CHAP. I.

WHen by a figurative denomina­tion, an Error, or, which is of affinity unto it, Confusion and Ambiguity is either be­gotten or fostered; then I think it safest, to reduce it to its primitive simplicity. Our Saviour citeth corrupt manners, to the Tribunal of first In­stitution: Mat. 19. 8. Words are more flexi­ble; When I call Tuesday the third day of the [Page 2] week, to a Jew or Turk, [its well, if not to many English,] I shall be a Barbarian. Mars-Hill, Castor and Pollux, were no idolatrous titles, in the mouth of the holy Scribe. An appellation of a brother, to a beleiver, is most rationall, where there can fall no miscon­struction: In religious actions, I commend it; but not in civill conversation; For then must I, except I infringe the rule of Jam. 2. call and write my Father, Son, and Servant, Brother; which is a con­founding of Relations. Here would have been a specious excuse for Abraham's simula­tion: Gen. 12. & 20. So in this subject, the attributes belonging to the body of Christ, i. e. his Church, are conferred upon the place; as glory, holinesse, &c. These titles did in­deed in some measure, and for a certain time befit the Temple at Jerusalem: because this sole place God had assigned for his solemn Worship: But, the Vaile being rent, any place of service, so it were in truth and spirit, was agreeable unto him, John 4. which hath of late made a just distinction between a meet­ing Templum quod teneat populum. people and house. But to the thing.

There being several opinions concerning a Church, both ancient and modern; I will endeavour, what may be, to build upon such general concessa, drawn from Sacred page or reason, as whereby the truth may be most manifest.

That God had a Church, that is, a selected company out of the World, from Cain's time & [Page 3] shall have unto the end, is undeniable among all professing Christianity: First in Families, as in Noah, Melchizedeck, Abraham; after­ward in the Nation of the Iews; and now un­der the Gospel, dispersed throughout the face of the earth.

This Church, as it is taken for an Universall Congregatum, or Collective, are all the belie­vers, past, present, and, in some sense, to come. The Jews, Gods elder daughter, did not dis­dain, to call the Church of the Gentiles, their younger Sister; though without breasts, i. e. the sincere milk of the Word: yea, yet unborn, Cant. 8. 8. This may be called, as vulgarly it is, the Universall or Catholick Church, out of For which who pray­eth, pray­eth for the dead. which there is no salvation: And of this ma­ny have been and are amongst the Pagaus, Turks, and remotest Hereticks: saved by a way unknown to us: as little Children are said to believe: Math. 18. 6. i. e. onely passively; having the root, though not the form. These hidden things are beyond the reach of any Ec­clesiastical Consistory.

But that there are particular Churches, and joyned into bodyes, is past all contro­versie.

Now, that the way of gathering of them, as well as ruling, is in a determinate manner unalterably set down, either in the heart of man, [which none can averre,] or in the holy word by God himself, [let them especially look to this who urge an uniforme discipline upon all Churches,] might be gathered thus. [Page 4] A Prince demanding obedience of his Sub­jects, must needs set down positive Laws, un­alterable, but by himself; and not leave it to their prudentiall change, Where, When, and How to obey: This is a clear dictate of rea­son which God doth not ordinarily contradict. Thus did Adam, Noah, Abraham, before the written-Scripture, teach their Families, by the primmer of divine Traditions: Not that every one by Enthusiasm was immediately inspired; the teaching of their Children else had been frustraneous, which God and Na­ture abhorreth. Afterward, God himself gave Moses a perfect pattern of every particular thing in the Tabernacle, even unto the small­est bagatello's, from the which he might not warp an Inch; which did bind the Children of Israel immutably unto the time of Salomon; who likewise did not in the least deviate from the expresse command of God in the meanest punctillo: Hereunto were the Iews obliged untill Christ's time. And what the Pharisees did in the worship of God, either omit, adde, or alter, was listed among the traditions of men; and so rejected as spurious. And is it reason, that after Christs comming, it should be left to prudence of man, either Prince or Church, to vary any way of worship of God, according to the mutability of their own dis­cretion?

The whole stream of both Testaments run irresistably this way: God menaceth judg­ments to the Iews, because their fear towards [Page 5] him, was taught by the precepts of men, Isa. 29. 13. And the Temple [speaking of Christian Churches] is exactly measured by John, Revel. 11. which is far wide from any prudentiall way, or [which prudence importeth] any al­teration upon occurrences.

Moreover, the Author to the Hebrews doth expresly teach the faithfulnesse of Christ as a Son; above Moses as a Servant; in setting down every particular concerning the ordering of his House, which is the Church: which no earthly power can or ought to change, or si­lence the publishing of it: but every one is bound faithfully to submit unto, and in his place to divulge: He is bound, I mean in foro divino.

That God did at any time change the exter­nall garbe of his Church, was no mark of un­advisednesse in the Guardian; but of weak­nesse in his Ward. He would, in the twi-light and morning of the Gospel, have his orphane put on her night-attire, that the Sun being ri­sen, she might wear her Nuptiall Garment; untill it, [with all outward services] do set for ever.

What Politicians distinguish between Law and Counsell, is granted between man and man; but the introduction of this distinction into divinity, doth look with the face of an encroachment. For to despise either of these, is sin, and that is the breach of the Law: The reason is clear; because all his Commande­ments aime at our good; and all his counsels, [Page 6] are, unquestionably, profitable for us; none of which quadrateth with those of men. That Christ, Mark 10. doth bid the young man sell all, must not be taken in an absolute sense, for a positive command, or standing rule to him, or any others; but by way of probation: If these things be true, give a Testimony, the selling of all thy goods.

To wade a little further; the causes of a Church, [as being known] I do but men­tion.

The Efficient; God, out of his love, through the word and spirit, perswading mens hearts to believe in his Son.

The Materiall; are all the Saints, and mem­bers of his mysticall body.

The Pormal, Union with him, and one with another.

The Final, his own honour; their re­vesting themselves into the formet, or rather, better image of Himself; the edifying one another, and their mutuall eternall blisse.

Now the way of gathering, and rule of go­verning is the same; namely the preaching of Ex quibus constamus, iisdem nu­trimur. the word of God.

But because the manner of divulging the Gospel, is by some of our age controverted; and they would have nothing to be the word of God, but the very text of the Old and New Testament; because, say they, a concionatory way is not wholly, intrinsecally, undoubtedly, and meerly true; driving rather to content them­selves, [Page 7] with a private conclave worship; by reading of the sole Scripture, as it is and lay­eth; than to be present at, an assembly pub­lickly serving God.

In a body Politick, it is no wise to be tol­lerated, much lesse in any Ecclesiasticall cor­poration; that without mutuall help, whilst every one sets up for himself, the externall invasion of publick adversaries, or the do­mestick pruning of rotten branches, should be neglected.

Of these, I desire first to ask one questiou: Whether the Word in its original, not being under­stood, be able to convert souls? Or, Whether all to be converted, must be masters of the Hebrew and Greek Languages? Which both seem ab­surdities: Or, which necessarily must follow; they must be converted by the word transla­ted; which, besides the various readings of the Originals, is not wholly, intrinsecally, undoub­tedly, and meerly true.

I shall point at a few reasons.

1. God in writing his holy Will, would not give us bare husks of words; but by them the solid kernel of his intended minde: Neh. 8. 8. doth teach, that what by right reason can be concluded from authority of Scripture, is Scripture, though no text: we being endued with reason, as well as the Beroeaus, who for examining the truth, in its self authentick, were honoured with the Title of Nobi­lity.

[Page 8] 2. The Holy Ghost frequently varieth the Text, in quoting the Septuagint, only keeping to the meaning of the Spirit.

3. If private meetings be satisfactory, then are all admonitions, censures, &c. frustrated, Mat. 24. 26.

4. Every first day of the week, when ye are met together, lay aside for the poor. The ob­jection which the Antisynusians make, that this precept was but transient, to last but for a while, Christ meeteth withall; Iohn 12. 8. That the poor, therefore Deacons, will be per­petuated.

5. We may not withdraw from publick assem­blies, Heb. 10. 25.

6. Faith cometh by hearing.

By Hearing, is meant, any way of attaining knowledge and so is Reading. Object.

