. 23.) Nay also the Keys of the Kingdom of Hell, for so those whom he had sent out, return with joy, saying, Lord, even the Devils are subject unto us through thy name, Luke 10. 17. And how then can we disturb those Ministers whom he hath sent, without grievously sinning against his authority, and dangerously sinning against our own souls? For what is this in effect, but to shut up Heaven, and to open Hell, but to keep out God, and to let in Devils? Tell me if you can, why men are not now so frequently possessed with Devils, as they were before the coming of Christ, but only because Christ hath given his Church power over them; And if we will needs beat down his Church, why should not the Devils again recover their former power of possessing men?

This we have found true by sad experience, that since we have forsaken our Church which prayed God to beat down Satan under our feet, God hath let Satan get up even over our heads; Angelis malis duplex poenalis convenit locus; Infernus pro ipsorum culpa in quem omnes post diem judicii detrudentur[Page]Aer autem ista caliginosus, usque ad diem Judicii, ad bonorum exercitium, ne totaliter; sc. ab utilitate naturalis ordinis exciderent, saith Aqu. par. 1. qu 64. art. 4. God hath allotted the Devils two places of torment; Hell, in regard of their own sin, and they shall be all thrown down thither at the day of Judgement; And also the region of the Air. (till that day comes) for the exercise of good men, lest otherwise those evil Spirits should quite have fallen from the order of nature, and been out of all capacity of doing good.

God hath set the Devils over our Heads in respect of Place; But tis only our contempt of God can set the Devils over our heads in respect of power: And the contempt of Gods Ministers comes very neer the contempt of God, for so himself hath taught us, He that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me Luk 10. 16.

What is it then? I will take heed of sinning against the letter, but much more against the end of the fourth Commandment; I will take heed of sinning against the circumstances, but much more against the substance that is required in the exercise of Religion; I will glorifie God in the Sabbath Day, that is, in all the adjuncts or solemnity, but I will much more glorifie him in the Sabbath Duty, that is, in the substance (or form) of his publick worship.

I will first make sure of my Religion, then of my Communion; first of my Liturgie, then of my Company; first of Essentials, then of Ceremonials: I know they are blessed that dwel in thy house, Psalm 84. 4. But withal that this is the reason of their blessing, They will be alwayes praising thee; Great is the blessing of Christian Communion whereby men dwell in Gods house, but greater is the blessing of Christian Religion, whereby men are alwayes praising God; I will not willingly sin against thy house, but above all I will not sin against thy praise; I will not cast them out of thine house, whom thou hast commanded to dwell in it, that they may be always praising thee, (Psalm 134. 2.) much less will I cast thee out of thine own house by disturbing thy praises

If others will not forsake their false Churches to come to the true worship of God, what shall I answer at the last day, if I forsake a true Church, to set up a false worship? If they so [Page] highly prize a Religion that is in part against thee, a Communion that is in part without thee, for which they can produce only some few specious pretence; what will become of me if I regard neither thy Religion, nor thy Communion, for which I have so many unquestionable arguments, or rather so many irresistable Demonstrations?

I will then be very zealous for that Christian Communion, wherein I am sure I have the true Christian Religion, for I cannot oppose such a Communion because of its authority, but I shall be guilty of faction; nor because of its excellency, but I shall be guilty of Blasphemy; nor because of its sincerity, but I shall be guilty of Irreligion; And I cannot be either Factious, or Blasphemous, or Irreligious (much less all three together) but I shall sin grievously against the glory of my God, scandalously against the good of my neighbour, dangerously against the salvation of mine own soul.

In a word, since God (of his infinite goodness, which I could not deserve, may not abuse) hath made me an Israelite, I will not strive to make my self an Idumaean, a Babylonian, or an Aegyptian; Saint Bernard finds all these three in one persecutor or opposer of that Church which professeth and practiceth the true Christian Religion, saying thus, Herodiana malitia, & Babylonica crudelitas est nascentem extinguere velle Religionem, & allidere parvulos Israel; Si quid enim ad salutem pertinens, si quid Religionis oritur, quicunque resistit, quicunque repugnat, planè cum Aegyptiis parvulos Israelitici germinis necare conatur, imo cum Herode nascentem persequitur salvatorem; It is the malice of a Herod, (who was an Idumaean,) and no less then Babylonian cruelty to labour to suppress Religion, and to dash the children of Israel against the stones: For if indeed what is brought forth doth conduce to salvation, or belong to true piety, who ever resisteth or opposeth it, doth plainly endeavour with the Aegyptians to slay the young children of Israel, nay with Herod he doth seek out his new born Saviour to destroy him; And he that doth this, forgets all the curses denounced against Edom in the Prophets for persecuting his brother Jacob, particularly that of Obadiah, v. 10. For thy violence against thy brother Jacob, shame shall cover thee, and thou shalt be cut off for ever: A Text, the fittest that [Page] can be alledged in this case, because the Jews tell us that this Obadiah from being Ahabs Steward, was made a Prophet of the Lord, for the kindness which he had shewed to the Lords Prophets when they were persecuted by Jezebel; Hic igitur quia centum Prophetas paverat, accepit gratiam Prophetalem, & de duce exercitus fit dux Ecclesiae; Tunc in Samaria parvum gregem paverat, nunc in toto orbe, Christi pascit Ecclesias, saith Saint Hierom (prol. in Abdian. Proph.) This man because he fed an hundred Prophets, received the Grace of Prophecy, and from being a Captain under Ahab, was made a Captain under Christ; Then he fed but a small number in Samaria, now he feedeth many millions in all the world; and I doubt not but God hath still reserved the same blessing for all those who have hitherto sustained his persecuted Prophets, not to give them the Spirit of Prophecy (for he will not violate his own orders and institutions) but to give them the Spirit of Grace in this ungracious, the Spirit of perseverance in this backsliding age of ours; So that we may be truly say, The reason why they have not lost their faith (as well as others) is because they would not lose their Charity; whereas many that were of an other temper, as at first they lost their charity, so now at last they have lost their faith, and know not whither to go to seek it; but may truly say with Mary Magdalen, (and so much the more truly, by how much the less sorrowfully, for they would with her have more tears in their eyes, if they had grace in their hearts,) They have taken away my Lord, and I know not where they have laid him, John 20. 13.

They who were among the head-men of Tekoa, Amos 1. 1. and taught to keep cattell from their youth, Zach. 13. 5. and so made themselves Prophets without the Lord; Nay they who were among Sauls messengers sent to take David, 1 Sam. 1. 20. and so made themselves Prophets against the Lord; They have taken away my Lord, my Saviour from me, and I know not where they have laid him. A very sad complaint, which they now least make who have most reason, who from their Sedition and privy conspiracy have fallen into false doctrine and heresie, and from their hardness of heart towards [Page] men, have fallen into contempt of Gods word and commandments, from which we pray God to deliver them, and to keep us: For since his mercy hath made us Christians, we may not let our own Unthankfulness make us Antichristian; and such are all they who will needs be of a Religion fitter to serve themselves then to serve their God; It is Musculus his observation upon Ps. 52. Saul hic typum gerit [...]ntichristi, qui habet in regno suo Sacerdotes & tabernaculum, & cultum Dei, verum haec omnia vult sui Juris esse, & sib ministrare; Vult Sacerdotes Domini, esse iniquitatis suae Ministres; Non indicastis mihi (inquit) quod David venerit ad vos; Saul was the very type of Antc [...]hrist, who had indeed Priests and Tabernacle, and the worship of God in his kingdom, but would have them all under his command, and would make them all serve his designs: He would have the Priests of the Lord become Ministers of his wickedness, and destroyed them, because they had not been so, Turn and slay the Priests of the Lord (saith he) because their hand also is with David, and because they knew when he fled, and did not shew it to me, 1 Sam. 22. 17.

This Sin of Antichrist, in striving to make Religion stoop to Interest, (that is in effect, to make God serve Mammon, to make Christ serve Belial,) being most directly against the end of the fourth Commandment, plainly shews that the end of that Commandment is chiefly to set up the honour of Christ, the eternal Son of God; All the Jews service did, all the Christians service should tend only to this end; Do this in remembrance of me, concerned their Sacrifices, no less then our Sacraments; Their Sabbaths no less then our Lords dayes; their weekly, on less then our weekly; their anniversary, no less then our anniversary festivals; and all by vertue of the fourth commandment; Do this in remembrance of me, concerned the Jews in the general reason of it, no less then it concerneth us Christians; only it concerned them in types and shadows, it concerneth us in body and substance: So saith Saint Paul of their Sabbaths, which are a shaddow of things to come, but the body is of Christ, Col. 2. 17. They were to look after the shaddow, but we are to look after the Body, they were to look after the types, but we are to look after Christ; They were to be zealous for the Sabbath Day, but we are to be most zealous for the Sabbath [Page] Duty, which is to do all in remembrance of Christ; to magnifie our Redeemer in the first place, and for his sake to magnifie the memorials of our Redemption; Thus hath holy Zachary taught us to sing, Blessed be the Lord God of Israel; and hath given this reason of that song, For he hath visited and redeemed his people, Luke 1. 68. That we may assure our selves it is not superstition but good Religion, (agreeable with the end of the fourth Commandment) which teacheth us to celebrate the memorials both of his Visitation, that he came to visit us in great humility, and of his redemption, that he hath redeemed us in great mercy, and will consummate that Redemption in greater glory; nor may we think that the letter of this Commandment was to restrain the end of it, or the Sabbath was to confine the publike worship of Christ, no more then we may think that God gave the Law to restrain the Gospel, or set up the practice of Judaism for a time, to confine the practice of Christianity for ever: we may not so put our necks under the yoke of Jewish bondage, in the Circumstances, and much less in the substance of our Religion: The proportion of time allotted the Jew for his publike worship, may admonish the Christian to give no less, must not regulate him to give no more to God: For Religion first brings men to God, then binds them to God; and that Religion which brings them neerest, binds them fastest; The Jews Religion brought and bound him to God as to the author of nature, and called for much praise; The Christians Religion brings and binds him to God as to the Author of Grace, and calleth for more praise; The Angels Religion brings and binds them to God as the author of glory, and calleth for all Praises.

The Christians Religion, though betwixt that of the Jews and that of the Angels, yet comes neerer to that of the Angels, and therefore may not look backwards to Nature, but must look forwards to glory: The Author of nature did bid the Jews first number dayes, saying, For in six dayes the Lord made heaven and earth, and rested the seventh day; wherefore the Lord blessed the seventh day and hallowed it; There the day called for the duty: But the Author of Grace hath bid the Christian first number Duties, teaching him to say, I thank God through Jesus Christ our Lord, [Page]Rom. 7. 25. Here the Duty calleth for the Day; and bidding us think God will not let us be sti [...]ted to one day in seven for our thanksgivings: For though nature be under the measure and government of Time, yet Grace is only under the measure and government of Eternity; Wherefore any day that tells me of the Grace of our Lord Jesus Christ, and the love of God in him, shall tell me also of the Communion of the Holy Ghost, to give thanks to God the Son for his Grace, and to God the Father for his love; nor dare I so undervalue the duty of thankfullness which I owe to my blessed Saviour, for my redemption from sin and death, as to tarry till the next Sabbath before I say, I thank God through Jesus Christ our Lord; And this I am sure, though men may deny me thus to keep the Sabbath on earth, yet God will not deny me thus to keep the Sabbath in Heaven; and the more they may hinder me thus to keep it in earth, the more should my soul be filled with desires and longings to keep it so in Heaven.

SECT. IV. The sincerity of Christian communion may be broken either causally by a false Religion; or formally by an unjust separation; Both breaches are abominable: The care which the Primitive Christians used to avoid both by cleaving to the ancient Creeds, and the Gloria Patri, and also by their communicatory letters; The reason of that care was, that both Priest and People laboured only to serve Christ, not to serve themselves of him: The Touchstone to try all Churches, is from advancing the glory of Christ, both in their Religion and in their communion.

AS the Communion of Saints is commanded in the fourth Commandment which requires all men to communicate in those doctrines of faith and duties of life which God hath called them to profess, and practise in and by his Church; So the Religion of Saints is commanded in the three first Commandments which do teach the Doctrines and Duties [Page] of that communion; For as God hath not left his people to make their own communion, so neither hath he left his Church to make her own Religion; He first saith, Let all things be done, then let all things be done decently and in order, 1 Cor. 14. 40. He first provides the doctrines, then regulates the Prophets or the Preachers; first takes care for the order of Religion, then takes care for the order of Communion: He first taught his Church how to invocate and implore his mercy, how to reverence, and adore his Majesty, how to acknowledge his Authority, and glorifie his holy name in worship, in word, in Sacraments, and after that how to order assemblies and publick meetings for these Invocations, for these adorations, for these acknowledgements or glorifications.

And hence it is that Christian Religion bids all men first look after Gods authority in his word, then after Gods authority in his Church; So that no Church can be obliged (by the obedience which she oweth to the Christian Faith) to communicate with that Church which absolutely refuseth to have the doctrines and duties of its communion regulated and ordered by the known and undoubted written word of God, because every man ought first to choose his Religion, whereby to have communion with Christ, then the Profession or exercise of it, whereby to have communion with Christs Church: And by consequent, for any company of men to advance themselves against the word, is to incurre Saint Pauls censure, If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to Godliness, he is proud, knowing nothing, but d [...]ating about questions and strifes of words; And those men which have incurred Saint Pauls censure, cannot be acquitted from Saint Pauls sentence, From such withdraw thy self, 1 Tim. 6. 3, 4, 5. In such a case the breach of Christian communion is to be imputed to those who consent not to the words of Christ; for if they break off from Christ, it is no sin, can be no shame in others to break off from them; For the Apostle saith expresly, from such withdraw thy self: So that it is evident the breach of Christian Communion may be causal in a false Religion, as well as formal in an unjust separation; And all the world is not able to excuse the formal, unless it be from the causal breach, since [Page] no man can have a pretence to leave the Church, unless it be to cleave to Christ; to forsake the Christian communion, unless it be to follow the Christian Religion: Therefore where Religion is most sincerely kept, there communion is most sinfully and most shamefully broken. For if the Church hath indeed taught us the right Invocation and Adoration of God, and a right profession to glorifie his most holy name, according to the three first Commandments, How doth it not bind us to its communion in all these according to the fourth? If we cannot deny the purity, how dare we deny the publike exercise of our Religion? For surely he that will one day say Depart from me ye cursed, to those who have carelesly neglected their duty towards their neighbours, will never say, Come ye blessed, to us if we wilfully neglect our duty towards our God; but our peevishness now saying, unto him in effect Depart from us Thou blessed, will then most certainly be recompenced with his Justice saying unto us, Depart from me ye cursed; Our departure from him is now voluntary, it will then be necessary; it is now our sin, it will then be our punishment: For if we shall be condemned for our omissions towards our brethren, much more shall we be condemned for our omissions, or rather for our contempts towards our Saviour; And those Jehu's which drive furiously, not to throw down the worship of Baal, but of the true everliving God, shall without doubt answer at the last day not only for their furiousness, as guilty of Schism, but also for their contempt, as guilty of profaness; not only for their breaking the Christian communion, but also for their opposing the Christian Religion; they cannot set up the abomination of desolation▪ in the Holy place, and pull down holiness from thence, but themselves will be in Gods account abominable and desolate. So saith Junius in his Parallel upon Saint Mat. 24, 15. Appellatur exercitus omnis infidelium ad subversionem desolationemque populi Dei comparatus, [...], i. e. Abominatio desolationis; Abominatio quidem propter naturam & constitutionem ipsius, quia totus ex hominibus abominandis & infidelibus conflatus est; Desolationis vero ab effectu; quia horridam desolalationem fuerat importaturus loco in quem irruerit. Christ calleth those Roman Armies which were to lay waste Jerusalem, [Page] The Abomination of desolations; Abomination from their persons, because they were abominable men; desolation from their work, because they were to make Hierusalem waste and desolate: If those men were the abomination of desolation who laid waste the City of God, what are they who lay waste the worship of God? Therefore saith the Spirit of God in Psalm 68. that such men are Gods enemies, and must expect to be scattered, and either speedily to vanish like smoak, after they have a little troubled our eyes, or at least to melt like wax, that they may not stay so long as to harden our hearts: For he is the God that maketh men to be of one mind in an house, verse 6. and most loves they should be of one mind in his own House; [...] say the 70. Inhabitare facit unius moris in domo, He makes those of the same fashion to be of the same family; He makes men to be of one disposition, and of one conversation, that they may be of one communion; And he accounts them but runnagates that are not so, But letteth the runnagates continue in scarceness: Nay the Hebrew calls them Rebels, [...] but the rebellious: The Greek translations do render this one word four several ways, [...] say the 70. Qui exasperant, they that are contentious, ready to exasperate and to provoke; [...], saith Symmachus, Incruduli, They that are incredulous and hard to believe; [...], saith Aquila, Abscedentes, They that are exceptious or ready to depart from the known way; [...] saith Theodotius, Declinantes, They are erroneous and actually declining into false wayes: (for so is that word used, Psalm 124. v. 5. [...], Declinantes autem ad tortuosas vias, such as turn aside unto their crooked ways:) All which sins are combined together in this one of wilful schism, which makes men Runnagates for their inconstancy, Rebels for their disobedience, contentious for their bitterness, incredulous for their blindness, exceptious for their apostasie, and erroneous for their pertinacy. Such men are commonly Hot-headed, and Hardhearted in their sin; and they are accordingly tormented with Heat and Hardness in their punishment; [...], habitabunt aestus siccitatem, saith Symmachus, They shall dwell among burning drought, that shews their punishment from heat; [...], habitaverent rupem, saith Aquila,[Page]they do dwel among rocks, that shews their punishment from Hardness: And what is the reason of all, but because they are enemies to God, in being enemies to the communion which he hath established? for so it is said, ver. 26 Give thanks O Israel unto God the Lord in the congregations; but they neither regard Israel, nor the God of Israel, nor the giving of thanks, nor the congregations. And therefore these words, Rise up Lord, and let thine enemies be scattered, and let them that hate thee flee before thee, which were used by Moses when the Ark set forward, Num. 10. 35. are here by David formed into a perfect Psalm, which was sung afterwards (saith Musculus) before that same Ark, when David and all the house of Israel brought it up to Zion with shouting and with dancing, and with the sound of the trumpet, 2 Sam. 6. 15. The Ark was a Type of the Church, and therefore this Psalm which once concerned the Ark and its enemies, doth now concern the Church and her enemies; and Saint Paul in effect assured us as much, in that he hath applied the 18 verse of this Psalm to our Saviour Christs Ascension, wherein he gave such gifts to men by which the Christian Church was first founded and doth still subsist: So that it is evident that this Psalm is a prayer for defence and propagation of the Catholick Church, and consequently these and the like expressions that are found in it, are so many imprecations and curses from the Spirit of God against his Churches enemies. The like is often to be observed in the whole book of Psalms, which is very full of expostulations with, and imprecations against the enemies of the Church; and that being a book of devotions of Gods own making, may neither be neglected by his servants, nor yet securely used by his enemies; for they will but curse themselves by using it, and more mischief themselves by not using it; A sad condition which the Churches enemies most unavoidably bring upon themselves, either not to use those devotions which were of Gods own composing, or to use them against their own prosperity in this world, and salvation in the next. I will make but one instance more, and that shall be out of Psalm 129. one of the Psalms of degrees or Ascensions, which were so called saith Kimchi, from Rabbi Sudia, because the Levites in singing those Psalms were bound to exalt their voices, and as it [Page]were to ascend higher and higher in every Psalm: so that before they came to this Psalm, their voices were at a very high pitch, God not permitting them to dissemble their danger who would needs oppose his Church, though by denouncing and divulging it, they incurred their own; They were therefore to sing those words in a high and loud tone, The righteous Lord hath hewn the snares of the ungodly in pieces, ver. 4. or rather as it is in the orher translation, hath cut asunder the cords of the wickd, even those cords whereby they drew the Plow to make long furrows upon the Churches back, saith Junius; densos funes quibus aratrum trahebant in dorso Ecclesiae; And he borrowed this gloss from Aben Ezra, who thus expoundeth the place, The Lord will cut asunder their cords, that they shall not be able to plow upon my back; and the meaning is, that the Lord will take away their burdens, (sc. who had led Israel captive) from off the shoulders of Israel, by destroying their Dominion. Again ver. 5. & 6. Let them be confounded and turned backward as many as have evil will at Sion; Let them be even as the grass growing upon the housetops, which withereth before it be plucked up: If they be not confounded and turned backward in this world, they will in the next; (for this curse cannot fall to the ground;) and to be turned backward in the next world, is nothing less then to be turned into Hell, as the grass that is withered is good for nothing but to be thrown into the fire: And this is the very doom that Saint Paul hath denounced against them, Rom. 2. 8, 9. But unto them that are contentious and do not obey the truth, but obey unrighteousness, indignation and wrath, Tribulation and anguish, &c. What is there more in Hell, then indignation and wrath tormenting the soul? then tribulation and anguish afflicting the body? And this will be the punishment of those who are contentious, and meerly out of contention; at first do not obey the truth, and at last do obey unrighteousness: Therefore the Apostle useth an Emphatical expression to set forth their contentiousness, saying, [...], lis autem qui sunt ex contentione, (as the Vulgar Latine hath rendred it,) But to them that are of contention; that is, so contentious, as if they were born or made of contention; this preposition Ex doth here note the material cause, as if contention were the very matter of which such men [Page] were made. Aquinas ingeniously maintains that Position, Creare est aliquid ex nihilo facere, To create is to make something out of nothing, mainly by this distinction, Quum Praepositio Ex due importet, habitudinem causae materialis, & ordinem, hic non designat causam materialem, sed ordinem tantùm; sicut quum dicitur, Ex mane fit meridies, id est, post mane fit meridies. Where the preposition Ex doth import two things, either the material cause out of which the thing is made, or the Order of its making; here it doth not import the material cause, but only the Order, as when we say that the noon is made out of the morning, we mean after the morning, so when we say to create is to make something out of nothing, we only mean it is to make that something which before was meerly nothing, (1. Par. qu. 45. art. 1.) But we cannot fasten such an exposition upon these words of Saint Paul, [...], Iis autem qui sunt ex contentione, But those that are of contention; for this Of cannot import their beginning as if they had been such, but now were not, and therefore it must import their constitution; that they are such, and made of such principles: that they are so of contention as of that which is the chief ingredient in their composition; And according to this interpretation, [...] They which are of contention, will signifie those who make contention their study and delight, as, [...], Gal. 3. 7, 9. They whch are of Faith, doth signifie those which wholly depend and relie upon faith in Christ; contrary to whom are [...], verse 10. As many as are of the works of the Law, that is, As many as place their hope and confidence in the works of the Law; And again, [...], They which were of the circumcision, Gal. 2. 12. doth signifie those which did glory or boast of their circumcision, and made it their business to be zealous for those kind of outward and carnal Ordinances: And this is agreeable with Saint Hieroms criticism upon the word [...], which he thus explaineth, Est [...] quum qui semper ad contrad [...]cendum paratus, stomacho delectatur alieno, & muliebri jurgio contendit, & provocat contendentem, alio nomine [...], (Hier. in 5. ad Galat.) The spirit of contradiction and of contention both, are (according to this gloss) in those men of whom Saint Paul saith, [...], But unto them that are contentious; None can be a formal Separatist from the [Page] communion of his Church rightly established, but he must have the Spirit of contention to make him a Schismatick, and the Spirit of contradiction to make him labour to justifie, or at least to continue and prolong his Schism: So that indeed such a man hath indignation and wrath, though unjustly, in his sin, and therefore may expect to have them both, but very justly, in his Punishment; But unto them that are contentious, indignation and wrath, saith the Text: They unjustly had indignation and wrath against their Church, that they might be contentious; And God will justly have indignation and wrath against them, that they may be punished for their contention.

All which considered, we have reason to believe that external Christian communion, as far as it is truly Christian, is to be carefully followed, maintained and preserved in all Churches; to be forsaken, persecuted and destroyed in no Church; For God hath not left it to the disposal of the Kings and Potentates of this world, whether he shall be publickly served or not; only hath given them a strict command to promote and advance his publick worship and service. He gave not power to his Apostles for destruction, but only for edisication; and therefore that power that tends only to destruction, cannot be of his giving: What shall we say of those who commanded the Apostles not to speak at all in the name of Jesus? Acts 4. 18. Shall we say they had power from God so to do? God forbid; for then the Christian Religion could not have been planted without Rebellion, and so should not have been planted at all; For the Text is plain, which forbiddeth to do evil that good may come: Gods power doth no thwart it self, nor put men upon contradictions; Therefore in that the Apostles were commanded to pray and preach in the name of Jesus, the Rulers of the Jews were commanded not to oppose them in their praying and preaching in his name; And accordingly we find when they would needs oppose them, such an answer returned as could not but make them condemn themselves for that opposition, Whether it be right in the sight of God, to hearken unto you, more then unto God, judge ye, Act. 4. 19. And this Answer was given by the Apostles, that it might serve as a Ruled case (for their Successors) to the worlds end, whom God hath constituted his Trustees for his publick worship, [Page] That his▪ name may be rightly invocated and adored, his word rightly preached, his Sacraments rightly and duly administred, and who are bound to lose not only their livelyhoods, but also their lives rather then to forsake or betray their Trust; And if they are bound thus to stick to the Truth, then surely the people are bound to stick to them, that they may all be one sheep-fold under one shepherd; and as it were one Diocess under one and the same Bishop of their souls.

Saint Paul did not think his authority confined with his Person, when being a prisoner at Rome he did write to Philemon at Coloss, calling upon him for the effectual communication of his faith, ver. 6. and telling him, that he was to be Ministred unto in the bonds of the Gospel, ver. 13. and requiring him to put some wrongs and losses upon his account, ver. 18. and all upon this ground, Thou owest unto me even thine own self besides, ver. 19. Is not the Church to us what Saint Paul was to Philemon? Since by her Ministry God hath called us to the knowledge of his Truth and to Faith in his Son? or can we indeed owe even our own selves to her, and not be bound to pay our best acknowledgements? by effectually communicating in her devotions, diligently ministring to her necessities, patiently suffering in her losses, readily obeying her commands, constantly persisting in her Doctrine, and continually praying for her deliverance; If we deny these acknowledgements to that Church, to the which we owe them all, because we do own even our own selves besides, shall we not shew our selves untrue in denying our debt, as well as unjust in denying our duty? For a true Christian Church cannot lose her right of obliging us to her communion, because she is in Bonds (with Saint Paul) or in persecution, (with the other Apostles) since it is evident that the precept of Heb. 13. 17. Obedite praepositis vestris, Obey them that have the rule over you, and submit your selves, for they watch for your souls, &c. was given to the people when the Apostles were all grievously persecuted, and was carefully observed during the unhappy time of the ten first Persecutions; And the reason (as we may guess) was this, that the Church required the peoples communion upon no other terms then Christ himself had required it; So that to break communion with the Church, had been then to break [Page] communion with Christ; and this appears from that profession of faith which was made by the Fifth General Council, (the second of Constantinople) in the third collation; as it is set forth by Binius in these words, Confitemur fidem tenere & praedicare ab initio donatam à magno Deo, & Salvatore nostro Jesu Christo Sanctis Apostolis, & ab illis in universo mundo praedicatam, quam & Sancti Patres confessi sunt & explanaverunt, & Sanctis Ecclesiis tradiderunt, & maxime qui in Sanctis quatuor Synodis convenerunt, quos per omnia & in omnibus sequimur, &c. We profess our selves to hold and preach that faith which was at first given from God and our Saviour Jesus Christ to the holy Apostles, and by them preached in all the world; which faith the holy fathers did confess and explain, and deliver to the Churches, most especially those who met in the four first general Councils, whom we exactly follow in all things: And again, Et omnia quae à praedictis Sanctis quatuor Conciliis, sicut praedictum est, pro una eademque fide definita sunt suscipimus; & omnes condemnatos praedictis Sanctis quatuor conciliis, tanquam condemnatos & anathematizatos habemus, una cum aliis haere [...]icis; And we receive all those Definitions or Determinations concerning the Christian Faith which have been delivered by the four first general Councils, and all that were condemned and accursed by them we condemn and accurse as we do all other Hereticks.

If this confession was Catholick in that general Council, how is it since that time Schismatical in us? And if they were Catholicks who cleaved to the Apostles Creed, and to the Creeds of the four first Councils, (which had none of those additional Articles, that have since made the breach in Christs Church, and are like to continue it to the worlds end, if they themselves continue so long; for there will be still many consciencious men who cannot take that for Christian Doctrine which they find not in the Word of Christ, nor that for Christian practice, which they find rejected by his Word) I say, if they were Catholicks who cleaved to the Apostles Creed, and to the explanations thereof, the Creeds of the four first Councils which are accordingly called [...], Expositions of the Faith, sc. of that faith in the Apostles Creed, why are not we Catholicks too, who profess and maintain the same Faith? [Page] And if we be Catholicks, how are they not Hereticks who willfully oppose our Doctrine? how are they not Schismaticks who maliciously recede from our communion?

And surely it will be hard to prove that the Primitive Christians did, for the first six hundred years after Christ, reject any men, much less Churches from their communion as Hereticks, who did make profession of the Catholick Faith according to the Creeds delivered by the four first Councils; That moderation professed by Saint Cyprian in the third Council of Carthage, was followed by the Catholick Church long after his time, Superest ut de hac ipsare quid singuli sentiamus, proferamus, neminem judicantes, aut à jure communionis aliquem, si diversum senserit, amoventes; It remains that we declare our opinions concerning this business; but so, as to condemn none for being of a contrary opinion, nor for that reason, thrusting him out of our Christian communion; The cause they met about was the rebaptizing of those who had been baptized by Hereticks, wherein though the Catholick Church hath rejected their Determination, yet it hath alwayes followed their moderation, suffering particular Churches in those Doctrines which did not immediately corrupt the faith, to continue in their different opinions, or different expressions, and yet to be of one and the same Christian communion.

And this appears from the first Nicene Council, which denounceth Anathema only against the Arrians, (who denyed the Divinity of Christ,) being contented to establish the Canons about Ecclesiastical order and government with lesser punishments, in so much that Athanasius plainly saith, Patres Nicenos non eodem Anathemate inclusisse Arianos & Quartodecimanos, That the Nicene fathers did not include the Quartodecimans under the same Anathema with the Arrians. And we may gather the reason of this, from the Synodical Epistle of the Council of Sardice, wherein it is accouted all one to be Anathema, and to be separated from the Catholick Church, or not to be reckoned among Christians: For so those Fathers declare their sentence against the Arrian Bishops, [...]: We have judged them not only to be unworthy of their Bishopricks, but also of the communion of the faithful; For they [Page]which do separate the son from the father, are to be separated from the Catholick Church as unworthy of the name of Christians; Therefore let them be to you as Anathema; [...].

But why are they to be Anathema? Because they have corrupted the word of truth, say the same Fathers; This being the Apostles command, If any man preach any other Gospel unto you, then that ye have received, let him be Anathema, or accursed, Gal. 1. 9. Therefore be sure not to communicate with any of them; for there is no communion of light with darkness, but put them all far from you; for there is no concord of Christ with Belial; Thus far in effect, those holy Fathers, accursing only those whom God himself had accursed: So doth the Council of Ephesus Anathematize Nestorius in this form; [...], (Concil. Eph. par. 2. Act. 1. The true Orthodox Faith doth accurse this man, the holy Synod doth accurse him, shewing plainly that if the true Faith had not excommunicated him, they would not easily have denyed him their communion; I will pass by the Acclamations of the Bishops in the Council of Chalcedon in the first action, saying, [...], Christ himself hath deposed Dioscorus, this is a just sentence, this is a righteous Synod; and their great exultations in the Nicene and Constantinopolitane Faith after the recital of those two Creeds, in the second action of the same Council; and I will hasten to some instances of after-ages, to shew how tender the Primitive Christians were in rejecting others from their communion; the first shall be of the fifth general Council, which was not till the year of Christ five hundred and fifty. And that Council at the end of its fourth collation hath these words, Sancta Synodus dixit, multitudo blasphemiarum, quas contra magnum Deum & Salvatorem nostrum Jesum Christum, imo magis contra suam animam Theodorus Mopsuestenus evomuit, justam ejus facit condemnationem: The holy Synod avowed that the multitude of the blasphemies which Theodorus of Mopsuestia had belched or vomited out against the great God and our Saviour Jesus Christ or rather against his own soul, had made his condemnation just, or necessary; as if they had professed, they did not come [Page] by their own authority to make him a Heretick, but by the authority of Christ to declare him so.

My second instance shall be out of the sixth general Council, which was against the Monothelites, For there the Fathers at the end of the fifteenth action, pronounce their sentence of excommunication against Polychronius the Monothelite, in these words, For as much as Polychronius the Monk hath persisted in his erroneous and wicked opinion even to his old age, we have therefore put his soul under the curse denounced by Saint Paul, [...]: Praedicto à Sancto Apostolo Paulo Anathemati jam hunc secundum animam subjecimus: what curse that was, the Council nameth not, but we may suppose they meant that denounced in 2 Cor. 16. 22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha: They looked upon this man as one that loved not the Lord Jesus Christ; for in that he was a Monothelite, and said there was but one will in Christ, he did in effect deny his humane nature, whilst he denyed his humane will, as themselves profess in their seventeenth action, That the Monothelites Tenent did by a new subdolous invention, ( [...]) labour to overthrow the perfection of Christs humanity; I say, they looked upon this man as one that loved not the Lord Jesus Christ, in that he opposed the perfection of his humane nature, and consequently as one that had involved himself in that Anathema denounced by Saint Paul, If any man love not the Lord Jesus Christ, let him be Anathema Maranatha; This is the Anathema that truly strikes the soul, which the Spirit of God denounceth against our Spirits for not cleaving stedfastly to the Son of God, or, for not loving our Lord Jesus Christ; he that is thus bound in heaven, can never think himself a freeman, though he be not bound in earth; He that is thus excommunicated by the sentence of the Law, cannot but think himself in a very ill condition, though happily he may be absolved by the sentence of his Judge: So saith Saint Chrysostom upon the place, [...], By this one word hath the Apostle frighted all the impenitent sinners of Corinth, whether guilty of fornication, or of scandal▪ or of faction, or of infidelity, (for some of them also denyed the resurrection,) he first shews them [Page] the greatness of their sin, that they loved not the Lord Jesus Christ, then the greatness of their punishment, that they were Anathema Maranatha, could not but tremble at the coming of that Lord, whom they did not love. Such men as are in truth excommunicated by God himself, are most justly excommunicated by his Church, and tis apparent that this Council looked upon the Monothelites as such; for it follows afterwards at the end of the Sentence, Anathema to Macarius, Stephanus and Polychronius, [...], The holy Trinity hath deposed these three miscreants; I need not look after any more Instances since this Council was held full six hundred and eighty years after Christ.

This is enough to shew the Moderation of the Primitive Christians, that they did not care to break communion with them in the Christian Faith who had not broken Communion with Christ, and they did not think those had broken communion with Christ, who professed the Christian Faith, as it had been delivered in the Creeds of the four first general Councils; indeed they thought the Constantinopolitans Creed alone a full and sufficient explication of the Christian faith; so say the Fathers of this Council, Action 8. [...], Sufficiebat quidem ad perfectam Orthodoxae Fidei cognitionem atque confirmationem, pium atque orthodoxum hoc divinae Gratiae Symbolum; This pious and orthodox Creed of the Divine Grace, was sufficient for the perfect knowledge and confirmation of the orthodox faith; The Council of Chalcedon had given the same Judgement before concerning that Creed, but in different words, (Action 5) [...]. Sufficiebat quidem ad plenam cognitionem & confirmationem pietatis hoc sapiens & salutare divinae gratiae Symbolum, This wise and wholsome Creed of the divine Grace, was sufficient for the knowledge and confirmation of Godliness: They both highly extoll this Creed▪ as a peculiar Testimony of Gods grace to his Church, and as an exact Breviary of the Christian Religion, containing the whole summe of saving faith, saith the one; of Godliness; saith the other Council; and what can be wanting to that Christian Communion which hath in it true faith & Godliness? [Page] or how can we be wanting to such a communion, and not be wanting to the Christian Religion? But the council at Chalcedon gives this reason why they account the Constantinopolitan Creed a perfect Breviary of the Christian Religion, (for so they mean, when they say it is sufficient both for the knowledge and Proof of Godliness,) saying, [...] De Patre enim & Filio & spiritu sancto perfectionem docet, ac domini nostri inhumanationem fideliter accipientibus repraesentat: For it teacheth perfectly the knowledge of God the Father, Son and Holy Ghost, and plainly representeth to all that will receive it with faith, the mysterie of our Lords incarnation or Inhumanation.

And indeed under these heads are all the mysteries of our Christian Religion briefly contained, though not fully explained and therefore when this Council of Chalcedon had used all exactness of care and diligence in the further explication of such Truths concerning our Saviour Christ which the perverseness of Hereticks had made disputable, though it could not make doubtfull, Shewing that two compleat Natures in him made but one Person, it was high time in their opinion, to put an end to the making of any more new Creeds, and accordingly they forbid all men either to speak or write, or make, or think, or teach a new faith; for these are their own words, at the end of their fift Action, [...]. His igitur cum omni undique exacta cura & diligentia à nobis dispositis, definivit sancta & universalis Synodus, alteram Fidem nulli licere proferre aut conscribere, vel componere, aut sentire, aut alios docere.

I will not here argue how they can answer this Prohibition, who have since added twelve new Articles to the Creed as it was delivered by the Council of Constantinople, and have obliged all that will be Ministers of their Church, to swear all that will be members of their Church to profess to live and dye in the belief of those additional (no less then of the other) Articles as the only true Catholick Faith by which men may be saved; it is enough for [Page] my present purpose; and it may be enough for others future certainty and constancy in their Religion, that all the Christians that were saved for one thousand and five hundred years after Christ, were saved without the necessary belief of those additional articles; And it is clear that the Church of Rome her self denyed not anciently her communion to other Churches, if so be they professed and maintained only that faith which was declared in the known and received Creeds of the universal Church; for so Optatus Milevitanus testifieth, that all the Churches of the world did hold communion among themselves, and with the Church of Rome by vertue of their communicatory letters: His words are these, lib. 2. contra Parm. c. 7. Cum quo nobis totus orbis commercio Formatarum in una communionis societate concordat, with whom (having named Siricius then Bishop of Rome) we and all the Christian world besides, do by vertue of our communicatory letters, accord in one fellowship or communion; But in those communicatory letters was contained nothing save only the confession of the Catholick Faith, as it had been declared in the known and received Creeds of the universal Church, saith Bishop Davenant in that small but excellent piece of his old age, called Sententia de pace inter Evangelicos procuranda: And we may gather as much not only from the Epistles of several Bishops in several Synods, but also from the unhappy fate of those two Councils of Ariminum and Seleucia, which both consisted of Orthodox Bishops, and yet for want of communicatory letters were at last brought to subscribe the Arrian heresie: For all the Bishops of the East gathered at Seleucia, did presently agree to the true faith, and sent the Emperour notice of their agreement; And among the numerous company of the Western Bishops, at Ariminum, above four hundered held the Truth, scarce 80. opposed it; yet the Arrians abusing each Synod with perswasions that the other had yielded (saith incomparable Hooker) surprized both which we may say, they could never have done, had each Synod acquainted the other with their assents to the Nicene Faith, by communicatory letters: This Faith then was, and still is ground enough to all Christian Churches for their communion one with another in doctrine; And Prayers (and Sacraments) according to this faith, are also ground enough for their communion in [Page] worship or devotion, so that if all Christian Churches Believed, and prayed, and administred exactly according to the rule of this Faith, it would not be possible for any man to be a Schismatick in denying his communion, without first being a Heretick in denying his Religion: For if I am required to call only upon him in whom I have believed, and to do this only in remembrance of him on whom I am bound to call, how can I deny my communion either in Prayers or in Sacraments to any Christian Church, and not deny the faith that hath been taught me by the Catholick Church? This seems to have been the ground of Christian communion in Saint Basils dayes, who in his seventy eighth Epistle (which is a confes [...]ion of his faith) saith thus: [...]: We must be baptized, as we have received from the Lord; We must believe as we are baptized; and we must give glory as we have believed, Glorifying the Father, Son, and Holy Ghost: [...], &c. But we must abstain from their communion who are not of this Faith, as being open Blasphemers. In that he saith we must abstain from the communion of those that are blasphemers, it is evident he will not have us abstain from the communion of those who are true believers and right worshippers; For where the Baptism, (and consequently the other Sacrament) is according to Christs institution, and the faith is according to the Baptism, and the glory is according to the Faith, there not to joyn in Communion (at least in vote and desire) is so a peice of desperate schism, as it is also a point of damnable heresie; for it comes neer their Sect of whom the Apostle hath said, Denying the Lord that bought them, by reason of whom the way of Truth is evil spoken 2 Pet. 2. 1, 2.

And upon this account the Gloria Patri was so much looked after by the primitive Christians in their publick worship, as being a right Profession of Faith in the Trinity, and consequently the ground of true faith in Christ; Nor can we think of the common People so generally withdrawing themselves from the Arrian Bishops in those dayes for not giving glory to God rightly according to the form of this Hymne, but we must needs censure the dulness and deadness of this our Age, wherein men care not with what Ministers they assemble in publike worship [Page] though they see them not only forsake but also revile all the Symbols of true Christian Faith and worship, and all the badges of true Christian communion; such as are the Lords most holy Prayer, the Apostles Creed, and this Hymn of glorification; for though men may have so much Charity, as to pass by that Sacrilegious Tenent which professeth Bishops and Presbyters both one, that they may be equally contemned; I call it a Sacrilegious Tenent, because I find it so called by the Catholick Church twice in the Council of Chalcedon, once in the fift Action, in these words, [...], Episcopum in gradum Presbyteri redigere Sacrilegium est, to bring back a Bishop to the degree of a Presbyter is Sacriledge; and again in the fifteenth Action (wherein are the Canons of that Council,) in the 29th. Canon, in the very same words, only that insteed of [...] to bring back, they say, [...] to bring down; [...]: Episcopum in Presbyteri gradum reducere, est Sacrilegium; to bring down a Bishop to the degeee of a Presbyter, is Sacriledge; I say, though men may have so much charity as to pass by that Sacrilegious Tenent, which professeth Bishops and Presbyters both one, that they may be equally contemned, yet they should not have so little faith as to communicate in that Sacrilegious worship which cares not to profess God the Father, Son and Holy-Ghost to be but one, that they may be equally glorified. And surely Saint Basil taking so much pains to clear himself concerning the right use of the Gloria Patri, doth sufficiently condemn all our late Divines, who in such Antitrinitarian (and therefore Antichristian) times as these are, willfully contemn or carelesly neglect the constant and publike use of that most Christian Hymne; For it is most certain, he that hath not a right belief of the Trinity, cannot have a right belief of Christ, and therefore he that will not openly profess his belief of the Trinity, cannot justly claim, and consequently not reasonably expect the communion of those who desire and deserve▪ [...]e accounted Orthodox Christians: And it is observable that those formes of the communicatory letters which are mentioned by Gratian in his seventy third Distinct (and before him by Jno and Berchardus) do still retain the footsteps of this Truth that all Christian Communion was antiently [Page] grounded on the Profession of Faith in the Holy Trinity; and in this respect we may say that membranas occupare non debet, was an unreasonable censure in him that glossed the case of that distinction for the insertion of those Greek elements, [...], being the initials of [...], doth in effect assure us that the ancient Bishops did neither give nor send their communicatory letters to any that did not openly profess their belief in Father, Son and Holy Ghost; for as concerning that phansie in the Canonist, Petri quoque Apostoli prima litera, i. e. [...] assumatur, that P must also be added to signifie Peter, it sufficiently confuteth it self, in that it supposeth [...] to stand alone for the Holy-Ghost. contrary to the nature and use of the Greek tongue, and leaveth out [...] to bring in [...], not robbing Peter to pay Paul, but robbing the Holy-Ghost to pay Peter; And yet we may add further to its confutation, that it is as easie for those who resolve to make Saint Peter their author for every thing they say or do, to bring [...] out of [...], as to turn Patres into Petrus; and we find that hath been done, in the very Pontifical it self, where the Bishops Oath was at first to observe Regulas Sanctorum Patrum, the rules of the Holy Fathers; But these words come afterwards to be changed into Regalia Sancti Petri, The Royalties of Saint Peter: but without doubt the Greeks meant nothing else by those initial Elements, save only Father, Son and Holy-Ghost, if at least they had any set Form of communicatory letters among them, which sure is not now easie to be met withal, although Baronius▪ hath assured that the form of those letters was instituted, and Binius hath further assured that it was extant in the 18th. canon of the first Council of Nice. In concilio Nicaeno forma quaedum eiusmodi literarum, (c. 18.) ne fraus irreperet, est instituta; non autem recens res ipsa est introducta, saith Baronius, An. 142. n. 6. Harum literarum formula à Niceno Concilio praescripta extat, can. 18. istius Concilii, saith Binius in notis in Epist. 1. Sixti Papae 1. yet he may chance lose his labour that shall look for that form, not onl [...] in that Canon, but also in any other of the Greek Councils, or in the Commentaries of Zonaras Balsamon upon them.

But what ever was the form of their communicatory letters (which by the Latines might be called Formatae, for they acknowledge [Page] a form of them, such a one as it is) sure we are this was the ground of their communion, that their Baptism, their Belief, & their worship was all in the name of the Father & of the Son and of the Holy Ghost; They kept themselves entire in their Religion, and that made them keep themselves entire in their communion; They did earnestly contend for the faith which was once delivered unto the Saints, (Jude 3.) they did not labour to deliver a new Faith; So that their contending for the faith, kept them from other contentions; as now our contentions do indeed keep us from the faith; They laboured to serve their Saviour, not to serve themselves of him; we labour to serve our selves whiles we pretend to serve our Saviour: they followed the advice of Christs Apostle, Endeavouring to keep the unity of the spirit in the bond of peace, Eph. 4. 3. We follow the insolency and outrage of Christs enemies, saying, Let us break their bonds asunder, and casts away their cords from us, Psal. 2. 3. Kimchi saith these were the words of the Philistins against Israel, the Church of God; But the Apostles say in effect they were the words of Herod and Pontius Pilate, against Christ, the Son of God, Acts 4. 27. Let us take heed of saying such words as these against the Church of God, for fear we come in time to say them against the Son of God: For what are the bonds of Christ, but Religion which hath its name from binding, and Communion which hath its work to bind? If we break one of those bonds asunder, how shall we be held by the other? If we cast away Religion, what do we talk of communion? it is more just to call it a conspiracy; If we cast away communion, what do we pretend Religion? it is more just to call it an apostacy: Let both Religion and Communion be truely for the honour of Christ, or let neither be called Christian: For indeed this is the only true touchstone whereby we may try which Churches are the dross of Christendom, and which are the gold of it; they who most labour to glorifie Christ, are the best Christians, according that short but pithy prayer of the Latine Church, Et quia tuum est quod credimus, tuum sit omne quod vivimus; (Orat. in Sabbato quatuor temporum quadragesimae) And because that all our Faith is from thee, grant that all our Life may be for thee and to thee: All our faith is from Christ, all our life must be to Christ, or we shall live infidels, though in belief Christians; Therefore [Page] they who most labour to glorifie Christ both by their Faith and by their life, are undoubtedly the best Christians; They who most labour to glorifie him as King, to be ruled by his government; as Prophet, to be guided by his Word; as Priest, to be reconciled by his satisfaction: they are clearly the best Christians; and they who are defective in any of these, as they less glorifie Christ, so have they less the purity and truth of Christianity.

Great is the preeminence of Christians above other men, that they know Christ; but greater is their preeminence above other Christians, that they glorifie him agreeably to their knowledge; such are truly [...], The faithful in Saint Chrysostomes sense, [...]. Christians are called the Faithful, not only for trusting in God, but also for being trusted by him, in that they have been entrusted with those mysteries of Christ, which not the Angels themselves did know before them: They were accordingly best take heed they do not betray that trust, which they did not, could not deserve; and they will certainly betray it, if once they seek to take the preeminence to themselves; and not give it to their Saviour: We may not judge some of the antient Churches for so doing, because they were swallowed up by an Earth-quake, soon after they had received Christianity, as Coloss, Laodicea, and H [...]erapolis, in the reign of Nero, saith Orasius: But we most look carefully to our selves that we may not do so, who dayly hear many amongst us saying, We are of Paul; others, we are of Cephas; others we are of Apollos, meerly to divide the Church; and others saying, We are of Christ, meerly to contemn it: For they intend not to advance our Saviour, but to debase his Ministers; not to come neerer Christ, but only to run further from his Church; I say, we must look carefully to our selves, le [...]t some such dreadful Earthquake swallow us up also, who have provoked heaven, wearied earth, and therefore may justly go down quick into hell; or lest we be swallowed up by the Earth without an Earth quake, as were Corah, Dathan, and Abiram, who were the first notorious authors of divisions in the people of God, and themselves perished by a strange division; for saith the Text, The ground [Page]clave asunder that was under them, Numb 16. 31. And the ground is still cleaving asunder under us, in so much that it is to be feared, That the Earth, the sons of the earth, [...] Filii terrae, as the Text calls them, Psalm 49. 2. the lowest and meanest of the people will at last quite swallow up both Moses and Aaron, that is, all authority and preeminence both Civil and Ecclesiastical: This we are sure of, the only way for the Kings and Potentates of this world, to keep their own authority, is by it to defend and maintain the authority of Christ, who is the blessed and only Potentate, the King of Kings, and Lord of Lords, 1 Tim. 6. 15. nor is it just they should look to have any preeminence without, and much less against him, whose proper right it is, in all things to have the preeminence, Col. 1. 18. Therefore give glory to the Lord your God, before he cause darkness, (in despite of all your new lights) and before your feet stumble upon the dark mountains, and while ye look for light, he turn it into the shadow of death, and make it gross darkness: But if ye will not hear it, my soul shall weep in secret places for your pride, and mine eye shall weep sore, and run down with tears, because the Lords flock is carried away captive; Jer. 13. 16, 17. Carried away captive from the communion of the Lord, to the divisions and distractions of his enemies: A captivity beyond that of Babylon, because of a confusion beyond that of Babel; for there only tongues, but here minds and spirits also are confounded.

O sweet Jesus, restore again to thy communion those that have departed from it: retain and confirm those that still abide and continue in it; Thou blessed Mediator betwixt God and Angels and men, and by that thy mediation, the blessed author to the Angels of union, to men of reunion, to both Angels and men of communion with the everliving God; be pleased so to joyn all Christians in one communion here on earth, that thou mayst joyn them all in one communion hereafter in heaven: even that eternal and most blessed communion wherein thou our Head now livest and reignest with the Father and the Holy Ghost, one God world without end,

Amen.

‘Deo Trin-uni gloria.’

Christ and his Church: or, Christianity explained, under seven evangelical and ecclesiastical heads; viz. Christ I. Welcomed in his nativity. II. Admired in his Passion. III. Adored in his Resurrection. IV. Glorified in his Ascension. V. Communicated in the coming of the Holy Ghost. VI. Received in the state of true Christianity. VII. Reteined in the true Christian communion. With a justification of the Church of England according to the true principles of Christian religion, and of Christian communion. By Ed. Hyde, Dr. of Divinity, sometimes fellow of Trinity Colledge in Cambridge, and late rector resident at Brightwell in Berks.[2]

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THE IVSTIFICATION OF THE Church of England, According to the true principles of Christian Religion and Communion, consisting of three Chapters.

The first Chapter sheweth that the Church of England is Gods Trustee for the Christian Religion, as to the people of this Nation.

The second Chapter sheweth that the same Church of England hath carefully discharged that Trust, as a most Christian or most Catholick Church.

The third Chapter sheweth that the Communion of the said Church of England is conscionably embraced and reteined by all the people of that Nation, but unconscionably declined or deserted by any of them.

I marvel, that you are so soon removed from him that called you into the Grace of Christ, unto another Gospel; which is not another, but there be some that trouble you, and would pervert the Gospel of Christ,

Gal. 1. 6, 7.

I would they were even cut off which trouble you,

Gal. 5. 12.

LONDON, Printed, Anno Domini, 1658.

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The Preface to the Iudicious and unprejudicate Reader.