If by hearing here be understood reading, Answ. I marvel what construction they will make of the subsequent words, they must be sent: and how this sending is competent unto books, I cannot understand. Reading, I grant, is an informing and perfecting of the understan­ding; but that the will and affections, [the main wheels in faith] are thereby, as well as by a lively voice drawn into consent, I ut­terly deny: And because the clock of our love, by the weight of our terrestrialls, run­neth down from God continually, we need every day, by the cords of our affections, a new winding up of former truths.

[Page 9] Against these premised things, there is a Object. great and general Objection. That the externall form of words in preaching, praying; the dayes and places instituted for fasting and thanksgi­ving, with other circumstances, are not distin­ctly set down in holy Scripture; but may in a prudentiall way, according to the exigence of oc­casions or persons, be changed.

In the Worship of God two things are to Answ. be considered; The Substance, and the ne­cessary intervening Adjuncts: That the word of God must be preached, the Sacraments ad­ministred, in time of danger Gods help must be implored, after deliverances praises must be returned; is an institution of God, and so a law unalterable: The intermixed adjuncts, crowding into all our actions, are naturall and no part of Gods worship: The manner of expression, the time is no more then the place; nor the publick either time or place, more than a private, whiles I am with God in my closet-approaches, or Family-duties: they being such Circumstances, without which nothing can be done; A naturall necessity of adjuncts will follow, without the spurre of a command; nor need any curb of restraint: If there be any holiness in them, it is for the works sake, and so but Relative.

The difference is worth observing, when the work is done for the dayes sake, or the day is used for the works sake: If the Circum­stance be determined by God, it becommeth ☜ a necessary part of his worship; which no [Page 10] man can extort out of his hand; it being a Prerogative Royall, belonging only to him, to make any time, place, or person ho­ly.

Besides, because these circumstances are fortuitous, they do overturn and interrupt the Celebration of anniversary-dayes: ma­ny times, to our long-prefixed humiliation, a suddain victory will run counter; and unex­pected calamities will quench the feudejoy of a long-fore-set gratulation: But these ac­cidents being various, we must from a gene­ral rule, draw forth the particulars.

All God's dispensations are books of his appointment, which we may and must read; though in them there be many hard lessons: But to erect and keep any thing for a holy use, upon the authority of our own compla­cency, is to build too near the banks of Super­stition.

Neither do I mean by holinesse, a sanctifi­ed use, as many cavil; for so is meat and drink; but separated unto an holy end. The Sabbath is excepted, which [give leave to a small digression] being first instituted in rela­tion to Christ, Psal. 118. 22, 23, 24. was an ordinance of grace, and not of nature; nor competent to Adam in innocency; and is Geo. Wal­ker, of the Sabbath. holy for it self sake, though no body in the world should keep it. Let it be no hinde­rance to the truth of these words, that but little mention was made of it, before the Law written in stones, either in Marah or [Page 11] Alush; No more there is of other long-lived Laws, as that a man should marry his Brothers widdow, or, that whoredome should be punished with death, and the like; which easily might be proved to be in force before; I speak of a civil Law, under which rank these fore-men­tioned do march: not of the moral Law, en­graven in the heart of all mankinde.

They object further; Many things are adi­aphorous Object. and indifferent, the choice whereof is within the command of our will.

By what is said may be concluded, that in Answ. Gods worship there is nothing indifferent: In natural things most actions do contemn the voice of our command. To speak with the Schools, I adde more presly; Though in actu signato, there may be; yet that there is no indifferency in actu exercito, I remember to have read with full satisfaction.

But to close more near: Besides the Ʋni­versall Church dispersed here on earth, God hath appointed some particular Congregati­ons to joyn into bodies, for their mutuall edification; which challenge right to all the ordinances, left by Christ, and his Apostles: as is, the receiving in, building up, casting out; which actions, not being competent to the Universall, do justly descend to the Mini­steriall Universa­libus non competunt personalia. or Oeconomicall Churches; whose duty it is, to see their inheritance not to lay waste.

The Antisynagogians do object; that there Object. [Page 12] is no crime in the Church, which the Christian Magistrate is not to take notice of.

This title I understand in division, not in a Answ. conjunction; Nor a Christian Physician, or Mathemematician, to prescribe pious rules of Health, or Angels: Morality, not faith, is requisite in a Prince; Caesar was as essentiall, and integrall an Emperour, as was Joshua. But what if he fall into scandalous errors, or practises? by what meanes shall he be mo­ved, or removed, not as a Magistrate, but as a commensall and fellow-commoner with the faithfull? what if he neglect his duty? shall all run to wrack? Were there not in the Apo­stles and latter times, Churches, for their piety and purity, as famous as ever? But power being granted, abilities for discerning heresies, accomplishments for publick and private duties, are neither allotted nor requi­red, in a civil power, quà talis.

That sentence, which goeth cheek by jowle with Scripture; that Moses, and thence all Magistrates, are the preservers of both tables, will hardly go down with me? By keepers they must understand [impertinency attends others interpretations] overseers, to look to the outward execution of the Ten commande­ments; which if it were granted unto Moses, it would prove but a lame argumentation, to derive it unto Princes under the Gospel; be­cause their Church and Common-weale, were the same subjects. We are to pray and en­deavour [Page 13] for the conversion of the Jews, which can hardly be conceived without conversati­on: But, upon their co-habitation with us, to compell them, against conscience, to a positive Celebration of our Lords day, were Duci non trahi vo­lunt. a preposterous way to gain them to the true faith. The interdiction of publick labour, for the not disturbance of the rest, is sufficient, Neh. 13. 19. The Sabbath being a lesson of grace, cannot be read by the letters of reason, as was mentioned before.

But, as the injunction of all Divine wor­ship upon an unbeliever hath little equity in it; so neither is it possible for the Supreme Power to take cognizance of the breach of every Commandement: For the last precept, Thou shalt not covet, &c. the new conceived motions, and infant-affections of the desire of our Neighbour's goods are forbidden; which because not apparent, they are as if they were not; [I speak ad hominem] according to that Maxim, Non entis & non apparentis eadem est ratio. When these concupiscences break forth into actions, they are to be ranked un­der the heads of Adultery or Theft; And the Dealogue doth not admit of Tautology: This concupisence if it be hidden to ones own self, Rom. 7. 7. How shall it be manifest unto others? Thus God securerh both tables with a lock, which no key of reason can open.

That place Esa. 65. I will create new Hea­vens, and new Earth, with the like consonant places, are meant of new-moulding the State; [Page 14] both in Church and Common-wealth, under the Gospel; when they shall be more remark­ably distinguished: But these men labour for a monstrous prothusteron, that the Heavens should be ruled by the Earth, the Higher go­verned Gen ver­keerde weerld. by the Lower; and the greater by the lesser orbes. Let every Sphere enjoy its pro­per Intelligence.

Neither can I so readily assent to those, who affirme, that two or three gathered together into a society, rise up to an Organicall Church: For that, Mat. 18. speaking of such a Church, presupposeth more persons: For if thy brother offend thee, there are two persons; and after reproof will not hear thee, take one or two with thee, there are four perfons, and those males, whereas experience daily teacheth the con­trary, Acts 16. 13. besides the Church: yet how small the embryo of a particular Congre­gation may be, is hard to depose defini­tively.

As in all sensitive bodies, these three facul­ties are required; to attract, to nourish, and to expell; the same may be said of every Con­gregationall body: It must have power within it self, to admit and receive in, to nou­rish and foster those received, and to expell or decline that which is noxious.

But the grand Quere will be, Whence this Power is derived? Doubt.

They of the See of Rome lay claim of inhe­ritance to it, by succession from Christ and Exam. his Apostles; and so exclude, as Hereticks, [Page 15] all those that usurpe the title of a true Church or Ministry, without succession or ordination from them.

Others, even of our brethren, in the Re­formed Churches, do deny this to belong to a Church, without some succession or depen­dency on other Churches: Of whom I de­desire the solution of these two Questi­ons.