I Hope it will not be said I seek to justifie a Church which is not; for the truth and righteousness whereby it was a Church, are the same they ever were; or that I seek to justifie a Church which ought not to be; for no man can shew a better truth and righteousness whereby to make a better Church: Till men can establish a better Religion then Gods word hath established, they cannot find, they should not seek a better Church, then such as most entirely professeth that Religion: For a Church which hath the Religion God commands, must needs have the Communion God approves.

This smal piece seeks to justifie such a Church, and hopes to be the confirmation of your faith, and not only the Account of mine; Wherein I profess my self an Accountant, not as a Politician, but as a Divine; For without doubt so many pious Ministers, scandalous chiefly for this, that they durst be true to their Oaths and to their Trust in such a perfidious and false age, have not lost themselves for nothing in this present world; But they have a good conscience to comfort them against their losses, and a good cause to countenance them against the world; However, this can be no immodest assertion to say, that he which values the Communion of his Church above his living, is most likely to value the Religion of his Church above his life▪ and God make me such a scandalous Minister: For I may not forsake the true Christian Religion without being a Rebel against [...]y God▪ nor the true Christian Communion, without being a Separation from Him; And if such a Religion, and such a Communion be in the Church I seek to justifie, I shall fall under the curse of Meroz if I do not my best to justifie it; For this is not to come to the help of the [Page]Lord, to the help of the Lord against the mighty, Judges 5. 23. unless we ought rather to say, they have lost their might by opposing the Lord, who have lost their Innocency by opposing his Church: If you be Unchristian, you may perchance think I seek to justifie a Church that is not to be regarded; If Antichristian, A Church that is to be oppressed; But if truly Christian, you know I seek to justifie a Church, which conscience doth bid you to regard, and God doth forbid others to oppress. A Church which doth most entirely set forth Gods glory without the falsities of a superstitious, or the novelties of a factious worship; and in that it doth most entirely set forth Gods glory, it cannot but most entirely promote Mans salvation; And this being the proper End of Religion, is also the proper work of a Church, which though it may be a company from the multitude of worshippers; yet is it not a Communion but from the verity and unity of worship. O thou who art the way, the truth, and the life; the way for us to walk in, the truth to direct our goings, the life to reward us at our journeys end, forgive us our many strayings out of thy way, our fierce oppositions against thy truth, that thou mayst give us the happy enjoyments of thy life: O thou eternal Sun of righteousness, who hast enlightned the Christian Church by thy Holy word, and holy example, and multiplied illuminations of thy holy Spirit, be pleased also to enlighten our wandring souls, that thy holy word may instruct us, thy holy example may guide us, thy holy Spirit may rule and govern us, that we may not love darkness more then light because our deeds are evil; But may love thee who hast given us thy heavenly light, may love thy Church to whom thou hast given it, may love thy Ministers by whom thou hast given it, may love our own souls for which thou hast given it, and dost still continue it; So shall we be preserved from that inner darkness which will not see thee here, and from that outer darkness which shall not see thee hereafter; and also be preserved in the unity of thy Church to be ever with thee by a Holy Communion in Earth, and by a blessed fruition in Heaven, Amen,

Amen.

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The Justification of the Church of England according to the true principles of Christian Religion and Communion, consisting of three Chapters.

CAP. I. That the Church of England is Gods Trustee for the Christian Religion, as to the people of this Nation.

SECT. I. Christ delivered the trust of his Word and Sacraments to his Apostles; they delivered the same to Bishops and Presbyters their Successors; but the Apostles had an illimited, their Successors have a limited trust. The necessity of the succession of these Trustees to the worlds end; yet is the succession of Doctrine more necessary then the succession of Persons.

DID Christian Churches more consider the obligation and the charge, then the priviledges and the honour of being God's Trustees, none of them would arrogantly claim, much less tyrannically invade anothers trust; But each would timorously undertake, carefully manage, and conscionably [Page] discharge her own: Tis evident that our blessed Saviour trusted all his Apostles equally with the teaching of his Word, Administring his Sacraments, and governing of his People, because he gave to each Apostle an infallible Judgement, and an illimited commission, the one enabling, the other authorizing each of them to guide and govern the whole world, though for the better expediting of their work, every one of them betook himself as it were to his own peculiar Diocess, according to that of Paul, For we stretch not our selves beyond our measure, (1 Cor. 10. 14.) But tis easie to distinguish betwixt their Power, and their use of it; For surely if we consider the Power only of each Apostle, none of them by taking care of all Christian People, could usurp anothers authority, or intrude himself into anothers Trust; Thus that commission and command given to Saint Peter immediately by and from our blessed Saviours own mouth, Feed my sheep, Feed my lambs, (John 21.) though we suppose those sheep and lambs did comprize all Christs Flock that then was, or ever should be, (which is as much as the words can bear, and more then they do claim, or will justifie) yet even that large Commission taken in a larger sense then it was given, was no supersedeas to Saint Paul, for taking care of all the Churches, 2 Cor. 11. 28. Instantia mea quotidiana, solicitudo omnium Ecclesiarum, He calleth the care of all Churches his daily instance, that is, his daily work and labour, even in the Judgement of the Latine Church at the time of the Vulgar Translation: For Saint Paul as well as Saint Peter, and the rest of the Apostles as well as Saint Paul, had an universal commission to teach and baptize all Nations, Mat. 28. and by consequent an universal Trust concerning all those Nations who should be taught and baptized; for else they might both teach and baptize in vain.

And this universal trust he that commanded them to undertake, enabled them to discharge; for the holy Spirit of God leading every one of them into all truth, fitted every one of them to lead all the world besides: But we dare not say it was so with the successors of the Apostles; For they neither had an infallible Judgement that they might have an illimited authority, nor had they an illimited authority, that they might have [Page] an universal Trust; Nay the Text bids us say the quite contrary; for Saint Paul thus writeth to Titus, For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, (or that are yet left undone) and ordain Elders in every City, as I had appointed thee, Tit. 1. 5. He limits Titus his commission, (and much more the rest of the Ministers that were under him,) to that people only which was in Crete, and leaves him not to take the particular care of any other People or Nation; they were to have other Trustees appointed for them. Again, The same Saint Paul writeth thus to Timothy, I besought thee to abide still at Ephesus, that thou mightest charge some that they teach no other Doctrine; 1 Tim. 1. 3. Where it is as plain, that Saint Timothies Trust was confined only to the people of the Church of Ephesus, and that he was Gods chiefest Trustee, though he was not Gods only Trustee for that people; because the same Saint Paul saith to all the Presbyters of the same Church, Take heed therefore unto your selves, and to all the Flock over the which the Holy Ghost hath made you Overseers, ( [...], Bishops) to feed the Church of God, which he hath purchased with his own blood, Acts 20. 28. where it is evident whose Trustees they were; for he saith, The Holy Ghost hath made you Overseers, or Bishops; and what was their trust? for he saith, Take heed to your selves, and to all the Flock, to feed the Church of God; [...] is so to feed, as tis also to govern or to guide, for so doth a shepheard his sheep, Pascere saith Beza, to feed. Regere, saith the Vulgar Latine, to govern; the word requires both, and accordingly their trust is not only to feed their Flocks, but also to govern them: Here is a commission not only for Doctrine, but also for Discipline, and this commission is given only to the Presbyters or Doctors of the Church of Ephesus; He sent to Ephesus, and called the Elders of the Church, ver. 17. If you ask what Elders? Tis plain by their office what they were; even such as were to answer for the blood of those who perished in their sins, if they did not teach repentance towards God, and faith towards our Lord Jesus Christ: For so the Apostle argues for himself, I kept back nothing that was profitable unto you, ver. 20. I testified Repentance towards God, and faith towards our Lord Jesus Christ, ver. 21. I have gone preaching the Kingdom[Page]of God, ver. 25. Wherefore I take you to record this day, That I am pure from the blood of all men, ver. 26. He alludes without doubt to those words of Ezekiel, Because thou hast not given him warning, he shall die in his sin, but his blood will I require at thine hand, Ezek. 3. 20. So that Saint Paul gave this commission only to such Elders as were to▪ succeed him in his office of preaching and governing, or in the Ministry, which he had received of the Lord Jesus, to testifie the Gospel of the grace of God, ver. 24. Th [...]se Elders he appointed his Successors in the Church of Ephesus, (when he was now quite to be taken from thence,) and by the same appointment hath established the succession of the Ministry in all other Churches; For as the Apostles observing the first day of the week for the publick worship of Christ, hath made it necessary for all Christian Churches to observe the same day for their publick worship to the worlds End; so their appointing the Ministers as their Successors for the discharge of that publick worship, hath much more laid upon all Churches the necessity of a successive Ministry; yet Saint Paul looks upon the succession of Persons without a succession of Doctrine, as a poor evidence, and a poorer priviledge of a Christian Church, because he saith, Also of your own selves shall men arise, speaking perverse things to draw away Disciples after them, v. 30. In that he saith, Of your own selves shall men arise, he plainly sheweth they should have a succession of Persons; but in that he saith, speaking perverse things, to draw away Disciples after them, he as plainly sheweth they should in that succession of persons, not have a succession of Doctrine; Tis a miserable condition when men shall put asunder those two which God hath joyned together; but if we will needs phansie, for God forbid we make or fear, much more that we should suffer for the division, better it were for the succession to be divided from the Ministry, then for the Ministry to be divided from the Doctrine; For the Ministry is necessary for the Doctrine, but the Doctrine is necessary for it self; And those Churches which most pretend an uninterrupted and an undoubted succession in their Ministry, yet would be loth to be no surer of their Doctrine, then they are of their Ministry; For all the world cannot make them have more then a Moral certainty of the succession of their Ministers, [Page] whereas they cannot be good Christians, if they have not a Theological certainty of the succession of their Doctrine; for he that believes the truth, not knowing it to be true, and to have proceeded from the God of truth, is not formally, but only materially a true Believer, and leaves himself in a capacity, if he doth not put himself into a disposition, to believe a lye: For by the same reason that he can bestow his Faith upon an uncertainty, He may also bestow it upon a Falsity.

SECT. II. The trust and nature of the Catholick Church, best gathered from particular Churches; the first part of their Trust is concerning the Word of God.

HE that would not miss or lose his way to the Sea, had best follow the conduct of some particular River; and he that would not be mistaken in his judgement concerning the Catholick Church, were best guide himself by the consideration and the observation of particular Churches; Ʋniversalia priora sunt particularibus ordine naturae, Particularia Ʋniversalibus [...]rdine Doctrinae; Universals are before particulars in the order of nature, but particulars are before universals in the order of Doctrine; wherefore we must first enquire into the nature of particular Churches, if we would fully understand the nature of the Catholick or universal Church; For as Universals have no subsistence in themselves, but only in their Individuals, so neither hath the universal Church any actual subsistence but only in particular Churches: And as we rightly understand an universal, by abstracting it from the conditions and imperfections of the individiuals, and taking only the perfections of the same; So shall we rightly understand the Catholick Church, by abstracting it from the imperfections of particular Churches, and imputing to it only their excellencies and perfections: Thus though I see lameness in one man, blindness in another, perversness in a third, ignorance in a fourth, and falseness in all; yet I consider man in general, [Page] neither as lame, nor as blind, nor as perverse, nor as ignorant, nor as false, but an excellent creature, made to know and enjoy his maker; So though I see many defects and imperfections in particular Churches, (for in many things we offend all, men and Churches too) yet I consider the Catholick Church, or the Church in general, neither as defective, nor as imperfect, but as the body and Spouse of Christ, holy and undefiled, without spot, called to the knowledge of God here in this world, and to the enjoyment of him hereafter in the world to come; And if all men would look more upon the perfections then upon the defects of the Churches wherein they live, if they would rather look upon what Christ hath made them, then what they have made themselves, the world would be more given to devotion then now it is to disputes, and would be more filled with Religion, then it is now with faction: For Christ is so well preached in every true Christian Church, notwithstanding the great corruptions and divisions of Christendom, that if he were but half so well practised, we should most of us soon become very good Christians: And truly we can scarce give a better reason why State policy and self-interest hath not generally corrupted the principles, as it hath the Practise of Christians, but only that those who sit in Moses his chair, think themselves concerned in Moses his Trust, which was this, Thou shalt speak all that I command thee, Exod. 7. 2. Hence it is, they commonly speak as they ought, though they seldom do as they speak; their tongues are sanctified, though not their lives; they remain holy and innocent in their Functions, though not in their Actions, circumcised in their lips, though uncircumcised in their hearts: Their Persons unregenerated, but their calling such as worketh regeneration; Therefore said Truth himself, concerning them, Mat. 23. 3. All whatsoever they bid you observe, that observe and do; (for they speak with Moses) but do not ye after their works; for they say and do not; (they act with Jannes and Jambres) They speak, they teach according to their Trust; but they act, they do, according to their lusts: it being much easier to talk by Rule then to walk by it; God often giving to his Ministers the grace of [...]i [...]ication for his names sake, that they may preserve his Truth, when yet he denyeth them the grace of Regeneration for their own sakes, because they will [Page] not obey his truth; Gratia gratis data may be given to the calling, when Gratia gratum faciens is denyed to the Person; we find that God threatneth the wicked Priests, saying, I will curse▪ your Blessings, Mal. 2. 2. What is their Blessing but their calling? and how is that cursed, but when it is blessed to all men, save only to themselves?

When the Ministers shall be like so many statues in a doubtful Road, directing the travellers in the right way, but themselves not moving therein at all; The comparison is not much amiss: For as it is not from the substance of the statue, but from its office or employment that men are directed by it; so is it also in the Ministers; tis not from their persons, but from their calling, that they are so highly qualified, as to be our guides to heaven; And as men can make a stock, so much more God can make a man discharge the office of a faithful guide; And as the rottenness of the statue hinders not the soundness of its directions, so a Minister that hath a false and a rotten heart, may have a true (and a sound) mouth; And as the traveller thanks not the statue for his good directions, but those that set it there: so we are not to thank such a Minister for his good directions, but God that set him over us; For if the efficacity and operation of a good Instrument be ascribed to the efficient cause, then much more of a bad instrument; And if such holy Apostles as Saint Peter and Saint John rebuked the amazed Jews after this manner, Why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk, Act. 3. 12. then we may be sure that when words of power or of truth proceed from the mouth of a wicked Caiaphas; That he spake not this of himself, but being High Priest that year, he prophesied, John 11. 51. And as Caiaphas though he was not a true man, yet he was a true Prophet, because in that respect he was Gods Trustee for the propagation of that truth which he then prophesied; So is it still with many Christian Ministers and Churches, as they are Gods Trustees for preserving and propagating the saving truths of the Gospel, so they are enabled by his Spirit to discharge that Trust; in so much that we may take it for granted, that God hath entrusted them, because we cannot deny but God hath enabled them: For if he had not given them a Trust, why should he either give them Authority [Page] to undertake it, or ability to perform it? Therefore since we cannot deny the Authority, nor the Ability, we may not deny the Trust.

And indeed the Trust is too palpable to be denyed by any that will not shut his eyes against the truth, lest he should see it, or that will not open his mouth against the truth, that he may oppose it; for so saith Saint Paul, 1 Cor. 9. 17. [...], Dispensatio mihi credita est, I am entrusted with a dispensation, sc. of the Holy Gospel; And tis evident he spake not this in regard of his person, that the Trust should die with himself, but in regard of his Calling, to shew the same trust was to remain with his Successors for ever: And if we will look upon all his Epistles, we may there see accordingly, that he hath derived this Trust to particular Churches after him, that is, to those Bishops and Presbyters that were set over the people. For as the Epistles that were sent to the seven Churches of Asia, were directed and sent to the Angels, that is, to the Bishops and Ministers of those Churches, and not to the common people, Apoc. 2. & 3. So was it in all Saint Pauls Epistles, they were sent not to the people, but to the Ministers that were set over them; God entrusting them with his saving Truth, whom he had entrusted to bring others to salvation; nor are we beholding to the Citizens of Rome, or to the Burgers of Corinth, but to the Ministry of both those Churches, and of other Churches since them, that we now enjoy the true Copies of Saint Pauls Epistles; the like is to be said concerning all the other parts of the New Testament; For as the Books of the Old Testament were known to have come from God, because they were deposited in the Ark, and committed to the custody of the Priests, (whence Damascene saith concerning the Wisdom of Solomon, and of the son of Sirach, [...], lib. 4. de orth: fide cap. 18. They are holy and religious books, but yet are not reckoned among the Canonical Scriptures, because they were not deposited in the Ark:) So the Books of the New Testament were known to come from God, in that they were deposited in the Ark, that is to say, in his Church; And hence it was, that the Epistle of Saint James and some others, though they were not at first generally received in all Churches, yet were they no longer questioned, [Page] after once it was made appear by the Testimony of those Churches, where the Authentick Copies of them had been deposited, that they had been indicted by some Apostle, or approved by some Apostolical man; till then, they were questioned, in regard of their Authors, if not in regard of their Authority, but after that, they were questioned in regard of neither; so great a confidence did God repose in particular Churches, that it is evident he entrusted them with his own Word to keep it, to witness it, and to explain it; as the Church of the Jews with the Old Testament, (which Church though it were Catholick or universal in its Doctrine, yet was it meerly particular or national in its extent; for he shewed his word to Jacob, his statutes and ordinances unto Israel; he had not dealt so with any Nation, neither had the Heathen knowledge of his Laws, Psalm 147. ver. 19, 20.) And several Churches of the Christians with several parts of the New Testament; as the Church of Rome with that Epistle sent to the Romans, and the Church of Corinth with those two Epistles sent to the Corinthians, and so of the rest; And as for the seven Catholick or general Epistles, commonly so called, they had the title of Catholick, or general Epistles, not because they were sent to no particular Churches, but because they were sent to many, as Saint Peters to the strangers scattered throughout Pontus, Galatia, Cappodocia, Asia, and Bythinia, which being not directed particularly to one of these, was therefore called a general Epistle; as belonging to them all; not because it was sent at large to all of them, for so perchance it might have been received by none, but because it was to be communicated to all; unless that we had rather say that these Epistles were called Catholick, [...], because they were sent of purpose to confute some new risen Hereticks or Schismaticks; particularly the Solifidean Heresie, and the itch of separation, either from ambition, or covetousness, or perversness, as may appear by the arguments of the said Epistles, (however those also were at first deposited with some particular Churches:) and hence it was that some of them were sooner generally received then others, even those which had been at first deposited with the more eminent Churches: Thus we see the trust of particular Churches, and in them the trust of the Catholick Church concerning the, [Page] Scriptures, [...], Eis credita sunt eloquia Dei, They were entrusted with the Oracles of God, Rom. 3. 2. that is, they were entrusted to keep them, and to witness them; but Saint Pauls [...], I am entrusted with a dispensation (sc. of the same Oracles) speaks more; that they were also entrusted to explain them; and we cannot deny the continuance of this trust unto the Worlds end, unless we will affirm that God hath laid aside the care both of us and of his Church, neither regarding the salvation of our souls, nor the authority and continuance of his own Church, and so by consequent exterminate out of our Creed as well as out of the world, the Catholick Church, and the communion of Saints, and by consequent deprive our selves of the forgiveness of sins, the Resurrection of the Body, and the life everlasting.

SECT. III. The second part of the Trust of Particular Churches, is concerning the people of God; What that Trust is, and how it comes to be derived to them, is shewed from Saint Pauls speech, Acts 20. to the particular Church of Ephesus; and from Saint Pauls Epistles to Timothy and Titus, and from other several Epistles (of his) to particular Churches.

GOD is very angry with a man, when he Trusts his soul in his own hands, for then he leaves him exposed to the Temptations of his own concupiscence, to the errours of his own ignorance, to the slips and stumblings of his own infirmity, to the precipices and downfalls of his own presumption, and to the bondage and thraldom of his own corruption: Therefore we justly extoll the power and goodness of God in our preservation no less then in our Creation, and himself thinks it no less honourable to keep a soul then to make it; and therefore Saint Paul calleth him God our Saviour, thrice in one Epistle, By the Commandment of God our Saviour, 1 Tim. 1. 1. This is good and acceptable in the sight of God our Saviour, 1 Tim. 2. 3. We trust in the living God who is the Saviour of all men, specially of those that believe, 1 Tim. 4. 10. Which if it had been [Page] observed by the transcribers of some private Manuscripts, one would not have read [...], God the Father and our Saviour Jesus Christ, Another would not have read [...], of God our Father and Jesus Christ, for this variety of reading proceeded questionless from that opinion which some held, That the name of Saviour, belonged only to the person of Christ; because it is palpable that in the Authentick Copy of the Greek Church, as it is in Saint Chrysostome, and of the Latine Church, as it is in the Edition of Sixtus Quintus, the words are read as Beza records them, [...], God our Saviour, and the Lord Jesus Christ, where God the Father is plainly called our Saviour; because he is the chief and principal cause of our salvation: For it is the Fathers mercy that saveth us, though the Sons merit; and we could not have received, should not have embraced the merit of the Son, had it not been for the mercy of the Father: Therefore the same Apostle (as delighted with this expression,) saith again, according to the commandmnnt of God our Saviour, Tit. 1. 3. being willing to ascribe to the Father no less then to the Son, the Honour and glory of our salvation; Behold all souls are mine, saith God himself, Ezek. 18. 4. and Rabbi David gives us this gloss upon the words, All souls belong to me, and I have given them bodies of flesh to guide and lead after me, and I do delight in their life, not in their death, for they are mine [...] umiccebodi nigzaru, and they were taken from mine own Glory, q. d. They are mine, and I care not to lose them; They were parts of mine own glory, and I am willing to glorifie them; they were at first springs and branches of mine own Tree, even the Tree of life, and I am desirous to engraft them in that Tree again; And this gloss of the Jewish Doctor, is agreeable with the best Christian Doctrine. For it is Saint Pauls argugument for the Justification of the Christian as well as of the Jew, (from whence he proves that Justification cannot be by the Law, because the Law was given only to the Jew) That God is the God of the Gentiles as well as of the Jews, Rom. 3. 29. And it is the same Saint Pauls argument for the salvation of the Christian as well as of the Jew, For the same Lord over all is rich unto all that call upon him, Rom. 10. 12. according to that of the [Page] wise man, But thou sparest all, for they are thine, O Lord, thou lover of souls, Wisd. 11. 26. The Text saith, Gods supream Dominion over all, is the reason why he is willing to shew mercy unto all, and how shall we say his Dominion over all is the reason that he hath excluded much the greatest part from mercy? Let us seriously consider this, and we will never quarrel with our Church for teaching us this prayer, That is may please thee to have mercy upon all men: For in truth God himself is Originally the general Pastor of souls, according to that of the Psalmist, The Lord is my Shephard, therefore can I lack nothing; A Psalm made concerning all Israel, saith Kimchi, that they should say so when they go out of captivity; we need not change, but only rectifie his gloss, by extending it to all the Israel of God, and to their going out of spiritual captivity, the bondage of sin and Satan; for all the souls that go out of this captivity, have God for their Shephard, to guide them, to feed them, to protect them; thus is God himself originally the general Pastor of souls, and all others that take care of souls are but his Substitutes and Curates; For he hath imparted this cure immediately to his Son, whence he is called the Shephard and Bishop of our souls, 1. Pet. 2. 3. But mediately, by his Son, unto his Ministers, for so it is averred from Christs own mouth, as thou hast sent me into the world, even so have I also sent them into the world, John 17. 18. viz. To take the charge and care of souls; And every true Church of Christ may borrow these words from her Masters mouth, should speak them with his zeal, and justifie them with his constancy, To this end was I born, and for this cause came I into the world; that I should bear witness unto the truth; John 18. 37. [...], that I should be a witness to the truth, and if need required, also a Martyr for it; the first in the affection of my soul, the latter also, in the preparation of it; A witness I am in the best times; may be a Martyr in the worst; a witness when men love the truth, a Martyr when they oppose it: They are first enemies to the truth, before they can be enemies to me, as it follows, Every one that is of truth, heareth my voice, and by the Rule of conversion, every one that heareth not my voice, is not of the truth; But the less they will hear my voice, the more they shall feel thy hand; [Page] the less they will let me speak for the truth, the more the truth will cry out against them; they may bring the Martyrdom upon me, but they will bring the destruction only upon themselves; So saith Saint Peter, There shall be false teachers, by reason of whom the way of truth shall be evil spoken of: What then? shall they therefore be able to destroy Gods Church, the witness of his truth, and the Martyr for it? no, they shall destroy only themselves, as it is said in the same place, and bring upon themselves swift destruction, 2 Pet. 2. 1, 2. But as for the Church, that shall be preserved, though so as by fire, as just Lot was delivered when Sodom was destroyed, verse 7. Whence is inferred this Doctrinal conclusion, for the strengthning of our Faith, for the establishing of our Hope, for the inflaming of our Piety, and for the encreasing of our Patience; The Lord knoweth how to deliver the godly out of temptations, ver. 9. All the persecutions that can befall the godly, though they are others sins, yet they are only their temptations; and they that have the zeal to pray not to be led into temptation, shall atleast have this benefit of their prayers, not to be left in, but to be led out of them: They may be thought to be in captivity, but they are not; for the truth shall make them free, John 8. 32. They may be thought to be in death, but they are not; For he that is their Truth, is also their Life, John 14. 6. They will not be false to the Truth, and the Truth cannot be false to them; they bear witness to the Truth, not only for Gods sake to obey his command, and for their own sakes to discharge their consciences, but also for the peoples sake, to save their souls; For the same must be the Trustees for Gods Truth, and for the peoples souls, because there is no way to save their souls but by his Truth; And therefore Saint Paul telleth the Church of Ephesus, (Acts 20.) that he had discharged his Trust concerning their souls, by teaching them the whole Truth, and nothing but the Truth; for saith he, I kept back nothing that was profitable unto you, ver, 20. Whence it is evident he preached the whole Truth: And again, But have shewed you and have taught you publickly and from house to house, Testifying both to the Jews and also to the Greeks, repentance toward God, and Faith toward our Lord Jesus Christ, ver. 20. 21. Whence it is evident he preached nothing but the Truth; nothing [Page] but the right practical Truth, such as concerned the good ordering of this present life by repentance towards God; nothing but the right speculative Truth, such as concerned the knowledge and enjoyment of the life to come, by Faith toward our Lord Jesus Christ: We see by Saint Pauls example what is to be the chief Doctrine of every particular Christian Church (which succeedeth him in the same Trust and care of souls, even Repentance toward God, and Faith toward our Lord Jesus Christ, and consequently the Church is most truly Apostolical, which most incorruptly preacheth this doctrine of faith and repentance, and most zealously practiseth what it preacheth; Nor may such a Church be dismayed that by this means she is like to have many enemies, even as many enemies as there are Pharisees and Sadduces in the whole world, ready either to deride the Repentance, or to corrupt and deny the Faith, for so was Saint Paul assured that bonds and afflictions did abide him, v. 23. yet he plainly answereth, (and thereby teacheth every one who succeedeth him in the same Trust, what to answer) But none of these things move me, neither count I my life dear unto my self, so that I might finish my course with joy, and the Ministery which I have received of the Lord Jesus, to testifie the Gospel of the Grace of God, v. 24. as if he had said, I did not at first either invade or falsifie this Trust, that I should now betray it or forsake it; for I received it of the Lord Jesus; he put me in this course, I must follow his Directions; He made me his Minister, I must obey his commands; It is my course, I must run it on directly, not turning aside either to the right hand or to the left, that I may consult with flesh and blood, but looking only to my journies end; It is my Ministry, I must perform it as I am enjoined, not seeking to please my self, and much less any other, but only my Master.

Nor need we ask the Eunuchs question, I pray thee of whom speaketh the Prophet this? of himself, or of some other man? Acts 8. 34. For Saint Paul in the same place gives the answer to this question, in that he alledgeth his own example, not as Personal but as Doctrinal, making this inference upon it, Take heed therefore unto your selves, and to all the flock over the which the Holy-Ghost hath made you oversers to feed the Church of God, which he hath purchased with his own blood, v. 28. He gives them 4. reasons [Page] why they should be as carefull in their Trust, as he had been in his: 1. That they had the charge of the flock, and were to answer for those that should go astray; Take heed therefore unto your selves, and to all the Flock. 2. That they have this charge imposed on them by the Spirit of God, Over which the Holy-Ghost hath made you Overseers. 3. That this charge neerly concerned the Church of God which he owned for his own peculiar, To feed the Church of God. 4. That this charge neerly concerned the Son of God, and might not be neglected without the inexpiable guilt of profaning and contemning his blood, which was the only price of our souls, and the only expiation of our sins, which he hath purchased with his own blood, [...], saith S. Chrysost. see how many necessities are here joyned together; you have your Ordination or Commission from the spirit of God, there's one necessity; you are entrusted with the Church of God, there's another necessity; you are entrusted with the blood of God, there's a third necessity: This is the necessity that St. Paul thought was laid upon him of preaching the Gospel, when he said, [...], Necessitas enim mihi incumbit, for necessity is laid upon me, 1 Cor. 9. 16. and the same necessity hath he laid upon all his Successors in the Ministry, to the worlds end; as plainly appears in his charge to Timothy his chiefest Successor in this Trust at Ephesus, to whom he saith, I give thee charge in the sight of God who quickneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession, that thou keep this Commandment without spot, unrebukable, untill the appearing of our Lord Jesus Christ; which charge it was impossible for Timothy to perform by himself, because he was to die long before the coming of Christ; it must therefore be performed by his successors, who are to continue till Christs coming, that they may perform it; as Saint Ambrose glosseth upon the place, non solicitus à cura Timothei tam circumspectus est, sed propter successores eius. This charge was given thus circumspectly in this strict manner to Timothy, not that S. Paul doubted of him, but that all the world might see it was not given to him alone, but also to all his successors: And so much concerning the Trust that was given by God to the particular Church of Ephesus, whereof Timothy was the Bishop, or the chiefest Trustee; whence Oecumenius tells us, upon [Page] those words of S. Paul to him, I besought thee to abide still at Ephesus, 1 Tim. 1. 3. [...], here he made him Bishop of the Church of Ephesus: He, that is Saint Paul, but as the instrument of the Holy Ghost; for so Saint Paul himself had told us before, That the Holy Ghost had made him Bishop of that Church, and all his fellow Presbyters in some sort Bishops with him, Over which the holy-Ghost hath made you overseers; some were overseers of the flock, but he also of the shepherds themselves; and the commission is accordingly, Take heed therefore unto your selves and to all the Flock; every Presbyter was a Bishop or an overseer in regard of the flock; but he was also Bishop or Overseer in regard of the Presbyters, in the regard of the Ministery, and not only of the People; this is Oecumenius his gloss upon the fourth of the Ephesians, [...]. Those who were entrusted with (whole) Churches, he peculiarly calleth Bishops, such as was Timothy and Titus: And doubtless such Trustees as these were more especially interested in that admonition concerning the Wolves or the false Pastors, v. 30. 31. for therefore said he, they shall arise, that those to whom he said it, should suppress them when they did arise: But however they were all in common Gods Trustees for that place and people though not all equally entrusted; God the Father entrusted them with his flock, God the Son entrusted them with his blood; God the Holy-Ghost entrusted them with his Truth. Go now you that despise the Ministers whom God hath set over you, but take this advice along with you; Take heed you despise not at once God the Father, Son and Holy-Ghost; Goe now you that invade the office of the Ministers, whom God hath not made overseers of his flock, nor entrusted with his word, or with his people; yet you will needs be feeding his Church, but take this advice before you go, take heed he say not to you at the last day, Who hath required this at your hands? Isai. 1. 12. for sure he will charge you with a profanation because he hath not charged you with a Trust; look not upon that office as profitable and glorious, which God will have looked upon as terrible and dangerous; no less dangerous if undertaken without his commission, then if forsaken against it.

[Page]The like is to be averred concerning the Trust of the particular Church of Creet; The people of which Island Saint Paul plainly commended to Titus and his fellow Presbyters, as himself hath professed, For this cause left I thee in Creet, that thou shouldst set in order the things that are wanting, and ordain Elders in every City, Tit. 1. 5. Why was he to ordain more Bishops, but because the Trust was too great for one Bishop? So saith Oecumenius [...]. For he would not that such a great Island should be committed one Bishop, but that every City should have her own Pastor, or Bishop. For by Elders or Presbyters he meaneth Bishops. [...], saith Saint Chrysostome, He would that every particular Bishop should have his particular charge, that so the burden might be the less, but the care might be the greater; the Ministers might have the lesser trouble, but the people might have the greater benefit; from whence it may be collected that the Bishops were Gods principal Trustees, and that the inferior Ministers were only taken into part of their Trust; And this is suitable with that saying of Theodorete recited by Oecumenius in the argument of the Epistle to Timothy, That though Saint Paul had other Scholars or Disciples, as Silas, and Luke, yet he writ Epistles only to Timothy and Titus, because he had then entrusted them two with several Churches, ( [...]) But the others he yet detained with himself; And it is Conradus Vorstius his observation that Saint Paul makes it his business in his Epistles to Timothy and Titus, to draw the exact picture of a true Christian Bishop; and that he useth singular skill and industry in elaborating that draught; Et sane in his Epistolis, ac nominatim in illa priore ad Timotheum, singularis quaedam Apostoli industria & solicitudo elucet; quippe collegam ac filium suum subinde studiose obsecrantis, imo obtestantis & per omnia sacra adiurantis: nunc blandis promissionibus allicientis, nunc minaciter territantis, nunc suo, nunc Christi exemplo provocantis, ut modis omnibus tostatum faciat, quàm sit ardua res inculpatum agere Episcopum, quantaque pernicies humanae vitae sit parum sincerus Dominici gregis Custos. (Vorst. Arg. Ep. ad Tim.) Sometimes he earnestly entreateth Timothy for his own sake, sometimes he humbly beseecheth [Page] him for Gods sake, sometimes he adjureth, sometimes he promiseth, sometimes he threatneth, sometimes he perswadeth, and even provoketh him by his own and by Christs example, that so he might testifie to all the world, how great was the charge which a Bishop had from God to be faithfull in his vocation, and that if he proved unfaithfull, how great was the mischief he might do unto Gods Church: And Oecumenius gathereth as much meerly from those three words used by Saint Paul in his benediction to Titus, Grace, Mercy, and Peace from God the Father, and the Lord Jesus-Christ our Saviour, Tit. 1. 3. for saith he, Saint Paul very fitly wisheth Grace, Mercy and Peace to Titus being the Teacher and Governour of that Church; for unless he was resolved to steer by these, he was sure to endanger the sinking of the ship: [...].

God have mercy upon those covetous, ambitious, and contentious Ministers, whose covetousness, ambition and contentiousness hath made them expell Grace, Mercy and Peace, that they might pull down Gods, and set up their own Government; How can it be hoped that such men should approve themselves Gratious, Mercifull or peaceable Governours? For how can covetousness consist with Grace, Ambition with Mercy, Contention, with Peace? and how miserable are those people like to be, who are like to be governed without Grace, Mercy and Peace?

Thus I have shewed the Trust of the two particular Churches of Ephesus and of Crete, whose first governours immediately after the Apostles are nominated, licensed, and instructed by the Text, and these two are precedents sufficient for all particular Churches to the worlds end; (happily more sufficient precedents then are left in all the new Testament concerning any other external adjunct of Religion.) For if all Scripture be profitable for doctrine, for reproof, for correction, for instruction in righteousness, That the man of God may be perfect, throughly furnished to all good Works, 2 Tim. 3. 16, 17. then surely much more that the Church of God may be perfect; For if Saint Pauls proof be undeniable, that because God took care of an Oxe, he much more took care of a Minister, 1 Cor. 9. 10. then can we not deny but the proof is as undeniable, that [Page] because he took care of one particular minister, he much more took care of all Ministers; if he were so carefull to instruct one man of God, (as Timothy or Titus) then much more was he carefull to instruct all the men of God, that is to say, his whole Church, which is doubtless accordingly to be guided by these Instructions; unless we can prove that since that time she hath received any other, or that God hath repented of these, and is willing to let his word (as we are to let our Oaths,) grow out of date: And indeed what can we desire to know concerning Gods Trustees in behalf of our souls, which we may not easily know from either of these two Epistles? For we know that God the Father hath said, All souls are mine, Ezek. 18. 4. and therefore we are sure that none can claim, and consequently none should take the care of any soul but by commission from him: This commission he immediately gave to his only Son, with a promise that it should conduce to the Salvation of those souls which should hear his voice; I am the good shephard, my sheep hear my voice, and I give unto them eternal life, saith Christ, John 10. 14, 27, 29. but this was by power given him from his Father, as tis said, All power is given unto me, Mat. 28. and therefore when he was not yet pleased to own, or at least not to exercise this power, he said to the mother of Zebedees children, It is not mine to give, Mat. 20. 23. But however the promise concerning this power is no where so clearly signified, as in the Epistles to Timothy and Titus, so we find, 2 Tim. 1. 1. Paul an Apostle of Jesus Christ, by the will of God, according to the promise of life which is in Christ Jesus; He derives his own commission for taking the care of souls, from Christ; Christs commission from God; Paul an Apostle of Jesus Christ by the will of God: And he shews the end of that commission was the salvation of those souls, According to the promise of life which is in Christ Jesus: Again, Tit. 1. 1, 2. Paul a Servant of God, and an Apostle of Jesus Christ, there's the proof of his commission; in hope of eternal life, which God that cannot lie promised before the world began; there's the end of his commission: God promised eternal life before the world began: to whom could he promise it, but to his Son coaeternal with himself? and for whom did he promise it, but for those who should be his, hearkening to him, believing in him, relying on [Page] him, and supported by him? This was the comfortable end of Saint Pauls commission, and therefore we have great reason to look after the sure proof of it; And that we find particularly in these Epistles First as it was given from Christ to him, and Secondly as it was to be derived from him to others, even to the worlds end; For although there is great Truth in that rule, Delegatus non potest Delegare, He that hath a Trust or power himself only by Delegation, cannot orderly delegate the same to another; and greater reason for it in humane affairs; because the power of Delegation in Delegates must fill the world with irremediable uncertainties, may fill it with intolerable abuses and miscarriages; yet in Gods affairs, there is no truth in that Rule; for his Delegates may and must appoint other Delegates till the end of the world; and there's is reason for it, because himself still acteth by these latter Delegates as well by the former, limiting their Trust that they may not abuse it, as well as declaring their Trust that we may not deny it.

First we are taught particularly in these Epistles, how Saint Pauls commission was given from Christ to him; for so he saith, The glorious Gospel committed to my Trust, 1 Tim. 1. 11. Again, I thank the Lord Jesus Christ, who hath enabled me, for that he counted me faithfull, putting me into the Ministery, 1 Tim. 1. 12. We doubt not but he speaketh this in the behalf of the other Apostles, as well as of himself, and by the same reason cannot see why the words spoken in other places to and of S. Peter alone, should not belong to S. Paul and to the other Apostles, as well as to him.

Secondly we are taught peculiarly in the same Epistles, how Saint Pauls commission was to be derived from him to others after him till the worlds end; For so it is said, This charge I commit unto thee Son Timothy, 1 Tim. 1. 18. And lest we should think the Trust was to end there, he saith farther; And the things that thou hast heard of me among many witnesses (whether concerning the Doctrine or Discipline of the Church) the same commit thou to faithfull men, who shall be able to teach others also, 2 Tim. 2. 2. So there is to be no end of Teachers, till there shall be an end of Learners.

But it is more then time I should now pass to the Trust which [Page] God hath given to other particular Churches besides those, even to as many as his Apostles sent their several Epistles: Thus we may see the seven Churches of Asia had been entrusted by him, because he so sharply reproves them for not discharging their Trust, and if we may believe some late interpreters, the reproof of those Churches still concern our present Churches; but we are sure that if our present Churches be concerned in their reproof, then also in their Trust, and how then can we now oppose those Angels, whom we see God himself then entrusted in those Churches? But to proceed; let us look upon S. Pauls Epistles to several Churches, The power of excommunication is given particularly to the Church of Corinth (& with it doubtless all other spiritual power, whether of Order, or of Jurisdiction) 1 Cor. 5. and the reasons for it are such as evince it to be still given to all other particular Churches, 1. That God and his Church should not be exposed to reproach, v. 1. It is reported commonly, &c. 2. That Gods people should not be exposed to infection, v. 6. Know ye not that a little leaven leaveneth the whole lump? 3. That the sinner should be brought to repentance, v. 5. That the spirit may be saved in the day of the Lord Jesus: So again to the Churth of the Thessalonians is the same power given; and for the same reasons, though only one of them be named, 2 Thes. 3. 14. If any man obey not our word by this Epistle, note that man, and have no company with him, that he may be ashamed; I will give but one more instance, and that concerns the Christian Church of the converted Jews, wherein the Ministers are made governours, the People commanded to be subject to their government by the Apostles own express Order, Heb. 13. 17. Obey them that have the rule over you, ond submit your selves, for they watch for your souls as they that must give account, that they may do it with joy and not with grief, for that is unprofitable for you; where we have not only the necessity of this obedience to our Ministers, they are appointed to rule us, therefore we must submit to them, but also the reason of it, and that is twofold, 1. They watch for our souls; 2. They must give account for our souls: Let our eyes be opened never so much, yet we cannot sufficiently watch for our selves, therefore God hath in mercy appointed others to watch for us: And in that God hath appointed them to be over us, it is evident he hath appointed us to be under them, and [Page] consequently as evident, that they will not be able to give a good account for our souls, till we our selves shall be able to give a good account of our obedience.

SECT. IV. The third part of the Trust of particular Churches is concerning the worship of God; the written word of God is the Rule whereby they are to manage that trust; the readiest way to beget a Christian communion among all Churches, and a Christian peace in each particular Church.

TIS a sad consideration, that the publick worship of God, Wherein Christians are most of all required and concerned to be of one communion, should be so ill managed by some Churches, so ill received by some people, as to be the chiefest cause of our greatest and our most outragious divisions: but the reason is palpable, tis either because the Churches go beyond their trust in setting up a false Religion, or because the people come short of their obedience, in setting up a false communion: For without all dispute, where the Church hath followed God in his Religion, there the People are bound to follow the Church in her communion, And as it is not lawful for the Church to set up a Religion against the Authority of God, so it is not lawful for the people to set up a communion against the Authority of the Church: as the Church may not ordain a Religion contrary to the Word of God, so the people may not ordain a communion contrary to the ordinance of the Church; For as God hath given his word to guide his Church, so he hath given his Church to guide his People in the outward exercise of Religion; For it is evident that the outward exercise of Religion is entrusted with some body, unless we will say it is not worth a trust, and therefore as evident that it is entrusted with Gods Church, because we cannot find out any other Trustee. And it is also evident that in this case every particular Church hath her particular Trust; For so saith Saint Paul to the Church of the Corinthians, (and by consequent to all other Churches,) Be ye followers of me, even as [Page]I also am of Christ, 1 Cor. 11. 1. which words are the more carefully to be observed, and the more conscionably to be obeyed, because they are as it were the general Proeem to the Apostles ensuing discourse concerning the right disposition and order of publick assemblies; In which discourse, he gives the Rule both for persons, and for things, and for actions; for as the Law of man hath taken care of all these, so much more hath the Law of God taken care of them, and most of all in Gods own worship: Here the Holy Spirit will have 1. Persons rightly ordered, prescribing the decent behaviour both of men and women, from the first verse of the eleventh Chapter to the sixteenth. 2. Things rightly ordered, prescribing the right administration of the holy Eucharist, from the sixteenth verse to the end of the Chapter; Lastly, actions rightly ordered, prescribing the right use of Spiritual gifts and Functions, in the twelfth, thirteeenth, and fourteenth Chapters: In respect of all these it is the Apostles injunction to the Corinthians, and the Churches injunction to us, Be ye followers of me, even as I also am of Christ; as my Church must submit to Christs authority in the exercise of Religion to avoid superstition, so I must submit to my Churches authority to avoid faction and confusion. For what my Church requires by vertue of his command, I cannot disobey without contempt of his authority: Excellently Aquinas, Majores sive perfecti soli Deo inhaerent, cujus est immutabilis bonitas; qui et si inhaereant suis praelatis, non inhaerent illis nisi in quantum illi inhaerent Christo, secundum illud, Imitatores mei estote sicut & Ego Christi, (22. qu. 43. art. 5. c.) Those that are firmly grounded, and to be called perfect Christians, do in all things cleave to Christ himself, and stick fast to him, whose goodness is unchangeable, (and therefore so is also their will and resolution,) for though they rely upon the Church which Christ hath set over them, yet they relye upon their Church, as that relyeth upon Christ, according to that of Saint Paul, Be ye followers of me, as I am of Christ; Every good Christian man relies immediately upon Christ for his Religion, and much more every good Christian Church; can you not deny me to be a Major in this case, and will you needs make my Church a Minor? Am I of ripe years, and must my Church be under age? must I relye upon Christ, and must not my Church [Page] much rather relye upon him? There cannot be a greater impudence, then for one man to perswade another to leave Christ and stick to him, unless it be for one Church to perswade another to do the same; And are not they perswaded to leave Christ, who are perswaded to leave the Holy Scriptures, that they may stick to uncertain Traditions? For where is Christ to be certainly followed but in his undoubted word? How then can any Church forsake Christs written word, and pretend to follow him? Saint Paul cares not to be so authentical, and yet doubtless had more authority then those that are so; He praiseth the Corinthians for keeping the Ordinances or Traditions as he had delivered them, 1 Cor. 11. 2. but he professeth he had delivered no other then what he had received, For I delivered unto you that which I also received, 1 Cor. 15. 3. Nay in the same Chapter wherein he praiseth them for keeping what he had delivered, he averreth that he had delivered what he had received, ver. 23. For I have received of the Lord, that which I also delivered unto you; nor is it reasonable we should imagine the Apostle of Christ would stand more upon his own then his Masters honour, or would have praised the Corinthians for remembring him in all things, if so be he had so grosly forgotten himself, as not to have remembred his Master; and who hath made a Church above an Apostle? Therefore we may be sure that the Traditions Saint Paul gave the Corinthians, were such as had been given him, and we could scarce be sure of this, were not the same Traditions still given us, and consequently we cannot part with the least degree of this certainty, but we must part with the best and greatest reason of our praise; for what is, or can be the praise of any Church, but that she remembers the Apostles in all things, and keeps the Traditions as they delivered them unto her; so that upon the certainty of the Traditions, depends the Fidelity of the Church, and those Churches must needs approve themselves to be most faithfull, which can make the surest proof of their Traditions, that they are indeed truly Apostolical; now it is evident that the written word, is so acknowledged by all Churches, but the unwritten word is not so; and tis observable that those who stand most upon the credit of unwritten Traditions, yet are of late very willing to endeavour to prove [Page] most of the Doctrines and practices depending thereupon, by some Texts of the undoubted written word, surely not to gratifie their adversaries who refused the other, but themselves, who look upon these as the much better and surer proofs.

Wherefore the holy Scriptures which are the only proof that the Church hath a Trust from God concerning his Worship, are the only Rule by which she can either conscionably, or acceptably discharge that Trust; Conscionably, in offering nothing to mens consciences, but what God hath offered; Acceptably in offering nothing unto God, but what himself hath required; and if every particular Church did exactly follow this Rule, none could detest the Communion of another, without detesting the communion of God himself; For this is the Apostles own determination, I give you to understand that no man speaking by the Spirit of God, calleth Jesus accursed, 1 Cor. 12. 3. that is, doth accurse or detest any thing that is truly of the Christian Religion, for that is little other then to detest and accurse Christ Jesus himself; Men may bestow their hearts as they please about Ceremonies and formalities, and happily be charged only with indiscretion, but not so about real forms of worship, not so about sound and solid prayers, unless they will also be charged with irreligion; For if the prayer which is used by any Christian Church, doth truly honour Jesus, no other Church can detest her communion in that prayer, without detesting Jesus himself; Therefore it is not from the Spirit of God, but from our own spirits that we dislike any thing which truly belongs to Jesus, whether in his Doctrine or in his worship, and consequently what is exactly agreeable with the known Word of Jesus, is also exactly agreeable with his will, and accordingly all Churches are bound to agree in that, though they may disagree about other matters: Therefore let every Church faithfully discharge her Trust about the worship of God, and there may be a hope of a Christian agreement among all Churches, for then those that shall disagree from the rest, will prove themselves either Antichristian or unchristian; either Antichristian, as being against Christ, or unchristian as being without him; either faulty for having a false, or faulty for not having a true worship of Christ: For a true and laudable worship [Page] cannot but challenge our communion, either actually in our corporal presence, if we live among such good Christians as have it, or potentially in our spiritual vote and desire, though we live never so far from them; And it is to be noted in Gods Method, that he first makes provision for the Truth of his worship, in the three first, then afterwards for the publike exercise of it in the fourth Commandment; he first takes care that we be not faulty in the object of our worship, saying, Thou shalt have no other Gods but me, then not in the outward manner of it, either in deed, or in word; not in deed, saying, Thou shalt not make to thy self any graven image, thou shalt not how down to them nor worship them; not in word, saying, Thou shalt not take the name of the Lord thy God in vain; After this order taken for the truth of his worship both in the object and in the manner, then he proceeds to command the publick exercise thereof, saying, Remember thou keep holy the Sabbath day: Certainly this Method was not in vain, but to shew that as the Truth was to go before the exercise, so the exercise was to follow the Truths of Religion; And therefore wheresoever the Church did worship God according to the dictates of the three first commandments, there every man was bound to be a communicant with the Church by vertue of the fourth, and not only by vertue of the fifth Commandment; For Christian communion as an act of Religion, belongs to the first, though as an act of obedience it belong to the second Table; Therefore if another man saith, Our Father which art in heaven; how shall I not say with him, Hallowed be thy name? Doth it beseem me to be angry with the Lords most holy prayer for his sake that saith it, as if what Christs lips had sanctified, his lips could prophane, for my devotion? Or can I be angry with any of Christs words, wheresoever I find them, and not be guilty of anger against Christ, and against Christianity? Is the love of my God to be over-ruled by the hatred of my neighbour, or may I indeed hate my God for my neighbours sake, who am bound to love mine enemy, for Gods sake? The argument then will proceed à minori ad majus, that if I may not in a true worship deny my communion to a stranger, much less to a brother; if not to a brother, then much less to a mother; If not to one single [Page] Minister, much less to a whole Church, which God hath entrusted with his own worship, and with my soul: For if I must look on that particular Minister whom God hath set over me, as one that directeth me in his worship by his authority, then much more must I so look upon my Church, which God first set over that Minister, before he set that Minister over me: And if every particular Minister amongst us would as conscionably acknowledge, and as couragiously vindicate his Churches Trust, as he confidently assumes and diligently performs his own, we should soon have much less faction in the Church, and much more Religion in the people.

SECT. V. The Prince, as the supream governour of the particular Church in his own Dominions, is Gods Trustee concerning the outward exercise of Religion, not to manage or perform, but to propagate and to protect it; The antient Divines acknowledged this Trust, and the antient Princes discharged it; and Princes were bound so to do, because it is their right by the Law of nature, and because without the discharge of this Trust there can neither be the face nor the order of Religion among any People.

IT was the singular providence of God to commit the care and trust of man in matters of Religion, only to men, for since the devil can transform himself into an Angel of light, if (in this case) we had been entrusted with the Angels, we might have been deluded by the Devils: But now having a more sure word of prophesie then can be any voice from heaven, whosoever be the speaker or the messenger, 2 Pet. 1. 19. there is no true Christian Church but may with confidence, and must with courage say unto the people committed to her Trust, as Saint Paul said to the Galatians, Though we, or an Angel from heaven preach any other Gospel unto you, then that which we have preached unto you, let him be accursed, Gal. 1. 8. God hath not trusted Angels but men with preaching his Gospel, nor hath he trusted men to preach a new Gospel, but that only [...] [Page] [...] [Page] [Page] which the Apostles at first preached; and what he hath given some men spiritual power to preach, that he hath given other men temporal power to maintain; The Priest is to preach it, the Prince is to maintain it, and the same God who in the affairs of the body hath given his Angels charge over men, hath in the affairs of the soul given men charge over Angels, for though an Angel from heaven should preach any other Gospel, yet neither might the Priest publish it, nor the Prince protect it: It being a priviledge of men above Angels, since the eternal truth took on him not the nature of Angels but the seed of Abraham; that as Angels are the guardians of men, so men should be the guardians of Gods truth; And happily in this regard we find two sorts of men especially in the holy Scriptures called Angels, to wit, Kings and Priests, because God hath most especially trusted them with his truth: Tis sure this reason is given why the King is so called, 2 Sam. 14. 17. For as an Angel of God, so is my Lord the King, to discern good and bad; And tis very probable the same reason is meant, though it be not given, why the Priests are so called, Revel. 2. For we find the Angels of those several Churches strictly examined, if not severely blamed for the neglect of this Trust; God hath made Kings and Priests guardians of his truth, as he hath made the Angels guardians of our persons, that we should admire his infinite power whereby he is able, and adore his infinite goodness whereby he is willing, not only to send down from heaven his Ministring Spirits, but also to raise up from earth, his Ministring flesh to be our guardian Angels: Nor can we now without unthankfulness to God, injury to the Truth, and injustice (if not uncharitableness) to our selves, deny either King or Priest his part in this guardianship: And God he knows, we have great need of both.

It hath been the Devils cheifest policy to sow seeds of jealousie and dissension between these two Trustees, that so he might make himself the greater harvest, either by depraving the purity, or by disturbing the peace of Religion: In some Churches the Priest hath almost expelled the King; in other Churches the King hath almost expelled the Priest; The one extending his spirituals even to temporals, the other extending his temporals even to spirituals, neither but cometh short of his [Page] duty, whiles both go beyond their Trust; God make both truly to see the danger and the burden of their own Trust, and neither will care to invade what belongs to the other, but both will soon see so much belonging to himself, as to desire no more.

But in matters of Religion the Princes Trust hath of late been most disputed, though the Priests Trust hath been least obeyed; For indeed the Priests rising against the Prince, hath taught the People to rise against the Priest; & Prince, & Priest, and People, have all in a manner risen against God. Hence it is we find so many broken lineaments in the face of Religion, & so great ruptutes in the body of it, all rebellion in States, all Schism in Churches proceeding from this mischeivous resolution, that inferiours to compass their own ends, do make it no shame, and would fain make it no sin, either impudently to oppose, or if that will not serve the turn, Impiously to usurp their Superiours Trust: The first great breach was, the Priest would have no King; the Second great breach is, The People will have no Priest: God keep us from the third, that King, and Priest, and People will have no God. But I am now to Vindicate the Trust of Kings, if indeed that would admit of so mean a Vindication; Yea rather let Saint Peter vindicate their Trust, seeing his successors have most opposed it; His words are [...], Subjecti estote propter Dominum (Regi quasi praecellenti) 1. Pet. 2. 13. Submit your selves for the Lords sake to the King as supream, thereby shewing, that those who deny the supremacy, deny the submission; and those who deny the submission, deny the Lord; nor is it safe to limit the supremacy, where it is not as safe to deny it, since a Limitation is little other then a partial Negation; for he that limits an affirmative to some particulars, denies it in the rest: Now this is Gods Affirmative, The King is supream; Do you limit this to Civil causes, and you must deny it in Ecclesiastical; so Gods Affirmative shall be made your Negative; therefore tis your safest way to say, he is supream in all causes, (as well Ecclesiastical as Civil,) So shall you speak with God; and to submit your self to him as thus supream, so shall you act with God; Nor is this any new Divinity, but the same which was as first taught by Moses, the first Professor or Teacher of Divinity; For in the [Page] fourth commandment, which concerns the exercise of Religion or the publike worship of God, (a cause without doubt truly Ecclesiastical,) we find these words, Thou, and thy Son, and thy daughter, thy man-servant, thy maid-servant, thy cattle, and the stranger that is, within thy gates, which plainly infer that the Trust of Gods publike worship is (in some respect) deposited with those, who have temporal or civil authority to see it executed, having power to command not only their own domesticks or natives to frequent publick assemblies, but also strangers and foreiners, at least not to vilifie or disturb them; So that the supream Magistrate of each particular Church is Gods Trustee concerning the outward exercise of Religion, to actuate and to protect, though not to act and to perform the same. For they have the power of governing the Priests, though they may not take the office, nor exercise the function of the Priesthood. And therefore it was no less shamefully then scornfully said of Bellarmine, no less falsly then spitefully, & jam re ipsa Calvinistis in Anglia, mulier quaedam est summus Pontifex: Tom. 2. controv. general. pri. (quae est de Eccles. milit. lib. 4. cap. 9.) And now the Calvinists of England have a woman for their High Priest; meaning the Queen Elizabeth of famous memory; The scoffing Ismael might have the confidence to reproach his brethren, as being a Jesuite; but he should have been ashamed to reproach the providence of God, as being a Christian: when he set the crown upon the head of a woman, she had that right which belonged to the crown; not to have the power of the Keyes (as my Lady Abbesse forsooth may have by the leave of his Canonists) but yet to have the power of the Church; For it is concerning the Church the Prophet hath said, Kings shall be thy nursing Fathers, and their Queens thy nursing Mothers, Isa. 49. 23. So that either let Church men not be of the Church, or let them bless God who gives them Kings for Fathers, when he might have given them (as he did their betters) Tyrants for Butchers; And to whom was it that Hezekiah King of Judah did say, My Sons, be not now negligent, for the Lord hath chosen you to stand before him, to serve him, and that you should minister unto him and burn incense, 2 Chron. 29. 11. Was it not to Priests? Did he call them Sons, and was he not their Father? or was he indeed their [Page] Father, and did they not owe him obedience? Nay rather, did they not actually and readily obey him, and that as Priests too, executing his commands even in matters of their own function concerning the Temple, as it is said, v. 15. They gathered their brethren and sanctified themselves, and came according to the commandment of the King by the words of the Lord, to cleanse the house of the Lord, or, According to the command of the King in the Business of the Lord: So the Hebrew words will bear it, and then the case is plain, the Kings command is to be obeyed even in the Lords business; But if we take [...] only for verbum, not for res, yet so the Text will not only approve, but also require the Priests obedience to the Kings orders in matters of Religion, [...] juxta praeceptum Regis in verbis Domini, so the Hebrew according to the Kings command in the words of the Lord, He hath warrant from God: The Septuagint goes further, [...], Juxta mandatum Regis per praeceptum Domini, According to the Kings injunction by the commandment of the Lord; He hath a command from God: Saint Hierom goes yet further, Juxta mandatum Regis & Imperium Domini, According to the Kings injunction and the Dominion of the Lord He hath Dominion from God: The Syriack and the Arabick Translations are here both defective, so that we cannot see the opinion of those Churches concerning this Text; But we have seen enough already; for the King hath a warrant, nay a command, nay yet more, he hath Dominion from God to cause the Priest to do his duty, though he hath neither warrant, nor command, nor permission, much less dominion or power to do it himself: For it is one thing to do the office of a Priest, another thing to regulate or defend the order of the Priesthood; Many Pious Kings of Judah did the latter, but none of them all did the former, save only Ʋzziah, and he was a Leper to the day of his death for doing it, 2 Chron. 26. so that the antient and common Axiome of the Civil Law, Custos est utriusque Tabulae, that the Prince is entrusted with the keeping of both the Tables of the Decalogue, is easily to be proved concerning each Table by it self: For the words forecited out of the fourth commandment prove it sufficiently concerning the first table, as that takes care for the external worship; And as for the Duties of Religion [Page] that belong to the Second Table, all the world agrees that the Prince is immediately and directly entrusted with them, by vertue of the Fift Commandment: And since the old Testament (as far as it concerns Moral duties,) is no other then a various Paraphrase or Exposition upon the Decalogue, we may not unfitly apply all those Texts that enjoyn or approve the supream Magistrates care of Gods publick worship as so many glosses upon this Text of the fourth commandment; Particularly that signal Injunction of God to Joshuah, This book of the Law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou maist observe to do according to all that is written therein; For then thou shalt make thy way prosperous, and then thou shalt have good success; Josh 1. 8. In that he saith, This book of the Law, we may not any more leave out the first Table of the Decalogue out of Joshuahs commission, then out of Gods book; in that he saith, Thou shalt meditate therein day and night that thou maist observe to do according to all that is written therein: we must infer (unless we will say that God spake to Joshua as to a private man, at that very time when he made him a publick person, and governour of his people in Moses his stead) That this is a full precept both for his knowledge and for his practice concerning Religion, as it was established for Prince, and Priest, and People; Lastly, in that he saith, For then thou shalt make thy way prosperous, and ther thou shalt have good success, We have a Promise answerable to that precept; And what can be brought more for the proof of any duty, then Gods precept and Gods promise? His Precept commanding it, his promise rewarding it; the one to direct, the other to encourage our obedience: We need not doubt of our work, if we have a Precept; we cannot doubt of his acceptance if we have a promise: Quae faciunt divisa beatos, in te mista fluunt; Those two things either of which severally and by it self were enough to authorize the Civil Magistrate to have a special care of and regard to Religion, are here joyntly and both together in Joshuahs Commission, to wit Precept and Promise: So that to deny him the Precept concerning the Piety, is in effect to deny him the Promise concerning the Prosperity; And by the same reason, If we will not have Christian Princes Religious, we must have them improsperous: If they will not take care of Religion, [Page] God will not take care of them, unless we dare say that our Saviour Christ came to defalcate from the power and trust which God had given to Princes by Legacy in the Old Testament, because that being made Christian, either they would deserve it less, or abuse it more: But in all the New Testament we find not the least hint of any such defalcation, either by Christ, or by his Apostles. 1. Not by Christ, he never diminished, but altogether established the right of Princes; for he withdrew himself when the Jews would have made him King, John 6. 15. and professed openly before Pilate, saying, My Kingdom is not of this world, John 18. 36. And acknowledged Pilates power over him, John 19. 11. So far was he either from leaving a Vice-Roy behind him as an universal Monarch of the whole world, to give some Princes a faculty to act, and take away from others their power of acting; or from leaving his Kingly office among a company of inferiour Presbyters, with power to controul, and subvert the government of Churches and States under pretence of setting up his Kingdom.

2. Not by Christs Apostles, they never diminished or debased the rights of Princes, but rather advanced and extolled them; So Saint Paul calleth them Gods Ministers, and writeeth to the Clergy of Rome in the first place, and to the people of Rome by and after them, saying, Ye must needs be subject, not only for wrath, but also for conscience sake, Rom. 13. 4, 5. What ye? even Omnis Anima, every soul, ver. 1. Nec animam Papae excipit, He excepteth not the soul of the Pope, said Aeneas Silvius, whilst he was the Popes Scribe in the Council of Basil, though when himself was afterwards Pope, (under the name of Pius the second) he was of another mind; whence that scoff was put upon him, Quod Aeneas probavit, Pius damnavit, what Aeneas did piously approve, that Pius did impiously condemn; And tis possible that in the first place he condemned himself; tis probable he thought some others might justly condemn him, imputing the change of this opinion rather to his preferment then to his Judgement; for so himself doth say in his Bulla Retractationum (as tis recorded by Binius) Dicent fortasse aliqui cum Pontificatu hanc nobis opinionem advenisse, & cum dignitate mutatam esse sententiam; But [Page] tis certain there was reason enough for this condemnation, because he shewed the greater Truth while he had the lesser Trust; was a truer interpreter of the Text as a private man then as a Pope; was more faithful whilst he was yet less powerful; for surely Saint Paul that saith Every soul, excepteth none; Even Christs Vicar, is by this precept, Let every soul be subject, himself made a subject to Gods Minister: So likewise Saint Peter willeth those whom he calleth a chosen generation, a royal Priesthood, to submit themselves to Kings and Governours for the Lords sake; saying, For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men, 1 Pet. 2. 13, 15. If they are a chosen generation that do submit, then are they a reprobate generation that do rebell; and if they submit for the Lords sake, they who will not submit, regard not the Lord; If the one be well doing, the other surely is ill doing; and if the one silence the ignorance of foolish men, then the other may be ashamed not to silence it self, and all its presumptuous advocates.

In this strain of alleageance and obedience writ all the antient Divines, whilst yet their interest had not corrupted their Divinity. So Saint Augustine, Reges quum in errore sunt, pro ipso errore leges contra veritatem ferunt; quum in veritate sunt, similiter contra errorem pro ipsa veritate decernunt; Ita & legibus malis probantur boni, & legibus bonis emendantur mali: Rex Nebuchodonosor perversus legem saevam dedit ut simulachrum adoraretur; idem correctus, severam, ne Deus verus blasphemaretur; In hoc enim Reges, sicut divinitus eis praecipitur, Deo serviunt in quantum Reges sunt, si in suo regno bona jubeant, mala prohibeant, non solum quae pertinent ad humanam societatem, verum etiam quae ad divinam religionem, Aug. lib. 3. contra Cres. cap. 51. Kings when they are in any error, make laws for that error against the Truth; When they are in the Truth, they make laws for the truth against error; So good men are tried by wicked laws, and wicked men are mended by good laws: King Nebuchodonosor being yet in his perversness, made a law for his image to be worshipped; But being himself amended, made as severe a law that the true God should not be blasphemed; For in this thing, Kings do God service as Kings, according to his own command, if in their dominions they[Page]require what is good, and forbid what is evil; and that not only in regard of humane society, but also in regard of Divine Religion; Thus he plainly affirmed Kings to be Gods Trustees, not only in regard of the second, but also of the first Table of the Decalogue, though as long as they remained wicked Kings, they did only abuse their Trust; So likewise Saint Ambrose in his Commentaries upon Luke 5. calleth it magnum & spirituale documentum, a great and spiritual point of Divinity, whereby Christians are taught subjection to the higher powers, not to break the constitutions of their earthly Princes; and he proves it to be so, for that Christ himself paid tribute: The argument is irrefragable, from Christ to the Christian, from the Son of God to the servant of God; If he shewed his obedience, who can give us leave to be disobedient, or pardon us for being so?

So likewise Saint Chrysostom in his Commentaries upon the Romans, (cap. 13.) tells us, that Saint Paul requireth Priests and Monks to be subject as well as other men, in that he saith, Let every soul be subject to the higher power; yea though thou wert an Apostle, (saith he) or an Evangelist, [...]: For subjection doth not overthrow (but rather establish) Religion.

And so likewise Saint Gregory doth often in his Epistles call Mauritius the Emperour his Lord; yea in his very chair, he doth in effect determine for the lawfulness of that appellation, sending this for a decretal to the Bishops of Sicily, Legem quam piissimus Imperator dedit, vestrae studui fraternitati transmittere, The Law which the most Religious Emperour hath given, I was careful to send to you; And why was he so careful to send it, but that they should be as careful to obey it? (Grat. Dist. 53. c. 1.)

I could easily heap up more quotations of the antient Divines, but that the testimonies of these four Doctors of the Church, are more then sufficient to prove this was in their dayes the Churches Doctrine; And if it were so then, tis not for the credit of our Churches to say, Now it is not so; nor for the credit of our Religion to say, it should not be so: For we see plainly that Jehosaphat who was in great esteem with Gods Prophet Elisha, (2. Reg. 3. 14.) and with God himself, [Page] (2 Chron. 19. 3.) though he left the Priests to discharge their own office, yet he thought the external Polity both Civil and Ecclesiastical within the reach and compass of his Regal power; And accordingly he constituted not only Zebadiah the Ruler of the house of Judah, his chief commissioner for all the Kings matters; but also Amariah the chief Priest, his chief commissioner for all the matters of the Lord, 2 Chron. 19. 11. And Constantine the great, and after him Theodosius, Martian, Justinian, and other Christian Emperours followed his example, in so much that the whole Civil Law, (especially in the Code and in the Novels,) containeth many several Laws and constitutions both concerning Ecclesiastical persons and causes, that is to say, concerning the whole discipline of the Church: And this is a Truth, which no true Civilian can or will deny; Nay yet more, no true Canonist (though of late their mouths have been most open against Princes,) can or will deny this Truth, unless he resolve to leave the Church, that he may flatter the Court of Rome, and not only to go against the antient Canons, but also against his own Master Gratian, the father of Canonists; For he brings in Pope Pelagius professing to Childebertus the King, that he was bound by the Word of God to be obedient to his Laws: Quibus (sc. legibus) nos etiam subditos esse, sacrae Scripturae praecipiunt; Grat. causa 25. qu. 1. cap. 10. And the gloss cannot but take notice of it, saying, Argum. quod Papa subest Imperatori, This is an argument that the Pope is subject to the Emperour; But because the gloss is willing to elude this Argument by saying, that this subjection goes no further then paying of tribute; it is not amiss to shew that Gratian himself in another place extends it generally to all the Imperial Laws: For in that very distinction, wherein he pleadeth for the civil constitutions to be under the Ecclesiastical, (sc. Dist. 10.) he produceth some signal testimonies and proofs, that even after the decay of the Empire, and the translating it to the Germans, the Emperours notwithstanding had made Laws concerning the Church, and the Popes themselves had professed their obedience to those Laws: I will instance but in one, which is in the ninth Chapter of that distinction, wherein Leo the fourth Bishop of Rome thus writeeth to Lotharius, the third Emperour of the Germans, (for [Page] he was the son of Lodowick, the son of Charls the great) De capitulis vel praeceptis imperialibus vestris vestrorumque Pontificum praedecessorum irrefragabiliter custodiendis, quantum valuim [...]s & valemus Christo propitio & nunc & in aevum nos conservaturos, modis omnibus profitemur; As concerning your Imperial constitutions, and those of the High Priests, your predecessors, we know they are undeniably to be observed, and profess that we now do, and with Christs help ever will by all means observe them: The new Commentator upon the Decree, (as it is published by the authority of Gregory the thirteenth) from the word Pontificum in this Epistle of Leo, being applied to the Emperours, maketh this collection, that the Emperours established no constitutions in cases of Religion without the advice of their Bishops, (which is a very true, just, and reasonable assertion; for doubtless they were bound to look after the advice of their Divines in matters of the Church, no less then after the advice of their Lawyers in matters of the Commonwealth, even as the Kings of Judah had done before them; for even David himself in ordering the Levites, followed the advice of Gad the Kings Seer, and of Nathan the Prophet, 2 Chron. 29. 25.) But he taketh it for granted that the Emperours did make and establish such constitutions, and that when they were made, not only the people of Italy, but also the Popes of Rome themselves did obey them: For (saith he) these words of Leo relate to the Capitula or constitutions of Charles the great, and Lodowick his son, which Lotharius had commanded to be observed throughout all Italy: And when it had been buzzed by some to the Emperour that the Pope disliked those constitutions, he was very zealous to clear and to purge himself from that suspition by this Epistle; De qua re Leo hac se Epistola videtur purgare voluisse: And indeed the words of the Epistle shew a very fierce zeal; for though he charge not himself with an Oath, yet he plainly chargeth. them with a lye, that either had or should report so to the Emperour; & si fortasse quilibet aliter vobis dixerit, vel dicturus fuerit, scia [...]is eum pro certo mendacem: And yet this is not all; For as Pope Leo in this Epistle made a solemn protestation of his own obedience to the Emperours Laws, so in another after this (cited by Gratian in the thirteenth Chapter of this same tenth [Page] Distinction) he made an humble supplication that others might also be compelled to obey them; Vestram flagitaneus clementiam, &c. For which though some late Canonists may perchance say, he had too little spirit to be a good Pope, yet we cannot deny but (in this Tenent) he had too much Truth to be a bad Divine; For Christ took not from Kings their trust, that he might give it unto Church-men, no more then God took from Moses, that he might give to Aaron: And consequently Christian Kings are still obliged to discharge this Trust, in their own dominions, as belonging to them by the Law of nature, and therefore not impaired but confirmed by the Law of grace; since it is the work of grace to consummate and perfect nature, not to overthrow it; For the Moral Law given to the Jews by Moses, was the same that had before been given by God himself to Adam; only it was written again in Tables of stone, because by our sin we had much defaced that writing which had been engraven in the tables of our hearts: So then, what is commanded by Moses in the fifth Commandment, was before commanded by God in the Law of nature, that is to say, that all Fathers, whether natural, or spiritual, or civil, should be entrusted with, and have power over their own children, in subordination to, though not in opposition against the commands of the Eternal Father; And this right of Princes doth Pope Leo himself acknowledge in giving them the title of Pontifices, High Priests, which had been assumed by themselves before in their edicts; and accordingly saith the gloss, imperatores olim Pontifices appellabantur: Which he proveth by the Authority of Isid [...]re in these express words, (cited afterwards dist. 21. c. 1.) A [...] tea autem qui Regeserant & Pontifices erant; nam majorum haec erat consuetudo, ut Rex esset etiam Sacerdos & Pontifex, unde & Romani Imperatores, Pontifices dicebantur; Hence it is that among the titles of Aurelius the Romane Emperour, this is one, [...], Summus sacerdos Maximus, Euseb. l. 4. Eccles. histor. cap. 13. Which is a good proof that by the Law of Nations the authority of Religion was judged to be in the Prince, though the administration of it was in the Priest; nor was this an erroneous conceit of the Heathens; for God himself would have the ceremonies of Religion to be instituted [Page] and established by Moses, who was a civil Magistrate, not by Aaron who was a Priest; though they were executed only by Aaron: After Moses, Joshua removed the Ark, gave the charge of Religion, and renewed the Covenant betwixt God and the people: And after him, David and Solomon, Josiah and Ezechiah did by their authority, as Kings, order and reform Religion, overthrow Idolatry and superstition; so that we may justly and truly infer, that Princes had that Trust of Christian Religion, before they themselves were Christians to understand it; and still have it, though they are never so bad Christians to abuse it; Tis one thing what they are by their deeds, another thing what they are by their duties; for by their duties they are preservers of Gods truth and peace, though by their deeds they often prove the persecutors of his truth, and the disturbers of his peace; God made them preservers, though they too too often make themselves Persecutors of his Church: Thus Basilius the Emperour publickly assumeth to himself this Trust, in the eighth general Council, cited in these words, [...], The Divine and merciful providence, having put into my hands the helm of the universal ship; That is, of the Church, wherein as in Noahs Ark all those are gathered, who are saved from perishing: A large claim! and yet not one of all the Council opens his mouth against it; Nay they all plainly give their suffrages for it in the ninth Action when they solemnly make this profession, [...]: We well know, O Emperour, that there are under your power Arch-Bishops, and Bishops, and Abbates, and Clergie-men, and Monks, and that you are the Governour of them all. This was accounted no bad Divinity almost nine hundred years after Christ, (for this Council was held in the year eight hundred and seventy) both by Greek and Latine Churches, the Popes Legates then present not dissenting from the rest, nay the Pope himself giving his actual and publick assent to this Tenent at this day, in that at his consecration, he solemnly professeth to Saint Peter and his Church, (I could rather wish it were to God, but it is to [Page] Saint Peter,) Profiteor tibi Beate Petre, sanctaeque tuae Ecclesiae, That he doth receive and will keep this eight, as well as the other seven general Councils; and promising to himself, that Saint Peter will be gracious to him at the last day, (when I desire God only to be gracious to me) as he did carefully observe this his profession; Eris autem mihi in illa terribili die haec conanti & diligenter servare curanti propitius: This profession of the Pope at his inauguration, is set down at large by Binius in his notes upon this Council, so that tis scarce out of use in the Church of Rome at this day to make it, whatever it is to keep it; And yet tis much that a profession so solemnly made, should be slightly kept; for surely those words, Deo & tibi sciens me redditurum de omnibus quae profiteor districtam in divino judicio rationem, Knowing I shall give a strict account to God and to you at the day of Judgement of all that I now profess, (though we leave out the Tibi in the case) are such words as may well make a Pagan Foelix tremble to hear them, much more a Christian Bishop tremble to speak them, and both Pagans and Christians tremble to break them.

Nor may any Divine think or teach this Doctrine of Supremacy to be a matter of indifferency; for to deny it to be the Kings due, is to deny the Text, and to be a Heretick against the fifth Commandment; and tis as hard going to heaven for Hereticks against the Decalogue, as against the Creed; surely Mordecay and Hester would not have appointed the feast of Purim for two dayes by their own authority, if the secular Magistrate had been confined by God only to secular affairs, and prohibited to intermeddle in Ecclesiastical; Wherefore we dare not but say, this trust, this power is indeed the Princes birth-right, and is as inseparable from his Crown by the dictates of God and nature, as his Crown is from his head, or his head is from his body: And tis happy for us it is so; for else such is the wickedness, and such would be the outrage of headstrong Schismaticks, Hereticks, and Atheists, that we should soon come to have no appearance or shew of a Church, and no form or face of Religion; For the spiritual power of Preaching, exhorting, correcting, administring, praying, excommunicating, (which is all that Church-men can do by vertue of their Orders,) can only enable them to preserve [Page] the purity and the truth, but not the outward publick solemnity and practice of Religion; that depends very much, if not altogether, upon the external or temporal power, both for its being, and for its continuance; For if men once turn mad and outragious, (as tis very easie for those who are out of their honesty, to be also out of their wits) the fear of Gods Judgements will no more terrifie them, then the love of Gods truth will perswade them to consult with their consciences; so that neither fear nor love of God is like to bring them to a right order in his worship and service, nor to keep them in it; wherefore in such a case as this (and a mischief that hath already been so often felt, ought to be alwayes feared) unless the secular arm defend the Church, well there may be some private love and desire, but there can scarce be any publick practice and exercise of the true Religion; This Augustine proves at large, Epist. 50. Bonifacio comiti, de moderate coercendis▪ Hereticis, which himself would have us look upon as a full Tractate, because in the second of his Retract. cap. 28. he calls it a Book, Scripsi librum de correctione Donatistarum, In which Book he useth many arguments why Kings, by their secular power, should both defend and vindicate Religion. 1. Because those were blamed in the Old Testament who did it not; those extolled above all others, who did it. 2. Because it was the duty of Kings so to do; for that else though they might serve God as private men, yet not as Kings (unless they made Laws to compel others also to serve him:) Aliter enim servit quia homo est, aliter quia etiam Rex est; Quia homo est, ei servit vivendo fideliter; quia vero etiam rex est, servit leges justa praecipientes & contraria prohibentes, convenienti rigore sanciendo: Kings serve God as men by being religious, but they serve him as Kings by making severe Laws in the defence of Religion.

3. Because the Church might lawfully call upon them to do it; for though the Apostles desired not the assistance of the Heathen Princes in their dayes, because that prophesie was not yet fulfilled, why do the Heathen so furiously rage, The Kings of the Earth stand up together against the Lord and against his Christ? Yet now the Church may desire the assistance of Christian Princes, since that is come to pass which followeth in the same Psalm, Be wise now therefore O ye Kings, be learned [Page]ye that are Judges of the earth; For now that Kings are called to the knowledge of Religion, tis not rational to say they are not called to the defence of it; Quis mente sobrius Regibus dicat, Nolite curare in regno vestro à quo teneatur vel oppugnetur Ecclesia Domini vestri; non ad vos pertineat in regno vestro quis velit esse sive religiosus sive sacrilegus, quibus dici non potest, non ad vos pertineat in regno vestro, quis velit pudicus esse, quis impudicus: What sober man will say to Kings, It is no part of your care to look after the Church of your Lord, who do possess it, or who do oppose it, as if they were not to look after mens piety, who are to look after womens chastity; as if it concerned them that there should be no bastards, & not much more, that there should be no sacriledge or idolatry in their kingdoms.

4. Because Kings by their temporal power might redress many mischiefs which else were not like to be redressed; For though the best Christians were moved by love, yet the most Christians were awed by fear: Sicut meliores sunt quos dirigit amor, ita plures sunt quos corrigit timor; And to this purpose he applies several Texts of the Proverbs; particularly this of Prov. 29. 19. Verbis non emendabitur servus durus, A stubborn servant will not be corrected by words, Quum dixit Verbis non emendari, non eum jussit deseri, sed tacite adm [...]nuit unde debeat emendari; when be said a stubborn servant will not be corrected by words, he would not have him left incorrigible, but privately intimated the way he should be corrected, sc. by stripes or blows: For God often useth the scourge to his best servants to bring them to himself; therefore it is not cruelty but mercy in Christian Kings to scourge his enemies unto him; & whereas the Donatists object, Cui vim Christus intulit, quem coegit? Whom did Christ force or compell to be a Christian? I answer (saith he,) Let them look on S. Paul, Agnoscant in eo prius cogentem Christum, & postea docentem; prius ferientem & postea consolantem: mirum est autem quomodo ille qui poena corporis ad Evangelium coactus intravit, plus illis omnibus qui solo verbo vocati sunt in Evangelio laboravit; Let them confess, that Christ did first compel, then instruct Saint Paul; first strike him down, then raise him up; and it is very observable that he who was forced to the Apostleship by the pain and punishment of his own body, was more laborious therein, then they who were only called by the word of Christ.

5. And lastly, Because the Donatists used un just violence to [Page] oppose and opppress the Church, much more should Christian Princes use their just power to uphold and to maintain it; Cur ergo non cogeret Ecclesia perditos filios ut redirent, si perditi filii coegerunt alios ut perirent? Why should not the Church force her lost children to come to the way of life, since they force their brethren to go to the gates of death? Et ipse Dominus ad magnam coenam suam prius adduci jubet convivas, postea cogi; for even our Lord himself first appointed guests to be invited, but at last to be compelled unto his great supper; Qu [...]propter si potestate quam per Religionem ac fidem Regum, tempore quo debuit, divino munere accepit Ecclesia, Hi qui inveniuntur in viis & in sepibus, i. e. in haeresibus & Schismatibus, coguntur intrare, non quod coguntur reprehendant, sed quo coguntur, attendant: Wherefore if those who are found in the High-ways and in the Hedges, that is, either amongst Hereticks or Schismaticks, be constrained to enter into the Lords Vineyard, by that power which the Church hath received by the goodness of God ever since Kings have received the Christian Faith, Let them not find fault that they are as it were driven by force, but let them consider whither it is they are driven, even into those pastures where they may find true food and rest for their souls: These are the chiefest of Saint Augustines arguments, why Kings and Princes should interpose their power and authority in behalf of Religion; to which may be added the inhumane barbarism of the Donatists, who invaded Maximian an Orthodox Bishop of Africa, and set upon him at the Altar, and brake down the Altar, that with the pieces of its wood (for Altars were not then made of stone) they might knock down the Bishop; and after that they stabbed him with a punyard, then dragged him on the ground, and left him for dead; But the dust having stopped the bleeding of his wounds, there was still life in him, and therefore they again took him away from those good Christians who were carrying him to a religious house for help, and threw him down from a Turret, so not doubting but they had at lest beat his breath quite out of his body, if not his brains out of his head; This was their cruelty against a pious and an Orthodox Bishop, because he would not be of their party; yet even this man, thus in effect by them thrice killed, was by the singular providence of God preserved, and by the singular power of God again revived, being stollen away in the night, [Page] and carried to a religious house, and so well recovered afterwards, that he was able in his own person, to make his complaint unto the Emperour (and from him obtained the suppression of the Donatists, which in time begat their conformity.) Hinc ergo factum est ut Imperator Religiosus ac pius, perlatis in notitiam suam talibus causis, mallet piissimis legibus istius impietatis errorem omnino corrigere, & eos qui contra Christum Christi signa portarent, ad unitatem Catholicam torrendo & coercendo redigere, quàm saeviendi tantummodo auferre licentiam, & errandi ac pereundi relinquere; Hence it came to pass, that the Religious Emperour being informed of the whole matter, did not only make Laws to suppress their violence that they should not mischief the Churches peace, but also to command their obedience, that they should submit to her commands, and embrace her Communion, as thinking it unworthy of his authority to deny his subjects power of destroying others, but to leave them power of destroying themselves: Thus did Saint Augustine plead for the power of Princes in maintaining the outward order of Religion; and whereas he had once thought that only the spiritual power of the Word, and not also the temporal power of the sword was to be used against Schismaticks, He plainly recanted that opinion, and left under his own hand a testimony of his recantation; For so he hath written 2 Retract. c. 5. Dixi in libro primo contra partem Donati, Non mihi placere ullius saecularis potestatis impetu Schismaticos ad communionem violenter arctare; & verè mihi tunc non placebat, quia nondum expertus eram vel quantum mali eorum auderet impunitas, vel quantum eis in melius mutandis conferre posset diligentia disciplinae; I said in my first book against the Donatists, that I approved not their practice, who did violently force Schismaticks to the Communion of the Church; and truly when I writ that book I did not approve it, for I had not then learned by experience, neither how much the hope of impunity would make them the worse, nor how much the fear of punishment would make them the better; He had done what he could as a Divine to reclaim them, for he had made an Alphabetical Psalm, wherein he laid open their follies and impieties to all the people; the Hypo-Psalm or burden of which Psalm, to be repeated at the end of every new Period, was this, Omnes qui gaudetis de pace, modo verum judicate, All ye that love the peace, now judge the truth, (u. Tom. 7.) In this Psalm he complains much [Page] of their turbulency and violence, whereby they dishonored Christ, grieved his Spirit, wounded his Church, but they continued still like the deaf adder, stopping their ears against the voice of the charmer, though he charmed never so wisely; wherefore when he saw they would not be reclaimed, he desired they might be suppressed, and began to be of a perswasion that it was the duty of the Civil Magistrate to suppress them; And truly tis not imaginable that God hath given the power of the sword to Princes, that they should use it against their own, and not much rather against his enemies; that they should punish those who dishonour their persons, or disobey their commands, and not much more those who dishonour and disobey the great God their Maker, and Preserver, from whom alone it is that either honour is due unto their persons, or obedience is due unto their commands: For God himself hath said, Them that honour me I will honour, and they that dispise me shall be lightly esteemed, 1 Sam. 2. 30. The words werr spoken to Eli for not restraining the wickedness of his sons; He had made a grave Sermon to them as a Priest, but he had not inflicted severe punishments upon them as a Judge; And because he had not punished them, God resolves to punish him: Nay to punish Religion for his sake, thinking it more agreeable with his honour that his Ark should be captivated by Philistines, then prophaned and defiled by Israelites: We who have seen the same sins, may justly fear we shall see the same confusion; However, we must pray that we may no more see the same sins, or that we may see them severely punished; That neither we may depart from our glory, nor our glory may depart from us: For surely there is a very great blessing in the meer outward face and practice of Religion, and much more in the inward zeal and love of it; This made King David so zealous to fetch the Ark of God from Kiriathjearim, as himself professeth, 1 Chron. 13. 3. Let us bring again the Ark of our God to us, for we enquired not at it in the dayes of Saul; He had been so long without the publick exercise of Religion (because of the troubles which had befallen him and the whole Nation, in the days of Saul,) that now he could not endure to be without it any longer: The outragious persecutions of Saul had disturbed him; The furious and frequent invasions [Page] of the Philistines had disturbed the people: Hence it was that Gods worship had been without the Ark, and Israel had been without Gods worship; Religion had been without its life, and they had been without Religion: Either of which alone was enough to make the troubles of their souls much more irksome and intolerable, then were the troubles of their bodies; how much more both of them joyned together? And thus were they prepared by the want of so great blessings, the more perfectly to discry, and the more eanestly to desire the incomparable happiness they should have in the enjoyment of them; and happily hence it was, that when God offered to David either a seven years famine, or a three months war, or a three dayes pestilence, yet he rather made choice of this then of the other; though in all probability he might expect that himself should be the first to perish in the pestilence (which was sent for his sake,) but the last that should perish either in the famine or in the war. I am willing to impute the reason of this choice meerly to his love of Religion; He was afraid that a seven years famine might make the people for want of meat, grudge and repine at their sacrifices, and so there would be a cessation of Religion; which is a probable conjecture, because above three years of the famine had been already past, when God asked him the question, saith Rabbi David, thereby reconciling the seven years in 1 Sam. 24. with the three years of famine, 1 Chron. 21. 12. So that David seeing so great a decay in the sacrifices for a famine but of three years, had reason to fear that if it should last out all the seven years, there would be at all no sacrifice; I say, he was afraid that a seven years famine might make the people for want of meat to put into their own bellies, grudge and repine at their sacrifices, and so there would be a cessation of Religion; But he was sure that in a three months war the souldiers would make havock both of sacrifices and of Priests, and so there would be a disturbance, if not a total desolation and destruction of Religion; Therefore he had rather venter to die first in the pestilence; then last either in the famine or in the war, because he feared that in either of those exigencies Religion might also die with him; particularly he seemed most averse from the war, as foreseeing that he could not flee three months before [Page] the enemies, but the Ark of God would also be forced to flee with him.

SECT. VI. The Limitation both of the Princes and of the Priests Trust in matters of Religion; that neither may deviate from the Law of God; and that the authority of the Churches laws is most enfeebled by them who make least esteem of the Law of God, casting the aspersions of Obscurity and Ʋncertainty upon the Holy Scriptures.

IN matters of humane interest it may be reasonably disputed which is the more blame-worthy, Whether he that abuseth a Trust which he hath, or he that usurpeth a Trust which he hath not? for though the one may sin with the greater injustice, yet the other doth sin with the greater insolency; But in matters of Divine Interest, tis without dispute he is a greater sinner that usurpeth a Trust, then he that only abuseth it; for this mans sin may be out of ignorance or infirmity, but the other certainly sins out of pride and presumption; Tis grievous for a man to fail with God, by abusing a Trust that is given him; but tis abominable for a man to justle with God, by invading a Trust that he hath not given and will not give▪ The ordering of Religion is a trust that God hath given unto men, and they sin desperately who abuse it; But the making of Religion is a Trust that God hath not given, and they sin damnably who usurp it; I am the Lord, that is my name, and my glory will I not give unto another, Isa. 42. 8. But if he hath given to men the power of making Religion, by which alone his name is glorified, he hath given his glory unto another, and hath not reserved it unto himself; wherefore let it be the glory of God alone to establish any thing that is of Religion, whether it be so Speculatively or Practically, whether as an article of Faith or as a Duty of Life; And let it be mans glory only to execute what God hath established: Kings by their Temporal, Priests by their Spiritual power, not making Religion, but only ordering it, not establishing their own commands in Gods worship, but only [Page] executing his; That God who is governour of his enemies may not be denyed to be governour of his Servants; and he that is Master in all the world, may not be thought to be no Master in his own Family: Therefore we may see and must confess that the Trust both of Princes and of Priests in matters of Religion, is but a limited Trust: not to do what themselves please, but what God hath commanded them; Tis not for Pharaoh to say, Who is the Lord that I should obey his voice? Exod. 5. 2. when Moses himself had a limited commission, For see (saith he) that thou make all things according to the pattern shewed to thee in the mount, Hebr. 8. 5. God having not given power to any man to act against him, but only for him: Whence there is not only great prudence, but also great Piety in that excellent saying, which is attributed to that noble Civilian Baldus, In rebus Juris Divini vel naturalis, Summus Princeps nihil potest contra Veritatis praeceptum: Alioquin quicquid fecerit nullum est; quemadmodam quod à Commissario vel procuratore contra mandatum committitur; In matters that concern the Law of God or the Law of nature the greatest Prince in the world may enjoin and act nothing against the command of Truth; If he do, his injunction and action are both null or void in themselves, even as what is done by a Commissioner or a Proctor, is null, if it be against the command delivered to him, or the Trust reposed in him; And this we are sure is not only good Law, but also good Divinity; For in that we are commanded to obey the Magistrate for the Lords sake, tis evident we cannot owe, and may not pay him obedience against the Lord: For that were to obey man rather then God. And the same Divinity will also hold in Summus Pontifex as well as in Summus Princeps, in the chiefest Ecclesiastical, as well as in the chiefest Civil Magistrates: For they act only as Gods Trustees by their spiritual, no less then the other by their Temporal power, and have little reason to expect the same obedience when they forsake their Trust, as when they follow it. Saint Paul saith expresly God hath given us authority for Edification, not for destruction, 2 Cor. 10. 8. If he hath not given the Prince authority to destroy his Church, much less hath he given the Priest authority to destroy his Religion; That authority which is destrvctive either of Church or of Religion, [Page] is not of Gods giving, and should not be of mans taking▪ excellently Aquinas, Quum potestas Praelati spiritualis, qui non est Dominus sed Dispensator, in Edification [...]m sit data & non in destructionem, ut patet, 2 Cor. 10. Sicut Praelatus non potest imperare ea quae secundum se Deo displicent, sc. peccata; ita non potest prohibere ea quae secundum se Deo placent, sc. Virtutis opera; (22ae. qu. 88. art. 12. ad 2. um. When as the power of a spiritual Praelate, who is not a Lord but a Steward, is given for Edification, not for Destruction, (as it appears 2 Cor. 10.) it follows, that as a Prelate cannot command those things which in themselves are displeasing unto God, such as are all sins; So he cannot forbid those things which in themselves are pleasing unto God, such as are all the works of Virtue: Which is a Truth as clear as if it had been written by a Sun-beam, and should be as durable as if it were written in our Hearts; Nay indeed it is written there); So that we should as soon lose our own hearts as lose this perswasion, That our Gonernours both Temporal and Spiritual, have no Authority to command against God, but only for him: and therefore if they lay upon us any commands that are evidently against the Law of God, their own spiritual Governours have taught us what to answer them, Whether it be right in the sight of God, to hearken unto you more then unto God, judge ye: Acts 4. 19. Nor doth this doctrine loosen the joints, or dissolve the ligaments of Government; It takes not away the rights of Kingdoms or Churches, by giving to God his Right; Let humane Laws bind in the court of conscience, but either let them not be laws if they be palpably against the Law of God; or let humane laws so bind the conscience, as that the divine law may bind it much more: We confess it is neither safe nor sound Divinity to extenuate the obligation of humane laws; but we also profess that the extenuation of the power of Divine laws must needs have less both of safety and of soundness; And it is to be feared that this hath been the greatest cause of the other, and that God hath suffered the People to make so light of the authority of the Church, because a great faction in the Church hath of late made so light of Gods own Authority: For what else have they done who have not only magisterially transgressed, but also maliciously calumniated the Holy Scriptures, that by discountenancing, [Page] nay indeed by disauthenticating the known Text, they might countenance and authorize their own inventions, which is in effect no other but to turn out God, and to put in man in the Legislative authority concerning Religion: Tis very good to be zealous for this doctrine, that the disobedient are reckoned up by Saint Paul among those who are worthy of death; [...], Parentibus non obedientes, Rom. 1. 30. They who are not obedient to their parents, (whether Natural, or Civil, or Ecclesiastical) are worthy of death; for not only the position of disobedience, but also the mere negation of obedience makes them liable to damnation: But withal, we must be more zealous for God himself, then for any of his Substitutes; For if not obeying our fathers on earth makes us worthy of eternal death, then much more not obeying our Father in heaven; & if the contempt of mans law can wound the conscience, then much more of Gods law, by which alone mans law can either reach the conscience by its command, or wound the conscience for its contempt. So that to speak the plain truth, no men have so much opposed that Tenent of humane laws binding the conscience, as those who have made the slightest account of the divine law; as if that could not, or at least had not bound their consciences; For it is without dispute, & therefore should be without denyal, that Gods law hath a far greater power and dominion over the conscience of the greatest governour, then mans law can have or challenge over the conscience of the meanest subject: Therefore the readiest way for the Church to obtain a conscionable obedience from the people, is to observe a conscionable obedience towards God: and not by raising objections or rather cavils against the law of God, to teach the people to object against and cavil with her laws, when they should obey them: Wherein some late Church-men have been very much too blame, who have endeavoured to cast that aspersion of obscurity and uncertainty upon Gods hand-writing, which they would take very disdainfully should be cast upon their own writings; thereby in effect giving Gods law a quietus est as to the binding of the conscience (without which yet their own laws cannot bind it) since it is impossible that the conscience should be bound either by obscurities or by uncertainties; For if the law be obscure, who can act with the knowledge of his understanding? If it be [Page] uncertain, who can act with the consent of his will? And if conscience be the Practical judgement, how can it act without either of these? for how can it be a Judgement without the knowledge of the understanding? how can it a practical obedience without the consent of the will?

Or to inforce this argument of natural reason with a medium of Religion, since whatsoever is not of faith is sin, and whatsoever is not of the evidence, or of the assurance of faith, is not of faith; and what is obscure cannot beget the evidence; what is uncertain cannot beget the assurance of faith; who can think that obscure and uncertain laws can bind the conscience, and not think that the conscience may be bound to sin? So little is the Church of Christ beholding to those Divines who yet would be thought most of all to magnifie and to extoll her; For whiles they lesson the authority of Gods law in binding the conscience, they cannot but lesson the authority of the Churches law, which can have no such authority but from the law of God: Even as he that should cast any scornful reproach upon the light of the Sun, would in vain make a Panegyrick in praise of the lustre of the Moon, since she hath all her light and lustre from the Sun; Therefore let them no longer tell us that Gods Law is obscure till they have explained it, unless they would have us not think it a Law, till they have made it so; for if it be obscure, it cannot have the virtue, nor challenge the obligation of a law; For if this great trumpet which summons us all to the Church militant, that we may be souldiers under Christs banner, I say, if this trumpet give an uncertain sound, who shall prepare himself to the battle? So likewise you, except ye utter by the tongue words easie to be understood, how shall it be known what is spoken? for ye shall speak into the air, 1 Cor. 14. 8, 9. The Argument hath as much force against the Spirit of God as against the Ministers of God, if he hath no uttered significant words, hath he not spoken into the air? For shame let us leave off such objections, least we indeed force him to speak into the air, whiles he intends and desires to speak unto our stony hearts: So little doth it become any Divine to set the Law of the Church in a competition with the law of God, much less in a perfection above it; as if that were plain and sure, this were uncertain and obscure; For mens consciences must first [Page] be directed before they can be obliged; and therefore to suppose Gods law to be defective in its direction, is to make it defective in its obligation; And if Gods law be imperfect, how can the Churches law be perfect, either to direct or to oblige our consciences? The law of the Lord is perfect, converting the soul, Psalm 19. 7. If it were not for its own perfection, it could not produce our conversion; nor can we oppose the perfection of Gods law, without opposing the conversion of our own souls; Therefore we must above all things, be carefull to vindicate the Rule of our Religion, if we would engage mens consciences to receive it, and much more to practise it; for it is impossible they should be religious without their consciences, and much more against them; He that searcheth the heart, may not be served without the heart; and he that most requiquireth the Heart in his service, will not be served against the the Heart; Therefore every man must worship God with the knowledge of his understanding, and with the consent of his will; and consequently we may not deny, That there is evidence of Truth in the rule of Gods worship to iustruct the understanding and certainty of goodness in it to fix and settle the will, (i. e. to establish the heart) unless we will have men Religious either without their consciences for want of knowledge, or against their consciences for want of consent; For if a man doth the best act of Religion without his conscience, that act is to him little less then brutish; if against his conscience, tis to him less then damnable: and therefore we have great reason to abominate such a Tenent, as may either suppose a man to be a Brute in his Religion, by acting without his conscience, or suppose a man to be a Devil in his Religion, by acting against his conscience.

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SECT. VII. The trust of each particular Church is sufficient for the peoples salvation, if she take heed to her self, and to the Doctrine God hath given her in his written word, and in the antient Creeds of the Catholick Church.

OUR blessed Saviour bidding us seek the Kingdom of God, and his righteousness, (Mat. 6. 33.) plainly sheweth that we have no hopes of finding Gods righteousness, (and much less of enjoying it) till we have found out Gods Kingdom, and are become faithful subjects of the same; And what is Gods Kingdom but his Church, wherein he exerciseth dominion in the hearts of his faithful people, having established his Throne upon these two pillars of Truth and Holiness? by Truth enlightning their understandings, by Holiness inflaming their wills and affections, and sanctifying their lives and conversations; so that it is no hard matter to find out the Kingdom of God, and to distinguish it from all the Kingdoms of the world, since it is to be discerned by its Truth, and by its Holiness; For it is Truth and Holiness that makes a Church, though it is power and pomp that makes a state; There is no coming to Gods Kingdom but by these, no tarrying in it but with these, no going from it but by forsaking these; so that any Christian people or nation in the world may thus plead for it self, Tell me not of departing from the Church of Christ, unless you can shew me wherein I have departed from Truth and Holiness, which two make and constitute his Church; If I believe all the Articles of Faith as he hath revealed them, and practise all the duties of life as he hath commanded them, sure I am, though you may deny me yours, yet my Saviour will not deny me his Communion; though you may not esteem me a member of yours, yet he will esteem me a member of his Body.

This is all that Saint Paul requires to the constitution of a Christian Church, when he saith, Rom. 10. 10. For with the heart man believeth unto righteousness; there's the truth most [Page] chiefly fixed in the heart; and with the mouth confession is mad unto salvation; there's the holiness, most chiefly expressed by the mouth: Again, Whosoever believeth on him shall not be ashamed; there's the truth, received by Faith; And, Whosoever shall call upon the name of the Lord shall be saved, there's the holiness exercised by prayer; shall he believe, and shall he call upon the name of the Lord, and not belong unto the Lord here? Shall he not be ashamed, shall he be saved, and not belong to the Lord hereafter? And what else is the Church but [...], That which belongeth to the Lord, here whilst Militant, hereafter when Triumphant? And how shall any people that believeth and calleth upon the Lord, be excluded from belonging to the Lord, or from being his Church, when it is said so generally, Whosoever believeth on him, and whosoever shall call upon his name; Therefore in every Nation that believeth on Christ, and calleth on his name, (for they are inseparable, the faith is not without the confession, the belief is not without the prayer, the truth is not without the holiness) Christ hath his Church, and that Church hath the means of salvation, Faith and prayer (or truth and holiness:) and the promise of salvation, 1. Privatively, He shall not be ashamed: 2. Positively, He shall be saved: and we cannot deny it the salvation it self without detracting from Gods mercy, which hath made good the means, and from Gods truth, which will make good the promise; And therefore Saint Paul having planted a particular Church in Ephesus saith concerning the Presbyters there: The Holy Ghost had made them Overseers of that people, Act. 20. 28. He could have said no more of himself and of his fellow-Apostles who had an extraordinary calling, but that the Holy Ghost had made them overseers; and he saith no less of those Ministers who had only an ordinary calling; And what doth he intimate by saying so, But that the Ephesians had still the same hopes and means of salvation, as before, whilst himself instructed and governed them? For that the Holy Ghost the Lord and giver of life, could and would give them life by his ordinary as well as by his extraordinary Ministers: For we cannot but say that those are words of eternal truth, as well as of eternal comfort, Psal. 73. 1. Truly God is loving unto Israel, even unto such as are of a [Page]clean heart; for there is no doubt of Gods being loving unto Israel, no more then of Israels being of a clean heart; If they be of a clean heart, they must be of Gods Israel, though they may be of several Tribes; And if they be of Gods Israel, they are sure of Gods love; He will here guide them with his counsel, and hereafter receive them with glory; For he sanctifieth them by his Truth, that he may save them by his mercy: And accordingly S. Paul saith to Timothy, Take heed unto thy self and unto the Doctrine, continue in them; for in doing this thou shalt both save thy self and them that hear thee, 1 Tim 4. 16. Thereby shewing he had left the people of Ephesus sufficient means of being saved, in that he had left them an infallible doctrine, though he had not left them an infallible Doctor: For if Timothy by taking heed unto himself, and to the Doctrine he had received, was able to save both himself and those who were committed to his charge, tis evident the people of Ephesus had no more need (in Gods account) of an infallible Bishop to teach them, then they had of an impeccable Bishop to govern them: and indeed infallibility cannot be in the understanding, without impeccability in the will, since the will doth necessarily follow the last dictate of the understanding, and it self being depraved, may corrupt and deprave both the first and the last dictate of it. Nay yet more, lest we should make light account of the authority of particular Churches, because we can neither prove nor believe their infallibility any more then we can their impeccability, we find plainly that S. Paul calleth the particular Church of Ephesus, (even that Church with which Timothy was entrusted, and in which he was taught by this Epistle how to behave himself) The house of God, the pillar and ground of the truth, 1 Tim▪ 3. 35. Though we may justly, and should willingly infer, that if a particular Church by cleaving to the word of Truth, deserved to be called the pillar and ground of Truth, then sure the Universal Church much more; For so the argument will proceed à minore ad majus. If one Minister shall be able to teach the saving Truth, whilst he swerves neither to the right hand nor to the left from the word of Truth, then much more a whole National Church, and most of all the Catholike and Universal Church, that is diffused over all Nations; if she carefully attend, and stedfastly cleave to that same word of Truth; [Page] And if any man think this condition unnecessary, let him consider that those four general Councils, which Saint Gregory received as four Gospels, did set the Bible upon a Throne in the midst of their assembly, appealing to it for all their Doctrines, and proving by it all their determinations; which if all other general Councils, at least so reputed, had done since that time, well we might have had fewer Articles, but certainly we must have had a surer Creed, and a founder faith; nor can we deny but some provincial Councils by cleaving to the Text, have more truly shewed themselves the pillars of Truth, then some reputed general Councils that have forsaken it; as the Council of Gangra which had in it but thirteen Bishops, yet suppressed no less then twenty Schismatical opinions together; whereas the Council of Constance that consisted almost of all Nations, making light regard of Christs institution and order concerning the Eucharist, though it ended the Schism of the Popes, yet it began such a Schism in the Church as is like to continue to the worlds end; for surely there will alwaies be some conscionable men, who will prefer the Institution of Christ in his own Sacrament, above the constitution of a Council; and who will think there can be no Schism either less curable or more damnable, then that which dares set up the pretended authority of the Church, against the undoubted Authority of Christ. This is most certain, Saint Paul took it for granted that the Church of Ephesus was instructed in the whole Doctrine of the Scriptures, (for in the first Chapter he mentions both the Law and the Gospel,) and that she also followed those instructions, before he called her the house of God, the pillar and ground of Truth: For indeed the first part of every Churches Trust is the Word of God, which she is entrusted withal in a threefold respect; 1. That she should keep it. 2. That she should expound it. 3. That she should obey it. Wherefore those men who of late have cavilled at the written Word, thereby thinking to resolve all Religion into the Authority of the Church, have in truth taken a direct course to resolve the Authority of the Church into nothing; For if the Church hath not been Gods faithful Trustee, in keeping the substance or letter of his word; who can think her faithful in expounding the sense, or in observing [Page] the commands of the same? And so then farewell to the Churches faithfulness, and consequently to her authority, which is grounded chiefly upon her faithfulness; For it is as just an exception now, as it was in the Apostles times, Whether it be right in the sight of God to hearken unto you, more then unto God, judge ye, Act. 4. 19. The intent of your arguments against the Scriptures, is to advise us not to hearken unto God, that we might only hearken unto you; But the reason and force of your arguments will certainly [...]eep us from hearkning unto you, because they make it evident that you have not hearkned unto God; Nay you have set light by his Word, that you might not hearken unto him.