Whether a company of godly people, being by Quest. 1. shipwrack cast into the a barbarous or empty Iland, where they are like to live out their dayes, may not joyn into a spiritual body; and so raise up unto themselves, the exercises of all Ordinan­ces revealed in Gods word?

If any one think, that, by stating the god­ly Sol. out of the Church, it is a begging of the question: he must have recourse unto the for­mer distinction, that they are indeed disper­sed parts of the Ʋniversall Church: but not organized by union unto Ecclesiasticall du­ties; A multitude but no people. Paul, when he assayed to joyn himself unto the Church of Jerusalem, Acts 9. 26. was, as a private man, no actuall member of any determinate Church: but, as an Apostle, vertually, of all, confined to no particular place; rather a Father then a Nurse to most of the Churches of the Gentiles.

Lest any should deny this Demand, these things are tendred to their considerati­on.

[Page 16] Whatsoever is Spiritually a living body, is Spiritually [...], perfecting it self: An Axiom grounded upon Reason: Aristotle applyeth it to the Soul of Man: But all Be­lievers are Spiritually living Bodies, and have an inward principle, to build up themselves and others, in their holy faith. So 1 Thes. 5. they are commanded to edifie one another, and 1 Pet. 2. the Faithful are called living stones. Now presuppose, that a company of living stones, (it is lawful to dispute upon a false Hy­pothesis) meet and joyn together, who will doubt, but they may, and ought, to rear up from themselves a perfect Edifice? Ephes. 2. 21.

From this ground arise all Politick Corpo­rations, Common-Weals, and Kingdoms: since a man, for his well-being, hath need of several things; and one alone is not laid in with all kind of Handicraft, or Art; for a mu­tual good, there is a coalescency: So in the Church, every one is nor an eye or hand; some must act the ear, others the foot. Semblable is that of Solomon, Eccles. 4. Wo to him that is a­lone; for if he fall who shall raise him up?

Again, I ask, In time of Reformation from Quest. 2. Idolatry or profaneness to an Orthodox Holiness; Whether there be not the same necessity, which there was in the case stated before?

How shall they be reduced, where there is Exam. no Church, will be the question. The Exam­ples of the Disciples, that were sent out by Couples, will teach that: These Hewers of [Page 17] Stone and Timber did, by converting many, fit and square them for a Spiritual Edi­fice.

If it be answered affirmatively, then they may unite together into a Church, without suc­cession or dependency on other Churches. If not, either they must procure some Superlti­ous or profane Minister, to receive-in Mem­bers, to ordain Officers in a true Church, which is absurd; or else they must stay, till they meet with another true Church, or Mini­stry; which, besides the difficulty, favoureth of a Prelatical Jurisdiction of one Church over another; of which, something in the subse­quent Chapter; where the difference of Au­thority and benefit of one Church towards another, is more copiously examined.

Some that meekly, yet earnestly, contend against this way, object two main Argu­ments: The first is, It is unlawful to with­draw, or separate from a true Church. The se­cond is, concerning readd Prayer: A word to each.

First, Cases might be stated, in which it is lawful to forsake a true Church; and so the Proposition shaketh: But I deny the assump­tion that there is, or hath been, since the di­vorce of the Jews (their Church and State be­ing the same) any National Ministerial Church, in which none might abide, alien from their Religion, as far as concerneth the Moral Law; Proselytus aut domūs, aut Justi­tiae. though some were exempted from the Cere­monial Obedience: As were the Gideonites, [Page 18] and Nethinims; and so it is the begging of the question.

To the second, I answer, That there is a great difference of reading of a Prayer, and committing Heads thereof to memory: [the case is the same in Preaching] the latter be­ing a means sanctified, and a gift required in every Minister: The former, there being no Example, or Rule for it; nor any Pastoral gift eminent in it.

The Ministers Prayer is a stinting of the Spirit, and so of my Prayer. Ob.

The Ministers Prayer is not my particular Sol. prayer, nor properly his, but the Churches; and he, therein, the mouth onely of the Church unto God: And if his Prayer be by the Spirit, [as it ought] mine, as a member, is no other; neither is mine more stinted then his. In Preaching, the case is inverted; for there he is the mouth of God unto the Peo­ple. The Blessing is a mixt action: as he doth apprecate unto us God's favours, is his Vice­gerent, Unto which Amen following, is the Peoples assent. No man properly can bless himself, but the lesser is blessed of the greater, Heb. 7. 7.

To conclude this point, It seemeth more then probable, that a company of faithful, (the heart no man knoweth) uniting into a body, become a true Oeconomical Church, and, ha­ving Christ for their sole Head, may, with a pleniporent Octroy or Concession, claim pri­viledge to all the Ordinances instituted in the [Page 19] Gospel, as by a Charter belonging to them; by virtue of their Pact and Covenant with the Lord their King; without any dependency upon any Forrein Authority, either Secular, or Ecclesiastical. The same case is of a Church released from Babylonish Bondage; who, by Writ of Recovery, may challenge her Pristine Inheritance.

I must clear up one Objection; There are Ob. Hypocrites in the Church; and Christ communi­cated with Judas.

For Hypocrites, there is no Law against Sol. them: Not Divine, because they are the worst of Atheists; Nor Humane, because they have the face or vizard of devout Penitents: The Church, therefore, taketh no cognizance of them: and what an encased or discovered Hypocrite is, I could never apprehend. Christ indeed, by His Theanthropy, searching the In­wards, knew Judas to be one; but, because he himself was beyond reach of Contagion, and Judas's dissimulation in secret, was not yet broken out into open profaneness, every one of the Disciples questioning, Who should be the De­vil their Master spake of, Christ did not refuse him: which is the mistake of many Learned men in our days; making his secure Example, a pattern of their perilous practise.

Appositely do others observe, that Christ would not be both Witness and Judge, which no Court of Equity doth admit of.

CHAP. II.

THere is a vulgar errour, even among the best, concerning the Name; which if they mean, as they speak, is an open door unto Anarchy. They call their Pastors, as also their Magistrates, yea, Angels, Their, or, the Churches Ministers, which is false; especially, those whom they furnish with things necessary for this present life: Whereas it is grounded up­on a triple Foundation. Natural, Thou shalt not muzzle the mouth of the Oxe, that treadeth out the corn: Levitical, By the Law of Deci­mation: Evangelical, 1 Cor. 9. If we have sown unto you spiritual things, is it a great mat­ter, if we reap your carnal things? Paying a Debt, doth induce no obligation. They are indeed God's Ministers, and to they are styled, 2 Cor. 6. 4. Rom. 13. 8. Psal. 104. 4. not mans: That 2 Cor. 4. 5. is a strain of holy courte­sie.

Not to speak here, of four things requisite to the constitution of a Pastor, 1. A faculty of administring the Sacraments and Keyes, which is called Mandate. II. The applying of this Mandat to a certain person, named Ordi­nation. Grotius. 3. The adjoyning of the person to a certain company, and that is Election. 4. When the same exerciseth his Ministry by publick [Page 21] Authority, which is with them Confirmation: The discussing the truth whereof, would take up time, and swell the Bulk, beyond my inten­tion. Let the first question be,

Whether a Minister may celebrate the Sacra­ments Quest. out of his own Church?

There may be considered in a Minister's Exam. Office two things; his Power over his own, and his Duty of Benefit towards others. Now no act of power can he exercise out of his Church; but any grace of benefit he may; pro­vided always, that by feeding of others, his own be not pinched.

But, because his duty of benefit doth extend to all, whether of the same Profession, or not, that therefore his power should do the like, is no necessary consequence: This Key well turned, will unlock most of our Dissenters Arguments: The Sacraments, therefore, be­ing no act of power, seem to may be, by him, administred out of his own Church; these considerations being ballanced.

1. The Levites, this way were tyed, though to a Nation; yet not to any particular Tribe, Jud. 17. 9.

2. If he may not administer the Sacra­ments out of his own Church, then none up­on a just absence from their own, might either themselves, or their children, be partakers of the Sister-Churches Sacraments; which is against the practise of the Apostles, and now best Reformed Churches: The reason of the consequence is this; If he admit a stranger, [Page 22] either, by that act, he becometh one of them, or no: If not, then he administreth to some out of his Church; and why not then unto most, or unto all? Who shall set a certain bound or number? If he become one of that Society, then may he be a member of two or more Churches at once: which though in Ci­vil Corporations, it may be admitted, is in­consisting with Ecclesiastical Constituti­ons.