But this argument is good only against the men, not against the cause, and it is therefore best when it is against the worst men. Those who have least hearkned to Gods voice, have given the greatest cause to others, not to hearken unto their voices; And if they will needs be angry with us, let them consider that God is first angry with them, and therefore they ought to be angry with themselves; For they took not only a very impious, but also a very indiscreet way by vilifying the authority of Gods word, to magnifie the authority of their own. And yet to speak the plain truth, this is rather to be called a cavil then an argument; For let all the Original Bibles be examined both of the Papists and of the Protestant Churches, we shall find them all exactly agreeing in one Hebrew and Greek Text, and their disagreement to be only in their several glosses and Translations, in so much that all these parts of Christendom would soon be of one and the same profession, as well as they are of one and the same Religion, if all Churches would agree in the sense, as they do agree in the Letter of Gods holy Word; To let pass the Old Testament, wherein all Protestant Churches are as willing to be tryed by the King of Spains, as by Buxtorses Hebrew Bibles, I know Bezaes Greek Testament is censured by some, as a most bold piece of Scripture; but upon comparing his Text with that of Pope Sixtus Quintus, I find very little ground for that censure; and less Truth in it; Because both Texts generally agree in the very same words, and▪ that even in those very places, wherein both disagree from the Vulgar Latine: [Page] And I believe the same may be said concerning the Greek Text that is received in all other Churches. That they all agree in the same Original Texts, evinceth they have been faithful in their Trust of keeping the Holy Scriptures; That many of them disagree in their glosses upon, and translations of that Text, only sheweth that each particular Church is willing to discharge its own particular Trust in expounding the Holy Scriptures; That they all labour not to continue, and increase their disagreement, but to end or to diminish it, (for so the Churches do, though the men do not) is also a good sign that no one of them is willing to be faulty in their Trust of observing and obeying the holy Scriptures: And therefore though it must be confessed that the Church like Queen Vasthi, hath not performed the commandment of her King so readily and so entirely as she ought, yet may not any rigid Memucan suppose that there shall ever go forth a royal commandment that she come no more before the King Ahasuerus; for though she may unhappily have been peccant in her obedience, she hath not been peccant in her faith; though she may have failed in her behaviour, she hath not failed in her Trust; though she hath been undutiful, yet she hath not been false; she hath not been unfaithful to her King, that he should seek a divorce, and give her royall estate unto another that is better then she; Let no man think that our blessed Saviour, the Prince of peace, the King of Saints, will so easily part with his Spouse, concerning whom he hath said, I will betroth thee unto me for ever; yea I will betroth thee unto me in righteousness, and in judgement, and in loving kindness, and in mercies; I will betroth thee unto me in faithfulness, and thou shalt know the Lord, Hos. 2. 19, 20. And since Christ will not so easily be parted from his Church, how is it that we do so easily part and depart from her? If we did rightly distinguish betwixt the Church and the Men, we would soon all bless God for the Truth and Faith of his Church, though we should blame one another for our own falseness and unfaithfulness; we would find that the Church hath been true to her trust, in keeping, in expounding, in obeying Gods word, and that only the Men have been faulty: Thus Saint Paul blamed the Men, not the Church at Corinth, for their factions and schisms: It hath been declared to me of you my brethren, that there are [Page]contentions among you, 1 Cor. 1. 11. He said they were contentious; he said not the Church was so: For as they were a Church, so they were sanctified in Christ Jesus, called to be Saints, and calling upon the name of Jesus Christ our Lord, ver. 2. The men were sinners, the Church were Saints; the men were contentious, the Church was Religious: Truth and peace were in the Church, whilst errours and schisms were in the men; The treasure was heavenly, though the vessels which held it were earthly: We have this treasure in earthen vessels, that the excellency of the power may be of God, not of us, 2 Cor. 4. 7. Will you reject the Treasure because of the Vessel? you were as good to say, you would have the excellency of the power in converting and saving souls to be of men, not of God: The Vessel is certainly brittle, and may possibly be foul; but the treasure is neither brittle nor foul; thats a lasting treasure, for Truth is so; thats a pure Treasure, for holiness is so; As a Treasure it will enrich your soul, as a pure Treasure it will purge your soul, as a pure and lasting Treasure it will purge and enrich your soul, not for a moment, but for ever: Tis confessed that this Treasure was at first in much better Vessels then now it is, when neither perversness sought to sophisticate the truth, nor prophaneness to corrupt the holiness of the Christian Religion; but the Treasure it self is still the same it first was, For Jesus Christ is the same yesterday, and to day, and for ever, Heb. 13. 8. The wickedness of man hath not destroyed, cannot destroy the goodness of God; He hath still his communion of Saints, amongst these great divisions of sinners; he hath still one Catholick and Apostolical Church, amongst our many divided and distracted Churches: And blessed be his name, he first provided against our divisions and distractions, before he suffered us to make them: For it was from his singular providence, that the Romans Emperours should keep entire their dominion over all the Christian world, till they had called those general Councils, wherein was the confutation of the grand heresies, and the establishment of the true Christian Faith, in the first ages of the Church, whilst the greatest part of the Ministry in all Churches rightly understood, and zealously maintained the Faith of the Catholick Church; For else it is much to be feared that these afterages [Page] of Christians (which have been so much wedded to State Policy, and so resolved on self-interest) would have been much to seek for the truly antient Catholick and Apostolick Faith, now briefly summed up in those Creeds, which as they are undeniable proofs of the Apostles assertion, that the Church is the ground and pillar of truth, so they are also the infallible guides of particular Churches to retain and follow that Truth to the worlds end: Wherefore God having left us his own undoubted word, and such incomparable summs of the saving Truths therein contained, as is the Apostles Creed, and those other antient Creeds of the Church, there is now no particular Church in the world, which hath these helps, and will carefully and conscionably make use of them, but may be sure of believing the Catholick Faith; and consequently of professing the true Christian Religion whereby to know Christ, and of persisting in the true Christian Communion, whereby to enjoy him; though perchance the factions of men may be so great, and the Judgement of God, because of those factions, may be so just, as never again to let the Church enjoy the happiness of a true general Council: And without doubt every particular Church which professeth the Christian Faith according to the Scriptures and those Creeds, and hath a practice agreeable to her profession, may justly be called the ground and pillar of truth, and may not justly be condemned by another Church, much less opposed or deserted by her own state; For that such a Church is without doubt Gods Trustee, and hath not been faulty in the discharge of her Trust, and may not be hindred or molested, in dischaging it▪

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SECT. VIII. The Trust of particular Churches is immediately from God himself both in regard of the Magistrate, and of the Minister: That Trust much stood upon in the Primitive times, and ought to be so still, because it is founded on the holy Scriptures; And that this Doctrine concerning the Trust of particular Churches, doth not canton or disjoynt the Catholick Church.

TIS no hard matter to prove That particular Churches are Gods immediate Trustees, though they have but a limited Trust; For else will follow the greatest absurdity that can be imagined, and much greater that may be granted, viz. That God hath left the blood of his Son, the dictates of his Spirit, the honour of his name exposed to all the contempts, and prophanations, and corruptions of perverse, and ignorant, and wicked men, if he hath not entrusted them all with some such persons who are bound to see them neither prophaned, nor contemned nor corrupted; And who were those his Trustees at first but only his Apostles? and who have they been ever since but their Successors, Bishops and Ministers? Take heed unto the flock, over which the Holy Ghost hath made you overseers, Acts 20. 28. O Timothy, keep that which is committed to thy Trust, 1 Tim. 6. 20. The Minister, whether Bishop or Priest, is immediately intrusted with the care of souls, and with those truths and administrations which directly concern the soul; For the civil Magistrate, though he be Christian, yet is not capable of discharging the spiritual part of this Trust, being not called of God as was Aaron, to do the office of a Priest, though he be called of God as was Moses, to have power and dominion over Priests: For in that he is governour of the State, he is also governour of the Church, which is in and within the State; and in that he is governour of the Church, he must needs have his share in the Trust of the Church, concerning Religion, as far as Religion is liable to the government of the State, sc. to be ordered, protected and defended by it; [Page] For as God at first used the extraordinary power of miracles to maintain his word and Sacraments, and to strike the opposers and profaners of them either with death or with other corporal punishments, (as S. Paul saith of the Corinthians, For this cause many are weakly and sick among you, and many sleep, 1 Cor. 11. 30. sc. because of your profaning the blessed Sacrament of the body and blood of Christ;) So in process of time he was pleased to use the ordinary power of the Civil Magistrate for the same purposes, never leaving himself without witness, having given a directive and spiritual power to the Ministery, a coactive and external power to the Magistracy for the suppressing of wickedness and vice, and for the promoting of true Religion and Virtue: Therefore both Magistracy and Ministery have the immediate Trust of Religion, and God hath commanded both, to assist, hath allowed neither to oppose the other in the execution of his Trust; Both are obliged to see there be a right exercise of Religion; the one to perform it, the other to countenance and protect it; And both have their Trust immediately from God, and this is that which I call the Trust of particular Churches; nor is it to be imagined, That if God had given the Trust of all Churches to some general Vicar of his, who derived his power immediately from him, and was to derive the same to others, but that he would have given some notice of this universal Trustee, that others might not invade this Trust without his leave, much less manage it without his Authority: yet this he was willing to plead for, who said, Petrus▪ Paulo dedit licentiam praedicandi. Gl. in Grat. Dist. 11. cap. 11. that Saint Peter gave Saint Paul a licence to preach, and that Authoritate Domini, by Gods own command, who said, Acts 13. Sepatate me Barnabas and Saul for the work whereto I have called them; He will needs bring Saint Peter from Jerusalem to Antioch of purpose to lay his hands on Saint Paul, though the Holy-Ghost reckons up these particular men who were bid do that work, and reckons not Saint Peter among them, nay though Saint Paul himself plainly tels us, that he had Preached full three years before he once saw Saint Peter, Gal. 1. 17, 18. and then was fain to go up to Jerusalem, not to Antioch, to see him; and only to see him; not to receive commission or Instruction from him; So Saint Chrysostome upon the words, [Page] Gal. 1. [...]. He wanted Peter for nothing, but being equal in honour with him, (that I may say no more now) yet he went up to him as to his Superiour and his Ancient; And he tell us this of purpose (saith he) that we should not think the ensuing reprehension proceeded either out of hatred or envy ( [...]) for it is plain he loved the man, and respected him more then any other of the Apostles; for he saith, Other of the Apostles saw I none; Yet he did but go to see him, not to learn of him, (much less to receive spiritual power from him,) [...], I did but see him, I did not learn of him, saith the same Saint Chrysostome. And indeed it is scarce imaginable that Saint Paul was rapt up into the third Heaven, (the proper dwelling place of God;) to hear unspeakable words, to be Tongue-tied on earth by any man, so as not to be able to preach without his License; Nay on the contrary, it is clearly evident from the Holy Scriptures and from all Antiquity that not only Saint Paul, but also all the other Apostles did Preach the Gospel, found Churches, ordain Bishops, excommunicate offenders, without any delegation from Saint Peter, only by their own immediate Authority; And it is also evident that they all derived their Authority to their several Churches after them, and that those several Churches did very much insist upon that authority which they could not lawfully have done, had it not been derived to them by the Apostles. Thus Saint Cyprian pleads for his Church of Carthage, Ne quisquam se Episcopum Episcoporum constituat, aut tyrannico terrore ad obsequendi necessitatem collegas suos adigat, quando habeat omnis Episcopus pro licentia libertatis & potestatis suae arbitrium proprium, tanquam judicari ab alio non possit, quàm nec ipse possit alterum judicare: Neither let any man make himself a Bishop of Bishops, nor by his tyrannical threats seek to compell his collegues to be his Vassals, since every Bishop hath his own native liberty and power to determine for himself, as one that may neither Iudge his fellow-Bishop, nor be Judged by him: Where we may safely enough admit of Baronius his own gloss (An. 258. nu. 42.) out of Saint Augustine, and yet not enervate the Validity of the Text, Opinor (inquit) utique in his questionibus quae nondum eliquantissima perspectione [Page]discussa sunt; (id sc. concessum esse;) I suppose they had such power and liberty only in those questions as were not yet fully discussed or determined: And again, Liberum faciebat quaerendi arbitrium, ut examinata veritas penderetur; Saint Cyprian therefore allowed them this liberty and power in common, That the Truth might be the better discovered amongst them: Take either or both Glosses, tis evident that neither Saint Cyprian nor Saint Augustine did think, That God had shut up all Truth in one Bishops breast, or put all power into one Bishops hand; But that the several Bishops of several Churches had by the blessing of God, both ability to discern the Truth, and Authority to publish and to establish it. And this was the deliberate determination of the whole Council of Carthage in the year four hundred eighty five, to which not only two hundered and thirty Affrican Bishops subscribed, but also three Legates from the Bishop of Rome, Faustinus, Philippus and Asellus, in these numerical words, Prudentissime justissimeque (Niceni Patres) providerunt, quaecunque negotia, in suis locis, ubi [...]rta essent, finienda, nec unicuique Provinciae gratiam spiritus sancti defuturam, quâ aequitas à Christi Sacerdotibus, & prudenter videatur, & constantissime teneatur: The Nicene fathers did most judiciously and most justly provide that all controversies should be ended where they were begun: For that the Grace of the Holy Ghost would be wanting to no Christian province, whereby the Ministers of Christ (belonging to that same Province) should be enabled beth wisely to see what was just and equall, and constantly to hold and to maintain it; This Canon (saith Goldastus) was subscribed by three of the Popes own Legates; but sure we are it was subscribed by all the Africane Bishops then present, and sent in a letter to Pope Celestine, which letter is inserted by Binius as the 105. Chapter of the Africane Council under Boniface and Celestine (Tom. 1. Concil. par. 1. p. 757. edit. Colon.) Accordingly the same Council in 92. Canon, constituteth and ordaineth, That a Presbyter or Deacon being aggrieved by his own Bshop, should appeal to the neighbouring Bishops, or to the Primate, or to an Africane Council, but by no means to any Bishop out of their own Territories; Ad transmarina autem qui putaverit appellandum, à nullo intra Africam in communionem suscipiatur; But if any shall appeal to countries abroad[Page]or beyond the Seas for his redress, let no Bishop in Africa admit him to his communion: The most reasonable Canon that could be made, if particular Churches had their authority immediately from God to appoint those who were aggrieved their remedy at home; But if not, the most unreasonable to deny them to seek for remedy abroad: Surely if we examine the Text, we shall find very much spoken in the behalf of particular Churches. For even our Saviour Christ himself appointed each particular Church to be judge of every person that lived within its Jurisdiction; If thy brother shall trespass against thee, tell it unto the Church, Mat. 18. 15, 17. What Church? but that wherein thy brother liveth with thee, not another Church wherein he liveth not; for then our Saviour would certainly have named that other Church; which since he hath not done, we must understand this injured mans own Church, or else leave the peace of Christians under very great difficulties, and greater uncertainties: to this proof taken out of the first, let us add another out of the last book of the new Testament. Our blessed Saviour sends to the seven Churches which are in Asia, Rev. 1. 11 and blames the Angels of them all severally for the several misdemeanors which he had seen in them, which plainly shews that those several Angels had their several Trusts; and as plainly proves that the doctrine concerning the Trust of particular Churches, doth in no wise canton or dismember or disunite the Catholick Church; for it is of Christs own teaching who is the head, and may not be thought to canton or dismember or disunite his own body. Saint Paul likewise sent seven several Epistles to seven several particular Christian Churches, as to the Church of Rome, Corinth, Galatia, Ephesus, Philippi, Colosse, and Thessalonica, allowing and confirming the particular authority and Trust of those several particular Churches, and yet by no means dividing or disjointing the Catholick Church; Whence we may justly infer, that what Trust God at first gave to the particular Church of Rome, Corinth, Galatia and the rest, the same he still giveth to other particular Churches; and yet without the least division or disunion of this Catholick Church; They were all several particular Churches, in regard of their trust and jurisdiction; they were all but one Catholick Church in regard of their Faith & communion; neither of them was opposed against the other, in that they were accounted as so [Page] many several Churches; neither of them was advanced above the other, that they should all be united into one Church; As it was said of the Church of Rome, That your faith is spoken of throughout the whole world, Rom. 1. 8. so it was likewise said of the Church of Thessalonica, In every place your faith to Godward is spread abroad, 1 Thes. 1. 8. So that this argument can give no more Supremacy to the one Church then to the other: and since there cannot possibly be two supreams, this Text is very ill urged to prove the Church of Romes supremacy. For ought then that can be gathered from these Epistles, all the seven Churches were equally Gods Trustees (and by consequent all others as well as they) not one of them entru [...]ed above the rest, and much less with the rest; Each to give an account both to God and men for it self, not one for All; Nay Saint Paul hath taught us a reproof which may justly be used against any particular Church that will needs make it self too authentical above other Churches, in that he saith to the Corinthians, What? came the word of God out from you? or came it unto you only? 1 Cor. 14. 36. Were you the first founders of the Christian Religion, or are you the only Partakers of it? was all Religion from you, or is there no Religion but with you? unless you can make good either one or both of these, you may not take upon you to be the only Masters in Gods Israel, but must allow others also to be taught of God, to have their Religion from him, and to have their Communion with him; and what is that else but to be a true Christian Church? to be called out of the world to Christ the Son of God by Religion, to abide and dwell with him by communion; Thus doth Saint Paul briefly but pithily define a Christian Church, 1 Thes. 1. 1. To the Church of the Thessalonians, which is in God the Father, and in the Lord Jesus Christ; We cannot imagine the Thessalonians were in God, before they were with God; so that the one presupposeth the other, and we may hence collect this definition of a true Christian Church, that it is a company of men, Ministers and People (though here Saint Paul chiefly write to the Ministers, calling them the Church, as appears in that he chargeth them to read this Epistle to all the Holy brethren, cap. 5. v. 27. which sheweth that he sent it only to the Ministers) I say, that a true Christian Church is a company of Men, Ministers and People, who are [Page] with the God the Father and the Lord Jesus Christ by their Religion, nay more, who are in God the Father and the Lord Jesus Christ by their communion; And all the men in the world who are thus with and in God the Father, and God the Son by the power of God the Holy Ghost, do make up the whole present Christian or Catholick Church: They may be several Churches in their Denominations and Jurisdictions, They are but one Church in their Religion, and in their spiritual communion: Thus faith the same Saint Paul, Now ye are the body of Christ, and members in particular, 1 Cor. 12. 27. that is, ye Christians of all Nations are the mystical body of Christ, aud ye Christians of Corinth, of this or that Nation, are members in particular of that body, and members in particular one of another, as all together make up that body, or as all particular Churches make up the Catholick Church.

SECT. IX. What Trust is given to other particular Churches in the Holy Scriptures, is also given to our particular Church of England, from God the Father, Son and Holy-Ghost; That our Church is accordingly bound to magnifie her Trust, and therefore we bound not to vilifie it; And that it is both Rational and Religious to maintain the Trust and Authority of our own particular Church.

IF he be justly reproached for dishonesty, who doth not carefully discharge his Trust which he hath received from man; how much more they who do not carefully discharge their Trust, which they have received from God? And this is the case of Ministers above all other men, who have received such a Trust from God as all the power of the world could not give them, and all the malice of the world cannot deny them. Indeed it is the case of every particular Minister, much more of the whole Ministry, or of a whole Church, which is more eminently Gods Trustee, and hath a much greater Trust, then either the arrogancy of any one can challenge, or the ability of any one can discharge; And therefore if the spirit of God [Page] give that charge to one particular Archippus, Take heed to the Ministery which thou hast received in the Lord, that thou fulfill it, Col. 4. 17. much more doth it give the same charge to the whole Church of Colosse which had in a more ample manner and for a more general end received the same Ministery: And though the Church of Colosse it self was soon after swallowed up with an Earth-quake, (in the dayes of Nero as saith Orosius) yet not so the Instructions nor the authority given to it, they must remain till the worlds end; Take heed to the Ministery which thou hast received in the Lord, is not to be swallowed up by the cleaving and dividing of the earth, no more then it is to be revoked or recalled by any voice from heaven; And so was it also with the Church of Ephesus, as appears from Saint Pauls charge to the first Bishop of that Church, I give thee charge in the sight of God, and before Christ Jesus, that thou keep this commandment without spot, unrebukeable untill the appearing of our Lord Jesus Christ, 1 Tim. 6 13, 14. In that he chargeth him to keep the commandments he had received concerning Religion, without spot, unrebukeable, he sheweth the Churches trust; in that he addeth to his charge untill the appearing of our Lord Jesus Christ, he sheweth that Trust is to continue till the worlds end: For in this case we must alwayes remember those words of our Saviour, Mar. 13. 37. And what I say unto you, I say unto all, (Watch:) For what Saint Paul said to the first Bishop of Ephesus, he said to all Bishops that ever should be after him, as well as to all that were then with him; For the Apostolical Epistles though in their inscriptions or Title they concerned some special Churches, yet in their Instructions and use they concerned all Churches, as plainly appears from Saint Pauls own words, Col. 4. 16. And when this Epistle is read amongst you, cause that it be read also in the Church of the Laodiceans; and that yee likewise read the Epistle from Laodicea; So that what Instruction or Authority or charge was given to one Church, was given to all Churches in that one; And consequently we may thus argue by way of Induction; The Trust of Religion was given by God to the Church of Rome and of Corinth, and of Galatia, and of Ephesus, and of Philippi, and of Colosse, and of Thessalonica; therefore the same trust is given by God to our own Church of England, [Page] and indeed to all the several particular Churches in the Christian world; For if each particular Bishop and Presbyter have his Trust originally from the Holy-Ghost, though derived by the hands of men; Then much more have all the Bishops and Presbyters their Trust from the Holy Ghost; Hence that expression in the first Council of Bishops, Act. 15. 28. It seemeth good to the Holy Ghost and to us; Which hath in some sort been followed by other Councils since; Particularly the sixth, which confirming the five oecumenical before, doth it in these words, [...]; This our holy and Oecumenical Synod, hath by inspiration from God confirmed those former Councils; Which is in effect as much as if they had said, It seemeth good to the Holy Ghost and us to confirm them; Concil. Constant. 3. Act. 17. Graece, sed 18. Latine; A sufficient proof that the Apostles spake not those words for themselves alone, but also for the Church after them; which was thereby authorized as to act by the power, so to act in the name of the Holy-Ghost: And if any shall be so refractory as to say otherwise, he may look upon another place, not only as a confirmation of this truth, but also as a confutation of his own refractoriness, Acts 7. 51. Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost; For whosoever is stiff-necked and will not hear nor obey the word of truth, though in the mouth of a weak and sinful man sent from God to speak it, doth make himself guilty of this detestable and damnable resistance, even of resisting the Holy Ghost: For those Presbyters of the Church of Ephesus were as much ordained and appointed by men, as any can be of any Church till the worlds ends (supposing they be rightly ordained) to whom yet the Apostle saith, Take heed unto all the Flock over which the Holy Ghost hath made you overseers, Act. 20. 28.

For the ordination of Ministers, though it is by man, yet is it not of men, but of God, even as also is the Gospel which they are ordained to preach; so that to resist them and their Doctrine, is not to resist men, but God; so said he who first ordained Ministers of the Gospel, and still assisteth them in their ministrations, He that heareth you, heareth me; and he that despiseth [Page]you, despiseth me; and he that despiseth me, despiseth him that sent me, Luk. 10. 16. How shall any man go on this errand without Gods sending, when the eternal word himself would not preach till he was sent? How shall any man despise those whom the Word hath sent, and not despise the Word that sent them, and the Father that sent the Word? And how shall any man despise the Father and the Son, and not grieve the Holy Spirit who proceedeth from them? So impossible is it for any to despise the Church which God hath set over him, and not sin against God the Father, Son and Holy Ghost: For the argument is à minori ad majus, if it be dangerous to despise one, much more to despise all: if to undervalue a Disciple, much more an Apostle: For as the Apostles had a greater trust then the 70. Disciples; so hath every National Church, (which is as it were the grand Apostle of its Nation,) a greater trust then any particular Bishop or Presbyter of the same; and the Church now hath that trust, as the Apostles first had it from God the Father, Son and Holy Ghost; Saint Paul saith of himself, (but doubtless he saith it for more then himself,) that he was an Apostle of Jesus Christ by the commandment of God, that is of God the Father, 1 Tim. 1. 1. Saint Luke saith of him, that twas God the Son, even Jesus our blessed Saviour, who called him to be an Apostle, who said unto him, Saul, Saul, why persecutest thou me? and who said of him, He is a chosen vessel unto me, to bear my name before the Gentiles, and Kings, and the Children of Israel, Acts 9. 4, 15. The same Saint Luke saith in another place, that he was called to the Function of the Apostleship by the commandment of God the Holy Ghost, Act. 13. 2. The Holy Ghost said, Separate me Barnabas and Saul for the work whereto I have called them; Which variety of expression doth not only verifie that common axiome of Divinity, Opera Trinitatis ad extra sunt indivisa, The works of the blessed Trinity in regard of any external product are indivisible, so that what is externally done by one person is done by all; But it doth also testifie the great trust which was laid upon every one of the Apostles, in that he received his commission from God the Father, Son, and Holy Ghost: And as this trust hath since been, and still is derived to the Church, so it hath been and is derived by the same glorious and blessed [Page] Trinity; Whereby we see the large Exposition that is to be given to those words, he that heareth you, heareth me, (Luk. 10. 16.) for it is all one as if it had been said, he heareth God, he heareth the Son of God, he heareth the Spirit of God; Wherefore supposing that this national Church wherein we live, is as Gods Apostle to this Nation, no sectary can justly pretend to God or Christ, no Enthusiast can justly pretend to the Spirit of God and Christ, why he should not hearken to the dictates, and follow the directions of this Church, which God, and Christ, and the Spirit of God and Christ hath set over him.

I find in the antient Calenders on the twenty sixth of May, this Title, Augustini Anglorum Apostoli; The feast of Saint Augustine the Apostle of the English; He was looked upon as one that had planted the Christian Faith amongst us; and was therefore in the judgement of the Latine Church, esteemed and called our Apostle.

I will not dispute the ground, but only admit the Title, for if one single Priest or Bishop was not unfitly called the Apostle of our Nation; Then much more may a whole company of Bishops and Presbyters be so called, and ought to be so esteemed, who have more generally propagated, more firmly established, and more carefully preserved amongst us the true Christian Faith; It is Saint Pauls own argument to the Corinthians, If I be not an Apostle unto others, yet doubtless I am to you, for the seal of mine Apostleship are ye in the Lord, 1 Cor. 9. 2. As if he had said, no Embassadour can more justifie his trust and his authority by his Princes seal annexed to his Credential letters, then I can justifie my Apostleship towards you, in that by my preaching you have been converted to the Lord, and are confirmed in him; what Saint Paul was to the Corinthians in bringing them to the knowledge and to the communion of Christ, (to the knowledge of Christ by preaching the word, to the communion of Christ by administring the Sacraments) that our Church hath been and still is to us: And therefore what Saint Paul said to the Crinthians, that our Church may justly say to us, (Since these things were written for our admonition, upon whom the ends of the world are come, 1 Cor. 10. 11.) If I be not an Apostle unto others, yet doubtless I am to you; For the seal of mine Apostleship are ye in the Lord; Though others may [Page] pretend they have some cause to doubt the trust and the authority of our Church, as if she had not a true succession of Ministers (which in truth is but a meer pretence, or rather a cavil, as the learned Mason hath sufficiently demonstrated, and should be least objected by them who will have the whole Church depend upon the Pope, and cannot deny that they have had many, and long lived Anti-popes to disturb their succession) yet sure we our selves can neither have cause nor pretence to doubt it, since we cannot reasonably deny but our Church hath a true succession of Doctrine: so that for us, who have not only the speculative, but also the practical, the experimental knowledge of the Gospel, unless we have been grosly wanting to our selves, and impiously wanting to our Saviour; for us I say to doubt of our Church, is little other then to doubt of our Religion, as if that either had not come from Christ, or could not bring us to Christ, and keep us with him: For there can be no doubt of the Embassadours authority, if there be no doubt of his Princes seal; and if we our selves be not the seal of our Churches Apostleship in the Lord, the fault is meerly our own, tis because we would not admit the stamp and impression of Christ upon our stony hearts; tis because we have been as Iron, when we should have been as wax, and not having received, nor desirous to receive the seal of our Lord, do question the authority of his Embassadour, of his Apostle; not having in us the image of Christ, do contemn the authority, and forsake the communion of his Church; For as the want of natural affection discovered the harlot not to have been the true mother of the child, 1 King 3. 26. So the want of filial obedience discovereth us not to have been true children, but by no means our Church, to have been a false mother. There is great reason and greater necessity why all true sons of this distressed and despised Church should (now especially) insist upon this Doctrine, since at this time the contumacy of the children, hath made disputable (nay almost desperate) the authority of the Mother: Wherein as we have S. Pauls example to invite us, so we have his authority to justifie us; for questionless he did therefore so much magnifie his own Apostleship, that we should learn to magnifie it much more.

Thus we find in the beginning of every Epistle, so many large [Page] Encomiums and high commendations of his office, as if he had taken that for his Text, Rom. 11. 13. Quamdiu quidem ego sum gentium Apostolus, ministerium meum honorificabo, As long as I am the Apostle of the Gentiles, I will magnifie mine office: There needs but one instance for all, Gal. 1. 1. Paul an Apostle, not of man, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead; where Saint Chrysostome gives us this remarkable gloss; [...] Because they (sc. who went about to pervert the Galatians): did undervalue his Doctrine, saying it was from men, but that S. Peters Doctrine was from Christ, therefore in the first place he withstands that objection, viz. by affirming that he was an Apostle, not of men, neither by man, but by Jesus Christ and God the Father, as well as S. Peter: [...]: In that he saith he was not an Apostle of men, he saith what was common to all the Ministers of the Gospel, for both their authority of preaching, and the doctrine which they preached was from heaven; But in that he saith, neither by man, he saith what was proper only to the Apostles; for our blessed Saviour did not call them by other men, but only by himself. We do not seek now for such an Apostleship in any Christian Church as is not by man; we only say it is not of man; and that is enough to procure sober mens attention, and conscientious mens obedience; for in that it is not of men, it is clearly of God: And as it was not arrogancy but necessity in Saint Paul which made him stand so much upon his authority; so is it not the pride of the Clergy (a string which they most harp upon, who are most guilty of it) but their duty, which maketh them stand so stiffly for the authority of the Church; Let him speak for both, whose modesty and humility was greater then his learning, and yet whose learning was greater in reality, then our new Divines is now in shew or pretence, and that was the late Bishop of Salisbury, Bishop Davenant, in his most excellent Commentary upon the Colossians, where, almost at the beginning, sc. in the fifth page you shall [Page] find these words, Paulus non arrogantiae causa, sed ne in detrimentum Ecclesiae vilesceret illius autoritas, Apostolicam dignitatem sibi vendicat; Ita etiam oportet in Ecclesiastica dignitate constitutos, officii sui autoritatem atque existimationem tueri contra contemptores & schismaticos: Saint Paul doth not out of arrogancy challenge to himself the dignity and honour of an Apostle, but for fear lest otherwise the Church of God should suffer detriment or loss by the contempt of his authority: And so likewise it still behoveth those who are placed in Ecclesiastical dignity, to maintain the repute and authority of their office, against despisers and schismaticks.

And truly this is but a reasonable position both in regard of those in authority, who do only maintain their own, (unless we will deny that to be their own, which God hath so manifestly given them) and in regard of those under authority, who cannot be willing to obey, what they are not desirous to maintain; and yet must either obey or be guilty of hainous impiety, such as now joyns them in communion with the Devil by their sin; for rebellion is as the sin of witchcraft, 1 Sam. 15. 23. (and without doubt all witches are the Devils communicants;) and such as will hereafter keep them in communion with the Devil by their punishment: They that resist, shall receive to themselves damnation, Rom. 13. 2. And questionless it is a most reasonable probleme, What communion hath light with darkness, and what concord hath Christ with Belial, 2 Cor. 6. 15, 16. And yet a more reasonable demand, I would not that ye (who are Christians) should have fellowship with Devils, 1 Cor. 10. 20. Not in their sin, for Christs sake; not in their punishment, for your own sakes.

Again, there may be yet further alledged these reasons why we should zealously maintain, and carefully obey the power and authority of our own particular Church.

1. Because reverence and suspition cannot consist together, and therefore I may not lightly suspect those whom I am bound to reverence, such as are my spiritual Pastors and Teachers; whom for this reason I may not lightly suspect in respect of their integrity, much less of their authority.

2. Because else there must be perplexitas facti, a perplexity [Page] in point of fact, that private men will not easily know with whom they are bound to keep their Christian Communion in the publick worship and service of God, which yet is an undeniable, and should be an undoubted duty of the Text.

3. Because else there must be perplexitas juris, a perplexity in point of Law, which is such a perplexity as God will not endure, and man may not endure; for then the conscience can never be at quiet, when it must so keep one Law, as to break another; And that perplexity cannot be avoided, if we allow two several Churches to have power from God to order and command the duties of our Religion; for then they may lay upon us at the same time quite contrary commands; and consequently whilst we are obeying the one, we must be disobeying the other; But it is past all dispute that our own Church hath power from God over us in matters of Religion, because the Apostle saith expresly, Obey them that have the rule over you, Heb. 13. 17. Which cannot be understood of those who are at a distance from us in another Country, because it follows, For they watch for your souls as they that must give an account. But tis against reason to say or think that Bishops and Presbyters in Italy shall give an account for souls in England; and as much against reason to say or think that souls in England shall not give an account for their disobedience.

And as this Position, (concerning the Authority of our own particular Church) is reasonable, so is it also religious: For this is Saint Pauls own argument to the Corinthians, Though you have ten thousand instructers in Christ, yet have ye not many Fathers; for in Christ Jesus I have begotten you through the Gospel; Wherefore I beseech you be ye followers of me, 1 Cor. 4. 15, 16. Whence we cannot but collect this dogmatical conclusion, That this Church which hath begotten us in Christ, claimeth our obedience in Christ, and to renounce that obedience, is in effect to renounce our being made Christians; And as no other Church can truly say to us, I have begotten you through the Gospel, so no other Church can justly say unto us, Wherefore I beseech you be ye followers of me.

To sum up all in one word; This Doctrine concerning the acknowledging and obeying the authority of mine own Church, being both rational and religious, I dare not wilfully oppose [Page] it, for fear of sinning against the God within me, that is to say, mine own conscience, which will certainly by a most terrible and just remorse vindicate the violated dictates of Reason: And much more for fear of sinning against the God without me, Father, Son, and Holy Ghost, which will certainly by a more terrible and just vengeance (at the last day,) vindicate the violated dictates of Religion.

CAP. II. That the Church of England hath most carefully discharged her Trust concerning Religion, as a most Christian or most Catholick Church.

SECT. I. Gods intent in trusting his Church with Religion, was her honour and happiness, which should cause our thankfulness to God, and our reverend esteem of his Church.

IT is a great honour to be trusted, and as great a happiness to discharge a Trust; Accordingly God entrusting his Church with Religion, did intend her both honour and happiness; Honour with men, happiness with himself; Honour in earth, and happiness in heaven; wherein we cannot but admire the goodness, and Justice, and liberality, and mercy of God. His Goodness, in that he communicateth to his Church his own most excellent property, even a will and desire that all men should be saved, and come unto the knowledge of the Truth; (1. Tim. 2. 4.) His Justice in that he giveth abilities proportionable to that desire, enabling his Church to promote the salvation of men, and to bring them unto that heavenly knowledge; his Liberality, in that he giveth this desire, and those abilities meerly of his free grace, to enrich our souls, not himself; And lastly his Mercy, [Page] in that by giving this desire, these abilities, and these riches, he expelleth our natural defects arising from errour and ignorance, whereby we do walk in the false, and cannot find out the true way, and prepareth us for that bliss and glory which is above nature; who can think of this goodness, of this Justice, of this liberality, of this mercy, and not say with the Psalmist, Praise the Lord O my soul, and all that is with [...]n me, praise his holy Name; Praise the Lord O my soul, and forget not all his benefits; which forgiveth all thy sin, and healeth all thine infirmities; which saveth thy life from destruction, and crowneth thee with mercy and loving kindness; Psalm 103. 1, 2, 3, 4. For it is his goodness that he forgiveth sin, and healeth infirmities; his Justice that he forgiveth only the penitent sinners, and healeth only those who are broken in heart; His mercy that he saveth our life from destruction, and his liberality that he crowneth us with mercy and loving-kindness: Accordingly he hath commanded his Church to teach especially the Doctrine of Faith, to set forth his goodness by which he is reconciled; The Doctrine of Repentance, to set forth his Justice, which hath been satisfied; The Doctrine of Free Grace, to set forth his mercy in saving us from destruction: The Doctrine of eternal glory, to set forth his liberality in crowning us with loving kindness.

O my soul, consider the immortal comfort of these heavenly Truths, and look upon thy Church which teacheth them, as the daughter of immortality, as the mother of comfort, and as the Bride of the King of Heaven: Then wilt thou no more be contentedly without thy Church, then thou canst be comfortably without these Doctrines.

Then wilt thou say with the Psalmist, I am fearfully and wonderfully made; but with thy self, I am more fearfully and wonderfully saved; Marvellous are thy works, and that my soul knoweth right well, Psalm 139. 13. I am much amazed at thy great care and providence over my body, but much more at thy great care and providence over my soul; Thou madest use of my carnal Parents to make me, communicating to them as far as they were capable, the honour of my Creation; Thou makest use of my spiritual Parents to save me, communicating to them, as far as they are capable, the honour [Page] of my salvation; should I be a monster of nature if I dishonoured the one, and shall I not be a monster of grace, if I dishonour the other? Didst thou confer on them the Dignity of Causality by thy goodness, that I should cast upon them the indignity of contumacy by my undutifulness? Can I indeed truly honour thee the Principal, and dishonour thy Church the instrumental cause of my salvation? Thou laid'st thine hand upon me to make me, but thou laid'st thine heart upon me to save me: O make me wholly to fix my heart upon thee my Saviour, and upon thy salvation: Thine eyes did see my substance yet being unperfect; and in thy book were all my members written, wstilst thou madest my Body; But thine eyes would not see my sinfulness, nor my imperfections, and thou didst blot all my transgressions out of thy Book, that thou mightst save my soul: Therefore I cannot but say, How dear are thy counsels unto me O God, (Psalm 139. 17.) Dear are thy counsels about my Creation, much dearer are thy counsels about my Redemption; Counsels they were, till thou wert pleased to reveal them by thy Church. Since therefore I cannot but say, How dear are thy counsels, I beseech thee suffer me not to say, How cheap is thy Counsellor?

SECT. II. The Churches Trust concerning Religion, is to see there be right Preaching, Praying, and Administring the holy Sacraments: That preaching belongs rather to the knowledge then to the worship of God, and ought not to thrust out Praying, which is the chiefest act of Gods worship, and most regarded by him, especially when many pray in one communion.

CHristian Religion teacheth us to know and worship God as is agreeable to his Glory, and profitable for our salvation; So that the Churches trust concerning the Christian Religion is reducible to these two heads, the knowledge, and the worship of God; And because the Church is trusted with the knowledge of God, she is trusted with preaching which teacheth that knowledge; And because she is trusted with the worship of God, she is trusted with praying, and with administring [Page] the holy Sacraments, which constitute that worship: So that we may see how incongruously some men do seek to turn all the worship of God into preaching, when as in truth, that more properly belongs to the knowledge then to the worship of God; and though knowledge may direct our worship, yet it cannot constitute it. Wherefore God himself speaking of his publick worship as it was exercised among the Jews on their Sabbath, calleth the Temple, wherein it was exercised, the house of Prayer, I will make them joyful in my house of Prayer, Isa. 56. 7. And our blessed Saviour speaking of the same worship, as it should be exercised among Christians, calleth the place of its exercise the House of prayer, My house shall be called of all Nations the house of prayer, Mark 11. 17. In that he saith, of all Nations, he includeth the Christians who were so to be, whereas the Jewish worshippers were but only of one Nation; and in that he alloweth the Christians to have amongst them Gods house, as well as the Jews, tis evident, he calleth not only the Temple at Hierusalem Gods house, but also all other Temples or Churches which should ever after be set apart for Gods worship; & plainly sheweth that his zeal was not so much for that house, whereof in few years after not one stone was to be left upon another, as for those houses which were to continue to the worlds end: And lastly in that he calleth the Temple, though set apart for all the acts of Gods worship, The house of prayer (& that whilst sacrifices were not yet abolished) tis evident he would have prayer looked upon, as the chiefest act of Gods worship, & as chiefly belonging to Gods house; and that therefore no act of Religion should cast prayer out of Gods house, which is the house of prayer; as no act of irreligion should cast Gods house out of any Nation which is the house of prayer for All Nations: Preaching was ordained for Praying, not against it; to teach us how to make our supplications to God, not to exclude our making them: Which truth is either so palpable as to obtain all mens consent, or so powerful as to extort it: for even they who are most zealous for preaching, do not think fit to preach without praying, nay they commonly turn their Sermons into prayers, as if the one without the other, were either an ineffectual or an incompleat act of Religion, (whereas prayer alone is neither thought ineffectual nor incompleat,) thereby [Page] giving that pre-eminence to prayer in the truth of their Judgements, which they arrogate to preaching, in the perversness of their practice, that is, To be the chiefest act of Religious worship.

No Christian Divine ought so to betray his own Vocation, much less his Religion, as to undervalue preaching; nor yet so to betray his Trust, as to overvalue it above Prayer; either of them is the publick manifestation of Gods excellency, which to do according to Gods command, is both the greatest duty of a Christian, and the greatest glory of Christianity; But whereas Gods excellency may be manifested three wayes, First by way of Enuntiation, as in that of the Psalmist, Great is the Lord, and marvellous, worthy to be praised, Psal. 145. 3. Secondly, by way of admiration, as, O Lord our Governour, how excellent is thy name in all the world, or, What is man that thou art mindful of him! Psalm 8. 1, 4. Thirdly, by way of invocation; as, In thee O Lord have I put my trust, let me never be put to confusion, Psalm 71. 1. Tis evident, that preaching can magnifie God only by way of enuntiation, declaring his greatness, and goodness, or by way of admiration, extolling it, (and I wish from my heart that our preaching did truly hit either of these marks, which ought to aim at both) But tis only praying which can magnifie him by way of invocation, not only declaring and admiring his greatness and goodness, but also Trusting it: Therefore is this the highest degree of glory which man can give to God, (and tis as great a shame to give it to any else, as not to give it him) because this comprizeth as well as the other, the act of enuntiation, which is the work of the tongue, and the act of admiration, which is the work of the head, but moreover addeth a most holy Affection, which is the work of the heart; and then is God most truly glorified (as to the manifestation of his excellency) when he is glorified both with tongue, and head, and heart: How much more when all these meet together not only in one man, but also in many millions which joyn together in one heavenly form of prayer, whom though their number may make many Congregations, yet their uniformity in prayer will not let make any more then one Communion: These Congregations, as they give most glory to God, so they have most power [Page] with him, and most blessings from him; amongst the rest the blessings of Charity and concord, which others who more delight in variety of Prayers, as they do not so truly desire, so they cannot so firmly enjoy; according to the excellent gloss upon Rom. 15. Benè rogat Apostolus minores pro se orar [...]; multi enim minimi dum congregantur unanimes, fiunt magni; & multorum preces impossibile est non impetrare illud, quod est impetrabile; If the effectual fervent prayer of one righteous man availeth much, then of many righteous men much more; especially when they all pray as one man, with one heart, and with one mouth, and though many in speaking, yet but one in Praying; though many as men, yet but one as Christians unanimously beseeching for the Grace and mercy of Christ, who having joined two natures in one person, loves to see us joyn many persons in one communion.

SECT. III. Preaching is twofold, either by Translating and Reading, or by Expounding the Holy Scriptures: The great excellency and necessity of both; and that our Church is entrusted with both, and cannot justly be charged as defective in either.

GOD first instructed men in his own person till their wickedness made them unworthy of so good company, then withdrawing himself to heaven, he instructed them by his Prophets, because though their sin had made them destitute of his good company, yet his mercy would no let them be destitute of his good instruction: Thus was God pleased to preach unto those under the Law by himself and by his Prophets; And after the same manner was he also pleased to preach to us under the Gospel, by his Son and by his Apostles; So that all Preaching hath in Truth its beginning from God, should have its continuance with him, its end in him.

For those Doctrines which are now Preached by his ordinary Ministers, may not differ the least tittle from those formerly preached by his extraordinary Ministers, his Prophets and [Page] Apostles, that they also may begin, continue and end in God▪ Saint Pauls seems to have pointed at this distinction of Preaching, if not to have made this distinction of Preachers, when he saith, For to one is given by the spirit, the word of wisdom, to another the word of knowledge by the same spirit, (1 Cor. 12. 8.) The word of wisdom, of infallible incontroulable wisdom being put in their mouths, who preached by Inspiration, That is, the Prophets and Apostles; The word of knowledge being put in their mouths who preached by study and industry, that is, the ordinary Ministers; And no more then this seems to be meant by the same Saint Paul, though much more is spoken, 1 Cor. 14. 6. Except I shall speak to you either by revelation, or by knowledge, or by Prophecying, or by Doctrine, All these four kinds of speaking, are reducible to the former two words; For speaking by revelation and by prophecying belong to the word of Wisdom: speaking by knowledge and by doctrine belong to the word of knowledge; However, this is certainly an unquestionable truth, that the Church is still bound to preach both by the word of wisdom, & by the word of knowledge, and is accordingly bound to Translate and Read the Scriptures, that she may preach by the word of wisdom; and to expound the Scriptures, that she may preach by the word of knowledge; this was the twofold manner of Preaching used in the Primitive Church. First by reading the written word of God, then by expounding it: So Justine Martyr assureth us in his second Apology, [...]: First were read the commentaries of the Apostles, or the writings of the Prophets for some convenient Time; After that the Praesident, when the Reader had done, did make a Sermon, admonishing and exhorting them to Practice what they had heard, or to be Doers of the word, and not hearers only, deceiving their own souls. (James 1. 22.) And indeed, Preaching by Reading, and consequently by Translating the Scriptures, is sufficiently commended in that saying, They have Moses and the Prophets, let them hear them, but we cannot now hear them in the tongues wherein they spake; we must therefore hear them in our own tongues; And it is sufficiently [Page] commended in that saying, If they hear not Moses and the Prophets, neither will they be perswaded, though one rose from the dead, (Luke 16. 29, 31.) Whereby it is evident that the Holy Scriptures Preach much more powerfully and efficaciously for the conversion of sinners, then any Preacher that could come from the dead, and therefore surely no Preacher among the living can come neer them in the power and efficacity of Preaching: This is the reason that the Apostle so solemnly chargeth, or rather adjureth the Church of the Thessalonians to read his Epistle to all the holy brethren, (1 Thes. 5. 27.) not doubting but that his one Epistle alone would work more good upon the peoples souls, then all their Sermons; And since the same adjuration concerneth all other Churches, tis clear they are thereby obliged to translate that Epistle into their vulgar Tongue; for else it would be in vain for them to read it to the People; which Truth is not only evidenced and evinced, but also established and enforced at large by the same Apostle concerning the whole body of the Scriptures in the 14. of the first to the Corinths, in that he forbiddeth an unknown tongue to be used in the Church for these 5. several reasons, 1. Because it is an enemy to edification and speaks into the air, v. 9. 2. Because it induceth Barbarism in the very publick exercise of Christianity, making the Priest little other then a Barbarian to the People, v. 11. 3. Because it hindereth Christian communion; For none of the unlearned can so much as say Amen to any of the Priests Prayers or Thanksgivings, v. 16. 4. Because it reproacheth them (among themselves) as if they were not yet in the true faith; for tongues are for a sign, not to them that believe, but to them that believe not, v. 22. 5. Because it reproacheth them among strangers, as if they were not in their right wits will they not say that ye are mad? v. 23. All these reasons either now forbid the reading of the Scriptures in our Churches (which yet the Holy Ghost himself gave us for a Liturgie,) because they are in tongues unknown to us, or they require and enjoyn the Translating of them into such tongues as may be understood by the People; Therefore it is undeniable that the Church is bound to preach by translating the holy Scriptures, and may not refuse so to do, unless she will be like that unprofitable servant, who after he had received his Talent▪ [Page] went and digged in the earth, and hid his Lords money, Mat. 25. 18. And it were to be wished, That those Churches who do so, would seriously consider the unprofitable servants Doom, which was twofold: First that his Talent was taken from him, Secondly that he was cast into outer darkness; For this his doom may not unfitly be thought their danger, since they do highly provoke God to take that precious Talent from them, which they maliciously keep from others, and to bring that inner darkness upon their own souls, which they now seek to bring upon the souls of the common People.

Secondly preaching by expounding the Scriptures is sufficiently commanded, in that it is the affirmative Precept of the third Commandment, which will have us glorifie the name of God in our words; even as the Second will have us glorifie him in our Bodies, and the Fourth will have us glorifie him in our works; So that of all men in the world, those Preachers who do least aim at glorifying God in their Sermons, do most take the name of God in vain, unless it be such as not only Preach, but also Pray amiss: for they indeed are guilty of a double blasphemy, since Praying (as to the outward words) is little other then a most Holy, a most sanctified Preaching.

The same Preaching by expounding the Scriptures is likewise sufficiently commended; First in that Christ himself the eternal word, was pleased to turn Preacher, and yet to stay till he was full 30. years old before he would take upon him the burden of Preaching, which is the reason the Fathers give in the Council of Noecaesarea, Can. 11. why none should be admitted to the orders of Priesthood before that age, though he were otherwise of never so great desert, ( [...]) because Christ himself tarried till that Age before he began to preach; Secondly, because the Apostles, though they committed other works of their function to other disciples, yet reserved to themselves this great work of preaching, Acts 6. 4. But we will give our selves continually to prayer, and to the Ministry of the word.

What can be said more for the necessity of Preaching either by translating or by expounding the Scriptures, then that it is most strictly commanded by the word of God: what can be said more for the excellency of it, Then that it is most highly commended by the Son of God? I shall only crave leave to add that [Page] our own Church rightly judged of this necessity and excellency, and as rightly conformed her practice to her Judgement in taking so great care that we should have an exact Translation of the Holy Scriptures, and many eminent Expositions of the same; so that no People in the world have greater means of knowing God then we have, which is the first work of the Christian Religion, to teach us to know God; All our fault is, we have not Affections and Actions answerable to our knowledge, which is the second work of Christian Religion, to teach us to love and honour God; and if our Church hath as faithfully discharged her Trust in this as in the other, we shall have great reason to bless God, and not the least reason to dislike our Church; For what can she teach us more, then Christ and the Christian Religion hath taught her, which is, to know and to worship God?

If our Church hath thus been our Mistress to bring us unto Piety, then much more ought she to be our Mother, to keep us in our Duty▪ So shall we not be ungodly without being Monsters of Christians, nor undutifull without being Monsters of Men, and much less shall we easily suffer our Undutifulness to be the cause of our Ungodliness; for we cannot be Undutifull in kicking and spurning against the true Christian communion wherein we are taught to know and worship God, but we must also be ungodly in kicking and spurning against the true Christian Religion, which consisteth in that knowledge and worship, though much more in the worship then in the knowledge; and accordingly we hope it will appear that our own Church which hath been so carefull to teach us to know God, hath been much more carefull to teach us to worship him; for as in the knowledge of him standeth our eternal life, so in the worship of him is indeed the very inchoation and anticipation of eternity.

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SECT. IV. Praying a greater part of the Churches Trust, then preaching. The Church hath God the Fathers Precedent, and Precept for making set forms of prayer; and shall answer for all the blemishes that may be in publick prayers for want of a set form.

THE Church teacheth us to know God by Preaching, but she teacheth us to worship God, by praying; And accordingly we cannot but think praying a much greater part of her Trust, then preaching, because though it be a very great happiness truly to know God, yet is it a much greater happiness truly to worship him: And if the Church be bound to take care that there be no false doctrine in the Pulpit, much more there be no absurd prayers at the Desque; For the Sermons men naturally hear as Judges, letting their discretion go before their Affection; But prayers men naturally hear as Communicants, letting their affection go before their discretion; so that false worship in praying is much more dangerous, and may be much more mischievous, then false Doctrine in preaching; for it is like an unsuspected infection, most probable to spread further, to sink deeper, and to tarry longer: Again, false worship in praying doth infinitely more dishonour God, then false Doctrine in preaching, because it more immediately dishonoreth him; that is to say, not only in his truth by heresie, but also in his very nature and essence by blasphemy: For though a man may preach blasphemy as well as pray it, yet he that preacheth blasphemy, blasphemeth God only to men, but he that prayeth blasphemy, blasphemeth God to his own face: Wherefore the Church must needs take a most special care of prayer, if she desire to discharge her trust either in regard of God or Man; in regard of God as she is obliged to shew forth his glory; in regard of men as she is obliged to promote their salvation.

And indeed for so doing the Church hath very good Precedent, and Precept, and Promise; Her Precedent is God; her [Page] Precept and Promise are from God. Her Precedent is God, who having taught so many heavenly forms of prayer in his holy word, did in the very act of teaching them, as it were cry out to his Church, Vade & fac similiter, Go then and do likewise; For if the Jews examples of sin were registred for our instruction, (as the Apostle plainly affirmeth, 1 Cor. 10▪ 11.) then much more Gods example of Righteousness; And he that commanded Moses to do all things exactly according to the pattern shewed in the Mount, when as yet he shewed him but only the out side and the out-works of the Tabernacle, doth much more command his Church exactly to follow his example, since he hath been pleased to shew her the very inside and marrow of Religion; aad therefore if the Tabernable, then surely much more the service of the Tabernacle is to be framed and ordered according to his pattern; Thus much for Precedent, but for Precept we have much more; First in the Old Testament, God commanded the children of Israel to bring pure Oyl Olive, beaten for the light, to cause the lamps to burn continually, Lev. 24. 2. This command reacheth us; for he that would have well beaten Oyl for his lamp, will not be contented with extempore effusions, but will have well studied and elaborated expressions for his homage; unless we will say he did more regard their Typical, then he doth our real worship.

Again, God threatned the children of Israel, That if they walked at all adventures with him, he would bring plagues upon them according to their sins, Lev. 26. 21. For so it is in the Hebrew, [...] Keri (for Bekari) in Accidente; If you walk with me by chance or by accident, and so Tremelius renders it, Si ambulaveritis mecum temere, If ye walk with me rashly or unadvisedly; This threat likewise reacheth us, and then especially when we most walk with God, that is, in the exercise of our Religion; we must there be sure to do nothing at adventures; nothing rashly, nothing unadvisedly; for unadvisedness in this case is ungodliness; and if our prayers be turned into Provocations, what shall we have left to make our Atonement? But you will say, these are rather consequents then arguments; I answer, if they were so, yet they ought to be regarded; for God forbiddeth those actions which are sinfull in their consequences, and not only in their concomitances; [Page] but indeed we have choice enough of direct Arguments; for so Moses is commanded to speak to Aaron and his sons, saying, On this wise ye shall bless the children of Israel, saying unto them, The Lord bless thee and keep thee: the Lord make his face shine upon thee, and be gratious unto thee; the Lord lift up his countenance upon thee, and give thee peace▪ Numb. 6. 23. [...] Coh tebaracu, sic benedicatis, so ye shall bless, id est, ye shall use this very prescript form of blessing: And to shew that this precept was to be looked on as doctrinal, and not as occasional, as general not as particular, we find Moses himself putting it in practise in another case; for when the Ark set forward, he said, Rise up Lord, and let thine enemies be scattered, and let them that hate thee flee before thee; and when it rested he said, Return O Lord unto the many thousands of Israel, Numb. 10. 35, 36. He that considers how oft the Ark moved and rested, must needs confess that Moses used this set form of prayer very often; If to the stinting of the Spirit, or excluding of the gift of prayer, let us blame Saint Paul for saying, Moses verily was faithful in all his house, Heb. 3. 9. but if rather for the solemnity, and reverence, and certainty of Religion, that all Israel might pray with him, and knowing his prayer before hand, might pray in the greater assurance and comfort of Faith, then let us not blame Gods Church for following the example of his faithfulness: For indeed this is a general rule concerning Gods publick worship, and the Church cannot be faithfull, unless she carefully observe this rule. If it have any ill blemish, thou shalt not sacrifice it unto the Lord thy God, Deut. 15. 21. Though it be a lamb, yet if it hath any ill blemish, it is all one, as to thy sacrifice, as if it were a Hog; This is in effect Jarchies gloss upon the place, to shew that a lamb might no less be excluded for his il-favoredness, then a hog for his uncleanness; Nay indeed this is in effect Gods own gloss, Mat. 1. 8. And if ye offer the blind for sacrifice, is it not evill? or if ye offer the lame and sick, is it not evil? as if he had said, though the offering you bring be not unclean in it self, yet if it be blind, or lame, or sick, tis unclean in its use, for it may not be offered as a sacrifice: And the more either to conform their obedience to this command, or to convince their disobedience against it, he appealeth to common sense, [Page] and in that to conscience, saying, offer it now unto thy Governour, will he be pleased with thee, or accept thy person? q. d. If it be against thy sense to offer it to thy Governour, let it be much more against thy conscience to offer it to thy Maker: For if man who creepeth on the earth, then much more God who sitteth on the heavens, will disdain thy blind, and lame, and sick offerings: Now let us consider seriously, to whose care and charge did God commit the sacrifices and offerings; did he trust every man to bring what he pleased, or did he trust only the Priests as to offer, so also to see what was fit to be offered? Surely we shall find that he who said, Cursed be the deceiver, ver. 14. did not so much curse the people for deceiving their Priests, as he did curse the Priests for deceiving their God; These were the grand impostors, these were the most unpardonable deceivers, because to all other deceits they added this also, that they deceived their trust; God had laid a trust upon them, and they so negligently performed it, as if they had undertaken rather to deceive then to discharge that trust: Accordingly all his contestations are with them, all his expostulations against them, as ver. 6. If I be a Father, where is mine honour? and if I be a Master where is my fear, saith the Lord of hosts unto you O Priests that despise my name? And ye say, wherein have we despised thy name? ye offer polluted bread upon mine Altar, and ye say wherein have we polluted thee? in that ye say, the Table of the Lord is contemptible, ver. 7. If Gods publick worship be either contemned for want of due honour, or prophaned for want of due fear; if either his name be despised, or his Altar be polluted, he expostulates not with the people, but only with the Priests, either about the contempt or about the prophanation, which plainly sheweth that the Priests alone were his Trustees both for [...]s Name, lest that should be despised, and also for his Altar, lest that should be prophaned. And is there a less care to be taken about our spiritual, then was about their material sacrifices? about the Calves of our lips, then about the Calves of their stalls? about the offerings of our souls, then about the offerings of their Heards? about our Prayers, then about their Bullocks? Are not our prayers real sacrifices, when as their bullocks were but Typical? as saith Athenagoras most divinely, [...] [Page] [...]; Let us lift up pure hands to him, and what need will he have of any other Hecatomb, of any other magnificent sacrifices? For sure one pure head is more to God then an hundred Oxen; [...] ▪ What should I look after whole burnt offerings which God needeth not? yet let me offer unto him an unbloody sacrifice, even that of prayer and praise, which proceedeth from my soul: Nor did God himself say otherwise, under the Law, but that he set a much higher value upon the offerings of the soul then of the flock, Thinkest thou that I will eat Bulls flesh, and drink the blood of goats? There he makes light esteem of the offerings of the Flock; Offer unto God thanksgiving, and pay thy vows unto the most Highest; there he makes great esteem of the offerings of the soul, (Psal. 50.) Then let us know assuredly that God is no less angry with us for blemishes in our Prayers, then he was with them for blemishes in their sacrifices: And that as then his anger was chiefly against the Priests of the Temple, so it is now chiefly against the Ministers of the Church; for it is their part to oversee the prayers, as it was the Priests part to oversee the sacrifices; upon which ground the second Milevitane Council would not allow any other Prayers to be used in the Churches of Africa, but such as had been perused and approved in some Synod, Placuit ut nullae aliae preces omnino dicantur in Ecclesia, nisi quae à prudentioribus tractat [...], vel comprobatae in Synodo fuerint; ne forte aliquid contra fidem, vel per ignorantiam, vel per minus studium sit compositum, (Concil. Milev. 2 Can. 12.) We have determined that no other Prayers should be used in our Churches but such as have been perused by some wise men, or have been approved in some Synod, lest any thing contrary to sound and saving Faith should either out of ignorance or out of carelesness have scaped the composers of any publick prayers. They rightly Judged; they were to answer for other mens sins in Gods service, and if they did not accordingly prevent them, they would no longer be other mens sins, but theirs. And this without all doubt was one main ground of Liturgies, that men should not dishonour Gods Name when they met to honour it; For that were doubly to take his Name in vain, not only as men, but also as Christians; not only as sinners, [Page] but also as Saints: Not only as offenders, but also as worshippers.

Therefore the Church thought her self bound in duty and conscience, to provide such a form of prayer as she was sure had no blemish in it, but had holy expressions exactly agreeable with holy affections, and holy apprehensions, that Gods holy name might be certainly glorified, and her own Trust carefully discharged; For it neerly concerned the Church to take great care there should be no blaspheming instead of publick praying, when she was like to answer for all those blasphemies which (through her default) should be vented in publick prayers.

SECT. V. The Church hath God the Sons precedent and precept for making set forms of prayer; and is accordingly obliged both to make and to use them.

IT was an unsufferable malice in the Jews, to cry out upon the Christians as Hereticks when they proved their Religion by the holy Scriptures; But it was an unpardonable madness in them, to cry out upon the Christians as Atheists when they practised their Religion, by continual and incessant prayer; [...], The Heresie of the Christians was a calumny, but [...], the Heresie of the Atheistical Christians was a meer Phrensie; for there could be no greater confutation of Atheism then that which was constantly used by the Christians, even daily and lowly addresses to God by prayer and supplication: And it were to be wished that we who can easily clear our selves from Heresie by proving our Religion, did as zealously seek to clear our selves from Atheism, by practising it; For without doubt it well becometh Christians to follow the example of Christ; and if we will so do, we must above all things seek to follow his example in praying. Justine Martyr (in Quest. & Resp. ad Orthodoxos, qu. 105.) hath this excellent contemplation; Since prayer is a necessary help or remedy against the infirmities of our humane nature, and our [Page] blessed Saviour, as Lord of all, had from himself power against those infirmities; what is the reason that he is recorded to have been so often at his prayers, even oftner then any of his Apostles? Surely for this reason (saith he) because in after-ages some would doubt of the truth of his being a Man, (whereas none would make that doubt about his Apostles,) therefore is he so often described at his prayers, to remove or answer all doubts concerning the truth of his humane nature: For if some Hereticks have questioned the truth of Christs being made man, notwithstanding he took upon him all our infirmities; how would they not have thought, they might have turned that question into a demonstration, if they had never read of his making prayers to God? [ [...];] often praying was an irrefragable proof that Christ was the Son of Man; often praying is an irrefragable proof that Christians are the Sons of God; This was the reason the Apostles were so desirous to imitate him in his praying, and desired him to teach them how to pray, that they might not be mistaken in their imitation, Luke 11. 1. And it came to pass, that as he was praying in a certain place, when he ceased, one of his Disciples said unto him, Lord, teach us to pray as John also taught his Disciples; And he said unto them, when ye pray, say, Our Father, &c. Where we have both the precedent and the precept of God the Son, for making set forms of Prayer; His precedent in that he made this form, Our Father which art in Heaven; His precept in that he commanded his Disciples to use it, When ye pray, say, Our Father: from whence naturally flow these three dogmatical conclusions.

1. That the people are bound to desire the Church to teach them to pray (unless they will profess themselves not Disciples, but Masters) so far ought they to be from scoffing or rejecting thier Churches prayers.

2. That the Church is bound to teach the people to pray after a set form; for so our Saviour Christ taught his Disciples.

3. That the Church is bound to command the people to use that set form; for so our Saviour Christ commanded his Disciples to use his Prayer, When ye pray, say, Our Father, &c.

[Page]If any man shall make light of these deductions, concerning praying in a set form, he may with as great a pretence of reason, but must with as great a scorn of piety make light of praying on a set day, and so by consequence either undervalue or overthrow the whole publick exercise of Religion: For from this place▪ alone may as much be pleaded for the Duty of publick worship, as from all other places of the New Testament for the day of it, Ex. gr. Ʋpon the first day of the week▪ when the Disciples came together to break bread, Acts 20. 7. is alledged as a pregnant place for our solemn meetings on the Lords day; (and the like to this is that of 1 Cor. 16. 2.) yet that proof concerning the day is not so full, and clear, as this concerning the duty; for that may seem to be short in the precedent, because there is mention made in the second of the Acts of meeting [...]y and breaking bread from house to house. (Act. 2. 40.) Whereby it is evident, that if breaking bread were confined to the holy Eucharist, yet the holy Eucharist was not confined to a set day; But sure it is short in the Precept, for it hath no command annexed, which bids us assemble more on the first day of the week, then another; But this proof concerning the duty, is not short in the precedent, for the Disciples desired to be taught to pray as Johns were, that is, by a set form, and Christ accordingly so teacheth them; Nor is it short in the precept, for our blessed Saviour commands them to use the set form which he had taught them: If you will further alledge that other Text, I was in the spirit on the Lords day, Rev. 1. 10. you will thence righly plead for the day of publick worship, because those words plainly infer that particular day to have been consecrated to the Lord, since no better reason can be given why it should be called the Lords Day; But yet still this our Text of Saint Luke will be a stronger proof for the duty of publick worship, [All to use a set form of Prayer] then that Text of Saint John for the day of it, [all to meet on a set day] because this hath precedent as well as that, and moreover hath precept, which that hath not; And it is not to be imagined that any can easily come to that depth of sottishness, or height of impudence and impiety, as to say, the Lords day is a means to put him in the Spirit, but the Lords prayer is a means to put him out of it: Or, that a set [Page]day may not as much hinder and obstruct his gift of prayer, in respect of time, as a set form can hinder and obstruct his gift of prayer in respect of words: For it is as strict and as strong a confinement both to the spirit and gift of prayer, to say, Pray on this day, as to say, Pray in these words; and we may as justly blame the Church for prescribing a set day, as for prescribing a set form of prayer; in both which notwithstanding she hath exactly followed our blessed Saviours own example, and in prescribing the set form hath moreover followed his command.

SECT. VI. The Church hath God the Holy-Ghosts Precedent and Pre [...]ept for making and using set forms of Prayer.

IT is a heavenly prayer, and much befitting a Christian Divine, which is hinted by Saint Dionysius in the beginning of his sublime book concerning mystical Theologie, [...], &c. O thou holy and blessed Trinity, super abundant in essence, in deity, and in Goodness, the Overseer of our Christian Divinity (which is a wisdom of, from, and for God,) be pleased to direct us in the search of those more then hidden mysteries, which we can neither find without thy guidance, nor see without thy light, nor utter without thy power. He beginneth his book, as many antient Divines began their Sermons, In the name of the Father, and of the Son, and of the Holy Ghost: And though we of late have used longer prayers before our Sermons (I will not say out of pretence, but I must say, Not out of Obedience, for our Church did not command it, and tis probable did scarce approve it) yet we have not filled the world with much better Piety, and sure we have filled it with much worse divinity: For we have given occasion to many ignorant people to deny that Trinity, which we our selves do disown, in that we neither will begin in his name, nor will end with his glory. Tell me if there be any Jew in the world, that will not pray to the great and dreadfull [Page] God, or in the acknowledgement of his incomprehensible Majesty, as well as we; If therefore we our selves would not be thought, nor have others to be made Jews, or, which is as bad, Anti-trinitarians, let us not think we pray as Christians, unless in our prayers we do indeed glorifie God the Father, Son and Holy Ghost. For we are alike indebted to all three Persons of the blessed Trinity in regard of our prayers; The Father accepteth, the Son recommendeth the Holy Ghost suggesteth them; nay indeed, if they be truly acceptable, they are suggested to us from the Father, for the Son, and by the Holy-Ghost. And this was the grand reason, that the primitive Christians did gather out of the holy Scriptures the greatest part of their publlike, if not of their private devotions, because they were sure that all such prayers as they found in the holy Bible, came to them from the Holy Ghost and they could not desire better expressions then his in their mouths, as not better motions then his in their hearts, not doubting but God would readily hear the words, as he would readily own the motions of his own spirit; For this is the confidence that we all have in the Son of God, that if we ask any thing according to his will, he heareth us, (1 Joh. 5. 14.) and we cannot but think that one ready way to ask any thing according to his will, is to ask it according to his words; And his are all the words that are written either by the Prophers or by the Apostles for our instruction, for they all came from, they all lead to the eternal word: So that in truth, all those heavenly forms of prayer and praise which we meet with in the Old and New Testament, are no other then so many set forms of infallible and impeccable Liturgy given to the Church from God the Father, through God the Son, and by God the Holy Ghost; and the Church would shew but little dutifulness and less thankfulness, if she did not accordingly make a frequent and a good use of them in her own Liturgies, or if she did not make Liturgies of her own, both in imitation of those, and in obedience to those Liturgies, which she hath received from God.

And as for the using set forms, it is no less recommended to the Church by the Spirit of God, then is the making them; Thus in the ninth of Nehemiah we find eight several Levites Praying and Preaching at one time, each in his several congregation; for the multitude was so great, that it was divided into eight congregations, [Page] saith Tremelius: But tis evident there was but one Form of prayer and praise for them all; whether at one time in several congregations, or at several times in one congregation (for one of these must be granted to avoid confusion,) still they all had but one form: for the text saith expresly, then the Levites, Jeshua and Kadmiel, &c. said, Stand up and bless the Lord your God for ever and ever, and blessed be thy glorious name which is exalted above all blessing and praise, v. 5. Thou, even thou art Lord alone, &c. v. 6. and so along to the end of the chapter, where all the eight Levites, named together in the fift verse do make a most religious confession of Gods goodness; (a confession of Praise) and of their Fathers, and their own wickedness (a confession of sin) and all of them make but one and the same confession, using exactly the same words: For when the Text saith expresly, Then the Levites, (naming all eight of them,) said, Stand up and bless the Lord, &c. tis not for us to imagine that one of all the eight did not say these, or did say other then these very words.

Again it is said, Neh. 12. 46. For in the dayes of David and Asaph of old, there were chief of the Singers, and Songs of praise and thanksgivings unto God; No man can doubt who reads the inscriptions of the Psalms, and ob [...]r [...]e [...] what he reads, but that the Songs were as publikely known, and as particularly appointed as the singers And [...]a [...] David tells us plainly in his comment upon the third Psalm▪ that the Psalms were not called [...] that is Songs at the time they were made, but at the time they were sung; and that they were accordingly, in process of time, sung in the Temple, some before, some after the Captivity: However it is undeniable that the Psalms were the greatest part of the Jews Liturgie, or publike worship; and the matter is not great whether we look on them as Songs or as Supplications: For if there were particular forms of praise without stinting of the Spirit, (as without doubt the spirit which appointed and commanded the use of these forms, stinted not himself) I say if there were particular forms of praise without stinting of the spirit, why not also forms of Prayer? Since it is evident the same spirit is the first mover both in prayer and in praise, and if we look upon all the Psalms of David, we shall scarce find one of them, which is not a most exact form of prayer and of [Page] praise both together; and indeed these were the Songs of praise and thanksgiving, which were meant by Nehemiah, or rather Ezra (for he made that book, whence in ancient Canons it is usually reckoned under his name;) Even the songs recorded in the book of Psalms; These Songs in some of their Titles shew the Singers for whom; in others, shew the use for which they were made by the Penmen of the Holy-Ghost; the ninty second of them hath this Title, A Psalm or Song for the Sabbath day, and it was made by Moses, say the Jewish Doctors, to be said or sung on the Sabbath; Targum goes farther, and saith it was made by the first man, that is by Adam, for the Sabbath; yet Docent Adamum Sabbatizasse needs not trouble us in this case, for tis plain from the Hebrew inscription, which is to be looked on as a part of the Text, that the Holy-Ghost intended this Psalm, as a set form of prayer and praise to be used on the Sabbath day, to shew that enemies to set forms are enemies to the Sabbath: The like may be said of the hundred and second Psalm, which hath this Title, A prayer for the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord; This Title in the Hebrew copies is accounted as the first verse of the Psalm, and openly proclaimeth this Truth, That the Holy Ghost not only commandeth the afflicted to pray, but also prescribeth him this particular set form of prayer; and though by commanding this, he forbiddeth not others, yet he plainly forbiddeth the contemptuous neglect, and encourageth the Religious use of this; he forbiddeth its contemptuous neglect; for by his affirmative precept he bindeth at all times to an habitual, though not to an actual obedience, whereas a wilfull neglect, (much more a wilful contempt) excludes the possibility of an habitual obedience. And he also encourageth its religious use; for as by his power he commandeth our obedience, so also in his goodness he rewardeth it; which was the ground of that excellent Proverb among the Jews, [...] Secar hamitsuah mitsuah, Merces mandati est mandatum, The reward of the commandment is the Commandment, The reward of Piety is Piety; with which agreeth that excellent gloss given by R. David Kimchi on the second verse of the first Psalm, where he telleth us that God saith of the Law [...] it is my Law, till a man begins to read it with diligence and devotion, but [Page] then he faith, [...] it is his Law, even his that so readeth it; whereas Saint Paul hath said no more to make us in love with the Gospel it self, but that it is able to transform us into the likeness of its own purity, 2 Cor. 3. 18. But we all with open face beholding as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, even as by the spirit of the Lord: They who most look on the Lord in the lookingglass of his own word, do most behold his glory; And they who most behold his glory are most changed into his image, from glory to glory, even as by his Spirit, because from his word; for his Spirit is inseparably with his Word; And therefore we may safely say, that no man yet ever devoutly used any form of prayer, or of praise which the Holy Ghost hath prescibed, but by using it devoutly, he both exercised and also increased his own devotion, being the more inflamed with the love of making such spiritual addresses to his God, and the more enabled to make them: which is a truth dogmatically asserted by the very Jews, and experimentally verified by many Christians, who have then chiefly found the comforts of the Holy Ghost from their prayers, when they have prayed in his own words; the first proof whereof was in the Apostles themselves, who after they had been threatned by the Rulers of the Jews, made choice of the second Psalm for a great part of their prayer, and the Text saith plainly, that when they had prayed, the place was shaken where they were assembled together, and they were all filled with the Holy Ghost, Act. 4. 31. This is the first proof we meet with among Christians of Gods publick accepting the words of the Holy Ghost in the mouths of men; but there was one long before this among the Jews, even in King Solomons time, when upon the Priests singing the 136. Psalm, God gave a visible sign of his acceptance. For so it is said, When they lift up their voice with the trumpets, and cymbals, and instruments of musick, and praised the Lord, saying, For he is good, for his mercy endureth for ever, (which words are repeated in every verse of the 136. Psalm, and accordingly shew it was that Psalm they sung) that then the house was filled with a cloud, even the house of the Lord; so that the Priests could not stand to Minister, by reason of the cloud; for the glory of the Lord had filled the house of God, 2 Chron. 5. 13, 14. [Page] What can be said more for the use of set forms of publick prayer, but that God the Father, Son, and Holy Ghost hath made them, hath appointed them, hath approved them, hath accepted them? For in that he hath accepted these in the Text, he hath assured us that he would reject none which should be made in imitation of these; Let any man shew but half so much for extemporary and unpremeditated effusions, and we shall be so far from denying him the use of his pretended liberty, that we shall be glad to exempt him from the accusation of a pretence in his affected piety. In the mean time, as God himself did not think it sufficient to teach his Church to pray, only by giving general rules, but also by giving particular forms of Prayer, so Gods Church could not think it sufficient to teach his people to pray without making for them such particular forms, as should be sure to keep them to the general Rules, because if she had not done so, she had been guilty of a great omission, for not following the example of Gods unerring perfection in teaching; and of a great Commission, for suffering the people (committed to her charge) to follow the misguidance of their own manifold and great imperfections, for want of being taught: Again, Hezekiah the King, and the Princes, commanded the Levites to sing praise unto the Lord, with the words of David and of Asaph the Seer, and they sang praises with gladness, and they bowed their heads and worshipped, 2 Chron. 29. 30. Had the King and the Princes forbad the Levites to sing praise unto the Lord with the words of David and of Asaph, under pretence that those set forms did make them lazy and idle, and did not suffer them to exercise their gifts; do we think the Levites would have so readily, and so gladly obeyed them? or that they would have forsaken the words of David and of Asaph the Seer, to cleave to their own words? or that God would have been well pleased with the Kingand Princes for giving such questions grounded upon a Text of holy Scripture, as may well stumble, if not frighten our consciences; therefore Tutior pars must be our solution, tis best chosing the safer part, that which puts no questions, admits no scruples, that which we are sure pleaseth God, and therefore cannot disturb, much less distress our consciences: Solomon Jarchi upon this place [Page] tells us the very Psalm which the Levites were commanded to sing, which he quoteth by the first words of it (as the Jews do all parts of the Hebrew Text) and they are these, [...] Hodu leadonai, kirau bishemo: Confitemini Domino, invocate in nomen ejus, O give thanks unto the Lord, and call upon his name; and he alledgeth for his assertion, that he finds it so written, [...] sicut scriptum est supra: (which is the best allegation that Divines can bring, and tis a shame that herein the Jewish have out-gone the Christian Divines;) citing that place of 1 Chron. 16. 7. Then on that day David delivered first this Psalm to thank the Lord, into the hand of Asaph and his brethren; And that Psalm is nothing else but a great part of the 105. Psalm, the whole 96. Psalm, the first verse of the 107. and the two last verses of the 106. Psalm, which is a very good precedent for the making of Liturgies out of several parts of the Text, but must be a precept to make no other Liturgies, save such as may be justified by the Text; and indeed such Liturgies need no other justification, which can alledge for themselves the precedent and the precept of God the Holy Ghost.

SECT. VII. The Church hath Gods promise for his blessing upon set forms of prayer.

TIS not to be imagined that God who hath exalted his written word above the Revelations of Angels, (Gal. 1. 8.) will endure it to be brought under the imaginations of men; If not their Revelations, then surely not our imaginations can be a sufficient ground of Christian certainty in any point of Doctrine, and much less in any practice of Devotion; All must be reduced to the written word, or all will be reduced to uncertainties: Therefore when I go to Church, I must be so sure of my going on Gods Errand, that not a Prophets saying, An Angel spake unto me by the word of the Lord, saying, bring him back with thee into thine house, that he may eat bread, and [Page]drink water, (1 King. 13. 18.) ought to divert me out of my way, unless I will venture to be slain by that roaring lion which goeth up and down seeking whom he may devour; Sure I am that a form of prayer prescribed by Gods Church, exactly according to Gods word, is from God; and as sure, that whilst I am using that, I am going on Gods Errand; therefore I may not hearken to any Prophet that will offer to bring me into his own house that I may eat of his bread, (which may fill my mouth with gravel,) or drink of his water (which is but in some broken cistern.) I may not depart from Gods house to go into his house, nor leave that bread which I am sure is substantial wholesome food, to eat of his dowbaked unleavened cake; nor leave the waters of life, to drink of his puddle water: And though I will hope better things, yet I may not leave a certainty for an uncertainty, and not fear lest a promise being left of entring into his rest, I should seem to come short of it for want of faith in my journey, or for want of truth at my Journies end: which doubtless is the case of all those who go upon uncertainties in matters of Religion, who rather think they do God good service, then are sure of it; and gad about to change their way, because they do not know assuredly they are in the right way: For my part, I must desire to be sure of the practical, as well as of the speculative part of my Religion; of what I do, as well as of what I believe; of my Churches devotions, as well as of my Churches doctrine: For if I lose my certainty, I cannot keep my faith; and if I do not keep my faith, I cannot well lay hold of Gods promises; and much less shall I attain them: For his promises are made only to believers, and believers are only such as go upon certainties: Some uncertainty may be in opinion, but none in Faith; and may I not be ashamed to say I serve God in opinion? and how can I serve him in Faith, when I go to joyn in such a prayer as I cannot be sure will be directed to God, and much less, will be accepted of him? But what do I speak of my shame in going without Faith to Gods publick worship? is it not rather my Churches shame to which God hath committed the charge of his worship, and the care of my faith? Is not this promise made to the Church, Where two or three are gathered together in my name, there am I in the midst of them? Mat. 18. 20. And doth not [Page] this promise directly concern common, or publick prayer? Surely Saint Chrysostome so understood it, in that excellent prayer of his, which our Church hath borrowed from him (as indeed it hath borrowed the true devotions both of Greek and Latine Church, but the superstitions of neither) Almighty God, which hast given us grace at this time with one accord to make our common supplications unto thee, and dost promise that when two or three be gathered together in thy name, thou wilt grant their requests, &c. It is of thy grace that we meet together with one accord to make our common supplications or prayers; but it is upon thy promise that we pray for the comfort of our meeting, that thou wilt grant us our requests; for thou dost promise that when two or three be gathered together in thy name, thou wilt grant their requests: We must be sure that we have obeyed thy precept in being gathered together in thy name, or we cannot be sure we shall obtain thy promise, that thou wilt be in the midst of us, and grant us our requests: Upon the certainty of the precept depends the certainty of the promise; upon our being met in thy name, depends thy being present at our meeting: So we must be sure of thy Name, or we cannot be sure of thy presence; and we cannot well be sure of thy name, unless we be first sure of our prayers; and consequently it is necessary for us to make sure of our prayers if we desire to make sure of Gods Promises, according to that heavenly prayer of our own Church, (10. Sund. after Trin.) Let thy merciful ears O Lord be open to the prayers of thy humble servants; and that they may obtain their petitions, make them to ask such things as shall please thee: No Congregation of Christians can pray in faith of obtaining their petitions, unless they pray in faith of asking such things as please God; and they cannot well do this, unless they know before-hand what they shall ask of him in their prayers; and in what words they shall ask it, because else for ought they know, they shall ask such things as may not please him, or ask in such a sort as may displease him.

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SECT. VIII. The Church is obliged to make set forms of prayer, according to the pattern of the Lords most holy prayer, that there be no peccancy neither concerning the object, nor the matter, nor the manner of publick prayer; that our Church hath exactly followed that pattern in Hers, and that other Churches ought to follow the same in their Liturgies: A short historical narration concerning our Common prayer Book, and the Anti-prayer Book set up against it.

REligion is the motion of the reasonable soul to God, as to its first beginning and to its last end; but Christ alone is the way by and in which the soul doth make this motion; so that to have a Religion without Christ, is to have a Religion without God, & that is to have no Religion: For the soul of man being finite, cannot be joyned to God who is infinite, but by the help of a Mediator; nor can any be a Mediator betwixt finite and infinite, but he that partakes of both, which is only our Saviour Christ, who partaketh of finite as man, of infinite as God; He alone is able to joyn finite and infinite in one Communion, who hath joyned them in one person; and therefore to him alone we must repair, as often as we desire to be joyned with God.

Our Religion without him were nothing, for it could not bring us unto God; and since our prayers are the chiefest part of our Religion, they also would be nothing without him: Therefore it neerly concerns the Church to make sure of such prayers, wherein Christ may joyn with her; for else she will pray in vain, because without his intercession, nay indeed she will pray in sin, because against his command: Accordingly hath Christs own most holy Prayer been looked upon in all Ages of the Church, as the ground and platform of Liturgy, to make other set forms of prayer from it as a warrant, by it as a pattern: This was the judgement of the Church in Saint Augustines time, delivered by himself, in his Epistle to Proba, Si recte & congruenter oramus, nihil aliud dicere possuneus, quam quod in ista oratione Dominica positum est; If we pray rightly and fitly, (rightly in the object, fitly in the matter and manner of our prayers) We can say nothing else, but what is already briefly said in the Lords Prayer; And this was likewise the judgement of [Page] the Church in Aquinas his time (as it is also delivered by himself,) In oratione Dominica non solum petuntur omnia quae recte desiderare possumus, sed etiam eo ordine quo desideranda sunt; ut sic haec oratio non solum instruat postulare, sed etiam sit informativa totius nostri affectus; (22ae. qu. 83. art. 9. c.) In the Lords most holy prayer are not only desired all things which are truly desirable, but also in that Method and order in which we must desire them; So that this prayer doth not only regulate our expression, teaching us of whom, and what to ask, but also our affection, teaching in what Method to ask it: For this prayer teacheth us to pray unto God only, Our Father which art in heaven, and in our prayers, first to desire God for himself, and after that all other things for God; God for himself, as he is in himself, [Hallowed be thy name] God for himself as he may be enjoyed by us [Thy Kingdom come] God for himself as he ought to rule and reign over us, [Thy will be done in earth as it is in heaven] And it teacheth us to desire all other things for God, whether they concern our present subsistence, [Give us this day our daily bread] or our present deliverance from the guilt of sin, [and forgive us our trespasses as we forgive them that trespass against us] or our future deliverance from the guilt of sin, [and lead us not into temptation] or our present and future deliverance from the punishment of sin; [But deliver us from evil:] Even all these deliverances are prayed for in relation to God, for as much as the guilt of sin doth immediately separate from his holiness, & the punishment of sin doth immediately separate from his blesedness, & much more is our present subsistence prayed for in relation to him, that we may not subsist in and for our selves, who are worse then nothing, but in and for our God, who is all in all.

And all these things are prayed for in a right order; first God for himself, as he is in himself: Then God for himself as he is in his Church Triumphant, by his Glory: after that, as he is in his Church Militant, by his Grace; Then we pray for all other things in relation to God; and amongst them first we desire desire him to give those things which may be as instruments to bring us to him, as our corporal, and much more our spiritual food; after that we desire him to remove those things which are as impediments to keep us from him; our sins, our temptations & our punishments: We cannot answer it to God or men if we refuse to pray with those [Page] who thus pray with Christ; for such men cannot be peccant either in the object, or in the matter, or in the manner of their prayers, wherein the Liturgy of the Church of England hath a singular pre-eminence, which maketh her prayers only to God, and such prayers as are only for God; Prayers exciting holy affections agreeable with a holy God; Prayers affording holy expressions, agreeable with holy affections; Prayers least defective either in religious affections, or in religious expressions; and therefore prayers most befitting the publick exercise of Religion, which will not endure either of these defects. Prayers which no man doth say cordially, but he is assured of his hearts being with his God; Prayers which every man should say cordially, because when he is assured of his hearts being with his God, he may be ashamed of his tongues not being with his heart. As for that objection which some make against our Liturgy, that it cometh too neer the Popish Mass book, tis in truth its vertue; 1. Because thereby our Reformers intended the promotion of true Christian Communion, by not making a needless, much less a scandalous separation from other Christians, in those devotions wherein they had not separated from Christ. 2. Because they intended to promote true Christian Communion in the same way that Christ himself had promoted it, which was by not changing any good prayers he found in publick use at his coming; for even in his own most holy prayer wherein he taught his Apostles, and in them all Christians how to pray till the worlds end, he made choice of such laudable forms as he then found used by the Jews: In so much that there is not one petition in this most Christian prayer, which was not before some piece of a prayer in the Jewish Synagogue; which hath been largely and fully proved, by Mr. John Gregory of Christ-Church, and needs no other proof after so compleat an Artist; Yet I will add the Testimony of one more, beyond all exception (both for his learning and for his Religion) and that was the most learned and most judicious Hugo Grotius, who in his Annotations on Mat. 6. 9. hath these words, Docent autem nos ea quae ex Hebraeorum libris ab aliis sunt citata non tam formulam hanc à Christo suis verbis conceptam, quam in eam congestum quicquid in Hebraeorum precibus erat laudabile; sicut & in admonitionibus passim utitur notis eo[Page]saeculo proverbiis: Tam longe abfuit ipse Dominus Ecclesiae ab omni affectatione non necessariae novitatis: Those things which have been cited by others out of the Jews writings do plainly shew that our Saviour Christ did not so truly make this form of prayer new of himself, as he did take it out of the Jews laudable prayers which he found ready made to his hands; even as in his Sermons he did commonly use such Proverbs, as that age was best acquainted with; So far was he that was Lord of the Church, from all affectation of unnecessary novelty; An excellent Epiphonema, which hath in it a manifest document for all Christian Churches, that they ought to follow the example of their Lord, in being far from affectation of unnecessary novelty in those prayers which they teach and practise; And a tacit approbation of the Church of England, because in that particular she had so exactly followed her Lords example; she had made her Liturgy punctually according to the Lords most holy prayer, as in all other respects, so also in this, that she would not have it guilty of unnecessary novelty, which if she had not done, she must have tempted others to schism and separation, and have tempted her self to pride and presumption: Therefore she was willing to leave the Church of Rome as to her corruption, but not as to her Communion, nor did Calvin himself desire she should do more, (in his Epistle to the English at Frankford) wherein he was only troubled that some of our Nation were still too much immersed in the dregs of Popery; Quid sibi velint nescio, quos faecis Papisticae reliquiae tantopere delectant; So that tis an injury to that learned man to say he would have the Church of England make no distinction between the good wine of Christianity, and the dregs or lees of Popery, which they in effect do say, who are so ready to quote him for abolishing any thing that was truly Christian, in the reformation of our Liturgy: But let us particularly examine the excellencies of the Lords most holy prayer, that we may from thence the more easily discern the excellencies of our own prayers; which can have no excellency but as they follow the pattern of this, and if they follow this, need look after no other excellency: For this prayer hath Christ in all its four causes, and is therefore most peculiarly entitled unto him; 1. Ratione efficientis, in regard of its efficient cause, because he was the composer of it, there's Christ, [Page]in his authority. 2. Ratione Formae, in regard of its formal cause, because it is the most pious and most pithy form that ever was composed, there's Christ in his piety. 3. Ratione materiae, in regard of its material cause, because it containeth all that we do want or can desire (as Christians) either belonging to this or a better life, there's Christ in his Fruition: 4. Ratione finis, in regard of its final cause, because it intendeth one connexion of all Christians with Christ and in Christ; for teaching all to say to God Our Father, it joyneth all Christians with Christ who said so, and in Christ, who bids them say so, there's Christ in his Communion: Willing all to agree as Brethren, especially in their prayers, wherein they invocate one common Father, that so none may go without his blessing, but that even he who cannot ask it in the righteousness of his person, may both ask and have it in the righteousness of his Communion; according to that of Saint Ambrose, whilst each one saith Our Father, every one prayeth for all, and all pray for every one; And these four excellencies were as much communicated to the Liturgy of our Church, as they are communicable to any Liturgy, and Christ with them: For the efficient cause of it was Christ in his office as King, or Christ commanding in his authority, Civil and Ecclesiastical, both concurring to make the Liturgy, though not the prayers: The formal cause of it was Christ in his office as Priest, or Christ praying in his piety. The material cause of it was Christ in his office as Prophet, or Christ preaching in his Doctrine; The final cause of it was Christ in the result of all his three offices, as King, and Priest, and Prophet, or Christ reconciling and gathering, in his Communion.

I cannot be too plain or too punctual in a thing which once so neerly concerned my calling, and still so neerly concerneth my conscience; and therefore that I may speak the more plainly, and the more punctually, I must crave leave to speak a little historically.

In the first year of King Edward the sixth was this heavenly book framed and compiled, by a most learned and Religious Synod; And after that so again mended and corrected, that Mr. Fox witnesseth it was then called by most men, The work of God: Yet some restless Spirits were then▪ (as now we [Page] have legions of them) who took occasion of quarrel at some particulars: Hereupon that learned Arch-Bishop Cranmer turned the book into Latine, and sent it to Bucer to crave his Judgement concerning it: Bucer approved all generally to be either contained in, or at least not to be repugnant to, or dissonant from the word of God, but yet with a si commode acciperetur, if it were fairly taken; otherwise, saith he, Quarrelsome men will thence pick out matter of contention: Hereupon this book was the third time corrected and amended, and all those particulars either expunged or changed, which had before been misinterpreted, or were thought liable to misinterpretation: Afterwards in the reign of Queen Mary, when the Mass was again re-assumed, and this prayer-book expulsed the Churches, as schismatical and heretical, the same learned Cranmer undertook with the Queens leave, that himself and Peter Martyr, with four other Divines, would defend this Book and each particle thereof against all the Papists in England; and he did indeed at last undergo his Martyrdom very comfortably in its defence.

Besides all this, the Confessors of that age, Those who were banished, or had left all and fled for their Religion into Geneva, or the Low-Countries, did even there use this very form of prayer, which they had brought with them out of England, as thinking it the best Test of their Religion, for which they fled, and the surest badge of their communion, in which they persisted: I say, they did use our Common prayer book beyond sea in Holland and Geneva, till Master Knox began to pick quarrels, both with the book it self, and with them that used it: Which when Doctor Grindal told Bishop Ridley as he was in prison, to be sacrificed in the flames the very next day, the holy Martyr broke out into this bitter complaint, I cannot but wonder that Mr. Knox should at this time set himself against the poor Protestants of England, and find fault with their Service book, wherein though his wit may chance find something to cavil at, yet shall he never be able to find matter of just exception, as if any thing therein contained were contrary to the word of God: This was that dying Martyrs Testimony concerning our Common prayer book, to which I could alledge many more, but that yet after all this, (to give content and satisfaction to [Page] all parties if it were possible, and to take away those passages which Calvin was pleased to call Tolerabiles ineptias, Tolerable follies, who doubtless did see intolerable follies in other conceived prayers) This same Book was again the fourth time corrected and amended in the daies of that renowned Queen Elizabeth; and yet for all these corrections and amendments, met still with innumerable companies of Malecontents, who disliked the use of it, though they could not agree in their own dislikes; For what some rejected, others approved, in so much that the whole was approved by them severally, whiles it was joyntly opposed; which when the Queen discovered to them, she shamed their oppositions, though she could not silence them. For though they pretended only to make some objections against this form, yet their intent was indeed to have no set form, whereby to put Religion wholly into their own mouthes, if not out of the Peoples hearts. This made them despise that Book which Cranmer, Ridly, Bucer, Peter Martyr, and Reverend Master Ould, and others did justifie against the Papists, all of them with their Pens, and some of them with their Blood.

For my part, I must profess, that as a Christian Divine, I have bestowed much pains in viewing the Christian forms of publick worship, and I cannot yet find any one Liturgy in all Christendom, to which I can willingly and with a good conscience say Amen in all particulars, save only This of our own Church, with which I cannot but most heartily and willingly joyn in every prayer, and the rather, because I find This Liturgy hath in it all the chiefest pious and pithy devotions of Greek and Latine Liturgies, but the superstitions of neither: And I am willing to perswade my self that other men (especially of my calling) would not so easily forsake, much less so openly revile this publick form of worship, if they did seriously consider how directly it tends to Gods glory and his peoples good, and how much it belongs to the Churches Trust that her publick worship should directly tend to both; For surely it is a most inestimable priviledge of Piety that we can joyn in Prayer with Saint Augustine, Saint Chrysostom, and all the other Greek and Latine Fathers, nay with Saint Peter and Saint Paul, who if they were present at our service, would not refuse to communicate in [Page] our prayers (whatever our own seduced Brethren may refuse) because they are all easily and plainly reducible to the Lords most holy Prayer: In so much that we do not only in our Belief glorifie God as they did, (and truly the repeating of the Creed doth more truly glorifie God, then any other Profession of his Truth, which we can make) but also in our prayers we invocate him as they did, whereby we do not only speculatively profess or acknowledge, but also practically maintain and uphold the Communion of Saints, and are sure we shall both profess and practise that communion, if we communicate with our own Church, which hath such a form of worship as doth profess and practise it: For we are sure that we Pray as they once prayed, whiles we are sure that we pray according to the Lords own most holy Prayer, which certainly they must needs want, who do not before-hand know their Form of Prayer; but come first to Hear, and then to Pray; so that if the Preacher chance to abuse their Patience by some new-found upstart Divinity in his Sermon, They may be sure he will much more abuse their Piety by some new-found upstart Devotion in his Prayer, since his business is to turn his Sermon into his Prayer, and that may be either of so bad contents, or of so bad consequents, as to turn their Prayer into Nothing.

It is not to be denyed but this may be done easily: it is to be feared this is done frequently among those who have no other Prayers but such as the Preacher is pleased to make for them; whose Faith may be Faction in his Sermon, and whose Religion may be Rebellion in his Prayer, so that the Congregation which dependeth meerly upon his lips, must have no Prayers, if they will not be factious and rebellious, or must have Profanations instead of Prayers, if they will; For it is not to be imagined that such Ministers who pull down their Church to set up themselves, will not stand on Tip-toe, as well in Praying as in Preaching, that they may obtain a full Dictatorship in Religion, whiles every one of them takes upon him to Lord it in Gods house, as if God had given him Commission to say with Elijah, As the Lord God of Israel liveth; before whom I stand, there shall not be dew nor rain these years, (neither dew of heavenly Doctrine, nor rain of heavenly devotion to refresh your gasping souls) but according to my word, 1 King. 17. 1. For they all in the [Page] end drive at this, that we should in effect have no prayers, though at first they would be thought to advise us to better prayers. The first Edition of their Anti-prayer Book, though it had this proud posie in its fore-head, No man can lay any other foundation then that which is laid, even Jesus Christ; yet within two years after, being reviewed by themselves, was in a manner quite changed, and had not so few as 600. grand and material alterations: And yet for all this, within another year, a third Book was begotten and brought forth, differing in many points from both the other, as if they had resolved to make good that reproach which once Frederick Duke of Saxonie cast upon the Lutherans, Quid nunc credant benè novi, quid autem anno sequenti credituri sunt, prorsus ignoro, (Magal. Praef. in Titum, sec. 3. annot. 4.) What they now believe I well know, but what they will believe the next year, I know not. He might have said concerning our Changelings, Nor they themselves: For they changed grosly thrice in less then four years; But this third Book was thought so compleat, that some earnestly pressed to have the same allowed by publick Authority, not with intent that there should be prescribed a set form of publick prayer, (mistake them not, for they can endure none, no not of their own making; They that cannot agree as Christians to pray as Christ taught them, will never agree as Brethren to pray as they shall teach one another:) But only to throw aside that set Form, which was prescribed in the Common-Prayer Book: For although they durst not be so outragiously impious as to make it their profession, that they would have no set form of Prayer, yet they were so impiously subdolous, as to make it their design to have none: And therefore though for a shew they had made some set Prayers, yet they meant never to use them: For in their Rubrick they still give themselves this liberty, That the Minister shall pray thus, or else to this same purpose, as the Spirit of God shall move his heart: So that the Minister is in truth left to himself, (which ought not to be, because the Church or Ministry in general, and not each Minister in particular is Gods Trustee for publick worship) and the people are wholly left to the piety and discretion of their Minister; (which ought less to be, because it is a ready way to bring Gods publick worship under the danger, if not under the guilt of Impiety and Indiscretion:) [Page] For if the Minister conceiving a Prayer upon the sudden, shall say, the Spirit moved his heart to pray so; and withall shall avouch his prayer to have been to the same purpose with that which was prescribed him, though God may be justly offended with him for entitling his enormities to the Holy Ghost, yet the people may not justly be offended with him for making use of his liberty, though they have the greatest cause of just offence which can be given to any Christians, even the loss of their Piety, and the danger of their patience, or to speak yet plainer, even the reproach of their Communion, and the scandal of their Religion.

SECT. IX. Reformation not to be pretended against Religion: The abolishing of Liturgy no part of a true Reformation: And that God hath not given any Church power to abolish Liturgy, and that no Church ought to assume that Power, because Liturgy directly tends to the keeping of the third and of the fourth Commandments.

TO do that open wickedness which immediately tends to the dishonour of Christ, is no other then to smite Christ on the face; but to do it under a disguise or fair pretence, is indeed first to blind-fold him, and then to strike him, saying, Prophesie who is it that smote thee. And thus do all Hypocrites deal with Christ; they do not only smite him, but also deride him; and for this reason it is that counterfeit holiness is a double wickedness, because it not only forsakes God, but also mocks him; which consideration made Saint Paul so sharply reprove those of Corinth, who made more account of some false Teachers, who fed their phancies with vain pretences, then of himself who had fed their souls with the true bread of life; not that he greatly cared for their respect, (for he had learned in what estate soever to be content) but that he greatly abominated their impiety who were then learning to take Phancie for Faith, and by that means were indeed unlearning Christ: Accordingly in his reproof, he first insinuates their unthankfulness, that they had fallen from [Page] him who had been the means of their conversion, For I have espoused you to one husband, that I may present you as a chast Virgin unto Christ, 2 Cor. 11. 2. Secondly, their unadvisedness, who took no greater care of their footing, nor of their safety, then to walk among Serpents, to converse securely with most notorious impostors, who lived as Serpents, whiles they spake as Saints; But I fear lest by any means as the Serpent beguiled Eve, through his subtilty, so your minds should be corrupted from the simplicity that is in Christ, Vers. 3. Do you look upon Eve as strangely sottish in taking a Serpent for her Company, and much more for her Directorie? then be ashamed of your own sottishness, who have lent your ears and your hearts to such men who are as earthly minded as if with Serpents they were condemned to creep upon the ground, and are as venemous as Serpents, having such poison as can reach your souls, and corrupt your minds from the simplicity that is in Christ. Thirdly of their ungodliness, that they had so received the Gospel of Christ as not to know it, or so known it as not to regard it, or so regarded it, as not to retain it; They had itching ears, to be ever learning, but dead hearts, never to come to the knowledge of the Truth; They went a gadding after new Preachers, as if they could Preach another Jesus whom Saint Paul had not Preached, or were led by a better Spirit in Preaching, then had led him: And this reproof is in the 4. Vers. For if he that cometh, (sc. from abroad, to shew this mischief was from those without, not from those within the Church, as saith Saint Chrysost.) preacheth another Jesus whom we have not preached, or if ye receive another Spirit (by his Sermons) which ye have not received (by ours) or another Gospel (from him) which ye have not accepted (from us) ye might very well bear. What? his heart is too great for his mouth, his mind is more then he can utter, his anger is greater then he can express, or their sin had been so great as to stop his mouth, and to hinder his expression; or at least their confutation was so plain, their condemnation so evident, as to need no more words; that makes him say, ye might very well bear, but say no more, leaving it to them to fill up the sense, who had filled up the sin; speaking the more, by saying the less, and shewing the power of his eloquence in the practise of his silence; For now having only said, ye might very well bear, He hath left [Page] it to their own consciences to say the rest concerning their new Teachers; so that if they looked back upon the foregoing words, they must gather this for the Apostles meaning, Ye might very well bear with their insolency, their impudence, their impetuousness, their impertinency; For it was their insolency, their impudence to pretend they had another Gospel; their impetuousness, to preach it as if it had been another; and their impertinency to preach it, when it was not another.