3. Deacons might, and ought sometime to ad­minister out of their own Church, 2 Corinth. 8.

4. It would redound unto the greater comfort to the Neighbour-Churches, in their building up, and Spiritual Hospitality, with­out any fear of ataxy.

The Administration of the Sacraments is an Object. act of Power and Authority.

I confess it is an act of Place or Office, not Answ. common to every one: So was the carrying out of the Ashes under the Altar, yet without any power; yea, all the Sacrifices, which went onely through the Levites hands, ushered in no Authority with them: But if the giving of the Sacraments be an act of power, then, by the Rule of Relates, is the receiving of them an act of subjection: But none will say, that, by receiving the Sacrament, they become sub­ject to that Church or Power, or have the priviledge of chusing Officers, or a suffrage in censures.

[Page 23] The Mayor is not, to exercise any power of his Instance. Office, neither set the City Seal, to any person or thing, out of his Jurisdiction. So neither, &c.

The Argumentation is from a Similitude, Answ. 1. therefore not Apodictick, or of evident De­monstration.

He may give advice, yea, as a Deputy, be 2. helpful out of his own Corporation, for some neighbour, or publick good.

The Simile differeth in the main; because every Corporation hath its several Seal: But 3. all the Churches throughout the World do make use of the same; which pleadeth, not weakly, for the question in hand; and withall resolveth, by a just Analogy, that Controversie perplexing many; Whether Baptism be an obli­gation to a particular Church? Those in Jor­dan were not Baptized into an individual So­ciety, Math. 3. Neither the Goaler, Act. 16. Nor the Eunuch, Act. 8. I know it was the Office of Apostle-ship, to continue till Chur­ches were established; but that doth not enervate altogether our Argument. Neither doth it presently follow, that Sacraments may be administred out of the Church, either by wandring Itineraries, or fixed Fathers of Fa­milies to their Houshold; which controver­sie being handled by others, I pass over.

Whether if a Popish Priest, reforming unto Quest. 2. Protestantism; by vertue of his former Order, re­main a Minister in a Reformed Church?

[Page 24] The Negative is most likely, these Reasons considered: Answ.

He must be chosen from among the Godly; yea, among his own Flock. Now [...], 1. [after the conveighing of gifts by Miracles, which like the Therapeutick Chrism, died with, or soon after the Apostles] is but the Denomina­tio visibi­lis. demonstration or confirmation of his choice; the word being attributed to God Himself [...], Act. 10. 4. This hath been proved by others Grotiusde Imp: circa sacra, Lib. 10. Selden de Synod. Lib. 1. Cap. 14., See Num. 8. 9. The Imposi­tion of Names in Baptism is of the like nature, without which, some think that lavacre defe­ctive; but unadvisedly: It is not probable, that John did superadde any new names to his Disciples: neither was there an imposition of names, in the long differred Circumcision, Jos. 5. Of old, all Women should have been nameless; Personal forgotten; Patricious, if married, swallowed. Neither did conferring of gifts accompany always the laying on of Apostolical hands, Act. 6. 6. for, they were full of the Holy Ghost before, ver. 3. Sometime this Ceremony was repeated; as may be demon­strated, by comparing Act. 9. 17. with Act. 13. 3.

He shall have an Office of Pastorship before 2. he have a Flock, whereas the nature of Relates is, to live and die together: nay, perhaps before he be a member of a true Oeconomi­cal Church, which is difficult to imagine.

Concerning the difference of reteining Baptism, and not Ordination, I remit you to [Page 25] the satisfactory Treatises, of our worthy Pre­decessours.

Other things might be added, and doubts cleared; but because I study brevity, and am loath to plume my self with other birds fea­thers, or to surfet my Reader with twice­warmed cabbadge, I proceed to another con­troverted subject.

CHAP. III.

SAcraments are so near allyed unto Mini­sters, that they might well have lodged under one roof; but, for breathing sake they are severed.

Sacraments are visible words, differing from the audible, in that the latter serveth not only for food, but also for seed; the former only for nourishment: To tender nutri­ment, to not yet generated, is preposterous. But to the Problems.

Whether Baptism received unworthily, that is, Quest. 1. either on the exhibents or receivers part, so it be done to a religious use, the element and word al­waies concurring, may be reiterated?

It being on Gods part a Seal of a federal Co­venant, Exam. Rom. 4. 11. [not of a civil one, as many urge; except justifying faith be recko­ned among civil affairs] It is truth-like, that [Page 26] once administred, I afterward by faith apply­ing the sign to my self, may have fruit and be­nefit thereby.

Though in order the Covenant be before the Seal annexed; yet God, in mercy, doth of­ten vary that course, which man may not, till he have proved the Sacraments to be a seed of faith: But he finding his Seal truly set to a blanck, though unworthily, doth, of grace, su­superscribe his Covenant to it; though not for it. God alwaies knowing and owing his vessels, though in Usurpers hands: which Bel­shazar abusing, did wofully rue, Dan. 5.

So if at any times [alas too often] we sin, by rumination on the foregoing signs, we may draw fresh solace; without reiteration of the element. We have, for example, several of our Saviour's Disciples, recollecting the words after his death; which, in his life time, they had negligently, either overflipt or overslepr. The Spirit ecchoing over former either Pre­cepts or Promises: Which practically apply­ed, might turn to the great support of those who have misspent many ordinances fruit­lesse: so also in the Lords supper; the strength and signatum thereof, may, upon necessity, be oftner extracted by meditation and applicati­on, then it is elementally exhibited.

This, for fear of mistake, I write, somewhat to inform the dissenting Christians, for rebap­tizing themselves: What if they be baptized under the hood of hypocrisie being unmasked shall they renew their mark? As also, for [Page 27] the reforming of those, who, without the Lords Supper in their death-bed, [a viaticum in their journey] cannot die quietly: bread and wine denying nourishment; which is next to communicating without elements.

Whether is the immersion of the whole body ne­cessary? Quest. 2.

Where an opportunity is, and no danger to Exam. the party by cold, I should think it fitting: But in severer weather or region, as it was with the Jaylor in the night, here taketh place that compassionate rule, Hos. 6. I had rather have mercy then sacrifice: And I see not but the hand, or other convenient part, might stand synecdochically for the whole; because by its immersion, and emersion, is better sig­nified the burying and resurrection of Christ, as indeed it ought: See Rom. 6. 4. Col. 2. 12. which in the front-aspersion is more obscure.

They who preferre this part, in regard of religious signification, before any other, are, at least, within the confines and suburbs of su­perstition.

In the Lords Supper, the elements must somewhat be regulated in quantity, according unto the measure of the appetite: a morsel will suffice a weaker stomack; when to the stronger a more liberal draught is agreeable: although spirituall nourishment dependeth not upon the proportion of the sign, but of faith.

CHAP. IIII.

I Am not purposed to digest this Treatise into common-places; but rather trace polemick and eristick discourse, and that in unbeaten paths.

How was Adam made after God's Image, Quest. 1. Gen. 1. 26.

Every ens, in opposition to privation, is an Sol. image of the Deity: every living thing is an expression of his life: Old age is a print of his eternity: Strength, riches, beauty, sculptures of his excellency: yea, every thing [sin and its fruit excepted] is an impress of its Creator: But it could not be as he was living; [for now there was a new thing a working] for so were other Creatures before him: Neither because of his righteousness, or immortality à posterio­re; nor as the three faculties of the soul Intel­lect, Memory, and Will, resembling the Trinity; for so were the Angels.

I rather think it was, to rule and govern, as Gods deputy, all the Creatures below: which Imperial power was wanting to the Creati­on. This exposition seemeth most genuine, as having Moses in the same verse, totident verbis, for an Expositor.

That the Image of God is exprest in superi­ority, is further manifest from 1 Cor. 13. where [Page 29] the man, in an antithesis to the woman, is said to be the Image of God: If it had been in righ­teousness, their portion was equilibrous, both in a compleat degree.

The difference is also not to be neglected, between [...], the image of superiority, and [...], the similitude of qualities; though I read them confounded; Col. 3. 10.

Gen. 3. 6. We may eat: Ergo, the woman, as Object. being coloeir by joynt-issue, had power.

All is hers for participation and use, not for Answ. disposing: a prime token of the latter hath of old been a power of denomination. Thus Adam nominated his wife and the creatures: Joseph and Daniel, being captives, had their names changed, by their conquerours or ow­ners: All the tenure the woman had, was in capite.

Note here two things by the way. First, that meum and tuum, as they were natural relatives, were before the Creation: Before time was, was the Son the Fathers Image; but Posses­sives came in since. Priority and causality is from eternity, and from thence being derived, may not be given away: I may passe away my right among my equals; not to my inferiors: because it is the Image of God: Ergo, Magi­strates, Parents, First-born may not resign their power, because it is Gods inheritance: And this was the sin of Esau.

Secondly, That there was no subjection, i. e. ejusdem speciei, before sin; no not among the Angels: What the Scripture holdeth forth of [Page 30] an Arch-Angel, a Michael, &c. doth very fitly suit with the Angel of the Covenant, Christ. Where there is no fear of enormity, there may be a secure seriation of supremacy. In Adam, yet intire, there was a priority and a prestancy, but no soveraignty; for that be­came afterward a part of the womans curse; she being the first in the transgression: If the leader fall into the pit, he beareth his own, and the followers burden.

Whether matter of propagation were concrea­ted Quest. 2. with Adam?

Upon this question affirmed, seemeth to Exam. depend Cain's exemption from Original sin: For every thing in innocency, executing, with­out let, the grand Fiat of his Maker, and no­thing being unfruitful; it should seem, that Cain was priviledged from that contagion; or else, that it is contracted by imitation, which some defend.

Besides, why should not Man, master of multiplying creatures, enjoy the materiall principle of Generation, at his Creation; see­ing inferiour servants were entrusted with so noble a treasure, every thing being created in his fullest estate? For the forbidden fruit, with the rest, [and therefore the kernel] was certainly ripe: else neither would it have been so lovely, nor desirable to eat: especial­ly by those, who, before the fall, could see fur­ther then paring deep.

Not only the plastick vertue, but matter, though in potentia remota, was, as with all [Page 31] creatures so connate with Adam: his whole posterity else had been defective in one rib.

Yet the contrary opinion hath its weight. Crescite et multiplicate was the first blessing that God delivered to our Primogenitours. Now the latter in nature being impossible without the former, [for propagation before adolescency, according to the Decrees of Phi­losophy, is imperfect] the former was not to be obtained without eating; yea, the extrea­mest digestion: It being, as Physicians teach, the excrement of the last concoction.

To the question then I answer, That the first conception is not properly man, nor the subject of sin; but a plant, in order unto man; whose conception is at the quickning: where­unto witnesseth the Law of Moses Exod. 21. If it be expounded as do the Septuagint: and, [...]. that innocency continued so long, is not pro­bable.

As is the Seed, so is the Field, a Plant-ani­mal, or rather an inmate, and, [mirandum] as that which is sown doth increase, so doth the field extend, not only in circumference, but also in thickness; For better distinction, let me insert a short Synopsis of excretions.

• [Page 32]Of excre­tions some are
  • Mere & pure as
    • Ordure,
    • Sweat,
      • and be­come by a new
        • Putre­faction
          • Worms,
          • Lice.
        • Petrification, Stone
  • Urine,
  • Mixt in­their end for
    • Lubrification, as phleghm in several parts of the body.
    • Covering, or Ornament, as hair, nails, &c.
    • Exclusion or irritation, as
      • Choller,
      • Melancholy
    • Part of the bo­dy and either
      • Artificial, as Venesection.
      • Critical, several waies.
      • Natu­rall, ei­ther for
        • Generation, as seed in both sexes.
        • Preserva­tion,
          • within, Menses.
          • without, Milk.

[Page 33] Of the first sort, I think, none were con­created; the rest, save Phlebotomy, and Crises, were coexisting with their first Being; or, up­on the least Wink of Opportunity, prest to be drawn forth. Sweat, and Thistles, came in Twins into the World together.

CHAP. V.

A Dam had the liberty of all Trees, but one; A man is forbidden all Women, but one: both, for preservation of Mankind. If in Food, he had been confined to one standing dish, it might have bred a nauseousness: If man were not limited within the Bounds of one Woman, his exhausted Spirits would pro­duce but a weak Progeny. Marriage, there­fore, doth not owe Homage of its being, sole­ly to the Civil Law; there is some Ingredient of Nature in it. Among several Birds, one may read a conjugal love, and see Foot-steps of a Nuptial-Bed, which maketh them [...]. In the Ark, the Nursery of the future World, there was an undoubted Testimony of Com­bination: and what if I should fetch it as farre as the Creation? But in Mankind, I shall enquire into two Questions.

By whom the Parties are to be joyned?

Marriage is the first Foundation of a Fa­mily, Quest. 1. Sol. Mr. Hobs out of a principle of love; not of mutu­all fear, as some, too narrowly, derive all Socie­ties from: For the end of the first Society, is rather the preservation of the Universe, then a defence of some Individuals; and therefore no pact equipollent to the Conjugal contract: the perpetuation of the Creation is a more noble end, than the continuation of others, or himself: so that if man were alone, as was Adam, the first companion he could in Wis­dom wish, would be a Woman.

Out of the conjunction of Families, arising a Political Body, which being common to the whole Earth, Matrimony, its ground, may ra­ther be rancked under a Civil, than any Reli­gious, or Ecclesiastical Constitution: the Ad­ministration whereof, we never read in Holy Scripture, was done by any in Priestly Office; but by Judges, and that in places of Civil Ju­dicature. That Duty did, of old, belong to the Father of the Family, by the Example of Laban, Gen. 29. 19 quoting their Municipall Statutes, ver. 26. Neither is there any Precept or Precedent, directly, or analogically, either in the Old or New Testament, tying it to the Office of a Priest, or Minister: yea, the Jewes would not suffer it to be celebrated on a Sab­bath, or Festival Day.

[Page 35] It might be questioned, whether marriage were instituted in innocency; seeing the end of marriage is to flee fornication, which they were uncapable of. Propagation is the proper end of the conjunction of male and female, which is naturall; and to make a naturall end of a civill cause, seemeth to me diffi­cult.

But those that would make an Evangelicall Sacrament of it, or a Sacramentall significa­tion, at least, and yet to be instituted in para­radise, shoot wider: because, as there was no need, so there was no thought of Christ. That which the modern have borrowed from the Ancient Fathers, as they style them, that the tree of life was a Sacrament before the Fall; must not be taken in a strict, but Meta­phorical sense.

Further, as far as my prospective of enqui­ry could reach, among the Heathen, out of a principle, of nature, [not corrupted by per­verted reason; for then [...], they be­come sottish, Rom. 11. 2. but regulated by its own light, they do by nature, those things con­tained in the Law] the King joyneth them to­gether, and not the Priest, where the offices are distinct. The confarreation, where the High-Priest and Flamen were president, was, because of its incongruity, but-short­lived.

Mal. 2. 14. A wife of thy Covenant, where the Lord hath been witnesse. Ergo, the Covenant is religious.

[Page 36] Distinction must be made between an act, and the confirmation of it: The one may be civil, the other religious. Abraham's sending his servant, Gen. 24. for a wife to his Son, was no spirituall transaction, though obsigned with a Religious Oath: Nor can the bargain between Ioshua and the Gibeonites, though strengthened by an Oath, be marshalled in the band of sacred proceedings; Pauls ene­mies did bind their unwarrantable determina­tion, with a solemn curse, Act. 23.

Prayers for a blessing on matrimony, ma­keth it no more a spiritual thing; then appre­cation to peace, warre, bodily labour, make them holy and of a religious na­ture.

Whether Incest be a sin against the morall Law? Quest. 1.