Saint Chrysost▪ is very copious in his descant upon this reproof, [...]: He saith not lest as Adam was deceived, but he sheweth them to be women who were thus affected, for it is the part of women to be deceived: But how doth he say here to the Corinthians, If ye received another Gospel, ye might very well bear, who saith to the Galathians, If any man preach any other Gospel unto you, then that ye haue received, let him be accursed, (Gal. 1. 9.) the same Father who maketh this objection, returneth this answer, [...]: Those false Ministers did make their boasts as if the Apostles had taught imperfectly, but they forsooth brought somewhat▪ more perfect; For so it was requisite that by their vain boasting and babling they should mix a mad hotch-potch with the sober and sound Tenents of divinity: And to shew they did this, mention is made of the Serpent and of Eve, who had been deceived before by the vain promise and the more vain expectancy of additional perfections.

Thus far Saint Paul proceeds by way of reprehension; declaring the great sin of the Corinthians, in being so ready to forsake the substantial truth of Religion established for the fond expectancy of a reformation pretended: And yet he proceeds further by way of admonition, as being more desirous to keep them from the change of Religion, then to rebuke them for changing it.

Accordingly he admonisheth them to beware of pretenders [Page] in Religion, who desire occasion wherein they may glory, as they would beware of false Apostles, who did labour to plant a false, and of deceitful workers, who did labour to supplant the true Religion; For such are false Apostles, deceitful workers, ver. 13. [...], saith Saint Chrysostome: They are deceitful workers, for though they work hard, yet their work is only to pluck up what others have well planted; Transforming themselves into the Apostles of Christ; [...], They are all for outward shew, [...], They have only the shew or appearance of Apostles; The sheeps skin is without, whilst the ravening wolf is within; And no marvel; For Satan himself is transformed into an Angel of light; Therefore it is no great thing if his Ministers also be transformed as the Ministers of righteousness, whose end shall be according to their works, ver. 14, 15. [...]: For when their Master dareth do any thing, tis no wonder that the Scholars follow their Master: What was it that he dared? That when he was a feind of darkness, banished from the presence of God, he transformed himself into an Angel of light, as if he still had access to him, and did appear before him: So these men would needs be accounted the Apostles of Christ, when they did not his work, had not his authority, sought not his glory; For all they all looked after was to be accounted his Ministers, not to be so; which makes the same S. Chrysostome give us this for a dogmatical conclusion, [...]: Nothing is so much like the Devil, as to do any thing (especially in Gods service) meerly for shew or ostentation.

I will not say that this sin comes neer some mens works in this our age, but I must pray that this reproof may come neer some mens hearts, that they may not be the Ministers of Satan, when they should be the Ministers of Christ, which will be if they use fair pretences for foul designs, and cry up Reformation, that they may throwdown Religion: This I wil say, That abolishing of Liturgy is no part of a true Reformation, and I think that all true Protestants will say the same with me; sure I am, the first would; For in the confession of Faith offered by the A [...]bingenses▪ [Page] to Francis the first King of France, (An. Dom. 1561.) we meet with these words, Nec ullas preces effundimus coram Deo praeter has quae in scriptura sancta continentur, aut cum ejusdem sensu plane conveniunt; (Molinaeus de Monarchia Francorum apud Goldastum:) Nor do we pour out any prayers before God, besides those which are contained in the holy Scripture, or plainly agree with the sense of it: Which words plainly evince that they had a set form of prayer, either taken out of the Text, or made exactly to it; For had they left it in the power of their Ministers to pray as they pleased, they could not have assured their King that their prayers did plainly agree either in words or in sense with the word of God.

Nor did the Protestants of France only stick fast to Liturgy, but the Protestants of Germany did the like; For when the Marquess of Brandenburge (being himself a Calvinist, whilst his Subjects continued Lutherans,) would have removed the Lutheran, and set up the Calvinical forms of worship, his Subjects would not endure so much as the meer change, so far were they from the utter abolition of Liturgy; And all the chief contentions betwixt Protestants and Papists, have been whether this or that form, but never any Protestant contended for no form; Thats against the very nature of reason, that men should contend for a meer non-entity; Non entis nullae sunt passiones, that which is not, cannot have any affections of its own, much less should it have any affections ef ours: And if it be against the nature of reason, it cannot be according to the dictates of Religion; for Religion teacheth nothing at all against Reason, though it teach very many things above it; Nay yet more, Thats against the very nature and being of Protestantism, which by the same reason that it sticks only to the written Word of God as the ground of its doctrine, cannot allow unwritten Traditions, much less unwritten, unknown, unlimited imaginations of men for the ground of its Devotion; For it is unreasonable to protest, that God only shall be our guide in our Tenents, and man only our guide in our prayers: If we will have the Doctrine of our Religion from God, we must also have the exercise, the practice of it from him, since tis vain to have a Religion Doctrinally true, but practically false; for not if ye know these things, happy are ye, (saith our blessed Saviour) [Page] but if ye do them, John 13. 17. And if the written Word alone be embraced as the Rule of our Doctrine, how can it be rejected as the pattern of our practice?

And this being granted, we must needs have set forms of prayer; for all the written Word consists of set forms, in so much that if there were no set forms, there could be no written Word: To protest against a false and superstitious form of Gods worship, may become a good Protestant, and a good Christian; but to protest against a true Religious form of Gods worship, if it may become a good Protestant, cannot become a good Christian, and tis ill joyning with such Protestants as do not joyn with good Christians in their protestations: There is a great distance betwixt superstition and Atheism; False-Liturgy is Superstitious, but no Liturgy is Atheistical; For it must bring Religion to uncertainties, may bring it to impieties; Uncertainties are as nothing, Impieties are worse then nothing▪ Uncertainties cannot honour God as God, Impieties must dishonour him, may defie him▪ tell me what can Atheism do more? No Liturgy, in effect, bids Christians do like the Mariners in Jonah, Cry every man unto his God; nay it leaves every man to make his God, for it leaves every man to make his Religion; and he that hath a Religion of his own making, must also have a God of his own making: For the true God cannot be worshipped as men please to phansie him, but as he hath revealed himself; And therefore it is the high way to Atheism, for men to be left to their own phansies in the exercise of Religion; which must needs be, where the exercise of Religion is not under a set form, that so it may be compared with the word of God▪ and accordingly not embraced, till it be found agreeable with his word.

Will you think to convert a Papist by inviting him to no Liturgy? you may as well think to convert him by inviting him to no Religion; for with him tis, No Liturgy, no Religion: Will you think to confirm a Protestant by inviting him to no Liturgy? you may as well think to confirm him by inviting him to no Communion▪ for with him it must be, No Liturgy, no Communion, since he did not depart from a corrupt Liturgy to have none, but to have a better; and justifies his departure from the Church of Rome, that leaving her he might come to the Catholick [Page] Church; so his business was not only to protest against a false, but also to protest for a true publick worship, unless you will say, he was only careful not to be a Schismatick, in having good grounds of his separation, but not careful not to be a Heretick, in not having as good grounds of his Communion: Some things were in the Church of Rome, as a local or national Church; some things were in it, as a member of the Catholick Church; There is no wilfull receding from these, without being Anti-Catholick▪ and that is all one with being Anti Christian; Liturgy was one of these, so truly and undoubtedly Christian, that H [...]ppolytus (an antient Bishop and Martyr) saith of Antichrist, In those days shall be no Liturgy, In diebus illis Liturgia extinguetur, (Orat de consummatione mundi, ac de Antichristo, in Bibliotheca Patrum Tom. 2.) And sure we are, that there was never yet any Christian Church in the world, (either national or provincial,) which had not its Liturgy, which Cassanders Liturgicks doth sufficiently manifest, (without any other tedious way of proof) the whole business whereof is to shew the several forms and rites of administring in several Churches: So that to deny Liturgy to be Christian, is in effect to deny the Catholick Church to be Christian, and to blot a whole article of faith out of the Apostles Creed; as also to affirm that there is will-worship in having Liturgy, is in effect to affirm, that the whole Catholick Church hath for 1500. years together been guilty of wil-worship, and consequently hath not had the true Religion; such a negative must needs be dangerous, which thrusts the Catholick Church out of the Creed; But such an affirmative must needs be damnable, wch thrusts the Christian Religion out of the Catholick Church.

For the whole Church having placed the publick practice of Religion in Liturgy, if that be indeed wil-worship, tis palpable, Religion as to its publick practice or exercise hath been hitherto out of the Church, unless we will allow wil-worship to be Religion. However, sure we are that God hath not given any Church power to abolish Liturgy, because the power God hath given his Church, is for edification, and not for destruction, 2 Cor. 10. 8. But the abolishing of Liturgy is nothing at all for edification, but wholly for destruction: Tis nothing at all for edification, neither in regard of the weak▪ for it [Page] helps not their infirmities, but takes away those helps God in mercy hath afforded them; neither in regard of the strong, for it must put them upon uncertainties, may put them upon impieties: And tis altogether for destruction, because it destroyes Religion, because it destroyes Communion; It destroyes Religion in the learned, making a way for them to run into any heresies; in the unlearned, not making a way for them to come out of Ignorance: It destroyes Communion in the most setled times of the Church by disturbing it; but in unsetled times, by distracting it; teaching men when they are at best, not to be of one Communion; but when they are at worst, to be of many divisions▪ of as many divisions as of interests; of as many interests as of minds; and of as many minds, as men; This is proof enough; that God hath not given any Church power to abolish Liturgy. It remains in the next place to be proved that no Church ought to assume that power: For it is not for any Christian Church to assume such a power as directly tends to the destruction either of Christian Religion, or of Christian Communion; and abolishing of Liturgy directly tends to both these, as hath been said: Again, It is not for any Christian Church to assume such a power, as to abolish any thing which directly tends to the fulfilling of any of Gods Commandments, (for our Saviour Christ hath said) If ye love me, keep my Commandments, John 14. 15. But a true laudable form of prayer directly tends to the fulfilling of two of Gods Commandments, to wit the third and the fourth; It directly tends to the fulfilling of the third Commandment, in that it keeps some from taking Gods name in vain, and teaches others truly to glorifie his name; And it directly tends to the fulfilling of the fourth Commandment, in that it provides for the duty of the Sabbath, to wit the service of the Sanctuary, the publick worship of God, which is the end of the fourth Commandment, and therefore the fittest rule by which to expound and observe the letter of it: For the letter of the Law being subservient to the end of the Law, we cannot rightly observe the day according to the letter, unless we rightly observe the duty according to the end of this Commandment: For by the reason of our blessed Saviours own Logick, (Mat. 23.) If the Altar sanctifie the gift, then much more the service [Page] sanctifies the Altar: If the Temple sanctifie the Gold, then much more the Glory of God sanctifies the Temple: If the Day was appointed for the sanctification of man, much more was the Duty appointed for the sanctification of the Day: The Jews were commanded to keep the Sabbath, that they might remember God ( [...] saith Justine Martyr to Trypho) so that the end wherefore the Sabbath was ordained, is the Remembrance of God; And consequently they best keep the Sabbath, who best remember God; and without doubt they remember him best, who serve him best, who have an established publick worship most befitting his glorious Majesty: Others, though they make never so much noise of God, yet if they remember his name, they forget his nature; The Seraphims durst not do so, when they came to praise him, They agreed before hand what should be the set form of their Praise; for one cryed unto another, and said, Holy, Holy, Holy is the Lord of Hosts, the whole earth is full of his glory, (Isaiah 6. 3.)▪ They cryed one unto another, to shew they all were agreed upon the same anthymn; that they had prepared their song of praise, before they came to sing it: And Saint Ambrose tells us they still continue the same song, To thee Cherubims and Seraphims continually do cry, Holy, Holy, Holy Lord God of Sabbath: There is no true singing Holy, Holy, Holy, unto God, without preparing the song before hand; and a song that is well prepared, is as well continued: Let us imitate the Seraphims in our care of preparation, that we may imitate them in our ardency of affection: for we shall little less then lye to God, if we say, The whole earth is full of his glory, whiles our own hearts are empty.

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SECT. X. Certainty is more to be regarded in the publick exercise of Religion, then Variety: Hence the Creed, the Lords Prayer, and the Decalogue righteously taken into our Liturgie, but unrighteously omitted by Innovators, who vainly obtrude Variety to mens consciences instead of Certainty.

THE ready way to make men irreligious, is, to bring them to an uncertainty in Religion: For Constancy is founded upon Certainty; and therefore those men who are most uncertain what to do, must needs be most unconstant in their doings. For this cause the Church (which is Gods Trustee for Religion) thinks it a great part of her trust, to deal therein altogether upon Certainties, (not upon Varieties) and to have such a publick worship of God, as should first make the people certain of their Religion, then zealous and constant in it. Hence was the Creed, the Lords Prayer, and the Ten Commandments taken in as parts of our Liturgie, because they are not only the compleat summes, but also the certain rules of all those duties of Faith, Hope and Charity, in which consists the very body and substance of Religion: For as they are the compleat summes of those Religious duties, so they must fully declare the glory of God; These short abridgements of Gods own making, shewing more of the Truth then all the copious enlargements which we can make: And as they are the certain rules of those duties, so they most readily advance the edification of men, whose souls are more truly edified by adhering to these fundamental certainties, then by cleaving to all our additional varieties; which are but additions of hay and [...]tubble, unless they be grounded upon these: Wherefore those men who are so furiously bent against the publick use of these in our Liturgies, were best seriously to consider whether or no they do not grosly oppose the glory of God, in rejecting such unparalleld summes of Piety; but surely they do grievously oppose the edification of men, in rejecting such undoubted rules of certainty. For their work is, [Page] (though I hope their aim be not) to bring all the world to an uncertainty in Religion; To an uncertainty in Believing, for all Doctrine to novelty; to an uncertainty in Praying, for all Devotion to Phancie; to an uncertainty in Doing, for all practice to Inconstancy: Hence that heavenly Creed which was the Rule of the Apostles Preaching, is willingly, if not purposely omitted in their Assemblies, lest it should discover the nakedness and novelty of their Doctrine; Hence the Lords most holy Prayer, which was not only the Rule, but also the chiefest part of antient Liturgies, as willingly omitted by them, lest it should discover the emptiness, the levity, the uncharitableness, the irregularity, and in one word, the phantasticalness of their Prayers: Lastly, Hence the Decalogue, which is the short rule of life and morality, as willingly omitted as the rest, lest it should discover the impiety, and check the inconstancy of their doings; for this is the readiest, if not the best reason we can give, why they should quarrel with Gods own hand-writing in our Liturgy, denying us to repeat each Commandment with a solemn invocation for mercy, testifying our repentance the best part of our innocency, and as solemn an invocation for Grace, imploring the amendment of our sinful lives, the best part of our repentance: This is too too palpable, That they generally preach such Doctrines, vent (I cannot say, make) such prayers, and use such practises as are not agreeable with these rules, and therefore they may judiciously, if not justly be thought to leave out the rules, lest they should be checked from their own mouths, and thereby awaken the yet sleeping checks of their hearts for such Preachings, such Prayings, and such Doings: And if any of them take this for an uncharitable gloss, let him know it is more charitable for us to question their superstructions, then for them to condemn our foundations; For if one man sin against another, the Judge shall judge him; but if a man sin against God, who shall intreat for him? 1 Sam. 2. 25. As if the good old Priest had said, No man ought to speak the least word for him that sins against God with an high hand, and no man can speak too much against him.

But I hear a great noise of Variety, making more then ample amends for that Certainty in the publick exercise of Religion, which we think is diminished, if not destroyed, but they say is [Page] only changed, and by its change augmented; I could easily answer, Quid verba audio dum facta videam? To what purpose do men offer good words in excuse for bad deeds? As if they could prove that others eyes are shut, because they say their own are opened: Or, as if men came to Church, rather for curiosity then for conscience; rather like Athenians, only to hear, and to hear some new things to please their curiosities, then like Christians, to pray; (for so it was in Christs time, Two men went up into the Temple to pray, Luke 18. 10.) Or, if to hear, yet not to hear such solid Truths as might nourish their souls, and such fundamental Truths as might establish their consciences; But because they will needs say with Saul, I have performed the commandment of the Lord, I have done nothing but according to his Holy Word; I will also answer with Samuel, What meaneth then this bleating of sheep in mine cars, and the lowing of the Oxen which I hear? 1 Sam. 15. What meaneth this Bleating and Lowing instead of Praying and Preaching? not bleating of sheep and lowing of Oxen, for thence might come an acceptable sacrifice at last, though nothing but an hideous noise at first; but bleating of unprepared boyes, and lowing of unhallowed men, which must needs be all for noise, and nothing for sacrifice, unless they will say, That God will accept of vain babling instead of Praying, and of prating instead of Preaching; for some such answer they must provide or give none, who are resolved to turn all Praying into Preaching, and to allow every one that listeth to turn Preacher.

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SECT. XI. That Prayer as a Duty, is above Prayer as a Gift. The Gift of Prayer examined. That it is not a Gift of Sanctifying Grace. That the Spirit of Prayer is often without the Gift of Prayer; and yet the Gift of Prayer is not perfect without the Spirit of it. Those Christians who have obtained the Gift of Prayer most compleatly, (that is, jointly with the Spirit of it) are not thereby qualified to be the mouths of the Congregation. Those Ministers who have not attained that Gift, are not for that reason to be despised, as not sufficiently qualified for the Ministry. And those Ministers who have attained it, may not for the exercising thereof be allowed to reject set forms of Prayer in their Congregations; because set forms in publick are more for the Ministers and the peoples good, more for Gods glory, and more agreeable with Gods command.

HE that bids us examine our own Hearts lest we should deceive our selves, doth much more bid us examine other mens mouths, that they should not deceive us; and he that commands us to try the Spirits, doth much more command us to try the Gifts: Upon this ground we come now to try and examine the Gift of Prayer, which hath of late so filled the heads of men with Phancies, the mouthes of men with Pretences, the ears of men with Clamours, the hearts of men with Anxieties, and (which is worst of all) the Devotions of men with impertinencies, if not with Impieties, whiles they forsake the Prayers which Gods Spirit and Gods Church hath made for them, that they may exercise their own, either acquired or pretended Gifts: And we have reason to be very impartial in this examination, because some men have been so bold to teach, and others have been so credulous to believe, That all Christians are bound to attain this Gift, and that none are true members of Christ, or ought to be his Ministers, who have not attained it, with many other such unwarrantable assertions, which tend directly to [...] [...]eaking of the Peace, and not at all to the establishing of the Truth: to the destruction of Charity, and not at all to [Page] the edification of Piety: For all the world is not able to prove that the Gift of prayer is either a means of engrafting a man in Christ, or a testimony that he is ingrafted in him; so that either they should much rejoyce (though they commonly do glory) in their preheminence who have it, or they should be dismayed for their defects who have it not: For that holy communion which is exercised with God by Prayer, is altogether heavenly and spiritual, in an holy attention and affection which belongs to the Spirit of Prayer, not at all earthly or carnal, in a ready apprehension or a voluble expression, which two alone properly belong to the Gift of Prayer; For as concerning supernatural assistance, (as was heretofore in Miracles and in Tongues) there is little reason to suppose or mention it in the Gift of Prayer. 1. Because those men amongst us who most have it, have it not in any other language, but only in that which is to them most natural, even in their own mother-tongue. 2. Because those men who have it, do so much blame and revile those who have it not, which sure they would not do, if they themselves thought it supernatural; For in the Gift of Continency they are contented to consult with humane infirmity, for an allay of any harsh censures in those that want it: And why not so also in the Gift of Prayer, if both were alike (in their conceits) supernatural? And yet if we should suppose a supernatural assistance in the Gift of Prayer, it would little advantage either it or them; For we see the Spirit of God did over-rule the tongue of Balaam, when he uttered that most heavenly Prayer, Let me die the death of the righteous, and let my last end be like his, (Numb. 23. 10.) though the same Spirit did not sanctifie his heart, for he loved the waies of unrighteousness, 2 Pet. 2. 15. Wherefore it is plain, A man may be a member of Christ without the Gift of Prayer, because it is not a Gift that immediately flows from the grace of Sanctification: And as plain, that a man may lawfully and laudably be a Minister of Christ without it, (as well as without the Gift of Continency) because it is not a Gift that either principally or necessarily tends to edification. Not principally; for set forms of Prayer taken out of the holy Scriptures, or made agreeable to them, do edifie much more, as having more suitable expressions both to engage and to enlarge holy [...]ns. Not [Page] necessarily, because the Jews under the Law were, and Christians under the Gospel may be and are daily edified without it.

I know I am fallen upon a subject that hath a great noise, and a greater form of godliness, but not the power of it answerable either to the noise or form, and therefore I will not make any apologie for the plainness, and almost rudeness of speech, I shall be forced to use in unmasking their hypocrisie (who abuse this Gift) since our blessed Saviour by denouncing a terrible woe against those Hypocrites, who for a pretence made long Prayers, that they might devour widows houses, (Mat. 23. 14.) hath declared it not only fit, but also necessary for his Ministers, to shew to all the world the great danger and greater crime of those hypocrites, which for a pretence make long prayers, that they may devoure Gods own house, that is to say, not only his Church, but also his Religion: For when Prayer as a Gift shall dare to oppose it self against, nay to exalt it self above Prayer as a Duty, it is high time to undeceive the world, and to shew that God hath placed Duties above Gifts, giving Gifts only to enable men to perform Duties; so that Gifts must give place to Duties, and not Duties give place to Gifts: And consequently Prayer as a Gift must give place to Prayer as a Duty, even in our private, and much more in our publick Devotions. He that hath not the Gift of Prayer, may not for that reason neglect the duty of prayer in private: And he that hath the gift of prayer, may not for that reason disturb the Duty of Prayer in publick: Wherefore since publick Prayer is a Duty that no more belongs to One then to All, no more belongs to the Minister then to the People; (for the fourth Commandement obligeth them to Gods publick worship as well as him, in acknowledgement of, and homage for the redemption of mankind) it is manifest, it ought to be so ordered, that Minister and People may as one man, with one voice and with one heart Pray together, not only in one company, but also in one Communion. And consequently the Gift of Prayer, which is to be exercised in publick, is that which God hath given to his Church in general, and not that which he hath given to any of his Ministers in particular [...] [...]use the people cannot communicate in faith, unless they [...] before-hand the terms of their communion; [Page] For faith is grounded upon infallibility, which now cannot be in the Persons, and therefore must be in the Prayers, and hence ariseth the necessity of a set form of publick Prayer, that the People as well as the Priests may pray in faith in the same Congregation, and not only one, but also (many) several Congregations may constitute no more then one and the same Christian Communion: For that Precept, Let all things be done decently and in order, was given to the whole Church of Corinth, and with it a power of making publick Prayer, as a Duty, over-rule publick Prayer as a Gift: For by the same reason that the Church hath power to regulate the gift of tongues, it hath also power to regulate the gift of Prayer, which is chiefly seated in the tongue; and since unknown matter and form in Prayers is no less against the edification of the People as to praying in faith, then an unknown dialect, the Church may as justly prohibit the one, as the other; and the pretence of a Gift may in neither enervate the Churches prohibition. Again, The Church is bound to use her Gift of Tongues for the peoples good, and why not also her Gift of Prayer? and how can she use that Gift without making of a set form? The same Church is entrusted with the ordering of Religion, and how shall any Minister either presumptuously invade her Trust, or contumaciously opppse her order? Nay on the contrary, every Minister is bound to submit his gifts to the order of the Church; for so is Saint Pauls absolute determination, The Spirits of the Prophets are subject to the Prophets, 1 Cor. 14. 32. that is, The Spirits of the Prophets ought not to be refractory, insolent and imperious, but modest, obedient and submiss, not given to contention but compliance, not to contradiction but condescention, not despising others, but submitting themselves: For he that placed a Prophet above a private man, hath placed that Prophet under the other Prophets. Saint Chrysostom here observes the Apostle hath used four arguments together, whereby to perswade Ministers to a Christian modesty and moderation in the publick use of their spiritual gifts.

1. That the work of the Ministry will be as fully (but more orderly) discharged, For ye may all prophesie one by one, Vers. 31.

2. That the Spirit will not be discontented, or disparaged; [Page] For the Spirits of the Prophets are subject to the Prophets, Vers. 32.

3. That this is exactly according to the will of God, For God▪ is not the author of confusion, but of peace, Vers. 33.

4. That this is exactly according to the general practise▪ of the Church of God, As in all Churches of the Saints. Vers. 33.

He that will not be induced by these arguments to submit his gift to the Churches gift in the publick exercise of Devotion, plainly sheweth that though he may have the Gift, yet he hath not the Grace of the Spirit: And indeed it is no wonder that these two should be divided; for common gifts of the Spirit, such as tend only to the edification of others, and not to a mans own sanctification, are often given without saving grace; And such a gift we must acknowledge the Gift of Prayer, (considered precisely in it self) because we doubt not but Judas had it as well as the rest of the Apostles, and yet we dare not say that he had sanctifying▪ Grace: We must therefore distinguish between the Spirit and the Gift of Prayer; The Spirit of prayer consisteth in an holy and firm attention, in sanctified and enlarged affections, and proceedeth wholly from the infusion of Grace: But the gift of Prayer (as this age is pleased to call it, though without Gods warrant in the Text) consisteth in the readiness of apprehension, and the fitness of expression, and proceedeth partly from the endowments of nature, partly from the confidence of custom, and partly from the acquisitions of industry; For these three, Nature, Custom, and Industry, are all necessarily required to the attaining of that faculty, whereby a man is enabled upon all occasional emergencies or necessities, fittingly to express the desires of his heart▪ and by fitting expressions to enflame and to enlarge those desires, as well in himself as in those that hear him; which I think will afford us the full definition of the Gift of prayer (considered precisely in it self without the Spirit of prayer) not only essentially, but also causally: For so the efficient cause thereof is nature, custom and industry, (though nature and custom more then industry, in so much that men of natural endowments, and of personal confidences, do often in this gift out-strip those of most industrious improvements, whereby nature and custom [Page] are frequently animated to laugh and scorn at learning and industry:) The material cause thereof is occasional emergencies or necessities: The formal cause thereof is readiness of apprehension, and fitness of expression: The final cause thereof is to enflame and enlarge the desires of the heart: Tell me, what can any true Israelite see in this Dagon of the Philistians, that the Ark of God should fall down before it, and not rather it should fall down before the Ark; For all this while if the desires be truly good, such as indeed ought to be enflamed or enlarged, that is not to be ascribed to the Gift, but only to the Spirit of Prayer. So that in truth the Spirit of Prayer is as much above the Gift of Prayer, as an holy affection is above a quick imagination or a voluble expression, and a sanctified heart is above a ready wit or an elaborated tongue; For these two, (I mean the Spirit and the Gift of Prayer) must necessarily be separated, because they are very dangerously confounded; the common sort of people admiring these men as almost Angels, who have the Gift without the Spirit, and contemning those Ministers, as scarce men; who have the Spirit without the Gift; For many good Christians have the Spirit of Prayer, who have not the Gift of Prayer; so saith Saint Paul, The Spirit it self maketh intercession for us with groanings, there's the Spirit of Prayer, but with groanings which cannot be uttered, there is not the Gift of Prayer; (Rom. 8. 26.) And on the other side, many pernicious hypocrites may have the Gift of Prayer, who have not the Spirit of Prayer; so saith our blessed Saviour, Woe unto you hypocrites, who for a pretence make long Prayers, Mat. 23. 14. And again, Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name have cast out devils, and in thy name have done many wonderful works? And then will I profess unto them, I never knew you, depart from me ye that work iniquity, Mat. 7. See here how Gifted men may be Hypocrites, not only gifted for Praying, Many will say unto me Lord, Lord, (which repetition shews a familiarity they thought they had contracted with him by their frequent addresses in Prayer) but also gifted for Preaching, Have we not prophesied in thy name? Nay gifted for casting out Devils, (out of others, though not out of themselves) And in thy name have cast out Devils? [Page] And yet to these gifted men will our blessed Saviour return this answer, I never knew you; whence we may justly infer they never truly knew him, Depart from me ye that work iniquity; whence we may as justly infer, that they did never really come near him by piety, but only seemingly by hypocrisie. God forbid but we should firmly believe, and willingly confess that the Spirit and the Gift of Prayer though separated in Hypocrites, are often joyned together in good Christians; for in truth the gift of Prayer is not perfect and compleat, (so as to be worth the looking after) without the Spirit of it: For then only is the gift of Prayer compleat, when not only natural abilities are improved by study or industry, and personal abilities are acquired by art or exercise, (which two alone do properly constitute the very essence of the Gift of Prayer) But also the heart is sanctified by Grace; (which properly belongs only to the Spirit of Prayer:) so that in truth the Gift of prayer, which makes all the noise, is perfected only by the Spirit of Prayer which saith nothing, or speaketh so softly that none can hear its voice, but he that searcheth the hearts, and knoweth what is the mind of the Spirit, Rom. 8. 27. The word of the mind (Verbum mentis) may be without the word of the mouth, (Verbum oris) So Hannah continued praying before the Lord, and yet she spake in her heart, only her lips moved, but her voice was not heard, 1 Sam. 1. 13, 14. So Moses cryed unto the Lord, when yet he did not speak, nor so much as move his lips, Exod. 14. 15▪ Again, the word of the mouth may be without the word of the mind; for they must needs make many words who make many prayers; and yet they could not be said to utter one prayer from their hearts, to whom God did say, When ye spread forth your hands I will hide mine eyes from you, yea when ye make many prayers I will not hear, your hands are full of blood, Isa. 1. 15. For when the Text hath set this down as a proper compellation of God, O thou that hearest prayer, (Psal. 65. 2.) it is most evident that from his saying he would not hear, we may safely conclude, they did not Pray, though they did make never so many prayers. But we will suppose such a gifted man as hath the compleat gift of prayer, that is the Spirit and the Gift of Prayer both together, yet even such a man is not thereby qualified to be the mouth of others in publick Assemblies, [Page] because publick prayer is to have a publick Person to perform it; And none can be a publick Person in Gods service, but whom God himself hath made so by some notorious and undoubted Commission, such as others are bound to acknowledge, and therefore bound not to usurp; For the Lord will not hold him guiltless that taketh his name in vain; but they most take his name in vain, who speak in his name without his allowance: They are most properly said to take his name, because he hath not given it; and to take it in vain, because they take it rather to serve themselves then to serve him: 'Tis all one for strange Persons to offer themselves before the Lord instead of the sons of Aaron, and for the sons of Aaron to offer strange fire before the Lord instead of that from his own Altar; for of both alike it may be said, which he commanded them not, Numb. 10. 1. and for both alike it hath been said, And they dyed before the Lord, Ver. 2. and again, This is it that the Lord spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified, Ver. 3. If he be not sanctified in them that come nigh him, he is not like to be glorified before all the people; If the Priests be unsanctified, the Lord will be unglorified; for his Majesty will be contemned, as if it were lawful for any that are not sanctified, to come nigh him: Therefore his Priests were first sanctified to the Priesthood, then sanctified by it: They were first sanctified by being called, then sanctified by their calling: And so ought their successors to be till the worlds end; for it is an universal negative, which denies as well for all times as for all persons, No man taketh this honour unto himself, but he that is called of God as was Aaron, Heb. 5. 4. Now Aaron was called not only internally to satisfie himself, but also externally to satisfie all the Congregation that he was called of God; For God is the God of order, not of confusion, and consequently forbids those men to officiate as his Ministers (though of never so great abilities) whom he hath not outwardly called to the Ministry: For he will have order, not confusion in his Church, whereas if any one might officiate in the Ministry, (upon any pretence whatsoever) without Gods outward call, others might as well as he, and so we must needs have an irremediable confusion both in the Ministers and in their ministrations: Dares any man to be a Princes Ambassador (though most able [Page] to do him service) without his appointment? But the Ministers are Gods Ambassadors, 2 Cor. 5. 20. There needs no variety of arguments in this case; for till earthly Potentates shall declare it to be no rebellion against themselves for men to turn uncommissioned souldiers, under pretence of fighting their battles, they must acknowledge it to be grand rebellion against the King of heaven, for men to turn uncommissioned Ministers, under pretence of doing him service; For Saint Paul having said, The weapons of our warfare are not carnal, but mighty through God, to the pulling down of strong holds, 2 Cor. 10. 4. hath in effect told us, that the Minister is Gods souldier; and therefore is sure of his Commission: But let us further examine this gift of Prayer in relation to the publick worship of God, and as we find no just reason to admit them to the work of the Ministry who are not Ministers, because they have that gift; so we shall find no just reason to reject those that are true Ministers, as insufficient or unfit for the work of the Ministry, because they have it not; nor to allow such Ministers, who have it, to reject the set forms established and approved by the Church: For if any reason may be given why ungifted men should be thought not sufficiently qualified for the Ministry; or set Prayers not sufficiently qualified for gifted men; That reason must relate either to God, or to the People, or to the Ministers. But they who consult with their consciences before they speak, and then speak according to the result of those consultations, are not afraid to averr, That in all these respects it is most requisite that the publick worship of God should not rely upon the personal abilities of the Ministers in praying, but should be performed and discharged by constant set forms of Prayer; not by uncertain, and much less by premeditated effusions.

1. In respect of God, whose name is by set forms glorified more truly, because they are deliberate and judicious; more zealously, because they are propper and efficacious; more univerly, because they are known to all, both as judicious, and as efficacious: And what can be desired more in Gods publick worship, then that it be truly Christian in it self without heresie, truly Christian in us without hypocrisie, and truly Christian in us all without singularity: For if it be so, it will certainly not be defective either for want of truth and verity, or for want [Page] of zeal and sincerity, which are both to be in it as it is a duty of Christian Religion; Nor yet for want of extent or universality, which is to be in it, as it is a duty of Christian Communion.

2. It is requisite that the publick worship of God should not rely upon the personal abilities of the Ministers in praying, but should be performed by constant set forms of prayer, in regard of the people, because they are thereby more truly edified, being edified in their understandings, not led on hood-winckt by an implicite saith to blind obedience, in the greatest performances of Religion; Being edified in their wills, not distracted by attention, when they should be united in affection; for the soul being finite cannot be wholly busied in the one, but it must partly neglect the other: And also being edified in their memories; for by often hearing the same prayers, they are taught to pray when their occasions will not permit them to resort to the house of prayer: In a word, being edified in their consciences, in that they are taught and inured to come to the holy work of Religion, not as Judges to make them proud and censorious, nor as spies to make them peevish and captious, but as communicants, to make them devout and Religious.

For whilst the Minister is praying what the people know not beforehand, they are in truth but as Judges, unless you will have them resign their souls upon uncertainties; But whilst they are praying with him in a known form of prayer, they are certainly as Communicants: Therefore it is an unsufferable injury to the people to be tied to speak to God in prayer only by the mouth of their Minister: First, because it doth not satisfie their consciences, which cannot be satisfied but with certainty as well as piety; for though the will or affection may assent to a desire in a prayer not known before, yet not with the same full assent as if it had been known, partly because the soul is assenting whilst it is praying, and so what it bestows upon one act, it takes from the other: and partly, because the soul cannot assent so fully nor so firmly upon the suddain, as it can upon deliberation; not so fully, because not upon the same evidence; not so firmly, because not upon the same assurance of faith: Secondly, because it doth disturb, if not destroy their Communion with Christ, which is the chief end that [Page] Christians ought to aim at in all their prayers: For not being sure that their prayer will be such as to joyn their Saviour with them in the same intercession, they cannot be sure it will be such as to joyn them with their Saviour in the same Communion; and so they are in danger of losing both the benefit and the comfort of all their publick prayers; for the benefit of them depends altogether upon Christs intercession, the comfort of them depends altogether upon Christs Communion. Thirdly, because it doth disturb, if not destroy their Communion one with another, which destructive way ought to be most carefully avoided and most hatefully detested by all good Christians: For next to the breach of piety in Religion, they ought to abominate the breach of charity in Communion; For love and concord is the very soul of Christianity; By this shall all men know that ye are my Disciples, if ye have love one to another, Joh. 13. 35. And it was the Characteristical note of the first and best Christians, And the multitude of them that believed were of one heart and of one soul, Act. 4. 32. And doubtless nothing doth more immediately nor more powerfully conduce to unity in affection, then unity in Religion: Wherefore since the same common devotions are the most effectual means to produce and to preserve this unity, they who are implacable enemies to the one, cannot be cordial friends to the other; It is reported of Julian the Apostate, that after he had conceived an inveterate hatred against the Christians, he had no readier way to execute his hatred against them, but by endeavouring to make them hate one another; And so gathering the most dissenting Christian Bishops, and the most factious of the people into his own Palace, he advised them to lay aside all Civil discords, and to keep the peace of the State, but every one securely to follow his own Religion, without any regard to the peace of the Church; Ʋt civilibus discordiis consopitis, suae quisque Religioni s [...]rviret intrepidus, saith Ammian [...]s Marcellinus: But what his intent was by this advice, Saint Augustine as a Divine more clearly explaineth then their Historian, Eo modo [...]abat Christianorum nomen posse perire de terris, si unitati Ecclesiae de qua lapsus fuerat, in [...]ideret, & sacrilegas dissensiones, liberas esse permitteret; He thought that by this means the very name of Christians would perish from the earth,[Page]if according to his envy against the Church from which he had fallen, he should permit the Priests and the people a free liberty of sacrilegious dissentions: If we turn this Thesis into an Hypothesis, it may not be amiss to say, that a free liberty of maintaining what doctrines, and of exercising what Devotions every man thinks fit, is a liberty of sacrilegious dissentions, (for consent in Doctrine and in devotion commonly go together,) and this is indeed a sacrilegious liberty, because it robs God of his chiefest glory, even of his publick worship, and Gods Church of her best Patrimony, even of her truth and peace: Which may be a liberty of mans taking, but sure not of Gods giving; for Gods intent in giving us a written word, was that all Christians might have the grounds of One Religion; And his intent in giving so many patterns of prayer in that written word, was that all Christians might have the grounds of One Communion; And the right way of edification for all Churches, is certainly to lay their foundation upon these grounds which God hath given them, that is, to establish a set form of Doctrine whereby to maintain the Truth of Religion, and a set form of devotion whereby to maintain the Peace of Communion.

3. It is requisite that the publick worship of God should not relie upon the personal abilities of the Ministers in praying, but should be performed by constant set forms of prayer, in regard of the Ministers themselves, that they be not led into temptation, either through pride vilifying others, or through vain glory magnifying themselves; and that they be not led into sin, particularly the sins of heresie and schism, which are desperate sins in private men, but damnable sins in Ministers, yet must needs be incident to those who rely upon their own gifts in praying, more then upon Gods, or their Churches prayers: For if their gift forsake them (as who dares promise its certain continuance) they may easily fall into an erroneous expression, which rather then recant, they may as stiffly maintain by perverse argumentation; there's the danger of heresie. And if they abuse their gift, they may easily fall into the humour and love of ostentation, and so scorn to be regulated and confined by their Church, upholding their abominable ostentation by a more abominable separation there's the danger of schism.

Besides, such men commonly refuse to tie themselves so precisely [Page] to any particular form of words, though it be of their own making, but they may sometimes add, alwayes alter according as any emergen occasion offered or affection suggested shall require; so that they can never truly say with the Psalmist, Paratum cor meum Deus, Paratum cor meum, O God, my heart is ready, my heart is ready, (which yet the Psalmist thought twice worth his saying, sc. Psal▪ 57. ver. 7. & Psal. 108. ver. 1.) And much less can they say, O God, my tongue is ready, my tongue is ready, (though that be the readiness they most labour for, and most glory in) for every new affection may unsettle their heart, and every new phansie may unsettle their tongue: so that either the heart must be false to its own preparation, because it may be changed by a new affection, or the tongue must be false to the heart, because it may take a new expression: I have a very good precedent, (though a bad occasion) to put the gift of prayer in the lowest forms of Gods gifts that concern the exercise of Religion. For Saint Paul in effect hath done it before me, who put diversitie of tongues, not only after the gift of healing, but also after helps in government, 1 Cor. 12. 28. or helps and governments, that is, lay-Elders and Deacons (if some late glosses may be embraced) and surely the gift of prayer must come under the gift of tongues as comprehended in it, or come below the gift of tongues as outpassed by it; so I may well put it below the Desk, when Saint Paul according to them puts it below the poor mens Box; And Saint Chrysostome gives this reason for it, [...]: (Chrysost. hom. 29. & 32. in Corinth.) Because they thought so highly of themselves for the gift of tongues, therefore Saint Paul alwayes nameth that in the last place, after all the rest; There is the same reason now why Saint Pauls Successors in the Ministry, should do the like concerning the gift of prayer; yet I would have laid my hand upon my mouth, before I would have spoken so unkindly to or of my brethren, were it not to make them lay their hands upon their hearts before they speak so confidently nay indeed so uncomely to Our Father; For as it were better my tongue should cleave to the roof of my mouth, then I should disparage the gift of prayer; so it were better their tongues should cleave to the roofs of their [Page] mouths, then they should abuse that gift either to ostentation, or to faction, or which is yet worse, to Irreligion; For by such abuse not only man is grosly deceived, but also God is grievously dishonoured; Doubtless he that bids both Priests and people keep their feet when they go to the house of God, that they may be more ready to hear then to give the sacrifices of fools, doth much more bid the Priests keep their hearts and their mouths, that they may not tempt the people to give the fools sacrifice, for want either of such affections, or of such expressions as may truly be fit to be offered upon Gods Altar.

And this is plain from the ensuing words, Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God, (Eccles. 5. 1. 2.) Hebr. [...] Al Tebahal gnal Pica, ne fe [...]tines super tuo ore: Do not make haste upon your mouth; Here may easily be much more haste then good speed; For your mouth may make haste upon your heart uttering what is scarce yet suggested, and you may make haste upon your mouth, uttering what is scarce yet digested: The word [...] Bahal, is sometimes to be fearful, sometimes to be hasty, and thence signifies to make such haste as men use to make in frights, when fear hath wholly surprized their wits: And such a haste as goes without wit, (perchance without fear too, for men who are audacious are seldom timorous) is in a mans own house great imprudence, but in Gods house tis moreover great impiety: And let not thine heart be hasty to utter any thing before God. The better to keep us from the haste of the tongue, he disswades us from the haste of the heart; for out of the abundance of the heart the mouth speaketh; therefore if the heart be fraught with hasty affections, the tongue will soon be fraught with hasty expressions: For he that will permit his heart to love without deliberation, will also permit his mouth to speak without it, since it is very easie for the heart to come into the mouth, when once the assent is come into the heart.

Therefore he saith, Let not thine heart be hasty to utter any thing though utterance belongs properly to the mouth; the reason is, because if the heart hath once spoken it within, the mouth will hardly refrain from speaking it without: Accordingly the Psalmist when he prayed, set a watch O Lord before my mouth, and keep the door of [...]y lips, he did also pray, Incline[Page]not mine heart to any evil thing, (Psal. 141. 3, 4.) for there could be no watch set upon his mouth, unless it were first set upon his heart: And indeed here is such a reason alledged as is enough to set a watch both upon all our mouths, and upon all our hearts, in that it is said, For God is in heaven, thou upon earth, therefore let thy words be few: Were he on earth with thee, yet thou oughtest to dread his infinite Majesty; How much more now that he is in heaven above thee, so high as to overlook thee, to over-top thee, to over power thee! Thus the reason is enforced from Gods Majesty.

Again, were he on earth with thee, yet thou oughtest to consider and admire his transcendent purity; for he is of purer eyes then to behold iniquity; of purer ears then to hear it; of purer heart then to regard it; and consequently of purer hands then not to punish it: How much more now that he is in heaven the proper place of purities, of pure persons, of pure actions, and of pure affections; and thou on earth, where persons and actions and affections are all unclean and impure: Thus the reason is enforced from Gods purity: If thou art not afraid because of his Majesty; yet thou mayst be ashamed because of his purity, that the word either of thy mind or of thy mouth should be injudicious or indeliberate; for that is not agreeable with the purity of reason, and much less with the purity of Religion: Therefore let thy words be few, such as have been weighed in the ballance of the sanctury before they be presented in it as an offering to that holy One, whose holiness doth not only inhabit the sanctuary, but also doth sanctifie it. And this reason doth our Saviour himself intimate unto us; not only from the shortness of his own most holy prayer, but also from the introduction of it, Our Father which art in heaven, as if he had said, God is in heaven, thou art on earth, therefore let thy words be few.

Surely this Text, which was given of purpose to prevent vanities in Divine service according to the judgement of our Church, (as appears by the contents,) had need be bl [...]ed out of Gods word, and out of mans heart, that the world may contentedly give up Liturgy to Enthusiasm; that is, proper and deliberate prayers, fit to engage holy affections, and to express holy desires, for extravagant and extemporary effusions; [Page] such as are commonly improper, but alwayes indeliberate, if not in regard of the Minister, yet surely in regard of the people, who yet notwithstanding ought no more to take the truth and goodness of their Religion upon the Ministers word, then to rely for the practice of it upon his righteousness, or to expect the reward of it from his salvation.

SECT. XII. Set forms and conceived prayers compared together; That set forms do better remedy all inconv [...]niences, and more establish the conscience: are not guilty of wil-worship, nor of quenching the spirit; nor of superstitious fromalities; and that it is less dangerous if not more Christian, to discountenance the gift, then the spirit of prayer.

HE that considers the great distance of God and man, the excellencies of his makers glory, the miseries of his own infirmity, the impertinencies and alienations of his thoughts (which may as well put him out in his own, as put him by in his Churches prayers) the multiplicity of his imperfections, the treacherousness of his memory, the slowness of his apprehension, the dulness of his affections, will heartily bless God for providing him premeditated forms as a remedy, and will carefully watch himself, lest he should turn his remedy into a disease, by adding to all the rest, the deadness of his own heart; So that all those inconveniences art not only better prevented, but also better remedied by set forms, then by conceived prayers: Mens phansies may be elevated by extemporary effusions, but their consciences are best edified by known Prayers, and tis not for us to invite men to serve God with their phansies but with their consciences: By the manifestation of the truth commending our selves to every mans conscience in the sight of God, saith Saint Paul, 2 Cor. 4. 2. not by the pretence of Revelations, commending our selves to every mans curiosity in the sight of the World; Thats the ready way to bring [Page] men first to weak imaginations, then to strong delusions; first to beleive any thing, then to believe a lye; first to receive matters of Religion without judgement, then to receive matters of irreligion against conscience: But let us hear both parties speak for themselves against one another: They say our set forms float in generalities; we say their no forms rove in uncertainties; both must confess that generalities in matters of Christianity may concern all Christians, but uncertainties may concern none at all.

They say, we are guilty of wil-worship in making set forms of prayer, without order of the Text; we say, that we have Gods own express order for set forms, 1. by several dictates of the Text, partieularly Luk. 11. 1. Lord teach us to pray as John also taught his Disciples, and tis not be doubted but he taught his Disciples to pray by a set form, as teaching either their eyes or their ears, but not being able to teach their hearts, by several forms in the Text, particularly the Psalms, of which the Divine Areopagite hath said, [...], (5. S. Dionys. lib. de Eccl. Hier. cap. 3.) The most holy writings of the Divine hymns do wholly aim at this, that they may celebrate all the holy words, and all the holy works of God; and shall we think they do not teach and require Gods Church, after their example, to celebrate the same words and works. 3. By the general drift and scope of the Text; For God having given us a written word for the rule of our Religion; hath by the same reason, enjoyned us a written word for the practice of it, since there is as great a necessity that we should have a certainty of practice, as a certainty of knowledge in things belonging to our salvation, so that our Enthusiasts ought to appeal to unknown traditions for the rule of their Religion, before they ought to obtrude unknown imaginations for the practice of it; However, let all the world judge, whether wil-worship can possibly be in using a Religion of Gods, and not rather of mans making: They say we quench the spirit, but we know we inflame him, because approved and known prayers do most warm judicious affections; and we doubt not but the spirit assisteth a man in his Judgement or reason which he hath only as a man, rather then in his phansie or apprehension, which he hath common with a beast: For as the spirit assisteth Angels [Page] by revelation, because they know by intuition; so he assisteth men by deliberation, because they know by Reason and by discourse.

They say we are given to superstitious formalities, because we desire a set form of Prayer; we advise them not to be given to irreligious blasphemies, in casting reproaches upon formed prayers, which were at first of Gods own making in his holy Word, and are still of his making, not of ours, if they be agreeable to his Word; For all truth (whosoever speaketh it) is from the Spirit of Truth; and therefore to blaspheme the Truth, is to blaspheme the Spirit: And the question will certainly hold much more in Gods Church Militant, then in Gods State Militant; Who is this uncircumcised Philistine, that he should defie the armies of the living God? 1 Sam. 17. 26.

They say we discountenance the Gift of Prayer; we know we do not; only we prefer the Gift of Prayer in the Church, above the Gift of Prayer in particular Ministers, or the Gift of Prayer as it is exercised to edification, above the same gift as it is or may be exercised to ostentation; wherein we follow Saint Pauls Doctrine, who dehorteth the Ministers of his time from arrogancy in the use of their spiritual gifts, first from the efficient cause of those gifts, that they have them not from themselves, but from God; As God hath dealt to every man the measure of faith. Secondly, from the final cause of those Gifts, that they have them not for themselves, but for their neighbours; not for ostentation but for edification; So we being many are one body in Christ, and every one members one of another, Rom. 12. 3, 5. And we say moreover, it is more Christian to discountenance the Gift, then the Spirit of Prayer; For the Gift may be and often is meerly from natural or from customary abilities; But the Spirit of Prayer is only from the Grace of God; And it is unjust and ungodly, That either nature or custom should dare stand in competition with Grace, and much more in defiance against it.

1. Whereas now a daies if some grave and sober Minister say Prayers either of Gods or of the Churches making, though he say them with a most firm attention, and a most devout affection, yet his person is disregarded, his function disparaged, his prayers despised.

[Page]2. But if some meer novice (perchance a meer lay-man) tumble out his own extemporary thoughts, (scarce fit to be esteemed or called prayers) though with more readiness of expression, then holiness of affection, yet he is presently admired as one strangely assisted by the Spirit, and the People are in effect taught to say with them of Lycaonia, concerning such Enthusiasts, The Gods are come down to us in the likeness of men, Acts 14. 11. Thus is the Spirit of Prayer (and with it the grace of God) vilified in the one, whiles nothing but the Gift of Prayer, and with it, custom or perchance only nature, is magnified in the other: For natural parts in attaining that gift, do go beyond all acquired abilities; so that nature is exalted, but studie (as well as Grace) is debased by it, for it is clear, that where natural abilities of Phansie, and confidence, and volubility are wanting, all the pains that men can take in searching the Scriptures, and all the documents they can get by searching them, will not enable them to attain this gift; So little Religion is there in our late advancing the Gift of prayer, by depressing the Spirit of prayer; and yet only upon this mistake (I might have said upon this mischief) hath it come to pass, That the Personal abilities of men have been accepted and approved in Gods own service, not only without, but also against Gods own Commission.

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SECT. XIII. That forms of publick Prayer are not to be disliked, because they cannot, or at least do not, particularly provide either Deprecations against private mens occasional miseries, or Thanksgivings for their occasional mercies: yet our Church not defective in Occasionals, though chiefly furnished with Eternals: The danger of contemning religious forms of Prayer, and gadding after conceived Prayers.