Matrimony among consanguinity, doth Exam. hinder the extension of affinity and society: which man, being a sociable Creature, is bound to enlarge: But, as we take incest, a pollution of them, that are allyed by birth, it seem­eth doubtfull; except it be between Parents and Children; Uncle and Neece; Grand-father and Grand-childe, in which are the footsteps of descent; but we speak of Homotimous per­sons, level in the same degree of honour; where a former tye of reverence doth not prevent it, by the Law of Nature. First, God would never have put such a Law in the heart of Adam, the executing whereof in the two succeding generations, He was necessita­ted [Page 37] to dispense withall: For Cain and Abel were Husbands to their Sisters, [though not to their twins, according to the Rabbins] and, among their Children, marriage was recipro­call; there being no naturall obligation or tye, of reverence, before; except God had created another stock, which is more likely, then to bring them to that indigency, and that without their own delinquency, that, without this sin, the whole species of mankind must have perished.

Further, it did consist neither with the wisdome nor justice of God, to command any thing in the Judicial or Ceremonial law of the Jews, that should be diametrically counter­manded in the Moral Law: But, not to take his Brothers wife, after his decease, was some­time punished with death: alwayes with publick shame, by pulling off the shoe, and spitting in the face; Deut. 25. 9. or rather in his presence; for so [...] is generally else where expoun­ded; and afterward the same phrase did de­scend into a Grecisme, Luke 9. 52. Yea this law may be fetched from before Moses time, Gen. 38.

That Theft had a remisser punishment among the Jews, was, because they enjoyed a kind of community, both in Religion and Politicks: That Adultery had so severe a pu­nishment annexed unto it, was to keep their tribes unmixed, to verifie the stremme of Christ: Semblable to which was the examen of pucellage, the waters of jealously, &c. very [Page 38] strict; and, to the same end, munici­pall.

Levit. 18. 24. For in all these the Nations Obj. were defiled, that I cast out before you.

These Nations had, besides Noah's precepts, Sol. the law of nature, which prohibiteth a conju­gall familiarity, where there is a naturall ob­ligation to superiority; as severall of the fore­going precepts do forbid. It may also have a respect unto the three immediate prece­ding verses, where sins are mentioned worse then bestiall.

Lest any hereby should be encouraged unto He that diggeth a pit must cover it licentiousnesse, I adde; Where conjunction of consanguinity, and how farre it is for bidden, by the supreme seigniory, there the commit­ting of it, is formally, as well as materially, against the Morall Law; both against the fifth and seventh Commandement: Though, in a strict sense, sin hath no matter, being void of entity, but modus entis, an obliquity from the right line: But not finding a word more suitable to it's object, I begge it a passe.

Besides, that the Soveraign Authority may en­large contract, or alter these bounds, & their punishments, according to variety of occur­rences, I sec no enormity in it; Since the deter­mination, and so the alteration of whatsoever is meum and tuum, resteth in the breast of the Legis-lative Power, whether Person or Senate.

That the paternall relation is civil, I do incline to believe, till the markes of the issue of blinde born women do envince the [Page 39] contrary: yet if gratitude be within the tables of reason, the obligation is moral.

These, and the like truths, are to be pon­dered by those, who would make the Laws of this Land run parallel with the Judiciall of the Jews.

CHAP. VI.

SYmpathy is a hidden love; Love a desire of Union: but, being scanted in words, we take the effect for the affect.

To referre most of the strange events to Sympathy, without studying of the causes, is a mark of supine oscitancy. The Lawyers, when they are at a stand, take their refuge to a spe­ciall case, or verdict: The Divines to a parti­cular warrant: The Philosophers to the hidden quality. But rational men, upon narrower scrutiny, will often finde out a manifest rea­son, which former predecessours, or present yonger-heads take for an occult cause: and herein consisteth not the smallest part of an industrious minde.

There is an error on both hands; either, when every new-discovered truth, is laid upon the asses pack-saddle the occult Synerasy; or, when impertinent and ridiculous reasons are derived from the Elements to produce an effect, transcending their nature. For these [Page 40] properties are a mystery to modest mindes; and to the curious, an imposture. The mean is the safest.

So in Scripture, an allowable reason may be given excusing Abraham from Pilicide; The Egyptian Jews from theft, and Sampson from Suicide; the two latter whereof, here be­low, are vindicated from crime, and prove acquitted.

If there be an hostile exercise between two Creatures, for the conservation either of its species, or individual, i. e. for propagation, as between Cocks; or lively-hood, as Kite and Chicken; the last whereof is more dura­ble, the former more violent: [in the latter kinde, to speak justly, there is no hatred; but a love unto, and a necessity of its own preservation: Rats, though friends at their setting out; put into a great viall, a spectacle worthy of a second Nero, will make a banck­quet one of another; yea to kill a home-bred beast, to furnish a dish, will cause a regret.] This latter I can hardly call an Antipathy, ex­cept I involve man into an Antipathy with almost the whole nether-world, whose beasts, fouls, fishes, he doth destroy, and they him again: yea the same species, as so many Cad­mean teeth, will stand in Antipathy to its own kind. But to survey two untoucht exam­ples.

That a man helpeth a woman to breed; that Doubt. 1. is, is sick in the time of her gestation, is a currant opinion with many; and among our [Page 41] Commeres applauded, as an infallible token of kindnesse.

That sicknesse, unto both, at the same time, Exam. may often concurre, casually, though not cau­sally, I confesse. But that an excretion, or part of man, being separated, should affect, at a distance its former remainder, cannot to me be made out, either by digitall experience, or solid reason: though much of late hath been written, both learnedly and largely, con­cerning such subjects.

But touching this point: That the reten­tion of the Lunary evacuations, may, [as it doth the woman] by a diaphoreticall way, cloud and staine the spirits of an accompany­ing man, which soon will produce a dyscrasy in natural actions, I can, without difficulty, conceive. As also, that a strict continence [which some other-wise, after their wives known impregnation, do scrupulously and unadvisedly vow to themselvs] where use hath met with fit temperature to the contrary, may often sensibly annoy the male, our daily experience teacheth.

Some indeed, are like the Hebrew women, who can passe it over with a groan or two; which the Husband tender and pusillanimous hearing, falleth into pangs of fears and con­tristation: But, that this should be an abate­ment to the wife, were, to invert the curse layd upon the woman; as my unmatched fellow-Practitioner sheweth in another case of the Viper. But if it were true, it would, with the Dr. Browni [Page 42] spurious Father, of the doubtfull issue, bewray the disloyalty of suspected women.

There are Writers that speak concerning Doubt. 2. Sympathy of a woman newly engravidated and a Bear: and, for experimtnt, remitt us into England; which yet I could never see, nor fully be satisfied in.

But upon supposition of its truth, it is Exam. worth the inquiry, whether it be out of lust towards the woman, through salaciousnesse; which would produce a strange Paradox. A Serpentine malice in the Beare, to superaddde such an inmate unto the fruit, despoiling it of its allotted aliment: Or, whether by a cruel and immature mid-wiving of the embryon, to satiate the immensity of its hunger, which would betray a dainty tooth in the Beares head.

Howsoever, if it were certainly true, one might, without danger, use it in discovery of impregnation; and, by that meanes, often save the lives of two at once.

It is the most provident husbandry of man, to turn the stream of impetuous enormities, in brute Beasts, into the Channell of humane accommodation.

CHAP. VII.

SEveral Creatures continue the Linage of their Descent, by Eggs; as Fowls, Fishes, In­sects. The Tortoise I take for a mixt kind of the two latter: But here I speak of our ordina­ry Eggs; which, if not addle, are in proximâ potentiâ, but once removed from flesh; and being eaten, become the lightest, purest, and fullest nutriment, and soonest converted into our substance, because we see a moderate heat, either Natural, or Artificial, will produce In­carnation.

Now though the yoalk seemeth the nobler part, according unto Analogie of other natu­ral Situations; for it is seated in the inner-Room and Abditory, for its defence envello­ped with the white, which rather were in or­der to the food of man, (Adam, in Innocency, eating Milk and Eggs; because all things were exempted from Death, and nothing frustrane­ous) than for propagation: Seeing a Hen, without the inition of a Cock, will not lessen her daily task, and that almost the whole year through: For even yet, (Sin having impaired Fertility) more Eggs are excluded, than the Hen, (yea, adde the Cock into the bargain, for in coupled Fowls that is not unusual) is able to set: yet that the tread of the Cock cannot [Page 44] reach the yoalk; but that the White is nouri­shed by it, as having its Menstruum within it self, is both wonderful, and by daily Autopsie uncontrolable.

But here layeth the knot, which is not so Doubt. easily dissolved. By what Vessels the nourish­ment is attracted, and where they are insert­ed?

I know, after two or three days incubation, Exam. that there is a Sanguine-like string, from the treading or Cock-sperm; but that that should be the Umbilicality of the Chicken, is not by sight demonstrable; neither is there any Mark, or least Vestigium thereof remaining, in a new-hatched deplumed Chicken. Neither is it like, it should be inserted at the Bill; for then the Bill, as the deferring Organ, should be formed first: Nor doth any perfect creature attract nourishment mouth-wise, before its eruption into the World: though Hippocrates [...], be very plain for it; affirming, That both Breath and Nutriment within the Wombe, are suckt in by the Lips: but this place is suspected to be spurious.

And if aliment should be conveyed by the vent, besides the preposterousness in Nature, the Entrals must suffer a great perturbation, before the turning of the wonred peristaltick motion: then is there likewise no place assig­ned to the Exrements: or, to speak ad amus­sim, rather remainders of the thickest and im­purest blood, then the superfluous dregs of the first concoction.

[Page 45] Or if by a Diaphoresis, or Transpiration; it would encourage us, to administer such Ali­ments topically, as might afford solid nourish­ment, and so become the easiest and safest re­medy, in many deplorable Diseases.

At last, upon second review, (neither is it a shame to recant an errour) I found the Na­vel with some part of the yoalk, adhering to the belly.

CHAP. VIII.

HEre give me leave to write an ocular Ex­periment of mine own.

Being in the Canicular dayes, with some friends, about Noon-tide, in a high Chamber, at Catwick up Zee, near to the Arx-Britannica, (founded, as some say, by Julius Caesar) we espy­ed a young man going to bathe himself in the main; and falling into a hole, which a ship, newly lanched, by the in-coming Flood, had made, being unexpert in swimming, was drowned. Two or three hours after, we also run down into Sea, and found this imprudent man floating, the Nucha, with the hair of his Neck, was all we could discern; we brought him to shore, but without either hope or trial of recovery.

That this suddain Fluctuation doth not be­fall all men, is certain. But upon this Testi­mony, [Page 46] the truth whereof, I hope, is beyond the reach of suspition, a more sedulous encou­ragement may be taken, for the enquiring of the causes, which are somewhat abstruse.

In Man there be divers parts to be exami­ned, in relation to gravity of Water: There are Bones, Flesh, Brain, Liver, and other En­trails heavier; some of which, the Water, if fully impregnated with Salt, shall contend with for Victory in weight. There are the Lungs and Fat lighter, besides many concavi­ties, where, upon Anatomy, we can see no­thing but the empty Cells of the newly re­moved Spirits.

Now the body of man, as in its several parts, it differeth in gravity; so doth also one body, in its totum, from another: that in some, there need but a small moment to make them equilibrous with the Water.

Some ridiculously ascribe it to the breaking of the Gall, which, as in reality, so in reason, is false. The bilious vesicle remaineth intire and full: Choller, though it produce an inca­lescency in the Spirits, and by it an agility in the members; yet doth it afford no levity to the body. I doubt not, though I never tryed it, but icteritions bodies, which they give out to proceed from the Gall, being suffocated, will sink.

The supine resting on Water, without mo­tion, onely by retention of Air within the Spungie Lungs, doth digitate a reason.

[Page 47] A culinary Experiment hath in some part given me satisfaction: the boyling of Lights in a Pot, it is worth our observation to see, what a weight it will bear up. So, if there can be conceived, (as I know nothing to the con­trary) an allien heat, which the Lungs may ac­quire, either while all the warmth, at the point of death, doth retreat to the Heart; or its heat, (the refrigerating motion of the Lungs ceasing) is derived into their cavernous Vessels, and so rarifie the contained Air; the reason may, without difficulty, be conjectu­red.

Finally besides that the Sea, by all probabi­lities, is salter, and so more apt to bear up any body, at the flowing, then at the ebbe; because every Ebbe the River-Waters do more freely intermixe themselves with the saltness of the Sea; and the middle Ocean, because of its gra­vity moveth slowest; I speak in relation to this individual instance; some mens bodies, sometimes of the year, are proner to a suddai­ner put refaction; which being a new fermen­tation, is accompanied with a further dilating expanse, and so advanceth their Fluctuati­on.

CHAP. IX.

IN the disquisition of Therapeuticks, I would look first into the home-born shop of Na­ture; the sedulous culture whereof, would abridge the number of exotick simples: most of which are either adulterared, by the avarice of the Merchant, or come to our hands corrup­ted, by the long and torrid space of the Voy­age.

In Prophylacticks we see, where the pinch­ingest cold is, there the wise Creator hath sto­red up abundance of Furre and Fuel, either Wood, Turf, or Coal. Where an Endemicall Disease doth tyrannize, look there for an adequate Alexiterium: as the Guajacum, where the Venereous scourge had its Com­mencement: The Irish Slat giveth succour to their particular Flux: So we shall find Scorbutical Plants to luxuriate, where the Scurvie is predominant. The Sedum Minus in Sweden: The Chamerubus in Norway: The Cochlearia in Germany and England, and will not abide the French Air, (which is immune from it,) either by Seed or Plant; as the Phy­sick Professours there did credibly relate unto me. Nature is the best Druggist.

[Page 49] She seemeth also to observe Seasons and Times; For when Feavers and Plurisies are most rife, which is about the Summer-Solstice, then are Papaver, Rheas, Lettice, Purslain, with other proper Herbs, in their fullest vigour: yea, as some make it out, every Moneth produceth Mersennus. its seasonable Fruit, respondent to the various disposition of the Body.

The like might, by industry, be elaborated, in Domestick Purgative, and Sudorifick Medi­cines; the use of the former, with Phleboro­my, some Renegadoes of Philosophy, which I read a regret, have given a Bill of defiance unto, and endeavoured, with weak Engines, to demolish: substituting, instead of them no­thing, but their own frothy Fame; a thing of as eminent a consequence, as absurdity.

Art is a Servant, or Ape of Nature, especi­ally in internal Diseases: (Chirurgery, in­deed, standeth more in want of the help of Man: Bones broken, or dislocated, being left to the sole hand of Nature, will never be right­ly restored:) and where it seeth Nature to cure by such means, there Art must imitate it. Thus, in little ones, where natural counsel doth work a Cure by vomiting, there a cir­cumspect Physitian may, upon due considera­tion, supply the place, and be Lievtenant to its Leader.

Neither doth the Purging Medicine corrupt good Humours, as they pretend; most of the Purges being bitter, and so Preservatives against Putrefaction. This appeareth in the [Page 50] Embalming of Dead Bodies, which preserveth them entire, unto many Generations.

Behold the Dogs and Rats, exhibiting unto themselves a dose of Spear-grass, for their eva­cuation, either by Vomit, or Siege, which they never learned from the corruption of Pagan Uni­versities; which, as a Bone to knaw on, thefe Mis-academicks do, upon every occasion, cast unto us: which grass, (I note by the way) doth it rather by its external form, with its prick­ing irritating the Stomack, then by any in­ward offensive quality: The same effect, not being common to them, that have their dentes molares, and use rumination.

Daily experience doth teach besides that warm Water, which in so short a time, cannot be conceived to corrupt, doth, as an emetick vehicle, often educe superfluous and putrid hu­mours, salt or acide Phlegme, yellow or black Choller, &c. with a great alleviation of the Patient. As well they may imagine, that a Gli­ster of Milk, doth, in so quick a space, breed those Worms, which are allured to it, and ex­cluded with it.