NO man ought to pretend the Spirit of God, either for rejecting Gods authority in his Church, or forbear disobeying Gods command in his holy word: And if these two may bear the sway, set forms of Prayer will justly claim the preheminence in Gods publick worship, above all conceived Prayers whatsoever; yet there is one main Plea why Ministers should labour to attain the gift of Prayer, and that is, That they may be able to speak, where commonly their Church is silent, and (as need shall require) either make deprecations against private mens occasional miseries, or thanksgivings for their occasional mercies: And yet even in this respect, The gift of Prayer may be more safely used upon premeditation, then without it: For supposing a Minister furnished with abilities of expressing himself readily and fitly upon all emergencies, yet there being at least a possibility of miscarriage in his suddain effusions, and those miscarriages which intervene in prayer being doubtless unsufferable, if not unpardonable, it would scarce be prudent, if it were pious, in such a man to adventure himself wholly upon his extemporary faculty; But even in such a case, either to form his Prayer in his mind, if he have time, or to use some form already in his memory, if he have not. So that his Prayer though it may seem conceived in regard of the Occasion, yet will be little other then formed in regard of the premeditation; But this by way of Caution, in the use of the Gift; As for the Gift it self, be it said not only by way of Concession, but also of Congratulation, that in this respect, and for this end it is to be most chiefly desired, and may be most profitably exercised [Page] by any Minister, so that in regard meerly of this ministration, we may not unfitly apply unto such Ministers as have this Gift, that eulogie of Saint Paul, Qui benè ministraverint, gradum bonum sibi acquirent & multam fiduciam in fide quae est in Christo Jesu, 1 Tim. 3. 13. They that have ministred well, (shall) purchase to themselves a good degree, and great boldness in the Faith which is in Christ Jesus: No doubt but they have ministred, and do minister very well, who minister to the people of God in their corporal and much more in their spiritual necessities, and such Ministers do purchase to themselves a good Degree in the Ministry, and a great boldness in the Faith; only they were best take heed, That they turn not this great boldness in their faith, to a greater boldness in their Ministry; For boldness in their faith may be commended, when boldness in their Ministry may be justly condemned; And they will turn the boldness of their faith into the boldness of their Ministry, if they minister (though in this excellent kind) not as Demetrius, who had a good report of all men, and of the truth it self: but as Diotrephes who loved to have the preheminence, prating against others with malicious words, and not only casting the Brethren out of the Church, but also casting the Church out of the Nation; under pretence of the want of this Gift: For which intolerable pride and presumption, not only an Apostle of Christ, but also a meer heathen Poet will one day rise up Judgement against them, who maketh Agamemnon say thus of Achilles,

[...],

[...]; (Ilid. α.)

If so be the Gods have made him a most famous warriour, Have they therefore licenced him to reproach other men? If God Almighty hath given to some particular Minister a special endowment, hath he therefore given him leave either to condemn his Brethren, or to condemn his Church? Surely, no and much less upon so slight a ground either of Reason or of Religion: For neither ought there to be so great provision made for occasional emergencies, as for continual necessities; and if there ought, yet is not the Church bound to make it. First there ought not to be so great provision made for occasional emergencies, [Page] as for continual necessities; because these emergencies, whether corporal or spiritual, yet as they are occasional, they are meerly temporal, (for occasion is the opportunity of time) but Christianity is chiefly to busie it self about eternals. Again, as they are occasional, they are meer contingencies, but Religion is chiefly to busie it self about certainties; The Form by which Saint John Baptist taught his Disciples to pray, is lost, without any mischief to Religion, because it was meerly Occasional, the reason thereof expiring with its use: But the Form by which our blessed Saviour taught his Disciples to pray, God would not suffer to be lost, for fear Religion might have been lost with it, because that Prayer is doctrinal and eternal, never to expire either in its reason or in its use; And how shall we then seek to advance Occasionals above Eternals in our Praying? Surely he that saith, Pray continually, (1 Thes. 5. 17.) supposeth such matter of our Prayers as is constant, not as is emergent; as is continual, not as is occasional; So that if I first provide for occasionals in my Devotions, and Eternity may be subservient to Time, the accessory may chance draw the principal, which is against the dictates of nature; but if I first provide for eternals, Time is subservient to Eternity, the Principal will undoubtedly draw the accessory, which is according to the dictates of Grace: Tis an excellent Prayer of our own Church to Almighty God, That thou being our ruler and guide, we may so pass through things temporal, that finally we lose not the things eternal; If God be my ruler and guide, I shall slightly glance upon temporals, as upon things in my passage, but I shall wholly fix upon eternals, as upon things that belong to my journeys end.

Fear not Zacharie (saith the Angel) for thy prayer is heard, and thy wife Elizabeth shall bear a Son; This man doubtless prayed for eternals in the discharge of his Priestly office, yet hath a grant of temporals: On the other side, Hannah prayed for temporals (that she might have a son) yet gives thanks in her Song as if she had received eternals: Religious souls distill all their thoughts in a pure limbeck, so as to admit no dross nor dreggs of the earth in their distillation.

If you look upon the occasion of those heavenly prayers in the Psalms, you will think many of them personal and particular, such as belonged only to King Davids temporals wants and distresses; [Page] But if you look upon the matter of these prayers, you will find all of them doctrinal and universal, such as do belong to all good Christians spiritual wants and distresses: The Spirit of God teacheth us in our prayers to turn occasionals into eternals, not to turn eternals into occasionals; we justly dislike that Tenent which would make the Rule of our Religion (the holy Scriptures) rather occasional then doctrinal; And how can we like that invention which would make the practice of our Religion (our publick Prayers) not so truly Doctrinal as Occasional? that is indeed, not so truly Eternal as Temporal: Attention is best in Prayer when it is fixed wholly upon God, and why not Affection too? Conversion to my self may be an aversion from my God; but surely conversion to my God cannot possibly be an aversion from my self: I may easily so look after occasionals as to neglect eternals, to my great loss, and greater sin; but if I look well after eternals, it can be neither loss nor sin in me though I should chance to neglect occasionals: So that it is both irrational and irreligious to say, That there ought not to be so great provision made for occasional emergencies, as for continual necessities in our private prayers; but if there ought, yet surely the Church is not bound to make that provision in her publick Prayers; and if this be made good too, then the Gift of Prayer, though it may be of excellent use in private houses, yet can have no pretence to cast set forms of Prayer out of Gods house, And surely this Assertion, That the Church is not bound to make provision for occasional emergencies, but only for continual necessities in her ordinary publick Prayers, may be made good from the very nature of Common-Prayer, which is to be of common concernments, such as are no more to be restrained to particular times then to particular persons: Thus Saint Chrysostom himself explaineth what he meaneth by his [...], by his common supplications, [...], which hath given us grace to make our common suppplications, and teacheth us, what we should mean by our Common Prayers, when he saith, Granting us in this world knowledge of thy truth, and in the world to come, life everlasting; For common supplications or common Prayers are such as all other good Christians would be ready to make as well as we, for that the matter of them concerns them [Page] All as well as Ʋs; To wit, knowledge of God, and life in God; Such Petitions as these (which are common to all Christians alike) are those which properly constitute Common-Prayer; for that ought to be common in its matter, before it be common in its use: And such common Petitions as these, is the Church bound to make as she is Catholick or Christian; and as for other less common Petitions, the Church makes them only as she is National: A common good is the proper subject of Common-Prayer, that is to say, A spiritual good which is common to all Christians, or a temporal good, which is common to all of one Society, as they all are one, either by the union of Nature, or by the union of Grace and Love. These goods are certain and known to all, and the Chur [...]h which hath the common care of all, is bound to provide such prayers as may best express our desires concerning these; And upon any publick occasion, though it be temporal, our Church doth accordingly still make such Provision both for occasional Prayers and Praises. But as concerning any particular good which this or that private man may need upon this or that particular occasion, it is uncertain and unknown; it comes not under the Churches knowledge, and how can it come under the Churches care? Such particulars are infinite, and as infinite, they cannot be the object of the Churches certain knowledge, much less should they be the subject of the Churches constant prayers: There needs a particular confession that such occasional necessities or distresses may be known, before there can be a particular supplication that they may be remedied; and yet none are more averse from particular Confession, then those that are most angry with the Church, for the want of such particular Petitions: But to say the truth, The Church hath sufficiently provided for such particulars, in that she hath taken the Psalms of David into her publick Devotions, which Book is a [...] ▪ or to use Epiphanius his word, [...]; Arcula medica, a Box of Medicines for all diseases: Here he that hath a dead heart shall find affections to enliven it; he that hath a slow tongue, expressions to quicken it: Nor is it possible for that man to want either faith, or repentance, or thankfulness, or any other true spiritual good, to comfort and strengthen him either against the evil of sin, or the evil of punishment, who [Page] can truly apply the prayers of the Psalmist to his own heart, and truly apply his heart to God: and no Prayer whatsoever can either comfort or strengthen him, without this twofold application, viz. of the Prayer to his own heart, and of his heart to God: And as for variety of words, let him not trouble himself; for he were better cordially say with David, Have mercy upon me O God after thy great goodness; or, In thee O Lord have I put my trust, let me never be put to confusion, then verbally expatiate in greater discourses but lesser desires, of this Mercy, or of this Trust; He will find more true contentment to his soul from the use of one short ejaculation of Gods, then in the use of many enlargements of his own making; And he were better in brief say with the Publican, God be merciful to me a sinner; which equally concerns any other true Penitent, then make a long prayer with the Pharisee, which may only concern himself: For it is more like Heathen then like Christians, for men to think they shall be heard for their much speaking, Mat. 6. 7. and yet if they will needs speak much, it is more probable God will hear them speaking in his words, then in their own: So that if God hath sufficiently provided for our occasional necessities in the holy Scriptures; our Church hath likewise sufficiently provided for the same in translating those holy Scriptures, and making them a great part of her publick service, that we may know how to use them upon and how to apply them to our several occasions: For as that general promise, whosoever believeth on him shall not be ashamed, (Rom. 10. 11.) doth warrant every good Christian to make particular application of Gods promises to his own soul by special faith; so that other general promise, whosoever shall call upon the name of the Lord shall be saved, (Rom. 10. 13.) doth warrant every good Christian to make particular application of his own soul to God by special Prayer; And as the holy Scriptures are most abundantly sufficient in the rules and examples of special faith; so also in the rules and examples of special prayers: And as we justly say, That the holy Scriptures do shew their original to have been from God, because they speak so much in so little, containing so many Truths in so few words; for only he that understood all things at once, was able to intend and comprize so many things together; so we as justly say, The Church hath taken the best course she [Page] could to improve our understandings in those divine Truths, in that she hath made it easie for us to understand the holy Scriptures: And consequently, though she had devised millions of particular prayers for no other purpose, but to instruct us to pray upon particular occasions, yet she could not have instructed us half so well as now she hath, meerly by imparting to us Gods own Instructions; And till the Church of Rome shall do the same, it will be vain for her Champions to object that she hath out-gone the Protestant Churches in the care of the peoples souls; but this by the way, to shew the grounds we go upon in our Religion, are equally good, against the Papists and against the Enthusiasts; But neither is this all that we can say for our Church in this behalf, for in truth she hath provided such admirable prayers as are not only according to the Rule of Gods holy Word, but also very much according to the Genius of it, comprizing much in little, having more of Faith, Hope and Charity in one of her little collects, then is to be found in many of their long prayers who either revile her Devotions, or renounce her Communion; So that if we will not be as wasps, good for nothing but to buz and sting, but rather as Bees ready to gather honey even from weeds, and much more from the roses of Sharon, we shall easily find to the joy of our own hearts, and the stopping of others mouths, That our Church in her Common-Prayers hath taught us such Generals as may sufficiently supply for all particulars; And hath taught us such eternals as ought to be in our account, (as they are in themselves) infinitely beyond all Occasionals; our blessed Saviour himself hath taught us this lesson concerning the manner of our prayers, Your Father knoweth what things ye have need of before ye ask him, Mat. 6. 8. as if he had said, you need not ask your heavenly Father (as you need your earthly parents) in many words, but only with true and upright hearts; this made our Church delight in short prayers, because she rather desired to shew a relenting heart, then an over-flowing tongue; as praying to him that weigheth only hearts, not words in the ballance of his Sanctuary: A short prayer best suits with an hearty desire, which is too earnest to be long in uttering, and also with the desires of our hearts in regard of heavenly things, which most commonly are too weak to be long in desiring; The Church in her short prayers [Page] hath taken a great care for our earnestness, and withal provided a certain cure for our weakness; and if any man think that Through Jesus Christ our Lord, comes in too soon, because the Prayers are short; or too often, because they are many; let him know, That this one single observation in these five words, speaks more to God for us, then we by thousands of continued Periods in our longest prayers are able to speak for our own selves; and if there were no other reason but this, yet for this reason alone were many short prayers to be preferred before one long prayer, both in our private and in our publick Devotions.

Again, our blessed Saviour hath also taught us this lesson concerning the matter of our Prayers, Seek ye first the Kingdom of God and his righteousness, and all these things shall be added unto you, Mat. 6. 33. as if he had said, Regard chiefly your Continual, not your Occasional; your Spiritual, not your Temporal necessities in your Prayers; be earnest with God to give you Faith, Hope, Charity, Religion, Repentance, Obedience, Justice, and the like, to supply your spiritual wants and necessities, and you shall not want any temporal necessaries; for you shall from your spiritual supplies, find either a certain remedy against your temporal wants, or a sufficient recompence for them, or an immortal comfort in them. There is no occasional necessity can befall the soul, save only by way of comparison, that upon some occasions she may be in a greater need of the act of Faith; upon others, in a greater need of the act of Repentance; But her necessities, as also her endowments, are properly continual, because they are spiritual; therefore all the noise that is made about using the gift of Prayer in praying against occasional necessities, or praising for occasional mercies, doth not much excite us to seek first the Kingdom of God, and his righteousness; for his Kingdom and righteousness are both eternal; but rather to seek first those things which our Saviour calls Additaments, or Adiections; for whatsoever is occasional is temporal; and whatsoever is temporal ought to be reckoned in the Catalogue of those things concerning▪ which our Saviour hath said [...], Adjicientur vobis, All these things shall be added unto you. If we heartily Pray for Faith and Repentance, and the like spiritual endowments, God will [Page] surely give them; And he will give them liberally, that is to say, in great abundance, that they may be truly worth his giving, and upon our greatest necessities or occasions, that they may be as truly worth our receiving; He will give them in their acts as well as in their habits, that his gifts may be compleat; And he will give them in our necessities, That his gifts may be convenient, then greatest when our wants are so; according to that of Saint James, If any of you lack wisdom (or any other spiritual gift) let him ask of God that giveth to all men liberally and upbraideth not, and it shall be given him, Jam. 1. 5. God giveth liberally; therefore he giveth the whole gift, in the Act as well as in the Habit: and he upbraideth not, therefore he giveth it most when we most want it; for his gifts, as they are with liberality, not to begrutch them, so they are without Repentance, not to upbraid them: 'Tis true, he cannot give us any one spiritual gift, before we want it; but as true, that he most willingly gives them all, according to our wants; So that if by our frequent and fervent prayers we do obtain of God those spiritual gifts which concern the continual, we need not be very solicitous about those which only concern the occasional necessities of our souls; For if our continual necessities be supplyed, our occasional necessities cannot want supply, should any such indeed befall our souls: and as for the occasional necessities of our bodies, they are not worth our own, much less our Churches prayers, but only in relation to our souls: So little reason is there that the pretence of occasional necessities should unsettle and distract our own private forms, much less unloosen and destroy our Churches publick forms of constant Devotions, wherein we are sure we do not seek our own interests, or temporal advantages, and much less our unrighteousness, but only the Kingdom of God, and his righteousness: Without doubt, Innocency, Piety, and Charity, (which may be as truly sought, and more surely found in set forms then in conceived prayers) are wholly and entirely our spiritual interests; and if we cordially ask these in our prayers, we shall so rightly seek the Kingdom of God in it self, that we shall joyfully find it in our own souls: For the Kingdom of God is Righteousness, and Peace, and Joy in the Holy Ghost, Rom. 14. 17. and therefore is to be sought by such Prayers as may best express and increase our faith, that so we [Page] may obtain righteousness; And our repentance, that so we may obtain peace; and our obedience, that so we may obtain joy in the Holy Ghost; Such prayers God having given us a Church to teach, (more then any other Church in the Christian world) and not given us hearts to learn, tis to de feared, (unless we speedily and heartily repent,) he will pronounce the same sentence, or rather execute the same judgement against us, as he did against the Israelites, But my people would not hear my voice, and Israel would not obey me; so I gave them up to their own hearts lusts, and let them follow their own imaginations; Psal. 8 [...]. 12, 13. Tis in the Hebrew [...] Bishirru [...]h libbam, id est, In contemplatione aut visione cordis eorum, [...] Bemaraith, so Jarchi; or, In pertinacia aut duritie (cordis eorum) [...] Bechozek, so Ezra; The one saith, I gave them up to the contemplations of their own hearts, and that was bad enough; for it is said concerning man, that every imagination of the thoughts of his heart was only evil continually, (Gen. 6. 5.) The other saith, I gave them up to the hardness of their hearts, and that was a great deal worse; for to be hardned in evil imaginations is much worse then simply to be in them; for that is not only to be sinful, but also to be under the captivity and bondage of sin; He that follows his imagination without his reason, doth in effect degenerate from a man into a Beast; But he that hardneth himself in his imagination, against his own right reason, and much more against Gods true Religion, doth degenerate from a man almost to be a Devil.

These are the sad Judgements of God upon those who will not hear his voice, nor obey his Commands; Wherefore we cannot be too solicitous in hearing him, nor too dutiful in obeying him; And consequently when we are once sure that tis his voice which speaks to us, and his command which is laid upon us, we must speedily and wholly resolve upon lending our ears to the voice, and lending our hearts to the command: For he that bids us prove all things, doth not bid us to be alwayes proving; for it follows, hold fast that which is good, 1 Thes. 5. 21.

I will prove my Religion before I embrace it, that I may draw neer to God with my conscience, and not as an hypocrite; [Page] But I will hold fast my Religion when I have proved it, that I fall not from God against my conscience as an Apostate: Tis not specious pretences can make others religious, and God forbid they should make me lose my Religion: Men may pretend to the spirit of prayer who have it not, but I am sure they had the spirit of prayer who made such heavenly prayers as the holy Spirit of God doth justifie by his Doctrine, and will accompany with his intercession: And doubtless every particular Christian is bound to make sure of such prayers, both for his private and for his publick devotions; and when he hath gotten such prayers, is bound not to leave them, unless we will say, the Apostles rule, Hold fast that which is good, is not to be observed in all good, but only in the very best. The Preacher sought to find out acceptable words, and that which was written was upright, even words of Truth, Eccles. 12. [...]10. If he that preacheth ought to seek for acceptable words, that is, words sutable both to the matters he speaks of, and the persons he speaks to, then much more he that prayeth, since praying ought to be more carefully provided, and more conscionably performed then preaching: For in preaching a man speaks to men, but in praying a man speaks to God.

And for this cause the Church thinks it her duty to provide for us acceptable words in praying, whilst she leaves us to provide our own acceptable words in preaching: The Prophet Hosea exhorteth the Israelites to take with them words, and turn to the Lord, Hos. 14. 2. He asks not Gold nor Silver, not burnt offerings (saith Rabbi David) but good words from you, that with them you will confess your sins, and return unto the Lord with all your heart, and not only with your lips: Here tis plain by his Gloss, that the Prophet enjoyns a form of confession, and bids them take good words that they may have good hearts; nay tis plain by the Text it self; for those good words, or that form of confession is particularly expressed as well as enjoyned in the next words, Say unto him, Take away all iniquity and receive us graciously; But it were in vain to pray unto God to receive us graciously, if we did pray ungraciously; therefore taking with us words according to Gods command in Hosea, must needs well agree with the Spirit of grace [Page]and of supplications, according to his promise in Zechariah (Zech. 12. 10.) And as the Papists do vainly arrogate, and more vainly appropriated the Title of Religion to their monastical vows, so the Enthusiasts do as vainly arrogate, and more vainly appropriate the Title of the Spirit to their phantastical prayers; and good Protestants have no more reason to think they want these prayers to make them spiritual, then that they want those vows to make them Religious.

I do not discourage or discountenance any particular mans gifts; for I do heartily wish as Moses did▪ I would to God all the Lords people were Prophets; but I must needs profess, that he which ascended on high & led captivity captive to give gifts unto men, hath given the greatest gifts where he hath given the greatest promises; and he hath given greater promises to his Church, then to any member or Minster of the same: If I follow the Church making use of the gift of prayer which God hath given her, I do that which God hath required of me: For the Church hath commission from God to teach me to pray, or that of Luk. 11. 1. was not written for our instruction; But if I follow any other mans gifts who hath not that commission, I may justly fear that God who will one day say to him, Who hath required this at your hands for making such prayers, will not say much less to me, for hearing them. As for that slight objection of deadness & formality men are subject to, more from set forms then from conceived prayers, tis in its consequence a blasphemy against the holy Scriptures; for it reacheth the prayers penned there by the Holy Ghost, as well as penned here by the Church, so that I hope none will blame me for calling the objection slight, now I have proved it wicked: For how is it possible for any man to say that prayer by book is flat and dead, without undervaluing all the prayers in the holy Bible, and contemning the very Book of books? Let him next say, Evangelium Atramentarium, away with this Inkie-Gospel; but withal let him know, that he cannot thus turn Enthusiast, unless he will first turn Papist; So he shall turn to the worse for his person; and he cannot depend upon suggestions instead of books, but he must turn prayer from being an act of Reason, nay from being an act of Faith, to be an act of phansie, if not of faction, And so he shall turn to the worse also for his prayers; yet all this while we cannot [Page] but take notice that our adversaries are very hard put to it for an accusation, when they are fain to fetch it from our hearts, which they cannot know, should not judge; dealing with us as some of the Rabbies dealt with Job; for when the Text had said of him, In all this Job sinned not with his lips, (as we doubt not, but it doth also in effect say of our Church concerning her Common Prayers) two of them (sc. Ralbag and Jarchi) are pleased to add this gloss, [...] Abal belibbo Chata, But yet sure he sinned in his heart▪

To conclude, a set form of Doctrine we must have, or be Heretical; A set form of Discipline we must have, or be irregular; and why not also have a set form of devotion, or be irreligious? for we cannot well be unanimously Religious without a set form of publick prayer, and the want of unanimity will soon beget the want of Religion; for God is love; and therefore we cannot be without love, but we must be without God; and consequently men cannot be long without true charity, but they will also be without true piety: And as for making the Common Prayer Book an Idol, if it be not an objection of great impiety by calling true Religion Idolatry, yet it is an argument of great absurdity, because it may cast the Bible, must cast the Sabbath out of the Church: For men may Idolize one good Book as well as another, so the Bible may go ere long: but some have already Idolized the Sabbath, so that must stay no longer: I do the rather instance upon this latter, for that it comes neerest our present case.

1. Because publick prayer is the duty of the Sabbath; and that ought to be publick in its substance, that is, in its matter and form, as well as in its Accidents, that is, time, place, and persons.

2. Because the same Method is to be observed in words as in time; Gods consecration is to be the rule of ours in them both; he hath consecrated, we may; what he hath consecrated we must; he hath said make holy, we may; he hath said make holy the Sabbath day, we must; he hath said, when ye pray say thus, we must; he hath said, after this manner therefore pray, we may: Had he not given us that latitude, we might not have taken it, but must have only used such prayers in his publick worship as his holy Spirit had left us in the holy Scriptures: [Page] Now he hath given this latitude, we must make the best use of it by making and using such prayers as we know are after this manner, though not in these Words; we have as great need of set forms of prayers to find our tongues, as of set forms of Laws to bind our heads to the good behaviour; and God himself hath in effect told us as much in giving us so many set forms of prayers in the holy Bible.

SECT. XIV. The third and last part of the Churches trust concerning Religion is touching the holy Sacraments, wherein our Church is not faulty either in the number, or in the administration of them, as exactly following our Saviours institution; nor in the manner of administring, as following it with reverence.

REligion being above the light of nature to understand it, must needs be above the power of nature to command it; Hence the acts of the Theological vertues are prescribed by the positive Law of God, because they belong properly to Religion; But the acts of moral vertues are prescribed by the Law of nature, because they belong to Reason; yet are they in truth injurious to Religion, who will allow nothing to be moral, but what they can prove to be natural; For the positive Law of God doth constitute moralities to the Christian, as well as the inbred Law of nature doth constitute moralities to the Man: This appears plainly in the Sacraments, which are not to be accounted as Ceremonies, because they come not under the authority of the Church either for their institution, or alteration, or abolition, and must therefore be accounted as moralities, though they are not at all commanded by the Law of nature, but only by the Law of God.

That these Sacraments are a part of the Churches trust, is unquestionable, because the Gospel is. For the vocal word, and the visible word, Verbum Vocale, & verbum visibile, both alike are duties of the Christian Religion for the glory of God, and of the Christian Communion for the edification of man, [Page] but all the duties both of Religion and Communion are committed to the Churches trust, God having appointed his own Ministers as his special Trustees, both for preaching his word, and for administring his Sacraments: So that no man can administer a Sacrament but in the person of God; and he hath not licensed every one that will, to take upon him his person, but only such to whom he hath given his special deputation; And this is more peculiarly manifest concerning the two Sacraments, properly so called, that is Baptism and the Lords holy Supper; For our blessed Saviour said only to his Apostles, Go ye therefore and baptize, in respect of the one; and do ye this in remembrance of me, in respect of the other; As for the five additional Sacraments, they were never looked upon as integral parts of Gods ordinary publick worship, and therefore though they could be proved Sacraments, yet they would not come under our present discourse; But in truth they cannot be proved Sacraments, according to the proper definition of a Sacrament, which is this, A Sacrament is an outward visible sign of an inward spiritual grace, given to us and ordained by Christ himself, as a means to convey that grace, and as a pledge to assure us thereof; Let us examine this definition by its causes, and we shall easily perceive that it belongs only to Baptism, and the Holy Eucharist, and therefore they two only are to be called Sacraments; First, by its efficient cause, [Given and ordained by Christ himself] which is clear of these two; for they were instituted by him, and have his precept and promise in the very words of their institution, which cannot be asserted concerning any of the other; Secondly, by its material cause, [outward visible sign, inward spiritual Grace] which are both manifestly known in Baptism and the Holy Eucharist, but neither in any of the rest: For Pennance hath no outward visible sign at all, and Matrimony, Orders, Confirmation, Extream unction, have no outward visible signs of Christs appointing: And much less have any of these that inward spiritual Grace which is annexed to Baptism and the Holy Eucharist; To wit, Christ with all his merits and mercies whereby of God He is made unto us wisdom, and righteousness, and sanctification, and redemption, 1 Cor. 1. 30. For we dare not say that any man is by any of these five either born and initiated, or nourished [Page] and confirmed in Christ: Thirdly, by its formal cause, [An outward visible sign of an inward spiritual Grace.] Whereby it appears that the internal and proper form of a Sacrament is the necessary conjunction or connexion of the sign and the thing signified; which conjunction is so undeniable in our two Sacraments, that Baptism is called the washing of regeneration (Tit. 3. 5.) And the holy Eucharist the Communion of the body and blood of Christ, 1 Cor. 10. 16. For that these two are not only signs and seals, but also conveyances of grace unto the soul; whereas the other five though they have something of the sign, yet they have nothing at all of the seal, or of the conveyance of grace: Lastly, by its final cause, [As a means to convey Grace, and as a pledge to assure us thereof] The end of a Sacrament is partly our Communion with Christ, and partly our acknowledgement of that Communion: This twofold end is very apparent in Baptism and in the holy Eucharist, which doth procure our Communion with Christ, and also require our acknowledgement of that Communion; but in the rest, either the one is without the other, or there is a want of both: For either there is no Communion with Christ, or there is no acknowledgement of that Communion; whereas a Sacrament is a seal of Gods Covenant, and therefore in its own nature is a double pledge; to wit, of Gods grace and favour to man, and of mans duty and thankfulness to God; For as it is a sign of Gods grace to us, so it should be a sign of Gods grace in us: For in the very signification of a Sacrament there is a mutual respect; one on Gods part offering grace, another on mans part promising obedience; If either of these be wanting, the holy rite may be a mysterie, but it cannot be a Sacrament properly so called, since a Sacrament is the seal of a Covenant, and a Covenant is a mutual engagement of two parties, which in this case, are God and Man.

Therefore a Sacrament is from the very end of its institution, perpetual in its continuance, and common in its use; Perpetual in its continuance, because Gods Covenant is not for a day but for ever, tis an everlasting Covenant; And common in its use, because Gods Covenant is not for one, but for all; tis a general, an universal Covenant: Non enim propter unius seculi homines venit Christus, sed propter omnes[Page]qui illius membra futuri sunt, saith Iren [...]us, (lib. 4. adver. haereses, cap. 39.) Christ came not into the world for the men of one age, (or of one order) but for all that should be his true and faithful members in all ages (and all orders) of men whatsoever: And upon this ground we cannot but say that the Sacraments which do exhibit and convey Christ, do alike belong to men of all ages, and of all orders; Whereas Pennance, Matrimony, Order, Confirmation, and Extr [...]am [...]unction, do not so; for they are either not perpetual in their continuance, as not belonging to all times; or not common in their use, as not belonging to all persons, though under the same Covenant, and of the same faith: So that our Church hath not erred in the number of the Sacraments, by excluding these from that number, because she looks on a Sacrament as a seal of Gods grace, equally belonging to all that are under the same Covenant of grace, and as a Testimony of mans faithfulness, equally belonging to all that are bound to profess the same Christian faith: As it is a seal of Gods Covenant, so it is perpetual in its continuance, and mnst belong to all times, for the Covenant doth so: As it is a Testimony of mans faithfulness, so it is common in its use, and must belong to all persons, for the profession of faith doth so; and we can avow both these only concerning Baptism and the Lords Supper, and accordingly dare not avow any but these to be properly called Sacraments.

Now as concerning the administration of these Sacraments, there is little or no contention about Baptism, though now it be commonly administred by aspersion, whereas heretofore not only in hotter, but also in these our colder climates it was administred altogether by immersion; For all do allow that Axiome, Magis & minus non variat speciem; so as the element be water, tis not material to Baptism, whether it be more or less; for the least drop of Christs blood (signified by the water in Baptism, and applied to the soul) is able to wash and cleanse it from all sin: But there are many and great contentions about the administration of the Holy Eucharist; whereby men may have made that a Division, which God made a Communion: One main reason hath been, that some would not regard Christs Command, (hence the wine came to be left out) and yet would observe his practice: Hence water came to be [Page] taken in; and hence also that sharp dispute betwixt the Greek and Latine Church, the one rejecting the use of unleavened, the other of leavened bread: whereas it ought to be without all question, That what was of Christs command in this Holy Sacrament, is still indispensable; not so what was only of his practise or example; So saith Saint Paul to the Corinthians, I have received of the Lord that which I also delivered to you, (1 Cor. 11. 23.) bringing them back to Christs command, to have the same elements of bread and wine as he appointed, and to use them for the same end, even for his remembrance: But he brings them not back to Christs example, to have either unleavened bread, or water mixed with their wine, and much less to use the same posture he did, that they may receive sitting or leaning, or to observe the same time he did, that they may receive after Supper; He leaves all these, and the like, as things indifferent, to the disposal of the Church; for they are indifferent in regard of the Sacrament, though they may be necessary in regard of us, viz. when they are commanded, because we are bound to follow the Churches order in things indifferent, to preserve the Ʋnity of Communion, as the Church is bound to follow Christs order in things necessary, to preserve the Verity of Religion. And if we desire to know what is to be judged necessary, what indifferent in regard of this Sacrament, since both were joyned together in our Saviours practice; I answer, that must be accounted necessary which was substantial, either as belonging to the essence or to the end of the Sacrament: That must be accounted indifferent which was circumstantial, as belonging to the Sacrament only at that time, sc. of the Jewish Pass over, when the Jews were bound to eat unleavened bread, or in that country, as the mingling water with wine, which was usual in those hotter climates; But the not using wine in the holy Communion; cannot be accounted Indifferent, because wine is one of the material parts belonging to the essence of the holy Communion, and there can be no whole Communion without it, as there can be no whole being of any thing without one of its essential Parts; Besides, as The using wine belongs to the essence, so likewise it belongs to the end of this holy Sacrament, which is the remembrance of Christ: For so saith Saint Paul, As often as ye eat this bread, And (he saith not, Or) drink this cup, ye do [Page]shew the Lords death till he come, 1 Cor. 11. 26. The conjunction copulative [And] will not allow the proposition, being copulative, to be true, unless both its parts be true; and therefore we cannot shew the Lords death only by eating this bread, unless we also drink this cup; for if we have but a half Sacrament, we can have but a half remembrance of Christ: In Baptism, though our fore-fathers used immersion, we now only use aspersion, yet both they and we have the same Sacrament, because both use water, and so have the same essential matter of Baptism, as well as the same essential form: But in the holy Eucharist it may be doubted whether the present Lay-Romanists have the same Sacrament with their fore-fathers, because they now are not permitted to have the wine, which their fore-fathers had, till full a thousand years after Christ.

And truly in this respect our common people are much more happy then those of the Papacy, That they have the whole Sacrament of the blessed Eucharist, and thereby a full remembrance of Christ, and a full Communion with him, as well as the Priest: For if the blood be with the Body by concomitancy, why should the Priest have it twice, who eats of the bread, as well as the Lay-man, and yet besides drinks of the cup? If the blood be not with the body, it is clear the Lay-man hath it not at all, and so he is most uncharitably and unjustly defrauded of that spiritual nourishment which Christ hath given him. To let alone the Dispute of Sacriledge in the case, for a man to rob God of that service which himself hath commanded, or rather the Determination of that Dispute, for so hath Pope Gelasius determined it in his decretal Epistle recited by Gratian, in these words, Aut integra Sacramenta percipiant, aut ab integris arceantur; Quia divisio unius ejusdemque mysterii, sine grandi Sacrilegio non potest provenire. (de consecr. dist. 2. cap. 12.) Either let them take all the Sacrament, or let them take none; For what mysterie God hath made One, man cannot divide or make Two, without great Sacriledge; I say to let alone the Sacriledge in the case, (and yet I cannot see how any man can with a good conscience communicate in a Sacriledge) This Uncharitableness and Injustice is enough to make any considerate man out of love with that Church which deals with him so uncharitably and so unjustly: So unjustly as to deny him what is undoubtedly his [Page] due: So uncharitably, as to deny him what is immortally his comfort, even the conveyance and assurance of blessed Communion in his soul with the eternal Son of God; so that if a good conscience move me not for Gods sake, yet a good consideration will move me for mine own sake to bless God for placing me in such a Church, as gives me a whole & a full communion, because I can assure my self, that receiving a whole communions as my Saviour hath appointed, nothing but mine own want of Faith and Repentance can keep me from receiving my Saviour, and with him all the blessings and comforts of his Salvation; whereas a man that receives but one Part of this blessed Sacrament, cannot be assured that he shall receive his Saviour with it; for though Christ hath graciously promised that he will be with his own institutions, yet he hath absolutely disclaimed that he will be with ours; concerning these he hath plainly said, In vain do they worship me, teaching for doctrines the commandments of men, Mat. 15. 8. and much more will it follow from hence, In vain do they worship me, doing for duties their own commandments instead of mine. Bellarmine tells us, that Johannes Ragusaeus was eight daies in the Council of Basil making an Oration against the Hussites concerning the Communion under both kinds: If he had been eight years, it had been to as little purpose; for tis not any mans declamation can justifie a willful neglect of Christs institution; If Christ hath commanded this thing, let his command be shewed; if not, let not the thing be attempted, much less allowed, since he only hath the authority of ordering and instituting the signs of Grace, who hath the right of promising grace, and the power of giving it, when these signs be used according to his order: and he having instituted two signs of grace in this blessed Sacrament, if I receive but one, by what Faith can I hope for his grace, unless I will hope for it without his Promise, & without his Power? So that upon these grounds a half Sacrament is no Sacrament; for Christ having annexed his Promise to his command, If I do not what he hath commanded, How can I expect what he hath promised? Therefore since my Faith depends wholly upon my Saviours promise, not; at all upon his Churches power, I can have no Faith in, because he hath made no promise to a half Sacrament; and yet withall I cannot see but the Church may as well Baptize without naming the first [Page] and third persons of the Trinity, from those Texts which speak of Baptizing in the name of the Lord Jesus, as administer the holy Communion without the cup, from those Texts which speak of breaking bread; For sure the Churches power is as great in the one Sacrament, as it is in the other, and so in a short time we may by the Churches power, come to have no Sacrament: And it is worth our enquiry, whether or no he be not a Sacramentarian, who believes the Sacrament to be without the signs, as well as he who believes the signs to be without the Grace or the thing signified.

The last thing I am to consider about the Sacraments as they are in our Church, is, the manner of Administring; And I am not afraid to averr, That as she hath outgone the Pap [...]sts in the administration it self, so she hath outgone other Protestants in the manner of Administring: And this is so evident in Baptism, that I need not insist upon its proof, because our Church therein still retaineth many, antient solemnities which have been discountenanced, if not disallowed by the Reformed Church in other Countries, not to recede from her Sister, the Reformed Church, but to continue with her Mother, The Church Catholick; For she looks upon those solemnities she retains as upon so many rites of the Catholick Church, and hath sufficiently proved them so to be, and therefore cannot look upon the rejection of those rites as a part of her reformation, because she desires and professes so to be Reformed as also to be Catholick.

And it is no less evident in the holy Communion, wherein the manner of administring in our Church▪ is much more full of Reverence then in other Protestant Churches; For some of them receive the Body and Blood of Christ sitting, as if they were Copes-mates with their Saviour; so the Dutch: Others standing, as if they were in haste to be gone from him; so the French: But only our Church requireth kneeling, which as it is the most proper gesture of Piety, so is it moreover a gesture of Humility.

As for sitting, it was never accounted a Gesture belonging to Prayer; and therefore whereas it is said, Then went King David in, and sate before the Lord, (2 Sam. 7. 18.) that is before the Ark [ [...] liphnei haaron] as both Kimchi [Page] and Jarchi interpret it) Junius thus renders the words, Restitit coram Iehova, He remained before the Lord, and saith concerning the Hebrew word [...] Iesheb consedit, He sate, it was à Catachresis, an abuse of its signification: And indeed Rabbi David Kimchi upon the place, sheweth he was not willing to believe that sitting was Davids posture when he prayed before the Ark; And therefore he slightly passeth by the gloss of those Rabbies who inferred from hence, That the Kings of the house of David might set as they prayed in the Sanctuary; for saith he, it is written of the Seraphims and all the host of heaven [...] shehem gnomedim, That they were standing before the Lord; And he rather adhereth to those, who reading the word (with a ts [...]re) [...] Vajeshib & consedit, And he sate before the Lord, thus expounded it [...] samach gnatsmo, He confirmed his strength (in praying) or, who reading the word with a Camets [...] vaiashab, & reversus fuit, And he returned before the Lord, thus expounded it, [...] iashab gnetsmo bithepillah, He converted his strength to Prayer: but he cares not to say, That he sate when he Prayed; for that was a gesture not becoming a Supplicant.

As for standing, though it be a gesture belonging to Prayer as well as Kneeling, yet is it not a gesture of so much piety, and surely it is of far less humility; whereas what hath a worthy Receiver else to do, but wholly to contemplate his Saviours Goodness, and his own unworthiness? The first contemplation will make him labour what he can, to shew his Piety: The second will make him as zealous to shew his Humility: We cannot deny but the Christian is best disposed to receive Christ when he is praying, and for that reason our Church would have us be Praying when we come to receive him; and it is certainly more fitting we should kneel then stand when we are praying; It is an express Article of the Protestants Discipline in France, That the due reverence belonging to the holy Communion be carefully maintained, (cap. 12. art. 12.) and upon this ground doth our Church think it fit to maintain kneeling rather then standing at the holy Communion, the better to maintain and to improve that due reverence: In a word, we make that profession concerning this blessed Sacrament, which the Primitive [Page] Christians made, (as it is recorded by Iustine Martyr, towards the end of his second Apologie) [...], &c. For we receive not these (elements,) as common bread, or as common wine; But as by the Word of God, Iesus Christ our Saviour being incarnate, had both flesh and blood for our salvation: So that food, over which the Word that came from God hath prayed and given thanks, (whence our flesh and blood are nourished, after it is changed) we are taught in the flesh and blood of that Incarnate Iesus; [ [...]: Incarnati illius Iesu carnem & sanguinem esse edocti sumus:] These words have been much urged both for Transubstantiation, and for Consubstantiation; but since they have been urged to prove both, we may safely conclude they can prove neither; Two proofs are taken from them; The first is, That he saith, we receive it not as common bread; but that proves it is bread, though not common bread: The second, that he saith, The bread is the flesh of the incarnate Jesus, that is such flesh as Christ took in his incarnation: But that proves, it is not flesh under the appearance of bread, or in conjunction with bread; besides he saith, Our flesh and blood are nourished by it; but sure our flesh is nourished by bread, not by the body of Christ, that is only the nourishment of our souls: And yet still, though we embrace neither of these opinions, we do most willingly profess with that holy Martyr, That we receive these elements, not as common bread, nor as common wine, but as the very flesh and blood of our incarnate Iesus; And therefore we desire to use such reverence in receiving this holy Eucharist▪ as may be suitable with this profession; For what Saint Paul said would come to pass among the Corinthians upon a right use of Preaching, will we hope much more come to pass amongst us upon a right use of Administring; If there comes in one that believeth not, or one unlearned, he is convinced of all, he is judged of all; And thus are the secrets of his heart made manifest, and so falling down on his face, he will worship God, and report, That God is in you of a Truth, 1 Cor. 14. 24, 25. He is not like to fall on his face, whiles he seeth us either sit or stand: Our outward reverence, if used, may convince and condemn him; if not used, will convince and condemn our selves: For if he seeth us not true worshippers, [Page] he will not think us true Believers: We will therefore kneel that we may worship, and we will therefore worship that we may make an Alient a true Believer, and much more shew our selves to be true Believers.

CAP. III. That the Communion of the Church of England, is conscionably embraced and retained, by All the people of this Nation, and not rejected, much less renounced by any of them, but against the Rules of Conscience.

SECT. I. Every particular man ought to labour to be of such a Communion, as he is sure is truly Christian, both in Doctrine, and in Devotion. The Rule whereby to choose such a Christian Communion, the Proofs whereby to maintain it.

THAT man cannot be truly said to believe the Communion of Saints, who doth not labour to make himself one of that Communion; This he cannot attempt without joyning himself to those who profess to know and to worship God in Christ; and this he cannot attain, without joyning himself to those who do truly so know, and rightly so worship God.

So that although the Communion of Saints may be sought among all sorts of Christians, yet is it not to be found but only among good Christians, such as are publickly known to be true believers and right worshippers; For Christian Communion is founded both in Doctrine and in Devotion; In Doctrine to make men of one mind, in Devotion to make men of one mouth; And since Doctrine and Devotion are the two integral Parts of [Page] Religion, the one [...]anctifying the understanding, the other sanctifying the will, (that so Religion may fully do its work, in knitting or binding the whole soul unto God) it is manifest that Christian Communion is founded in Christian Religion; and the truest Christian Communion, in the truest Christian Religion; Accordingly every particular man is bound to joyn himself to that Church which doth profess the truest Christian Religion both in Doctrine and in Devotion, that so he may embrace the truest Christian Communion: And because all Churches do alike magnifie themselves and vilifie others, it is necessary that in the choice of our Christian Communion we observe the Apostles general Axiom, Not he that commendeth himself is approved, but whom the Lord commendeth, 2 Cor. 10. 18. In the business of Religion and of eternal Salvation, we may not rely upon our own judgements or the judgements of any other men, but only upon the judgement and approbation of God, who is the Author of Religion, and the Giver of Salvation: Therefore it is not for any man to be of this or that Church because it commendeth it self, but because God commendeth it; And where should we seek, where can we find Gods commendation but in his word? So it is plain I must choose my Church from Gods word, or I can never be sure that God doth commend my choice; and this consideration alone must needs make a conscientious man afraid of choosing that Church for the guide of his Communion, which refuseth to take Gods word for the guide of her Religion. For the Churches power concerning Religion in the Apostles times was but ministerial; and how should it come in our times to be magisterial? For so it is said, Who is Paul? and who is Apollo? but Ministers by whom ye believed, even as the Lord gave to every man? 1 Cor. 3. 5. They are Ministers of your faith, not Lords and Masters of it; Nay in that they are Ministers, it is evident they cannot be Masters of your Faith; for there is a direct opposition between a Minister and a Master; you are bound to have a special regard to their Ministry, that you may believe, but not to depend or rely upon their authority in your belief: For thus hath Christ our Lord appointed, That your Faith should come by the Churches Ministry, but from his own Authority [...] And therefore you must go to his Church for your Communion, that you may go to himself for your Religion: [Page] Christs Church hath not a co-ordinate authority that she may command with Christ in matters of Religion, (for so she might also command against him) but only a subordinace Authority to command in and for him; in his name, and for his glory; Thus Aristotle (lib. 6. Eth. cap. ult.) ingeniously answereth their objection who would make Prudence to be above Sapience, because Prudence commandeth Sapience, and he answereth it by this distinction, [...], Illius causa praecipit, non autem illi; Prudence commands for Sapience, but not over her; we are willing to look upon Christs Church as upon the best Prudence in the world, but withall we must look upon Christ himself as the only Sapience, the only true and eternal wisdom, and accordingly say, That the Church commandeth for Christ, but not over him; He that commandeth over another, is certainly his superiour; but he that commandeth for another is not so, but rather his inferiour; As Physick commandeth or prescribeth for health, and therefore in that regard is not superiour but inferiour to health, being made subservient to its recovery or continuance: And if we will not allow this distinction, we must (according to Aristotle) affirm the state or Common-wealth to be above God himself, (for she prescribeth his worship) and if we will allow it, we may not deny the Church to be under him, [...], (saith Aristotle) wherefore if it be absurd in the judgement of a heathen, to allow the civil state a power eminent above, or equal with the false Gods, because she commandeth their worship; Then much more ought it to be absurd in the judgement of a Christian, to allow the Ecclesiastical State a power eminent above, or equal with the true God, meerly upon the ground and reason of the same command.

Yet on the other side, as Prudence ought to prescribe for Sapience, so the Church ought to prescribe for Christ; And as he that neglecteth the particular prescriptions of Prudence, is the further from attaining the general dictates of Sapience; So he that neglecteth the particular directions of Christs Church, is the farther from apprehending the General instructions of Christs Word; I must then take both Christs Word and Christs Church for my guides in the choice of my Christian Communion; [Page] His Word for my guide that I be not guilty of superstition; His Church for my guide, that I be not guilty of Faction; And having taken these two guides, either I shall meet with no objections from mine own conscience, (and it is no matter what I meet with from other mens tongues) against my Religion, or I shall meet with very good solutions to answer them; As for example, Let this be the Catechism concerning my Religion.

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Quest. 1. Ʋpon what authority do you profess your Religion?

Answ. Upon the highest authority in heaven and in earth, the authority of God and of his Church; The authority of God; for 'tis consonant to his word as my Rule: The authority of Gods Church; for 'tis consonant to her Practice as my Example.

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Quest. 2. Do you think that you are bound to ground your Religion upon this twofold authority?

Answ. I do, especially as to the publick exercise or profession of it; For without the first, I shall have superstition instead of Religion; without the second, I shall have faction instead of Communion.

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Quest. 3. How can you prove that your particular Church hath authority from God to order you in the outward exercise of Religion?

Answ. By the same proofs of the Text, which prove any Church whatsoever to have that authority; For Christs commission to Saint Peter, Feed my sheep, John 20. 16. is by him derived unto other Pastors, Feed the Flock of God, which is among you, 1 Pet. 5. 2. He saith not, Feed that part of my flock which is among you, to help or to assist me, but Feed the Flock of God, to honour and obey him; And he saith, the flock of God which is among you, to shew that the flocks needed no more look abroad for their Pastors, then the Pastors needed look abroad for their flocks, since they were actually one among the other; And yet if the words had been less punctual, they had not been less prevalent; For feed the flock of God, must alike concern all Churches, since no prophesie (or command) of the Scripture, is of any private interpretation, (2 Pet. 1. 20.) and therefore this command must alike concern all Churches.

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Quest. 4. What need you look after the Authority of God in the [Page]choice or practice of your Religion, is not his Church allotted you for your only guide?

Answ. No, it is not for my Religion, though it be for my Communion; For if I serve God with a blind obedience, I cannot serve him with my conscience; and that is no other then a blind obedience, to serve him upon anothers, not upon his own command; They that would perswade me to this, should make the ninth Article of the Apostles Creed, the First; and teach me to say, I believe the holy Catholick Church; before I say, I believe in God the Father, Son and Holy Ghost; For all the world cannot deny, but my belief in God is the only ground of all my Faith, even as my love of God is the only ground of all my obedience: And since all Religion consists in faith and obedience, well I may look upon my Church as the conveyance, but I must look upon God only, as the Donor and Giver, or the Author of my Religion.

SECT. II. That the Communion of the Church of England is truly Christian, in Doctrine free from Heresie, and from the necessary cause thereof, a false ground or foundation of Faith; that is, Believing upon the Authority of man instead of God.

I had little Reason, and should have less Religion to be true to my Church, if my Church were not true to my Saviour, the eternal Truth: Therefore I must needs acquit my Church from Heresie, that I may keep my self from Apostasie; For if she hath fallen away from Christ, I might lawfully fall away from her; at least internally by with-drawing my affection, which ought to be fixed upon Gods Truth, if not externally, by with-drawing my person, which ought not to disturb the Churches Peace. Let me see then how my Church hath kept Gods Truth, that I may learn how to keep my Church: And herein I cannot but perswade my self, that what our blessed Saviour once spake to those Jews which believed on him, he still speaketh to us Christians who profess the same belief, If ye continue[Page]in my word, then are ye my Disciples indeed; And ye shall know the Truth, and the Truth shall make you free, John 8. 31, 32. And by the rule of contraries, If we continue not in his word, then are we not his Disciples in deed, but only in shew, and we shall not know the Truth, and the Truth shall not make us free: Therefore no Church can boast of being his Disciple, which doth not continue in his Word, that she may continue in his Truth: And in this respect I cannot but continue in my Church, that I may continue both in his Word and in his Truth, because I see she hath continued in both; so that the Truth which hath made her free, hath made me a bondman; for I am not free to go from the Church, whiles she is free by coming to, and abiding in the Truth; I must be contented to lose my Liberty, that I may keep my Piety, wherein though I have a seeming loss, yet I have a real gain, even the gain of godliness, which is great gain in this world by sanctifying the soul, but greater in the next by saving it: And this is according to our blessed Saviours Prayer, Sanctifie them through thy Truth, thy word is Truth, John 17. 17. The same is the Holy Religion to sanctifie us, which is the True Religion to save us; The sanctification it hath from Gods Truth, the Truth it hath from Gods Word; and consequently a Religion that is not built upon Gods Word, can neither have Sanctification, nor Truth; This is the only certain and infallible foundation of the Catholick Faith, according to that of Saint Paul, Ye are of the houshold of God, and are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone, Eph. 2. 19, 20. Ʋpon the foundation of the Apostles and Prophets; that is, upon the Old and New Testament, Supra novum & vetus Testamentum, as saith Saint Ambrose; And Epiphanius doth in effect give the same gloss, in saying, That our blessed Saviour is called the chief corner-stone, [...]; Because he did bind as it were in one knot both the People and the Truths of the Old and New Testament; so that we must have the holy Scriptures for our foundation, or we cannot have our Saviour Christ for the chief cornerstone [Page] of our building. The same Epiphanius tels us, that our blessed Saviour was therefore called [...], Magni consilii Angelus, (for so the Seventy have rendred that Text, Isa. 9. 6.) The Angel of the great Counsel, [...],) Epiph. in H [...]r. Arian.) because he declared the will of his Father unto men: And sure we must go to the Holy Scriptures if we desire to find that declaration: Nay indeed Aquinas also w [...]tnesseth the same in saying that tis most proper for Divinity to argue from authority, (and not from reason,) because she hath all her principles from Revelation; Argumentari ex authoritate est maximè proprium hujus Doctrine, eo quod principia hujus Doctrinae per revelationem habentur: (in 1. par. qu. 1. ar. 8. ad. 2.) And least we should doubt where to look for that Revelation, and consequently for that authority from which we ought to argue, he tels us presently after we must look for it from the Apostles and Prophets, in the Canonical Scriptures, and from no body else. Innititur fides nostra revelationi Apostolis & Prophetis factae, qui Canonicos libros scripserunt; non autem revelationi, siqua fuit aliis doctoribus facta: Our faith relyeth upon the revelation that was made to the Apostles and Prophets who writ the Canonical Scriptures, and not upon any Revelation made before or since to any other Doctor whatsoever; And he proves his assertion from Saint Augustine in an Epistle to Saint Hierom, wherein he saith thus, Solis enim scripturarum libris qui Canonici appellantur, didici hunc honorem deferre ut nullum auctorem eorum in scribendo errasse aliquid firmissime credam; Alios autem ita lego, ut quantalibet sanctitate doctrinaque praepolleant, non ideo verum putem quod ipsi ita senserunt vel scripserunt: I have learned to give this honour only to the Canonical Books of the Holy Scriptures, that I firmly believe the Authors of those books to have erred in nothing: But as for other Authours, though of never so great learning and piety, yet I do not think the Doctrine true, because they have writ it: I will add but one more Testimony, and that shall be from Gratian himself, the Father of the Canonists, who in the second part of the Decree, (cause 8. quest. 1. cap ult.) citeth these words out of reverend Bede, Quibus in sacris literis una est credendi pariter & Vivendi regula praescripta, To whom in the Holy Scripture there is prescribed [Page] one rule, both of believing and of living; (Quibus to whom) he means to Clergy-men and to Lay-men, though the gloss is pleased to add, Laicis tamen sufficit Pictura pro Doctrina, Pictures may suffice for Lay-mens Books.