Moreover, we see in most acute Diseases, that by spontaneous Bleeding, and that seve­ral ways, either in Man or Woman, sometime also in Children, there is, by the sole help of Nature a critical Solution: Several of Hippo­crates Aphorisms, which alone are left in cre­dit with these men, do astipulate the same.

But, because in Living Bodies, we cannot so well demonstrate the industry of Nature with­in; [Page 51] while, by its Natural Heat, it separateth, digesteth, and, by its unsearchable paths, doth banish to its utmost Borders, whatsoever it findeth refractory to its Laws; let us examine a contusion without; where the Blood, being provoked out of its proper Vessels, is of all hands necessarily granted to be corrupted: yet we see, that by unperceptible Pores, Nature doth evacuate this; First, in blew, then green: Last, a yellow colour, till she hath expelled whatsoever is noxious, and restored the part to its former Crasis. Doubtless, Natures ope­ration within, though of lesse sense, yet is of greater subtilty: Whence may be concluded, that, though nature never entreth into league with any thing corrupted, (which they urge con­tinually upon us, that never denied it) yet af­ter the exile of her Enemy, reneweth amity with its rescued remainer.

Finally, the long Experiment of the con­cording Practitioners, with the confirmation of Myriads of Patients, confessing the suddain refreshment by bleeding, (often before the Chirurgeon getteth to the door) when the Blood is peccant, either in quantity, quality, or motion, may confirm the usefulness, yea, necessity of Phlebotomy.

If Empirical practise doth agree with ratio­nal and Methodical Art, He who will not be­lieve these two faithful Witnesses, is not wor­thy to be believed himself.

CHAP. X.

Whether Averruncation of Epidemical Diseases, by Telesmes, be faisable and lawful? Quest.

THat this hath been effected, and that law­fully, upon the Warrant of God's Edict, is Exam. evident; in the curing of the biting of Serpents, by erecting a Brazen Serpent in the Wilderness: Which, together with their Sacrifices, the mimick Heathens have translated into Super­stition: the Aspect whereof, I confess, did cure at a distance. Here was no mummie of the Wound, nor Mundane Soul required; as being transcendant, beyond the Effects of Nature: Though the Rabbins do contend that the mat­ter of the Telesme must not be contrary to the Disease; as they imagine Brass to be, against the biting of Serpents. Yielding some Latitude to the Word, I shall commit no Solecism, if I say, That the Rain-bow hath a Telesmetical sig­nification, for the preservation of the Universe, from Inundation: which Rain-bow, I see not, why it should be the first, much less a miracle, seeing it depended upon manifest secundary causes: Morning and Evening every Eye, op­posite to the Sun's Beams, will receive a pro­per Rain-bow, when a Horse pranceth in the Water. What if it were granted never to have [Page 53] been seen before? Were, therefore, the first Discoveries of Load-stones, Prospectives, Gun­powder, &c. to be canonized for Miracles?

That the Ekronites did make their eight Gol­den Mice. and five Emrods, and put them in a Coffer by the Ark, 1 Sam. 6. 5. for averting Apotelesmatically their Epidemical Diseases, is clear. As also those blinde and lame, 2 Sam. 5. Jo. Gre­gory, A. M. on the place. 6, 8. were the Jebusites Telesmes, erected in their Idol-Temples: And Humane Writers do often concenter in this truth: In which Art Apollonius Thyaneus, by the testimony of several Authors, of all the rest, did obtain the Lawrell: Insomuch that Justine, with others, can afford him a laudible Encomium.

But, how lawfully this was done, or the like now might be practised, is not obvious to my capacity.

I am not afraid to exhibite many simples, the effects where of I cannot so readily reduce to manifest causes: Else were I to abandon, and utterly divorce all Magnetick, Electrick, and Antimonial Medicines; especially being ignorant, by what faculty, the purging Simples do electively attract their adequate humours: yea Light and Fire, the Effects whereof are in view of every vulgar Eye; their proper forms à priori, being retired from the acquaintance of most judicious men.

But that the Forms of these sublunary things, are answered with the like Celestiall Figurations; and that the Ideas of all terre­strial Beings, are, as in a Copy, in the fixed Hea­vens, [Page 54] by man to be distinguished, I cannot be easily perswaded to believe, no more then the Rabbinical Letters in the Firmament, or the too occult Gamahes of our new Philosophers: Gaffarel. Some Phantasticks, especially if there be a tin­cture of Melancholy mixed with it, will ima­gine upon an old Wall, Flame, Grass, &c more Regular Forms, and better-shaped Let ters. But I will lay down some grounds.

1 The Signs within the Zodiack, or be­yond the Tropicks, were made in an arbitrary or fortuitous way: because such a Sidus, whe­ther animal or artificial, would best contain the most eminent Stars of that Constellation. For the Hebrews, Originally, did decifre them by their Alphabetical Letters; the lying Gre­cians did afterward reduce them into Fi­gures.

2 There be many glorious Sidera, which can have no response with things here on Earth; neither are they to be ranked among natural things: as Lyra, Crater, &c.

3 Some are duplicated; as Corona, Trian­gulum, Canis and that within the same Hemi­sphere; as Ʋrsa.

4 There seemeth a defect; at least, it is hid­den from us of Stars, adequating the Vegeta­bles in the surface of this our Habitable Earth.

[Page 55] 5 There is a gross mistake in the placing of them: For Nature, enduring no leaps, procee­deth by steps: When the Sun is soaked with the moist and cold temper of Cancer, then to leap into Leo, the hottest and dryest Sign, is too subitaneous an alteration of extream.

6 The lascivious Aries, and the fiery Tau­rus, whose Eye with them is Martial, are so near together, that there would be a fear of the conflagration of the Heavens: a quotannu­all Phaetontick combustion; but that our March Winds, and April Showrs do prevent it. They neither agree together, nor asunder.

7 The slow proreption of every Sidus, out of his proper Sign almost unto the subse­quent, (whether in the eighth or ninth Sphere, it mattereth not) doth overturn the grand Pillar of Stochelomatical Art: So that, if I were to cure the biting of a Scorpion this way, I should rather take the time, when the Moon is in Sagittarius, and make the Sign or Figure of a Centaure, then a Scorpion, which hath crept 28 degrees out of his own Sign.

The reason of parcelling these Signs, to the several parts of Humane Body, is no less ridi­culous: Because Aries excelleth in Horns, and Taurus in Neck: The one, they make super­intendant to the Head: The other, to the Throat: The Shoulders being branched into two, must have the Gemini for their tutelary Angels. Because the Crabbe creepeth upon [Page 56] his Breast, to him is committed the charge of the Chest, &c. But the sole reciting of them would endanger a smile, from dumpish Demo­critus.

When the Sun is in Leo, because of the fierce­ness of the Beast, it is very hot: and on the con­trary, Object. when it passeth Aquarius. and Pisces, their Nature being cold the Sun doth symbolize with them: the like of the rest.

Leo is coldest, Aquarius and Pisces hottest, to them which live beyond the Southern Tro­pick, Answ. 1. and yet the same Signs with us. They that dwell between the Arctick and Tropick Cir­cles, have, on each side, the same temper both of Sun and Soil, yet under divers Constellati­ons, which never can arise mutually one to another.

Cancer, which coopeth in our Summer Tro­pick, is a cold Creature; and Capricorn, the de­scriber 2. of the Winter Tropick, hot.

The conjecture taken from Planets, is more uncertain; for their Light, the Sun excepted, being borrowed, daily changeth Horns, which the Ancients never understood. I doubt much, whether all those Celestial Lights were made for the use of man; since many are, of late, dis­covered; which, without an adventitious tele­scope the quickest sight on Earth could never have perceived.

So that if any effect of removing Epidemi­cal Diseases by Telesmes be produced, I should rather ascribe it unto the Prince of the Air, (it [Page 57] being the fittest medium to propagate, and so to cure all Topical Missances) who will ser­villy obey such demands, that he might perpe­tually captivate the Soul, in a false perswasion of his Omnipotency. We are not ignorant of his devices, 2 Cor. 2. 11. It is an old Stratagem, and, An Enemies kindness is a dear Bargain.