Tis to no purpose to cite moreover the authority of Councils; for sure School-men, Fathers and Canonists are enough to out-weigh a few later Jesuites, who would sain have us go to man rather then to God for the foundation of our Faith; In controversiis Religionis, ultimum judicium est summi Pontificis, saith Bellarmine, lib. 4. de Pontif. cap. 1. §. Sed nec. In controversies of Religion the last Judgement belongs to the Pope; And again, Solum Petrum Christus vocavit Petram & fundamentum, non Petrum cum Concilio; ex quo apparet totam firmitatem Conciliorum esse à Pontifice non partim à Pontifice, partim à Concilio, ib. c 3. §. Contra. Our blessed Saviour called Peter alone a Rock, and a foundation; not Peter with a Council; From whence it is evident that the whole validity of Councils (and by con [...]equent of the Catholick Church,) is wholly from the Pope, not partly from the Pope, and partly from a Council.

If the Council of Constance and of Basil had been of this belief, the contrary would never have been defined for a Catholick verity; Veritas de potestate Concilii generalis universalem Ecclesiam repraesentantis, supra Papam & quemlibet alterum, declarata per Constantiense & hoc Basiliense generalia Concilia, est veritas fidei Catholicae; (Consil. Basil. sess. 33.) This truth declared by the general Councils of Constance and Basil, of the power of a general Council, representing the universal Church, above the Pope, or any other, is a truth belonging to the Catholick Faith; To which they add this for a second, That the Pope cannot dissolve or remove a General Council without their own consents; and after that bring in this for a third verity of the Catholick faith, Veritatibus duabus praedictis pertinaciter repu [...] nans, est censendus Haereticus; He that pertinaciously opposeth the two former verities, is to be accounted an Heretick: Which their three Catholick verities are again repeated in the thirty eighth Session; and in the fortieth Session Pope Foelix upon his knees takes a solemn Oath to maintain the decrees of these two, as well as of the other general Councils; and after he hath so done, subscribes the same Oath with his own hand, offereth [Page] it upon the Holy Altar, and promiseth to take it again in the first publick Consistory that he should hold, sc. (at Rome with the Cardinals;) Hanc autem professionem mea manu subscripsi, & tibi omnipoten [...]i Deo, cui in die tremendi judicii redditurus sum de hoc & aliis meis operibus rationem, pura mente super Altare offero, quam in primo publico consistorio solenniter repetam; (Concil. Basil. sess. 40.) I made this digression only to shew, That unless the Holy Scriptures be taken for the foundation of our faith, we are like to have none; For a general Council is not this foundation, saith Bellarmine; The Pope is not say these two Councils, and the Pope himself swears on their side; So Bellarmine defines against the Councils, the Councils define against the Pope, and the Pope not only defines, but also swears against himself: And we conceive that Saint Paul defined against them all, when he said, He that glorieth, let him glory in the Lord, 1 Cor. 1. 31. and again, That your faith should not stand in the wisdom of men, but in the power of God, 1 Cor. 2. 5. Tis only Gods truth which can be the foundation of our faith: whether propounded by the Scriptures or by the Church: as saith Aquinas, Formale objectum Fidei est veritas prima, secundum quod manifestatur in Scripturis sacris & Doctrina Ecclesiae, quae procedit ex veritate prima; The formal object of faith is the first truth, according as it is manifested in the holy Scriptures, and in the doctrine of the Church, which proceedeth from the first truth: He is willing to take in the Church, but he is not willing to leave out the Scriptures, nay indeed he preferreth the Scriptures above the Church, in the manifestation of Gods truth, when he saith, Doctrina Ecclesiae quae procedit ex veritate prima in Scripturis sacris manifestata; (22ae. qu. 5. art. 3. c.) The Doctrine of the Church which proceedeth from the first truth manifested in the holy Scriptures. So that according to Aquinas Gods truth first cometh to the Scriptures, & from them to the Church; That truth the Scriptures propound to the Church by way of definition; That same truth the Church propoundeth to us by way of declaration: Shall we think the declaration may overthrow the definition of truth, or the Church may overthrow the Scripture? This were in effect to allow that we as Christians, do glory in men more then in God, and that our faith in Christ doth more stand in [Page] the wisdom of man, then in the power of God; Such a foundation of faith as this, which relyes upon man, is laid upon the sand, or upon grass; For all flesh is grass; But the foundation of faith which relyes upon the Scriptures, is laid upon a Rock; The word of the Lord endureth for ever, and this is the word, which by the Gospel is preached unto you, 1 Pet. 1. 24, 25. This foundation which is laid upon Gods word, is as firm and as infallible as God himself, for all Scripture is given by inspiration of God, (2. Tim. 3. 16.) And this is the foundation of our faith, not as Protestants, but as Christians; we vindicate it as Protestants, but we hold it as Christians; For no Christian Church or Council did lay any other foundation of faith, before that unhappy Council of Trent, which began not till the year of our Lord 1545. and ended not till the year 1563. All the cavils that have been raised against the holy Scriptures, have been raised since that time, to the great dishonour of Christ, the great disturbance of Christendom, the great discontent of good Christians, & the great disadvantage of the Christian Faith: For the foundation cannot possibly give that firmness to the building, which is not in it self: therefore there cannot be a greater disadvantage to the Christian Faith, then to ground it upon an infirm and an unsure foundation: And such a foundation is the word of man, instead of the word of God: For he that believeth the most Divine truths only upon humane authority, can have but an humane, an infirm, an uncertain Faith: Therefore Divine truths must be believed upon Divine authority, that we may have a Divine faith concerning them: For tis absurd in Reason, impious in Religion, to have but a humane faith of Divine Truths: because the habit and act are infinitely unproportionable to the Object: For there may be a twofold errour in our faith; the one materially, when we believe what God hath not revealed, And so they only are erroneous in the faith, who believe falsities or uncertainties: The other formally, when we believe what God hath revealed, but not upon the authority of his revelation, and so they also may be erroneous in the faith, who believe the most sure and certain Truths: The ready way to avoid both these errors, is, to take the written word of God for the foundation of our faith: wherein we are sure to meet with Gods truth or verity for the matter of our [Page] belief, and with Gods Authority or Testimony for the cause of our believing: And since our Church teacheth this and no other faith, no man can say she is guilty of Heresie, that will not make himself guilty of Blasphemy.

For the Communion of our Church is free from Heresie, not only Materially, in that she believes no untruths or uncertainties, but also Formally, in that she believeth Gods truths upon Gods own authority: So that to call such a faith Heresie, which is wholly of God, and through God, must needs be blasphemy: For my part, I confess that I do not see how I can be sufficiently thankful to God for making me a member of such a Communion, and therefore am sure I cannot be too zealous for it, nor too constant in it; A Communion which neither hath Heresie in the Doctrine of faith, nor the cause of Heresie in the foundation of faith: And truly to be rid of Heresie, in its self and in its cause, are both very great blessing; but yet the latter is the greater of the two: For a true reason of believing, which rids us from Heresie in its cause, may partly excuse even a falsity in the belief, when a man believes what is not true, because he thinks God hath revealed it; But a false reason of believing▪ can scarce justifie a truth in the belief, when a man believes what is true, but not upon the authority of Gods revelation; The one desires to be a true believer in a false article, the other resolves to be a false believer in a true article of faith: The one in the cause of his faith believes the truth, whilst in the doctrine of it, he believes an errour; the other in the cause of his faith believes an errour, (for every man is a lyar, and▪ may suggest a lye) whilst in the Doctrine of it, he believes a truth; the one in the uprightness of his heart cleaves to God, when in his mouth he departs from him; the other in the perversness of his heart departs from God, when in his lips he draws neer unto him: The uprightness of heart makes the one a true man in his errour, as S. Cyprian in his false Tenent of rebaptiz ation; the perversness of▪ heart makes the other a false man in his truth; as Tertullian in any true doctrine which he maintained, after he attributed more to Montanus then to the Holy Ghost: A faith which is unsound in its Doctrine, but sound in its foundation, is so explicitely false in its profession, as that tis implicitely true in its affection▪ and the truth which is in its affection may recover, must restrain the untruth [Page] which is in its profession: So that such a man may say with Saint Augustine, Errare possum, Haereticus esse nolo, I may be erroneous, I will not be an Heretick; but a faith which is unsound in its foundation, though it be sound in Doctrine, is so explicitely true in its profession, as that tis implicitely false in its affection, & the falseness which is in its affection, may destroy, must diminish the truth which is in its profession; so that we may justly say of such a man, he may not be erroneous, and yet he must be an Heretick, because he believes truth not upon the authority of the first truth, but upon that authority which may teach him a lye instead of truth; that is upon that authority which is not in fallible, and therefore must beget in him a fallible, may beget in him a false faith.

SECT. III. That the communion of the Church of England is truly Christian in devotion, free from impiety, either by corrupt Invocation, or Adoration.

THE choice as well as the Duty of Religion being enjoined in the three first commandments, concerning its internal acts in the first, concerning its external reverence in the second, concerning its external profession in the third, and the choice as well as the Duty of communion being enjoyned in the fourth Commandment, tis evident that every man is bound first to make choice of his Religion, then of his Communion; first to make sure that his worship of God be true and right, before he communicate in the publick exercise of that worship: This is the Method Saint Paul commended in the Macedonians, and therefore commandeth in us, saying, They first gave their own selves to the Lord, and unto us by the will of God, 2 Cor. 8. 5. They gave themselves first to the Lord in the choice of their Religion, then to us (his Church) in the choice of their Communion; [...], saith Saint Chrysostome, fulfilling the Laws of God, and also by charity being linked and joyned to us: So that in his gloss, the faith is before the charity, the Law of Religion [Page] before the bond of Communion; And so he explaineth these words by the will of God, to shew they gave themselves unto him, not for his own sake, but for Gods sake, [...], They gave themselves to us not through any humane affection, but for the Divine command; therein following Gods will, not their own; If this were the Method they observed in giving of their substance, then much more in giving of their souls; they gave themselves first to God, then to his Church; so must we; And consequently we must be sure the Communion of our Church is truly Christian in devotion, (as well as in Doctrine,) that we may give our selves to our Church, and conscionably joyn in her Communion; And when we are sure of this, we must give our selves to our Church and to her Communion, by the will of God: For it is the will of God, that we should keep his Commandments in that order which he hath given them, and consequently nothing but the apparent breach of the three first Commandments concerning Religion can enervate the obligation of the fourth concerning Communion, or of the fifth concerning Obedience.

And I am clearly bound to my Church, both by the fourth Commandment to embrace her Communion, and by the fifth Commandment, to obey her authority, unless I can prove that she hath disobeyed God in setting up a false Religion, against the three first Commandments: For truly there can scarce be a false (or superstitious) publick worship without the united breach of all the three first Commandments; for what prayer is against the first Commandment in the Object invocated, is against the second Commandment in the gesture accompanying, against the third, in the words expressing that invocation: For as with the heart man believeth according to the first, so with the body man worshippeth according to the second, and with the tongue man confesseth according to the third Commandment; Wherefore if the faith be false, the adoration and the confession cannot be true; As for example, in that prayer to the blessed Virgin, Tuspes certa miserorum, Verè mater orphanorum, Tu levamen oppressorum, medicamen infirmorum, Omnibus es Omnia; Te rogamus voto pari, laude digna singulari, ut errantes in hoc mari, nos in portu salutari, T [...]asistat gratia, Amen: (Sequentia[Page]in conceptione B. Mariae.) There is a false faith in believing that of the blessed Virgin which is true only of God; particularly, that she is all in all, which the Apostle peculiarly saith of God, 1 Cor. 15. 28. and reason it self bids us say of him only; for what is it to be all in all, but to be wisdom, righteousness, sanctification, redemption and salvation, which are the immediate effects or effluencies and emanations of omnisciency, omnipotency and al-sufficiency? And as there is in this superstitious prayer a false faith against the first, so there is also a false adoration against the second, a false profession against the third Commandment; and we can do no less in right to Religion, then charge such prayers as these both with idolatry and with blasphemy; and till those that use them can justifie their Religion, (and tis palpable from their very composures, such prayers have been of no long use in the Church,) they cannot in justice claim our Communion; Therefore it is a singular blessing which we enjoy, that we have no other object of our publick prayers, but God alone, in whom we may & must believe as our Almighty Creator, and Al-merciful Saviour; for there is no other way to keep us from idolatry and from blasphemy in praying, since the Apostles question is so propounded, as to be declared unanswerable: How shall they call on him, in whom they have not believed? Rom. 10. 14. Where it is evident that faith is made the only ground of invocation, and consequently since we can believe only in God, we ought to pray only to God: For when the Apostle speaks only of God, saying, The same Lord over all, is rich unto all that call upon him; for whosoever shall call upon the name of the Lord shall be saved: How then shall they call upon him, in whom they have not believed? tis rather for Sophisters then for Divines, to bring in the Saints as his fellow-sharers, either in the faith or in the invocation, unless we could also bring them in to be his fellow-sharers in the Lordship; for because men have faith in God as Lord over all, and as rich unto all that call upon him, that is, because they believe in his Almighty power and in his all-saving mercy, therefore it is that they make their prayers unto him: And since they cannot believe in the Saints as such Almighty and All-saving Lords, they may not call upon them, or pray unto them; suo modo credere, will not serve the turn, it must be omni modo [Page] For why not as well say, I may have a Saint or Angel after some sort for my God, though God himself hath said, Thou shalt have no other Gods but me, as say, I may after some sort believe in a Saint or Angel, since the Text saith plainly, have faith in God, Mar. 11. 22. and again, Abraham believed God, & it was counted to him for righteousness, Rom. 4. 3. and again, To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness, Rom. 4. 5. Can any Saint or Angel justifie a sinner? and why should I have faith in him, if I cannot have Justistcation from him? and again, Abraham was strong in faith, giving glory to God, Rom. 4. 20. Ought any Saint or Angel to have that glory which is proper only to God? And what glory is proper only to God, but for a man to believe in him, as the first Truth, and to put his whole trust in him, as the chiefest good? We must degrade faith, and suffer it no longer to be a Theological Vertue, if it may have any other but only God for its object; And the like also may be said of Prayer; We must deny that to be an elicite act of the understanding apprehending Gods infinity, and make it only a little lip-labour, before we can bring it down so low as to befit a Saint or Angel; For mental prayer, which is only in the heart, (without which the Verbal is no more then an empty sound) is in vain offered up to any but only to him that is the searcher of Hearts: And he that saith, Give me thy Heart, hath not said, Give another thy Tongue, when it expresseth the elevation or lifting up of thy heart: Sancte Petre miserere mei, salva me, aperi mihi aditum coeli; and that Prayer to the blessed Virgin, Tu nos ab hoste protege, & hora mortis suscipe, (and the like) if spoken only in the heart, are spoken surely in vain, for they know not our hearts, and are moreover spoken in sin, because they know them not. So the very sense of the prayer is wicked, because it supposeth a man a God; And how then can any Divine excuse the words from wickedness, whereby alone we are able to judge of the sense? Yet Bellarmine hath found out an excuse for them, saying, Non agitur de verbis, sed de sensu verborum; nam quantum ad verba, licet dicere Sancte Petre miserere mei, salva me; Item, Da mihi sanitatem corporis, da patientiam, &c. Dummodo intelligamus Salva me & miserere mei, orando pro me, Da mihi hoc & illud[Page]tuis precibus & meritis, (lib. 1. de beatitudine sanctorum, cap. 17.) 'Tis no matter for the words of the Prayers, so as the sense be right; For in words we may say, O Saint Peter, have mercy upon me and save me, as long as our meaning is, save me and have mercy upon me by praying for me, or, O Saint Peter give me health or patience, &c. as long as our meaning is, give it me by thy prayers and merits▪ If this Interpretation may be allowed to add new words, that we may make a new sense, farewell to Aristotles Book De Interpretatione; for only he that is the prolocutor, can be the Interpreter; we must overthrow the ground of all reason to make good sense out of bad words. Conceptus sunt signa verum, verba conceptuum, is the first ground in Logick, Conceits or apprehensions are the expresses of things, as words are of conceits or apprehensions: Take away this ground, and take away the use of all Logick, and consequently the exercise of Reason: for if a mans speech be other then his meaning, how shall another understand him? If his meaning be other then the thing, how shall he understand himself? Nay we must overthrow the ground of all Religion▪ as far as 'tis expressed in words, to make hese and the like good Prayers; For Religion, as far as 'tis expressed in words, is regulated by the third Commandment, that bids us not take the name of the Lord our God in vain, in the manner of our speaking, meddles not with our thinking, or with our meaning; so that if the manner of our speaking be faulty when we pray, we do take the name of God in vain, or there is no obligation, there can be no violation of the third Commandment: Who can meet with such elusions as these in matters of Religion, and not be moved out of the zeal of godliness to exclaim with the Prophet, Hear ye now, O House, not of David, but of Goliah, Is it a small thing for you to weary men, but will you weary my God also? Isa. 7. 13. Is it not enough and too much, that ye teach us to equivocate with men, but will ye also teach us to equivocate with our God? Will ye at the same time maintain a Liturgie, and set up a Directory; a Liturgie in words, but a Directory in sense? Your Liturgie is, O Saint Mary, O Saint Peter, give me health and salvation; But your Directory is, O Lord help me, O Lord save me; or is this Catholick in you, to have your Directory better then your Liturgie? your meaning better then your [Page] words? your intention better then your expression? or is it fitting if it were possible, for men to say in words, and unsay in sense the same things, especially in their prayers, and not palpably collude with God and men? And what have we done else but reformed that in words, which you your selves do reform in sense? and why then do you so uncessantly revile, so unconscionably oppose our Reformation? Is it not affected Atheism not to reform what is really superstitious, as it is abominable blasphemie to call that superstition which is indeed true Religion? May any Christian abjure and renounce such Prayers, as the Spirit of God hath taught, and the Son of God doth assist, without abjuring and renouncing God himself? Is not this indeed the most dreadful and most formidable kind of abjuration that ever was, to abjure the intercession of God the Son, and the Communion of God the Holy Ghost? or is it lawful to deal with a true Christian form of Prayer, as the Jews did with Christ, who when Pilate said, Why, what evil hath he done? cryed out so much the more exceedingly, Crucifie him, Mar. 15. 14. We dare not think of wishing an Interdict upon Religion; for that is to crucifie Christ; but we are bound to wish an Interdict upon Idolatry and Blasphemy; for that is to crucifie the two thieves, which rob God of his honour, and Gods Church of her Truth and Peace; For I ask seriously of any Christian and Conscientious Divine, who cares either for Christianity or for Conscience, May we blaspheme God with our mouthes, and say, That we honour him in our hearts, and think thereby to excuse our blasphemie? May we invocate the creature as the Creator, in our prayers, and say, we mean the Creator, and think thereby to excuse our Idolatry? Doth it not indeed concern our Religion to be truly Christian in words as well as in sense, that if there came in one unlearned, he may be convinced of all, he may be judged of all, and falling down on his face, may worship God? 1 Cor. 14. 24, 25. and not worship the Saints in word, and say, He worships God in sense: This is the unhappiness of those who are obliged to a superstitious form of publick worship; if they mean as they speak, they are guilty of Idolatry and of Blasphemie; if they do not mean as they speak, they are guilty of falsness and of hypocrisie: So necessary was it for our Church to reform the Liturgie in those Prayers which were [Page] directed to the Saints instead of God▪ And so happy are we (if at least we know our own happiness) who do enjoy the benefit of that Reformation.

For surely it is no more lawful to honour him as God who is not God, then it is not to honour him as God, who is so: 'Tis one proof of the Deity of the Holy Ghost that he hath a Temple, 1 Cor. 6. 19. And since the worship is greater then the Temple, How shall we worship any that is not God? Franciscus Davidis was justly condemned for denying the Divinity of Christ, because he denyed his Invocation; and how then can we bestow Invocation upon the Saints, and not acknowledge their Divinity?

Doubtless, though they are Gods nearest and dearest friends, yet such honour (to them) is too great to be due; And since it is not due, because they are his friends, we may be sure it is not acceptable; So that if there were no other argument but this alone, to prove that the Saints do not hear them that pray, this were enough to prove it, That they do not openly reject and reprove their prayers; for else without doubt they would say now, as the Angel did heretofore, See thou do it not, for I am thy fellow-servant; worship God, Rev. 19. 10. & 22. 9. The reason is plain and undenyable, for I am thy fellow-servant, and must exclude Saints and Angels both alike out of our Liturgies.

Thus doth Justine Martyr describe the worship which was professed and practised by the Primitive Christians, saying, [...]; Apol. 2. We worship God the Creator of the universe in the first, and his Son in the second place, and his Prophetical Spirit in the third; No mention at all of Saints or Angels to be worshipped in any place; much less to come in before the Holy Ghost, as by a false comma upon the same authors words, not two leaves before, Bellarmine would prove the Angels were antiently worshipped; the words are these, [...]; We reverence and worship the true God, and his Son, which came from him, and taught us these things, and the Host of the good Angels, and also the Prophetical[Page]Spirit; The meaning of the Martyr is this, That they worshipped God the Father, Son, and Holy Ghost; only he describes the Son more at large, as one who had revealed his Fathers will, and made known the Hoast of Angels amongst other his Revelations; but the Jesuite by a comma parting the Hoast of Angels, from the things revealed, reckons them up as things worshipped, which comma we may not allow, (though it be now in the Paris Edition.) First because it is absolutely against the fore-cited place, which saith, the Holy Ghost was worshipped in the third place, viz. with the Father and the Son, whereas if the Angels may step in before him, he must be contented with the fourth place. Secondly, Because it is an Article of our Christian Faith, that the Ʋnity in Trinity, and Trinity in Ʋnity is to be worshipped: but if the Angels may step in before the Holy Ghost, we must say, not the Trinity in Ʋnity, but the Quaternity in Community is to be worshipped. Thirdly, Because this exposition supposeth the blessed Martyr to prefer the Angels before, if not above God the Holy Ghost, which were to expunge him out of the Catalogue of the Fathers, and leave him among the grossest Hereticks; whereas on the contrary, he is so far from asserting the worship of Angels, That in his Dialogue with Trypho the Jew, He proves the Angel which appeared to Lot was indeed the Son of God, because Lot worshipped him; which proof had been nothing worth, had he thought it lawful to worship Angels. 4. Because the Greek Text will not bear this comma, without some confusion in the words, and more in the sense, which the Latine interpreter well observing, hath thus rendred the place, Verum hunc ipsum (so Deum Patrem) & qui ab eo venit, atque iste nos & bonorum Angelorum exercitum docuit, Filium & Spiritum Propheticum colimus & adoramus. Fifthly, If the comma should be allowed, yet would it not justifie Bellarmines conclusion, for he maketh this Inference from it, That some kind of worship greater then Civil, less then Divine, is due to Angels; whereas if they be indeed to be worshipped by vertue of this quotation, They have equal worship with God the Father and the Son, and they must have it before God the Holy Ghost.

I will not here insist upon arguments from the uncertainty of this worship, because I meet with too too many from [Page] the Impiety of it: 'Tis uncertain whether all that are cannonized are Saints: wherefore it may be imprudent, but tis certain they are not Gods: wherefore it must be impious to offer up our Prayers unto them; For that is a spiritual sacrifice which is due only unto God: Haec est Christiana Religio ut colatur unus Deus, quia non facit animan [...] beatam nisi unus Deus, saith Saint Augustine, (Tract. 23. in Evang. Johan.) This is the Christian Religion that we worship one God, because none can make the soul blessed but only God; None else made the soul but only God, therefore none else may have the homage of the soul; none else can make the soul blessed, therefore to none else should be the desire of the soul: So saith the Prophet Isaiah, O Lord, we have waited for thee, the desire of our soul is to thy name, and to the remembrance of thee; with my soul have I desired thee in the night, yea, with my Spirit within me will I seek thee early, Isa. 26. 8, 9. Till I can (in my Prayers) have too much desire of my soul for thee, I may not bestow the least part of that desire away from thee: All the desire of my soul is to thy name and to the remembrance of thee, yet can I not glorifie thy name as I ought, nor remember thee as I would; yea though with my soul I have desired thee in the night, and with my spirit within me I seek thee early, yet have I not so great desires in my soul, as I have defects in my desires; All the desire of my soul and of my spirit is too little for my God; I have none to spare for any else, and if I had, yet might I not give it, unless I had something greater then it, to give unto my God▪ This is the sin which is called [...] Iniquitas judicata vel judicantis, digna quae à judicibus puniatur; An iniquity to be punished by the Judge; for a man to give that honour to the creature which is due only to the Creator: for it is in effect to deny the God that is above; For I should have denyed the God that is above, Iob 31. 28. The earnest longings of my soul to converse with God in the actions of holy Religion, are the best preparative for my soul to converse with him in the fruition of a blessed immortality; my Religion must reach him, or his blessedness will not reach me: Tis not conversing with Saints or Angels can give my soul a true gust of eternal blessedness, and much less a happy enjoyment of it: I should be loth to mispend my time upon so barren, so unfruitful a Religion, and much less to hazard my eternity upon [Page] it: The Heathen Philosopher Hierocles could say, It was the work of wisdom To make a God out of a man as far as was possible, [ [...];] The Christian Divine may not say less of Religion, which is the only true wisdom; Tis its work to transform a man into God; uniting the understanding to him by faith and contemplation, uniting the will to him by charity and affection; Thus saith the Apostle, We all with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3. 18. In which words are briefly described both the work of Religion, and the power of it: The work of Religion, is, with open face to behold, as in a glass, the glory of the Lord; for the soul cannot well fix its eye, (and much less its love) upon any inferiour glory; The Power of Religion is to change us into the same image of the Lord, from glory to glory, even as by the Spirit of the Lord; for it is only the love and the spirit of the Lord which can change the soul from glory to glory; the love of the Lord working that change formally, the Spirit of the Lord working that change efficiently upon the soul, from glory to glory, that is, from the glory of Religion, to the glory of Fruition; from the glory of Holiness, to the glory of Happiness; from the glory of knowing and loving God, to the glory of possessing and enjoying him: This being the work of Religion, to behold the glory of the Lord, I dare look on nothing as Religion which doth not that work: This being the power of Religion, to change the soul into that glory, I dare not be of that Religion which hath not that power; Let those that please behold the glory of the creature, instead of the Creator, they will not find it sufficient to content, much less to change their souls; I desire a Religion which may change me into the image of the Lord; and sure I am that Religion must teach me to behold his face, which will change me into his image; for no other can have the assistance of his Spirit, and therefore no other can have the power to work this change.

This is the great blessing I have received from God by this his now distressed Church, That I have been called to the Verity of his Religion; nor do I see how I can thankfully embrace, and dutifully obey this Call, but only by persisting in the Ʋnity of her Communion; Such a Communion as joyns me with the [Page] Saints, (whether they be Angels or men, in the manner of my worshipping) not as joyns the Saints or Angels with God in the equality of worshp: The Pater noster as it was used heretofore in the private devotions of English Papists, allowed not this practice; for therein this was the first Petition, Hallowed be thy name among men on earth, as it is among Angels in heaven; The second this, O Father, let thy Kingdom come, and reign among us men on earth, as thou reignest among thy Angels in heaven; The third this, Make us to fulfill thy will here on earth, as thy Angels do in heaven: Now Prayer being the actual hallowing of Gods name, the exercising of his Kingdom, the fulfilling of his will, must be directed only unto God, unless we will plainly thwart these three Petitions, and resolve to do these three Duties otherwise then the Angels do in heaven; For without doubt they fix their contemplation only on God, and place their Fruition only in him: And so doth our Church in all her Prayers, first teaching us to contemplate God as the first truth, that we may pray with knowledge and understanding; then to enjoy him as the chiefest good, that we may pray with zeal and affection: ex. gr. O God from whom all holy desires, all good counsels, and all just works do proceed; theres the contemplation of God to enlighten the understanding; Give unto thy servants that Peace which this world cannot give, that both our hearts may be set to obey thy Commandments, and also that by thee we being defended from the fear of our enemies, may pass our time in rest and quietness; there's the fruition of God to inflame the will and affections: The soul cannot have this Fruition without having that contemplation; and therefore they who teach and enjoyn Prayers to any but to God, are in truth injurious to the very contentation, and much more to the salvation of souls.

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SECT. IV. That the Communion of the Church of England obligeth those in conscience, who are members of that Church, to retain it; and not to reject it, much less to renounce it: by no less then five Commandments of the Decalogue.

IT having been declared that the Communion of the Church of England is founded in the Truth of Religion, It cannot be reasonably denyed but that even her enemies are bound to her internal, and much more her sons are bound to her external Communion: And that both are also bound in conscience, because Religion will not be contented with a lesser obligation: The Doctrine being from God which we profess, and the Devotion being from God which we practise; All Christians that live at never so great a distance from us, are bound to believe our Doctrine, and to love our Devotion, and thats enough to constitute an internal Communion; But those Christians who live amongst us, are also bound to profess our Doctrine, and to practise our Devotion, and consequently are not only obliged to our internal, but also to our external Communion: And this obligation is so great as to reach the very Conscience, and so strong as to bind it; For where Religion binds the conscience by vertue of the three first Commandments, there Communion must needs bind the Conscience by vertue of the fourth Commandment; that not only every man in private, but also all men in publick may glorifie God in Heart, and Body, and Words, and Works; This being the undoubted End for which God instituted the Sabbath, and therefore the undoubted Duty which belongs to its institution. And this would God have the meanest of his people know and practise, and accordingly put the Psalms concerning it into an Alphabetical method, that they might be the more diligently observed, and the more easily remembred by all the Jews: as for example, the 111. Psalm is written Alphabetically, the whole argument whereof is nothing else, but the Praise of God for his works of Creation, Preservation, Redemption, and teacheth us to praise him not only privately [Page] in our own houses, but also publickly in his, for so it is said, ver. 1. I will give thanks unto the Lord with my whole heart, secretly among the faithful, (that is according to the duty of Religion in the three first Commandments,) and in the Congregation (that is openly among the faithful, according to the duty of Communion in the fourth Commandment:) so also the hundred forty and fifth is written Alphabetically, which is so properly a Psalm of praise, that the Title of it is [...] Tehillah, Laus, because it is nothing else but the praise of God: whence the Jews called him a son of the world to come, who did every day say this Psalm not only with his mouth, but also with his heart; And this Psalm is not contented with private praises, I will magnifie thee O God my King, and I will praise thy name for ever and ever, ver. 1. but requireth also publick praises, so that men shall speak of the might of thy marvellous acts, ver. 6. and all thy works praise thee O Lord, and thy Saints give thanks unto thee, ver. 10. The private praise is according to the duty of Religion in the three first; the publick praise is according to the duty of Communion in the fourth Commandment. Wherefore since the fourth Commandment presupposeth the three former in its observation, it can do no less then presuppose them also in its obligation, so that a true and right publick worship of Almighty God obligeth all to come who are called to it, by no less then four of Gods own Commandments; and we may be sure that our blessed Saviour who will condemn us at the last day or our wilfull omissions of any one Commandment belonging to the second, will much more condemn us for our wilful omissions of all the Commandments belonging to the First Table: If he will say, Depart ye cursed into everlasting fire, because ye gave me no meat, ye gave me no drink, then much more because ye gave me no honour, ye gave me no praise: If because ye took me not into your houses, then much more because ye took me not into your hearts; If because ye cloathed me not, then much more because ye glorified me not; If because ye visited me not in the prison, then much more because ye visited me not in the Temple; Thus we have as much obligation upon the conscience as can be from the first Table of the Decalogue, to keep Communion with our Church in the publick worship of God, because she inviteth us to nothing but what is our indisputable and indispensable duty towards God, even to profess [Page] our belief in him, our fear of him, our love to him, with all our heart, with all our mind, and with all our soul, and to practice what we profess by giving him thanks, by calling upon him, by honouring his holy Name and his Word, and by serving him truly all the days of our life; And we have also as much obligation upon the conscience as well can be from the second Table of the Decalogue, to keep Communion with our Church in the same publick worship of Almighty God: I speak of such obligations as arise from the order and relation of man to his neighbour, which all flow from the fifth Commandment, whereby every man is obliged to submit himself to those spiritual, Pastors and Guides which God hath set over him, and much more when they all agree in one, which we call the authority of this our Church: Then Obedite praepositis vestris, Obey them that have the guide or rule you, and submit your selves, (Heb. 13. 17.) obligeth most certainly to an undeniable; and were not this age given to question every thing but its own inventions, I would also have said to an unquestionable obedience. And this obligation which binds us to our spiritual Pastors and Guides, hath not lost its force and vertue, though we may think we have lost our Church; First because of the authority which the Church hath to bind us; secondly because of the duty to which we are bound. First, because of the authority which the Church hath to bind us, since God hath committed us to her charge; For Christ taught as one having authority, Mat. 7. 29. So doth his Church: He taught as one having authority from God; she teacheth as one having authority from Christ. Tis not matter of custome or of conveniency, that the Church doth teach, and we do learn, but matter of command and of conscience; Therefore saith Saint Paul to Titus, These things speak; and exhort, and rebuke with all authority, Tit. 2. 15. [...] cum omnis imperio, with all power and command; for as Prudence hath three acts, consiliari, judicare, praecipere, to consult, to judge, and to command; so hath the Church which God hath appointed as an external Prudence to guide and govern us in the exercise of Religion; tis not enough for her to advise, and to judge, but she must also command in the name of God; And this is Beza his own gloss upon the place, [...], Cum omni imperio, id est, cum autoritate summa tanquam Dei legatus, nequesuo sed illius nomine[Page]agens omnia; itaque adiecit, Nemo te Despiciat; Quibus verbis grex potius videtur à Paulo, quam Pastor ipse, officii admoneri; with all power and command, that is, with the highest authority, as Gods Legate, saying and doing nothing in his own, but all in Gods Name; And therefore he addeth, Let no man despiso thee; By which words the Apostle seems not to admonish the Priests, but the people of their duty; So Beza; and most truly; for to say in relation to the Priest, that hath nothing but prayers and tears for his defence, Let no man despise thee, were the ready way to make him most despicable; But to say it in relation to the people (to those who have a great number to countenance any insolency, and as great a power to continue it) and to say it in the name of God, is to say that, which if it doth not make the people tractable, will certainly make them inexcusable: And this Saint Paul saith so frequently, that we are bound to look upon it as his common dialect; and therefore as our own special duty. I will instance only in that Text, which as it allows the necessity of Ecclesiastical Discipline, so it allayes the severity of it, (for these times though they most shew the want or necessity of Church government, yet will they least endure the severity of the same:) And that Text is in the second Epistle to the Thessalonians, the third Chapter, 14. and 15. Verses; And if any men obey not our word by this Epistle, note that man, and have no company with him, that he may be ashamed; yet count him not as an enemy, but admonish him as a brother. Tis without all doubt, and therefore should be without all dispute, that these words were not written occasionally but âoctrinally, and consequently contain in them such a precept as now at this time concerns us no less then it did at that time concern the Thessalonians; And our Church is no less intrusted with this precept then theirs was, and as much bound to execute this command of observing, admonishing & avoiding such as obey not the Apostles Word or Doctrine, whether by his own Epistles, or by the Churches Sermons: Whether by his writing, or by her speaking; whether by his Hand, or by her mouth; What remains then, if I obey not, but wilfully persist in disobeying the Apostles Doctrine taught me by this Church which God hath set over me, but that I look upon my self as one excommunicated by this Canon of the Holy Ghost, and consequently [Page] as one whose sins are bound and retained in heaven, though possibly not so much as taken notice of here on Earth; And therefore I have great reason to fear, that sentence which a Bishop of this Church hath recorded upon this very Text, though now I see no visible Judge to pronounce it, In nomine Dei, &c. In the name of the living God and of Jesus Christ before whom I stand, and before whom all flesh shall appear, by the authority of his word, and by the power of the Holy Ghost, I divide thee from the fellowship of the Gospel, and declare that thou art no more a member of the body of Christ: Thy name is put out of the book of life; Thou hast no part in the life to come; thou art not in Christ, and Christ is departed from thee; I deliver thee to Satan the Prince of darkness, thy reward shall be in the lake that burneth with fire and brimstone; Thou shalt starve and wither and not abide; The Grace of God is taken out of thy Heart; The face of the Lord is against all them that do evil, they shall not taste of his mercy: (Bishop Jewel in his Commentary, on 2 Thes. 3.) This is a sentence that I have reason to fear, if I be disobedient to the Doctrine, and bid defiance to the worship of Almighty God, which I have learned in this Church. For rather then the Synagogue of Satan shall be confounded with the Church of God, Christ himself will re-assume that Power, which he hath given to his Ministers; he will become the judge, rather then obstinate sinners shall want the sentence of condemnation: Nay it is to be feared that he is become the Judge already, and hath moreover ratified his own sentence; for surely men are divided from the fellowship of the Gospel, Christ is departed from them, and the grace of God is taken out of their hearts, when they altogether delight in divisions, and are as children tossed to and fro, and carried about with every wind of Doctrine, nay, carried away with all deceivableness of unrighteousnesness, because they received not the love of the truth, that they might be saved; And indeed men are first generally carried away by the deceivableness of unrighteousness, and after that by the deceivableness of untruth; The deceivableness of unrighteousness will not let them receive the love of the truth, and then the deceivableness of untruth will not let them retein the Doctrine of it; as it follows, For this cause God shall send them strong delusions, that they should believe a lye, that they all might [Page]be damned who believed not the truth, but had pleasure in unrighteousness, 2 Thes. 2. 11, 12. They first have pleasure in unrighteousness and will not believe the truth, and from thence proceed to have pleasure in untruth, that they may defend and maintain their unrighteousness; First, they will not give themselves to believe the truth: then God gives them to belielieve a lye; First, they contemn those whom God hath sent, then God sends them strong delusions; First they believe not the truth, because they have pleasure in their sins; then they believe a lye, that they may perish in their sins. O the unspeakable mercy of God who hath given us this warning, to day if you will hear his voice, harden not your hearts; O the impartial Justice of God, who hath given us this doom, that if we hear not his voice to day, we shall harden our hearts to morrow: Let us consider how the Primitive Christians obeyed their spiritual guides, and we shall never want the Method, and much less lose the zeal of our obedience; We will never let it be said that we have lived so many years to understand our Religion, & now mean to live the rest of our dayes to abandon it, alwayes remembring that heavenly contemplation of the Angelical Doctor, Ratio Aeternitatis consequitur Immutabilitatem, sicut ratio temporis consequitur motum; (1 par. qu. 10. art. 2.) Eternity is founded upon unchangeableness, as time is founded upon change: Therefore we cannot lay a greater reproach upon Religion, then to think or to shew it changeable: as if it rather belonged to time, then to eternity: Secondly, this obligation which binds us to our spiritual Pastors and Guides, hath not lost its force of binding us, because of the duty to which we are bound, which is the publick practice of Religion: A duty which we cannot perform without the direction of the Church, (for without that, when we come together, every one will have a Psalm, a Doctrine, a tongue, a revelation, an interpretation, 1 Cor. 14▪ 26.) & yet a duty which we cannot wilfully neglect, without the danger, if not the damnation of our souls: For this comes neer that damnable sin of spiritual slothfulness, which regards not Communion with God, and he that regards not communion with God here, how can he hope for the fruition of God hereafter? Tis the common course of men now to say, are not Abana and Pharphar, Rivers of Damascus, better then all the Waters of Israel? may I [Page]not wash in them aud be clean? But they consider not, that the way to follow Naaman in his wrath, is to out goe him in his leprosie, and that those Heathens who gave him the contrary advice, have in that, given judgement against such Christians, My Father, if the Prophet had bid thee do some great thing, wouldest thou not have done it? How much rather then, when he saith unto thee Wash and be clean? Tis little less then madness to spend those precious minutes in cavilling disputations, which would be much better spent in soul-saving devotions: For after once Cain had expostulated with God, saying, Am I my brothers keeper? Gen. 4. 9. he staid not long in his presence; for so it is written, ver. 16. And Cain went out from the presence of the Lord: What is it for a man to cavil at Religion, instead of practising it, but to expostulate with God, as if he could quit that score by his objection, which he is bound to pay by his obedience? or as if it were for his advantage, to be quarrelling with his Creditor, whilst he should be saying Forgive us our debts? Will he indeed not be so holy as to delight in the presence of Gods grace, and shall he be so happy as to delight in the presence of his glory? Is it our misery that we cannot be sufficiently joyful in the Lord, and shall it also be our sin that we will needs be angry with him? Tristitia de bono spirituali est peccatum prepinquum odio Deo, saith the Casuist, To be sorry for the overture of any Spiritual Good, is a sin that comes neer the hatred of God, and therefore to be maliciously bent against such a good must needs be to hate him; This consideration may stop the mouths, if not wound the hearts of those who make it their work to revile such heavenly prayers as cannot be received with too much admiration, nor repeated with too much devotion; for this is little other then to revile God and his Church in one and the same breath: to revile God in his Religion, and to revile Gods Church in her communion; Whether a man think himself so perfect as to need no spiritual Guide to take care of him, or think his Church so imperfect as to seek for his spiritual guide from some other place, the case is all one as to the contempt, though very different as to the cause of it; For the Church calling him to the Practice of those duties which are truly Christian, in the name and by the Authority of Christ, Tis not his cavilling against his Mother on earth, can dispense with his Undutifulness against [Page] Her, and much less against his Father in heaven. If God be rightly invocated and adored, and his name truly glorified according to the Duties of Religion, He is no less then a Separatist from God, who refuseth to joyn in that Invocation, Adoration and Glorification, according to the Duty of Communion: For neither can an erroneous cnnscie [...]ce excuse him in point of Religion, nor an erroneous conceit excuse him in point of Communion.

First, an erroneous conscience cannot excuse him in point of Religion; For an erroneous conscience cannot absolve or discharge any man from doing his bounden duty to God, and therefore not from Invocating, Adoring and Glorifying his holy name: since it is unjust that errour should be a priviledge, and impossible that a mans conscience should be above Gods command: but here are no less then three of Gods Commandments that oblige him to the duties of Religion.

Secondly, an ereoneous conceit cannot excuse him in point of Communion; For an erroneous conceit hath much less power then an erroneous conscience, to excuse him for disobeying Gods command; and here are no less then two of Gods Commandments that oblige him to the duty of Communion, to wit, The fourth, because the Communion concerns Gods publick worship; and the fift, because the publick worship is commanded by publick authority; For the Communion being indeed with the eternal Son of God, (as it must be since the Religion is truly from him, in all its performances of Invocation, Adoration, and Administration) tis not his thinking, or any mans saying, That he may not Communicate with Hereticks or Schismaticks, can excuse him for not communicating with his Brethren, and much less with his Saviour, whose Communion is ever to be desired with great earnestness, and never to be deserted, without great shame, and greater sin: According to that excellent exhortation of our Church, But when you depart, I beseech you ponder with your selves, from whomye depart; ye depart from the Lords Table, ye depart from your Brethren, and from the banquet of most heavenly food; What greater sin then to depart from the Lords heavenly table and food? What greater shame then to depart from your own Brethren, and to be able to give no conscientious reason of your departure? To depart from the [Page] Lord in his Religion, is against the three first Commandments; To depart from your Brethren in their Communion with the Lord, is against the fourth, and with his Church is against the fift Commandment; Is it not then unfound and unsafe to alledge the fift Commandment for the apparent breach of it self, and also of the other four? And yet even that Commandment is unduely alledged for your departure: For besides that such an allegation of it denyeth Paternal authority where God hath given it, and which certainly doth oblige you, and supposeth Paternal authority where God hath not given it, and which cannot oblige you, there is also a supposal of such an authority as God cannot give; For God cannot deny himself, and therefore he cannot given an authority to his Church against himself, but only for himself; and consequently not against Religion, but only for Religion: This is all the authority Saint Paul claimeth, The Lord hath given us authority for edification, not for destruction, 2 Cor. 10. 8. Nay more, This is all the authority the Church can claim, and that in the judgement of Aquinas himself, Quum Potestas Praelati spiritualis, qui non est Dominus sed Dispensator, in aedificationem s [...]t data, & non in destructionem, ut patet 2. ad Cor. 10. Sicut Praelatus non potest imperare ea quae secundum se Deo displicent, sc. Peccata: It a non potest prohibere ea quae secundum se Deo placent, sc. Virtutis opera: (22ae. quest. 88. art. 12. ad secundum) When the Power of a spiritual Prelate, who is not a Lord, but only a Dispencer of the Word and Sacraments, is given for edification, and not for destruction, as it is manifest 2 Cor. 10. Even as a Prelate cannot command those things which in themselves are displeasing to God, to wit, the committing of any sin: So he cannot forbid those things which in themselves are pleasing unto God, to wit, the working of any vertue; How much less can he forbid the works of many vertues together, by forbidding the exercise of true Religion? Therefore let me alwaies give an ear to the holy Prophets Exhortation, O Praise the Lord with me, and let us magnifie his name together, Psal. 34. 3. For where God is praised and magnified in the Religion, I am very strictly bound to joyn my self in the Communion; Nay more, Let me alwaies give my heart to the holy Prophets resolution, I was glad when they said unto me, We will go into the house of the Lord, Psal. 122. 1. [Page] where God calleth to the practice of godliness, tis not for another to say to me, You shall not go, nor for me to say to my self, I will not: For I must be glad of the Call, and much more of the Practice. Now Christ the eternal Son of God calleth us to the practice of the true Christian Religion three several waies; By his Word, by his Example, and by his Communion; By his Word, for he commandeth us to perform all the duties of Religion; By his Example, for himself whiles he was upon earth, did perform them: And by his Communion, for now he is in heaven, he recommendeth to his Father all our Religious performances, so making intercession to God for us, as also with us: How shall I answer him at the last day, if I neglect his Word, if I reject his Example, if I renounce his Communion? His Word pierceth mine Ear, his Example pierceth mine Eye, but his Communion pierceth my Heart: His Word and his Example pierce my sense, but his Communion pierceth my soul: For if it were said of Sauls Messengers, (nay of Saul himself) when they saw the company of the Prophets prophecying, and Samuel standing as appointed over them, that the Spirit of God was upon them, and they also prophesied, 1 Sam. 19. 20. Then surely when I see a company of Christians praying, and Christ himself standing as appointed over them, (for so himself hath avowed, where two or three are gathered together in my name, there am I in the midst of them, Mat. 18. 20.) if the Spirit of God be in me, I will also pray with them; and it must be some evil Spirit in me, that makes me either reject or renounce their prayers. For if there be indeed The Communion of Saints saying unto me, We will go into the house of the Lord, I am bound to have the affection which is due to that Communion, and say, I was glad when they said unto me, we will go: for this indefinite Particle When, not defining one set time, will suffer me to exclude no time: Tis like a general Commission, which not prescribing what day to do the business, leaves it to be done any day, and to neglect no opportunity of doing it: Indefinitum in materià necessarià aequipollet universali, when the duty it self is absolutely necessary, though it be set down as indifinite, yet we must look upon it as universal; for though the Casuists do tell us concerning affirmative precepts, Ligant semper sed non [Page]ad semper, That they bind us at all times, but not to all times▪ yet we must understand their meaning only of our actual exercise and performance of those duties; not of our habitual disposition and desire to perform them; For there is not one minute of our life, wherein we are not bound to be in a disposition and desire of serving God: And thus doth Solomon Jarchi expound the Prophets, [...] Shamacti, Laetatus sum, I was glad; I did hear (saith he) the sons of men, saying, When will this David die, that his son Solomon may succeed, and build the Temple, that so we may go to the house of the Lord? [...] Vaani Shomeach; And I was very glad to hear them say so. Thus (saith he) David preferred Gods service before his life; And so will every man who knoweth he hath such a Religion, as if he rightly follow it, will bring him to salvation; Aben Ezra goes further in his gloss, and saith, That All the people of Israel was of Davids mind, and that every one of them did say as well as he, [...] I was glad when they said unto me, we will go into the house of the Lord; Why should we Christians have a worse Zeal, upon better Hopes? For he that will not be glad when others say unto him, We will go into the house of the Lord, may live to be sorry, That there is not a house of God for him to go to. But O Thou who camest to give light to them that sit in darkness and in the shadow of death, Remove not the Candlestick away from us, because we have neglected and abused the light of Grace; But let the Priests of the Lord still serve the Lord between the Porch and the Altar, weeping and saying, Be favourable O Lord, be favourable unto thy People, Let not thine heritage be brought to such confusion, lest the Heathen be Lords thereof: Wherefore should they say among the Heathen, where is now their God? And let us thy undutiful, unthankful, unworthy people, still enjoy the inestimable freedom of thy Gospel, Publick Communions in thy Church, and Publick Prayers and Praises in thy Name; Heal our back-slidings, and repair those great and wide breaches which we have lately made, in our Piety, in our Fidelity, and in our Charity; And amidst the many inconstancies, and many more impieties of this wicked world, make thine own sheep still hear thy voice, and thine own people still secure and glad in thee; That (notwithstanding all obstacles [Page] and oppositions) they shall yet more and more worthily praise and adore thy most holy and Reverend name among the faithful in this life, and in the great Congregation of Saints and Angels in the life to come; being all of us joyned, now in affection, hereafter in possession, with that heavenly consort, and holy Communion, which is alwaies saying Hallelujah, Salvation, and glory, and honour, and power unto the Lord our God; Father, Son, and Holy Ghost, world without end, Amen.

Una est in trepida mihi re medicina, Jehovae

Cor patrium, Os verax, omnipotensque manus.

FINIS.

‘Deo Trinuni Gloria in aeternum.’

Information about this book

Title statement

Christ and his Church: or, Christianity explained, under seven evangelical and ecclesiastical heads; viz. Christ I. Welcomed in his nativity. II. Admired in his Passion. III. Adored in his Resurrection. IV. Glorified in his Ascension. V. Communicated in the coming of the Holy Ghost. VI. Received in the state of true Christianity. VII. Reteined in the true Christian communion. With a justification of the Church of England according to the true principles of Christian religion, and of Christian communion. By Ed. Hyde, Dr. of Divinity, sometimes fellow of Trinity Colledge in Cambridge, and late rector resident at Brightwell in Berks.

Hyde, Edward, 1607-1659.

Edition statement

1658

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A86946

ID [STC]

Wing H3862

ID [STC]

Thomason E933_1

ID [STC]

ESTC R202501

ID [EEBO-CITATION]

99862757

ID [PROQUEST]

99862757

ID [VID]

114933

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Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A86946)

Transcribed from: (Early English Books Online ; image set 114933)

Images scanned from microfilm: (Thomason Tracts ; 140:E933[1])

Source

— Christ and his Church: or, Christianity explained, under seven evangelical and ecclesiastical heads; viz. Christ I. Welcomed in his nativity. II. Admired in his Passion. III. Adored in his Resurrection. IV. Glorified in his Ascension. V. Communicated in the coming of the Holy Ghost. VI. Received in the state of true Christianity. VII. Reteined in the true Christian communion. With a justification of the Church of England according to the true principles of Christian religion, and of Christian communion. By Ed. Hyde, Dr. of Divinity, sometimes fellow of Trinity Colledge in Cambridge, and late rector resident at Brightwell in Berks., Hyde, Edward, 1607-1659..

Extent

[36], 723, [1] p.

Printed by R. W[hite] for Rich. Davis in Oxford,. [London] :: 1658.. (The words "I. Welcomed .. communion." are bracketed together on the title page.) (Place of publication and printer's name from Madan.) (Annotation on Thomason copy: "Jan: 7"; 8 in imprint date crossed out and "7" written in.) (Reproduction of the original in the British Library.)

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